Petition of the Two and a Half Tribes/2

Petition of the Two and a Half Tribes

Exegetical Approaches

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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: PhiloOn the Life of Moses I 320-328On the Life of Moses I 323On the Life of Moses I 324On the Life of Moses I 325On the Life of Moses I 326On the Life of Moses I 327On the Life of Moses I 328On the Life of Moses I 328On the Life of Moses I 329On the Life of Moses I 330On the Life of Moses I 332About Philo Bemidbar Rabbah22:6About Bemidbar Rabbah RashiBemidbar 32:7Bemidbar 32:16Bemidbar 32:17Bemidbar 32:19Bemidbar 32:24About R. Shelomo Yitzchaki Akeidat Yitzchak85About R. Yitzchak Arama NetzivBemidbar 20:10Bemidbar 32:1Bemidbar 32:6Bemidbar 32:7Bemidbar 32:7Bemidbar 32:11Bemidbar 32:13About R. Naftali Tzvi Yehuda Berlin   MalbimBemidbar 32:6-7Bemidbar 32:14,16Bemidbar 32:31-32About R. Meir Leibush Weiser

Dangers  in  Not Participating in the Conquest

•  Moshe's indignant exclamation ,האחיכם יבאו למלחמה ואתם תשבו פה¹ 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 Bemidbar Rabbah  that  likens R&G to the rebellious Korach², commentaries, such as, Rashi, Bemidbar 32:7About R. Shelomo YitzchakiTzeror HaMor  and the MalbimBemidbar 32:6-7About R. Meir Leibush Weiser, note that this situation, would weaken their morale and create jealousy and divisiveness³. 
•   Akeidat Yitzchakundefined, and the  NetzivBemidbar 20:10Bemidbar 32:1Bemidbar 32:6Bemidbar 32:7Bemidbar 32:7Bemidbar 32:11Bemidbar 32:13About R. Naftali Tzvi Yehuda Berlin  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 Land Outside of Canaan

• By their preference for land outside the boundaries of Canaan, Tzeror HaMor and Akeidat Yitzchak  accuse R&G  of being guilty of ,וימאסו בארץ חמדה⁴ that  will further demoralize the rest of the Tribes.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 their 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"⁵, 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"⁶, the Land that G-d gives you as an inheritance is on the west side.⁷

•  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 NetzivBemidbar 20:10Bemidbar 32:1Bemidbar 32:6Bemidbar 32:7Bemidbar 32:7Bemidbar 32:11Bemidbar 32:13About R. Naftali Tzvi Yehuda Berlin suggests, an extension of the Spies' punishment of wandering the desert.

Failed Moral Compass

•  The Tanchuma⁸, followed by Rashi⁹, Zror Hamor¹⁰, Arama¹¹ and the Netziv¹², 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. Bamidbar Rabba¹³ condemns their misplaced priorities and see that as the reason they were first to be exiled¹⁴.

•  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 Arama¹⁵, 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 Canaan¹⁶.

Moshe  Acquiesces

• 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". Spero¹⁷ 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 Korach¹⁸  and the Ma’apilim¹⁹ , 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 '²⁰ it would appear that Moshe did receive Divine sanction for the agreement , affirmed by Moshe in Arvot Moav²¹, ה'  אלקיכם נתן לכם את הארץ הזאת לרשתה 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".²²

Moshe as Leader

•  According to Tanchuma²³, Arama²⁴, Malbim²⁵ and the Netziv²⁶, Moshe’s  critical, yet calculated   response is an example of crisis management and damage control aimed to educate  and ensure for smooth implementation under  Yehoshua.  The Zror Hamor²⁷, Arama²⁸, and the   Malbim²⁹,  understand that only after Moshe's passionate and critical reaction, do the  two Tribes take council with each other,   modify their request with a generous counter proposal  and the tension is diffused . Here, Moshe demonstrated seasoned leadership and good judgment.
•  In order to further strengthen the legality of the agreement, Moshe spells out the terms  of the condition: If you will do this thing…..and if you will not do so….. This is referred to in the Talmudic literature as "תנאי בני גד ובני ראובן"³⁰ , which is the prototype for a condition to have legal standing. According to Chanina ben Gamliel³¹, the double condition is necessary to clarifiy that the Tribes' will not loose their right to a  portion in Canaan,  in the situation that they do not keep their side of the bargain .

• Moshe brings the  the  agreement  before Elazar HaCohen , Yehoshua and the heads of the Matot³², the same  leadership that  will supervise the Conquest and  portioning of the land in Canaan. This is confirmed after the successful completion of their mission, as we read in  Yehoshua   ,אז יקרא  יהושע לראובני ולגדי ולחצי מטה מנשה.....לא עזבתם את אחיכם זה ימים רבים עד היום ..ועתה פנו ולכו לכם לאהליכם אל ארץ אחזתכם אשר נתן לכם משה עבד ה' בעבר הירדן..ויברכם...³³.

Sudden Appearance of Menashe

•  According to this approach, that the very request of  R&G was offensive and which triggered Moshe’s harsh response, how do we understand what seems to be Moshe’s unsolicited offer to settle clans from Menashe in Eiver Hayarden? In addition, based on the chronology of the Tribe of Menashe³⁴, Machir lived over 200 hundred  years ago ! A commentary on Chronicles, attributed to a  student of Saadia Gaon , claims  that  the sons of Menashe had temporarily conquered some territories on Eiver Hayarden ,much earlier, while their father, Yosef ,was still a vizier in Egypt. Now that these lands had been “liberated” , Moshe honored the claims of these clans to the land and their right to settle there³⁵.

Textual Points

•  ומקנה היה לבני ראובן ולבני גד עצום מאוד ויראוו את ארץ יעזר, ואת ארץ גלעד והנה המקום מקוםמקום מקנה³⁶ -The introductory words of the chapter that begin with the subject (and not a verb),already set  the tone and   direct  the reader’s attention to the Tribes’ accumulated wealth .The root   קנ"ה that is mentioned  twice in the introduction and twice in  the Tribes’ first conversation³⁷  -focuses on the quality of  possession/aquisition. Moshe avoids that subject-except when he  uses a substitute word  צנאכם³⁸ . 
• עטרות ודיבן ויעזר ונמרה וחשבון-The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush, suggests that they themselves sense that their request is problematic³⁹.
• הארץ אשר הכה ה– Arama⁴⁰  pointד out that the only mention of G-d by R&G in their initial request  was perhaps  an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily  conquered, through the help of G-d..and so, too, will Canaan be conquered with Divine intervention.
• The repetition of the word ויאמרו  while in the middle of an uninterrupted conversation, that began  in verse 2, is a textual phenomenon that might  indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence” (symbolized by the פרשה סתומה) is the break that will cause the Tribes to present their  request  in a straightforward way,יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן⁴¹.
•  להניע-להניא-להניח - Moshe’s play on verbs further connects the two Tribes’ and   the Spies’  respective sins and punishments with  each other ⁴².
• ויראו את ארץ- refers to R&G’s  laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies וראיתם את הארץ.  People see the same scene through different lens’.  R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
• אל הארץ אשר נתן להם ה and ...את האדמה אשר נשבעתי לאברהם ליצחק וליעקב-By referring to Canaan as the Promised land, three times in his  first response, Moshe is  insinuating   that the Tribes’  preference  for  Eiver Hayarden is misplaced.
• לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Bamidbar Rabba⁴³, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor. The Netziv⁴⁴ supports this claim from the text that describes Reuven's holdings as רב, whereas, Gad's were עצום מאד.
•  כי בא נחלתנו אלינו-Accoring to Rashi, as understood by the Ramban, ⁴⁵, this sounds somewhat arrogant,  as if to say that it was a “done deal”, before the negotiation was over.
• ויגשו אליו- Arama⁴⁶ and the Malbim⁴⁷ understand that Moshe’s  harsh response, surprised R&G .  They now drew  closer to Moshe, and primarily to him offered their modified proposal  ,perhaps out of a sense of embarrassment ( symbolized by the  פרשה סתומה)  
•   עבדיך...אדני...עבדיך...אדני- The multiple expressions  of humility reflect  their attempt to ease  the tension.
• דרת צאן נבנה למקננו פה וערים לטפנו   -In their revised  version , R&G suggest that they will settle the Eastern Jordan, where they will build fences for their livestock and then, cities for their children , to which Midrash Rabba and Tanchuma comment, שעשו את העיקר טפל ואת הטפל עיקר. Rashi⁴⁸ points out that  Moshe’s 2nd response will correct their faulty order of  priorities,בנו לכם ערים לטפכם וגדרת לצנאכם . In their third response, R&G will integrate this lesson, טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד. 
• לפני הי- In contrast to R&Gs’ counter proposal  which did not mention G-d, Moshe invokes  G-d’s name 7 times in his response to their counter proposal (20-23). As  Arama⁴⁹ and Malbim⁵⁰ point out, Moshe is using this opportunity to  educate the Tribes, that their actions be  לשם שמים, that is, that they are fighting not only in the name of G-d, but by doing so they may be assured of the help of G-d.
• והייתם נקים...ואם לא תעשון כן הנה חטאתם לה. From these  words we can infer that the Tribes took a solemn oath before G-d to keep their promise.
• לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף-Menashe’s lineage (from his mother's side)  is mentioned here t o support their legitimate  right to their  inheritance of lands in Eiver Hayarden, which based on Chronicles  was conquered  during the reign of Yosef⁵¹. 

 
 
 
 

Moshe Misjudges

According to this approach , R&G  had  every intention of participating with all Bnei Yisrael  in the   Conquest. The only  meaning of "אל תעברנו את הירדן" ⁵²,”do not move us across  the Jordan”,  was in regard to settlement and inheritance. However, fueled by memories of the traumatic episode of the Spies, and all the damaging effects that it  had on the morale of the Bnei Yisrael ,  Moshe concluded that they are  refusing  to participate in the Conquest, as he exclaims,  האחיכם יבאו למלחמה ואתם תשבו פה.Only after they are given the opportunity to clarify their original proposal, does Moshe reconsider and  acquiesce . According to this view, the central problem of this chapter  is with Moshe’s hasty, over reaction which leads to his misunderstanding the Tribe’s  request which may  indicate a flaw in his leadership .

Sources: Josephus Abarbanel  Bekhor Shor, Ramban,Samet

Moshe's Indifference to their Request to take their Inheritance in Eiver Hayarden – Since Moshe makes no explicit reference to their preference to settle in Eiver Hayarden over the Promised Land, neither in his initial outburst nor even in his acquiescence  to their clarified position, it would seem that this was not a problem.  Perhaps this was because at some point he consulted with G-d and received Divine approval⁵³. According to Rashi⁵⁴, Ramban⁵⁵ and the  Abarbanel⁵⁶   It is  also possible that  Moshe ( as perhaps did R&G), saw the  miraculous military victory  of the Lands of Sichon and Og as the beginning of the Conquest and included in the command"החל רש לרשת את ארצו...ויתנהו ה' אלקינו לפנינו"⁵⁷,  and, as such, subject to the laws of inheritance⁵⁸.

Was the Request of R&G Motivated only by Self -Interest? The request of R&G to settle in Eiver Hayarden may not have been  motivated solely by personal interest but by the following concerns.  Samet⁵⁹ points out that had   these recently conquered lands been permitted to remain unoccupied, they would have been soon inhabited by enemy populations on Canaan’s doorstep. By settling these lands and cities, the two Tribes can serve as a ring of defense for the Israelites on the western side of the Jordan, against incursions from the Arabian Desert⁶⁰. In addition, by not taking their inheritance in Canaan, this enabled all the other tribes to each receive a larger portion⁶¹. Economic prosperity for the two Tribes would also be an asset for the rest of Bnei Yisrael.
These wider concerns of  R&G can be seen in the way they order the aspects of their clarified proposal. They first specify their intentions 1) to build fences for their livestock and cities for their children,2) to go first into  battle as an expeditionary force  and 3) to remain in Canaan until the land is apportioned among all the Tribes.  As Josephus⁶² and  Chizkuni⁶³ point out,this can be seen as an argument that their ability to fight effectively and remain in Canaan for an indefinite period,  will be enhanced by their knowledge that their families and livestock are safely settled.

Moshe as Leader – Moshe’s hasty, over-reaction to the request of R&G can be seen as another indication of the infirmities of age, as in the episode of the Mei Meriva⁶⁴.  Although the Torah says about  Moshe:⁶⁵ומשה בן מאה ועשרים שנה במתו לא כהתה עינו ולא נס לחה.Moshe admits about himself,   בן מאה ועשרים שנה אנכי היום לא אוכל עוד לצאת ולבוא⁶⁶.  In spite of unusual strength of body and spirit, Moshe may have been undergoing the painful experiences of  “burnout” and déjà vu. It could be that Moshe is not permitted to go with his people into the Promised Land because his talents as a leader were  no longer suitable to the new reality⁶⁷.

The Sudden Appearance of Menashe – Once Moshe receives G-d’s approval to settle R&G in Eiver Hayarden,  he  can feel comfortable in offering other  territory in Eiver Hayarden to the  clans from  Menashe. Especially since, as we indicated  (approach 1)⁶⁸, Moshe was merely handing over lands that they had  previous claims to, that were now “liberated”. 
It may also be that Moshe was concerned about the possible dangers of the  growing alienation between the tribes of the east and west of the Jordan. By positioning certain clans of the tribe of Menashe on Eiver Hayarden , this would enlist family and tribal ties that would connect the two communities separated by the Jordan⁶⁹. The fact that their portion in Canaan was contiguous with their portion on the other side of the Jordan, would make them a good candidate for this task. The Moshav Zekanim⁷⁰ suggests that Moshe saw that the land in Eiver Hayarden was too vast  for only Reuven and Gad to settle, and so for security reasons, offered a few clans from Menashe to join them.  The Netziv⁷¹ points out that  the tribe of Menashe  was knowledgeable in the Torah tradition and would make them a valuable asset to the isolated communities in Eiver Hayarden.  According to this approach, conquests by Machir son of Menashe in Gildead (32:39) took place as described, after being invited by Moshe to join R&G in Eiver Hayarden.
However, the text in Devarim 3:12-14 seems to imply that the conquests by the Machir clans of portions of Gilead took place during the campaign of Sichon and Og. The Ramban⁷² suggests that  they had hesitated to make any requests for settlement.however, once the tribes of Reuven and Gad took that bold step, the clans of Machir  followed suit.

Textual Points –

• ומקנה רב היה לבני ראובן ולבני גד מאוד ויראו את ארץ יעזר...והנה המקום מקום מקנה"ומקנה רב לבני ראובן ולבני גד..ויבאו בני גד ובני ראובן"⁷³ - According to the Or Hachayim⁷⁴, this introductory verse with  its focus on the word "מקנה" , presents the facts and the context, in a very matter of fact way, and not meant as a value judgement . The Tribes’ accumulated wealth, was a function of the military prowess of Reuven and especially Gad, whose reputation –accounts for his name listed first, in most of the chapter.
• עטרות ודיבון ויעזר ונמרה וחשבון ואלעלה ושבם ונבו ובען  Convention would have dictated first to give the general context before listing the names of cities.  The verse’s  strange  sequence and the listing of all the cities, brings to focus  the  potential danger of many uninhabited cities on the border of Canaan⁷⁵.  
• הארץ אשר הכה-The Abarbanel⁷⁶ and Or Hachayim⁷⁷ claim that by referring to G-d’s help in the conquest of the lands of Sichon and Og, R&G are claiming that  these lands of Eiver Hayarden  have a special status- that they are looked upon favorably by G-d and are extension of the Promised Land.
•  ויאמרו אל משה...ויאמרו אם מצאנו חן-The repetition of the word  " ויאמרו"while in the middle of an uninterrupted conversation that began  in verse 2, is a textual phenomenon that might  indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation.The Abarbanel⁷⁸ suggests that  Moshe’s lack of a response- his “deafening silence”-(symbolized by the פרשה (סתומה is the break that will cause the Tribes to present their request in a straightforward way,יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן⁷⁹ . 
• ויגשו אליו- The Abarbanel⁸⁰ describes how they came closer to Moshe, as if to whisper in his ear, "במחילות כבודו”, as if to say, “pardon me, sir, but we have a misunderstanding  let’s clarify “ – as does Yehuda to Paro⁸¹. 
• כי באה נחלתנו אלינו⁸²  - The Ramban⁸³ implies that (unlike his understanding of Rashi) this is  manner of speaking and  not meant to be haughty.
•   גדרות צאן נבנה למקננו פה וערים לטפנו....טפנו נשינו מקננוו וכל בהמתנו יהיו שם⁸⁴-The difference in the  order  of activities need not be a reflection of the  Tribes’ misplaced priorities,  but rather  they represent different settlement strategies- According to the Kli Yakar⁸⁵, to first build fences for the animals on the frontier, as a buffer ,while according to the Abarbanel ⁸⁶, to first secure the families.
• לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף⁸⁷-Not being the sons of Yaakov, their tribal affiliation goes back to Yosef.

¹ Bamidbar 32:6

² Bamidbar 16:1-35

³ This tendency on the Tribe of Reuven to separate themselves from the rest of Bnei Yisrael, appears again in the Song of Devora (Shoftim 3:15-16), where she criticizes them for not participating in the national effort. The Abarbanel incorporates earlier family relationships to illustrate some of the inter- tribal dynamics. He remarks that since Reuven lost his Bechor status to Yosef, and kingship to Yehuda-now, as a tribe, they preferred not to settle with them for it was embarrassing that their younger brothers should rule over him, and so they joined the tribe of Gad in Eiver Hayarden. Gad was the son of Zilpa, the maid of Leah, and so Reuven, the son of Leah, would feel perhaps, less threatened living with them.

⁴ Tehilim 106:24

⁵ Bereshit 15:18

⁶ Devarim 27:2, NJPS trans.

⁷ Elitzur, Y. and Kil, Y., in Atlas Daat Mikra, Mosad HaRav Kook,jerusalem, 1993, pp.50-55

⁸ Tanchuma Bamidbar 32:7

⁹ Rashi Bamidbar 32:16

¹⁰ Zror Hamor Bamidbar 32:1

¹¹ Arama Bamidbar 32: והנה באמת בני גד ראאובן הם העידו ...מגופם

¹² Bamidbar 32:7או שאין אתם חפצים

¹³ Bamidar Rabba 32:6

¹⁴ Moshkowitz,Daat Mikra, verse 1, claims that in addition to their portions of spoils of war, R&G had acquired an expertise in raising livestock and offered to buy the livestock from those tribes who were less successful. 

¹⁵ Arama Bamidbar 32:והנה בכל אלו הדבורים...כי בא נחלתינו אלינו

¹⁶ The military prowess of the tribe of Gad is reflected in Moshe's blessing to them,  ולגד אמר ברוך מרחיב גד כלביא שכן וטרף זרוע אף קדקד (Devarim 33:20), and in Divre Hayamim I 5:18, בני ראובן וגדי וחצי שבט מנשה מן בני חיל אנשים נשאי  מגן וחרב ודרכי קשת ולמודי מלחמה.... The Tribes'promise to commit an expeditionary force,that is, to be away from their families and engage in warfare for an unlimited period, may seem somewhat reckless.This might explain why Moshe does not include it as one   of the conditions of the
agreement, rather it is R&G's private commitment .The fact that Moshe assigns three ערי מקלט to the Eiver Hayarden, equal in number to the amount assigned to the entire west side, seems to indicate, according to Rashi on Bamidbar 35:14, a kind of contentiousness to the tribes in Eiver Hayarden.

¹⁷ Spero, ; Sephorno 32:28,33

¹⁸ Bamidbar 16, 17

¹⁹ Bamidbar 14:40-45

²⁰ Bamidbar 32:31

²¹ Devarim 3:18

²² Yehoshua 1:12-18, 22:9

²³ Tanchuma Bamidbar 32:

²⁴ Zror Hamor Bamidbar 32:אמנם הנראה בזה כי הנה משה אדונינו ע עליו השלום  בבעוצם חכמתו....כי משה עליו השלום הכה בשבט פיו על ג'.....שאמרו לב חכם לימינו זה משה

²⁵ Malbim Bamidbar 32:16,17

²⁶ Netziv Bamidbar?

²⁷ Zror Hamor Bamidbar 32:16

²⁸ Arama Bamidbar 32:מהנראה שכאשר חשב להם כן היה בלבם כי מתחילה לא היה דעתם לעבור ......ויגשו אליו ויאמרו...אמנם הנראה בזה הוא כי הנה משה אדוננו עליו השלום...ולא יחטיא

²⁹ Malbim Bamidbar 32:16,17

³⁰ Kiddushin 3:4, Bavli  61;On the four components of תנאי כפול see, Rambam, Mishne Tora, Sefer Nashim, Hilchot Ishut, chapter 6, halacha 1

³¹ Bavli Kiddushin 61

³² It would appear that the agreement was solemnized by the Tribes taking an oath, והייתם נקים מה' ומישראל      

³³ Yehoshua 22:1,3,4

³⁴ Divrei Hayamim I ?

³⁵ Moshkovitz, Daat Mikra Bamidbar,  note 32ג, page שצ" brings, the commentary of a Student of Sadia Gaon", on Chronicles, published by Rephael Kirchheim, Frankfurt on Mein, תרלד, page 12 and Perush HaTora of Yehuda HaChasid, published רי"ש לנגה , Jerusalem, תשלה

³⁶ Bamidbar 32:1,2

³⁷ Bamidbar 32:4

³⁸ Bamidbar 32:25, ironically, after the 2 and half Tribes

³⁹ '397רוזנסון, ישראל, עיונים בפרשניים בספר במדבר,תשסד, מכללת אפרתה ע

⁴⁰ Arama Bamidbar 32:ולא נזכר שם שמים בפיהם זולתי במה שאמרו ....דאמרינן

⁴¹ Samet, page 5

⁴² Samet, pg 7-9

⁴³ Bamidbar Rabba Bamidbar 

⁴⁴ Netziv Bamidbar 32:1

⁴⁵ Ramban Bamidbar 32:19

⁴⁶ Arama Bamidbar 32:

⁴⁷ Malbim Bamidbar 32:16,17

⁴⁸ Rashi Bamidbar 32:16

⁴⁹ Arama Bamidbar 32:עוד אמרו ועבדיך יעברו כל חלוץ ומוסר.....

⁵⁰ Malbim Bamidbar 32:21  אם יעבור לכם

⁵¹ See footnote 23

⁵² Bamidbar 32:5 JPS

⁵³ Bamidbar 32:31

⁵⁴  Rashi on Devarim 1:4, suggests that Moshe begins his final speech to Bnei Yisrael only after the victory over Sichon and Og, שיכנסו לקצת הארץ . That is, "by entering into at least a  part of the Land", Moshe shows that he has the potential to fulfill his mission and bring the people in the Land and therefore, the right to reporve them before they cross the Jordan. In addition , a military victory for Israel against the kingdoms of Sichon and Og will instill fear in the Nations, who saw how, up until now, the Bnei Yisrael avoided combat and steered clear of the kingdoms of Adom, Moav and Amon.

⁵⁵ Ramban on Bamidbar 21:21-22

⁵⁶ Abarbanel on Bamidbar 32 והיו דבריהםעטרות

⁵⁷ Devarim 3:8

⁵⁸ Although Eiver Hayarden does not fall into the definition of Canaan and its lands were actually forbidden to conquer because of family ties with Amon and Moav, once those lands  were conquered by Sichon and Og , their status changes and become permissible for settlement , and so we read that after the conquest,  ויקח ישראל את כל הערים האלהו וישב ישראל בכל ערי האמרי (Bamidbar 21:25) .  This explains the words of Rav Papa, עמון ומואב טהרו בסיחון (Gittin 38:1). By virtue of their being conquered, these lands, according to some authorities are obligatory מדרבנן in most  מצוות התלויות בארץ, except ,for example, Bikurim,( because according to Reb Shimon,ופרט לעבר הירדן שנטלתו בעצמך). Not to mention the significance of sites in Eiver Hayarden where the Avot recieved Divine revelations, such as Penuel (Bereshit 32:29-31), Machanayim (32:2-3), and Sukkot (33:17). On the Other hand, the lands of Eiver Hayarden are referred to as ארץ טומאה (Yehoshua 22:18). The Sifri (Devarim 25:2)? and Bamidbar Rabba 7:8, rank the lands of Eiver Hayarden as not worthy of the presence of the Shechina. According to the Malbim on Bamidbar 32:2 and Devarim 2:4, Eiver Hayarden was meant to be part of the original Promised Land, but was "detached" as a result of the Sin of the Spies.  The Netziv on Bamidbar 32:2, understands that Eiver Hayarden was meant to  eventually, be  part of the Land, but only after the conquest of Canaan.

⁵⁹ Samet pp 5-6

⁶⁰ Samet, pg 5-6

⁶¹ Malbim Bamidbar 32:19

⁶² Josephus, Antiquities, Book IV, Chapter 7, paragraph 3

⁶³ Chizkuni Bamidbar 32:17

⁶⁴ Netziv Bamidbar 20:10

⁶⁵ Devarim 31:2

⁶⁶ Devarim 31:2

⁶⁷ Netziv Bamidbar 20:10

⁶⁸ see footnote #

⁶⁹ Spero, pg 13

⁷⁰ Moshav Zekanim Bamidbar 32:33. Moshav Zekanim based on Lekech Tov (Matot 74) and the Chizkuni 32:33 , based on Bereshit Rabba 84:19, suggest that the partition of the Tribe of Menashe over the two sides of the Jordan, was a punishment for Yosef, (their father) , מידה כנגד מידה,for having unnecessarily caused their brother's to rip their coats out of fear and anxiety, upon finding Yosef's cup, (that he buried) in Binyamin's sack.

⁷¹ Netziv Devarim 3:16

⁷² Ramban Bamidbar 32:33:?

⁷³ Bamidbar 32:1-2

⁷⁴ Or Hachayim Bamidbar 32:1

⁷⁵ Alsheich 32:1 suggests that their mention of the city of נבו as part of their request-the site of Moshe's death-was deliberate to hint that it would not be proper for this site to remain outside the inheritance-it even gets mention in Moshe's blessing to Gad ...וירא ראשית לו כי שם חלקת ספון  (Devarim 33:21)

⁷⁶ Abarbanel Bamidbar 32: והיו דבריהם

⁷⁷ Or Hachayim Bamidbar 32:4

⁷⁸ Abarbanel Bamidbar 32 והנה הם אמרן הטענה

⁷⁹ Bamidbar 32:5

⁸⁰ Abarbanel Bamidbar 32והנה בני גד ובני ראובן פחד

⁸¹ Bereshit 32:18

⁸² Bamidbar 32:19

⁸³ Ramban Bamidbar 32:19

⁸⁴ Bamidbar 32:16,26

⁸⁵ Bamidbar 32:1

⁸⁶ Abarbanel Bamidbar 32:ולכן בנו לכם מעתה הערים

⁸⁷ Bamidbar 32:33