Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<point><b>2. Arama, Malbim and the  Netziv  point out that  given how  the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering  Canaan was presumptuous and immoral.  </b></point> | <point><b>2. Arama, Malbim and the  Netziv  point out that  given how  the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering  Canaan was presumptuous and immoral.  </b></point> | ||
<point><b>Dangers in Receiving their portion outside of Canaan<br/>1.By their preferenc for land outside the boundaries of Canaan , Midrash Rabba, Zror Hamor and Aroma, accuse R&G of being guilty of ,"וימאסו בארץ חמדה."<br/>The promise of The Land is a central  element of every revelation by  G-d to all our Avot and is a component of the Birkat Avraham that accompanies and guides  the Bnei Israel through their  bondage  and exodus from Egypt and wandering through the wilderness.<br/> All the references to The Land, beginning with the promises to the Avot, speak of “the land of Canaan” which in the days of Moshe had a particular geographic referent.   While its  north-south borders were never considered definitive ,מנהר מצרים עד הנהר הגדל נהר פרת", the  natural borders of the Mediteranean Sea  and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so,  G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך", the Land that G-d gives you as an inheritance is on the west side.<br/><br/>2 .Moshe fears that settlement of R&G outside of Canaan would be considered by G-d as a grievous sin, resulting in some sort of collective  punishment  just as  it was in the case of the  Spies ,or perhaps as the Netziv suggests, an extension of the Spies' punishment of wandering the desert.<br/> <br/><br/></b></point> | <point><b>Dangers in Receiving their portion outside of Canaan<br/>1.By their preferenc for land outside the boundaries of Canaan , Midrash Rabba, Zror Hamor and Aroma, accuse R&G of being guilty of ,"וימאסו בארץ חמדה."<br/>The promise of The Land is a central  element of every revelation by  G-d to all our Avot and is a component of the Birkat Avraham that accompanies and guides  the Bnei Israel through their  bondage  and exodus from Egypt and wandering through the wilderness.<br/> All the references to The Land, beginning with the promises to the Avot, speak of “the land of Canaan” which in the days of Moshe had a particular geographic referent.   While its  north-south borders were never considered definitive ,מנהר מצרים עד הנהר הגדל נהר פרת", the  natural borders of the Mediteranean Sea  and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so,  G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך", the Land that G-d gives you as an inheritance is on the west side.<br/><br/>2 .Moshe fears that settlement of R&G outside of Canaan would be considered by G-d as a grievous sin, resulting in some sort of collective  punishment  just as  it was in the case of the  Spies ,or perhaps as the Netziv suggests, an extension of the Spies' punishment of wandering the desert.<br/> <br/><br/></b></point> | ||
| − | <point><b>Failed Moral Compass<br/>1. The Tanchuma, followed by Rashi, Zror Hamor, Arama and the Netziv, interpret the emphasis by the text of the abundance of cattle owned by R&G as a demonstration of their  wrongly placed greater value on their  material wealth than the spiritual importance of living in the sanctity and under the special providence of Eretz Yisrael. Midrash Rabba condemns their misplaced priorities and see that as the reason they were first to be exiled.<br/><br/>2. The Tribes'  wealth and military victories over Sichon , Og and Midian may have  had generated a sense of over confidence | + | <point><b>Failed Moral Compass<br/>1. The Tanchuma, followed by Rashi, Zror Hamor, Arama and the Netziv, interpret the emphasis by the text of the abundance of cattle owned by R&G as a demonstration of their  wrongly placed greater value on their  material wealth than the spiritual importance of living in the sanctity and under the special providence of Eretz Yisrael. Midrash Rabba condemns their misplaced priorities and see that as the reason they were first to be exiled.<br/><br/>2. The Tribes'  wealth and military victories over Sichon , Og and Midian may have  had generated a sense of over confidence.  The fact that this generation were not newly liberated slaves, but rather , had attained a certain degree of independence and self-sufficiency during their stay in the wilderness, may have further strengthened their self confidence. According to Arama, this situation might have lead  to a sense of "כחי ועצם ידי" and   a lack of trust in G-d. This might explain  their  willingness to live alone in territories that were exposed to incursions  that lacked the natural defenses  of Canaan. <br/><br/> <br/><br/></b></point> |
| + | <point><b>D.  Moshe  Acquiesces <br/>1. In response to Moshe’s outrage, R&G now propose  to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan,  "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו".<br/>Spero suggests, that while strict authoritarianism would require that Moshe stick to the  Divine plan and insist that the R&G settle in Canaan, Moshe  had to weigh the possibility of popular rebellion, as was the case of Korach  and the Ma’apilim , if he refuses their request.  As a sort of “lame duck” leader at this time, it would have been much more difficult to assert his authority.  The immediate, positive gain of R&G’s willingness to send their men as a vanguard force, outweighed the possible negative .<br/>In regard to the question of: Did Moshe consult with G-d before he accepted their proposal, from the words," את אשר דבר ה ' (לא), it would appear that Moshe did receive Divine sanction for the agreement , to be confirmed by Moshe in Arvot Moav, וירשו גם הם את הארץ אשר ה' אלקיכם נותן להם בעבר הירדן, and   later by Yehoshua, " וישבו וילכו בני ראובן ובני גד שבט המנשה מאת בני ישראל משלה אשר בארץ כנען ללכת אל ארץ הגלעד אל ארץ אחזתם אשר נאחזו בה על פי ה' ביד משה"<br/> <br/><br/></b></point> | ||
</category> | </category> | ||
</approaches> | </approaches> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 13:33, 6 June 2016
Petition of the Two and a Half Tribes
Exegetical Approaches
Moshe Had it Right!
The two Tribes’ original request had two components: one explicit, to receive their portion on the eastern side of the Jordan and one implied, that they would not be participating in the conquest. According to several sources, Moshe correctly inferred that R&G did not intend to join the campaign and saw this as an immediate threat to the success of the Conquest. By comparing their request to the Spies, Moshe is expressing his indignation that they would prefer to settle outside the borders that G-d had chosen for them. Therefore, his harsh response was justified.
Sources:Akeidat Yitzchak,
Dangers in their not participating in the Conquest? 1. Moshe's indignant exclamation,"האחיכם יבאו למלחמה ואתם תשבו פה", and his comparison to the Spies, implies and warns of the damaging psychological effect upon the other tribes, seeing their brothers already settled safe and sound while they yet faced long and dangerous struggles. Following the Midrash Rabba, who liken R&G to the rebellious Korach, commentaries, such as, Rashi, Zror Hamor and the Malbim, note that this situation, would weaken their morale and create jealousy and divisiveness.
2. Arama, Malbim and the Netziv point out that given how the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering Canaan was presumptuous and immoral.
Dangers in Receiving their portion outside of Canaan
1.By their preferenc for land outside the boundaries of Canaan , Midrash Rabba, Zror Hamor and Aroma, accuse R&G of being guilty of ,"וימאסו בארץ חמדה."
The promise of The Land is a central element of every revelation by G-d to all our Avot and is a component of the Birkat Avraham that accompanies and guides the Bnei Israel through their bondage and exodus from Egypt and wandering through the wilderness.
All the references to The Land, beginning with the promises to the Avot, speak of “the land of Canaan” which in the days of Moshe had a particular geographic referent. While its north-south borders were never considered definitive ,מנהר מצרים עד הנהר הגדל נהר פרת", the natural borders of the Mediteranean Sea and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so, G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך", the Land that G-d gives you as an inheritance is on the west side.
2 .Moshe fears that settlement of R&G outside of Canaan would be considered by G-d as a grievous sin, resulting in some sort of collective punishment just as it was in the case of the Spies ,or perhaps as the Netziv suggests, an extension of the Spies' punishment of wandering the desert.
1.By their preferenc for land outside the boundaries of Canaan , Midrash Rabba, Zror Hamor and Aroma, accuse R&G of being guilty of ,"וימאסו בארץ חמדה."
The promise of The Land is a central element of every revelation by G-d to all our Avot and is a component of the Birkat Avraham that accompanies and guides the Bnei Israel through their bondage and exodus from Egypt and wandering through the wilderness.
All the references to The Land, beginning with the promises to the Avot, speak of “the land of Canaan” which in the days of Moshe had a particular geographic referent. While its north-south borders were never considered definitive ,מנהר מצרים עד הנהר הגדל נהר פרת", the natural borders of the Mediteranean Sea and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so, G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך", the Land that G-d gives you as an inheritance is on the west side.
2 .Moshe fears that settlement of R&G outside of Canaan would be considered by G-d as a grievous sin, resulting in some sort of collective punishment just as it was in the case of the Spies ,or perhaps as the Netziv suggests, an extension of the Spies' punishment of wandering the desert.
Failed Moral Compass
1. The Tanchuma, followed by Rashi, Zror Hamor, Arama and the Netziv, interpret the emphasis by the text of the abundance of cattle owned by R&G as a demonstration of their wrongly placed greater value on their material wealth than the spiritual importance of living in the sanctity and under the special providence of Eretz Yisrael. Midrash Rabba condemns their misplaced priorities and see that as the reason they were first to be exiled.
2. The Tribes' wealth and military victories over Sichon , Og and Midian may have had generated a sense of over confidence. The fact that this generation were not newly liberated slaves, but rather , had attained a certain degree of independence and self-sufficiency during their stay in the wilderness, may have further strengthened their self confidence. According to Arama, this situation might have lead to a sense of "כחי ועצם ידי" and a lack of trust in G-d. This might explain their willingness to live alone in territories that were exposed to incursions that lacked the natural defenses of Canaan.
1. The Tanchuma, followed by Rashi, Zror Hamor, Arama and the Netziv, interpret the emphasis by the text of the abundance of cattle owned by R&G as a demonstration of their wrongly placed greater value on their material wealth than the spiritual importance of living in the sanctity and under the special providence of Eretz Yisrael. Midrash Rabba condemns their misplaced priorities and see that as the reason they were first to be exiled.
2. The Tribes' wealth and military victories over Sichon , Og and Midian may have had generated a sense of over confidence. The fact that this generation were not newly liberated slaves, but rather , had attained a certain degree of independence and self-sufficiency during their stay in the wilderness, may have further strengthened their self confidence. According to Arama, this situation might have lead to a sense of "כחי ועצם ידי" and a lack of trust in G-d. This might explain their willingness to live alone in territories that were exposed to incursions that lacked the natural defenses of Canaan.
D. Moshe Acquiesces
1. In response to Moshe’s outrage, R&G now propose to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan, "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו".
Spero suggests, that while strict authoritarianism would require that Moshe stick to the Divine plan and insist that the R&G settle in Canaan, Moshe had to weigh the possibility of popular rebellion, as was the case of Korach and the Ma’apilim , if he refuses their request. As a sort of “lame duck” leader at this time, it would have been much more difficult to assert his authority. The immediate, positive gain of R&G’s willingness to send their men as a vanguard force, outweighed the possible negative .
In regard to the question of: Did Moshe consult with G-d before he accepted their proposal, from the words," את אשר דבר ה ' (לא), it would appear that Moshe did receive Divine sanction for the agreement , to be confirmed by Moshe in Arvot Moav, וירשו גם הם את הארץ אשר ה' אלקיכם נותן להם בעבר הירדן, and later by Yehoshua, " וישבו וילכו בני ראובן ובני גד שבט המנשה מאת בני ישראל משלה אשר בארץ כנען ללכת אל ארץ הגלעד אל ארץ אחזתם אשר נאחזו בה על פי ה' ביד משה"
1. In response to Moshe’s outrage, R&G now propose to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan, "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו".
Spero suggests, that while strict authoritarianism would require that Moshe stick to the Divine plan and insist that the R&G settle in Canaan, Moshe had to weigh the possibility of popular rebellion, as was the case of Korach and the Ma’apilim , if he refuses their request. As a sort of “lame duck” leader at this time, it would have been much more difficult to assert his authority. The immediate, positive gain of R&G’s willingness to send their men as a vanguard force, outweighed the possible negative .
In regard to the question of: Did Moshe consult with G-d before he accepted their proposal, from the words," את אשר דבר ה ' (לא), it would appear that Moshe did receive Divine sanction for the agreement , to be confirmed by Moshe in Arvot Moav, וירשו גם הם את הארץ אשר ה' אלקיכם נותן להם בעבר הירדן, and later by Yehoshua, " וישבו וילכו בני ראובן ובני גד שבט המנשה מאת בני ישראל משלה אשר בארץ כנען ללכת אל ארץ הגלעד אל ארץ אחזתם אשר נאחזו בה על פי ה' ביד משה"
