Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<multilink><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">Josephus ,</a><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">4 7:3</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink> <multilink><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">Bemidbar 32:14</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> , <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="RambanBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="RambanBemidbar32-41" data-aht="source">Bemidbar 32:41</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="AbarbanelBemidbar32" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32" data-aht="source">Bemidbar 32</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> , Samet | <multilink><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">Josephus ,</a><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">4 7:3</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink> <multilink><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">Bemidbar 32:14</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> , <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="RambanBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="RambanBemidbar32-41" data-aht="source">Bemidbar 32:41</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="AbarbanelBemidbar32" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32" data-aht="source">Bemidbar 32</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> , Samet | ||
</mekorot> | </mekorot> | ||
| − | <point><b>Moshe's Indifference to their Request to take their Inheritance in Eiver Hayarden</b> – 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 approval<fn>Bamidbar 32:31.</fn>. According to <multilink><a href="RashiDevarim1-4" data-aht="source">Rashi</a><a href="RashiDevarim1-4" data-aht="source">Devarim 1:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> <fn nbsp"="">Rashi suggests that Moshe begins his final speech to Bnei Yisrael only after the victory over Sichon and Og, "שיכנס לקצת הארץ", that its, "by entering into a 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 reprove them before they cross the Jordan. </fn>  <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,and the <multilink><a href="AbarbanelBemidbar32-2" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32-2" data-aht="source">Bemidbar 32: (2)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink><multilink><a href="AbarbanelBemidbar32" data-aht="source"> </a><a href="AbarbanelBemidbar32_2" data-aht="source">Bemidbar 32 2</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, 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 commandהָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ...וַיִּתְּנֵהוּ י"י אֱלֹהֵינוּ לְפָנֵינוּ "<fn>Devarim 2:31,33.</fn>,"  and, as such, subject to the laws of inheritance<fn>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, although by virtue of their being conquered enjoy a special status. According to the <multilink><a href="MalbimBemidbar32-2" data-aht="source">Malbim</a><a href="MalbimBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>  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. Following the | + | <point><b>Moshe's Indifference to their Request to take their Inheritance in Eiver Hayarden</b> – 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 approval<fn>Bamidbar 32:31.</fn>. According to <multilink><a href="RashiDevarim1-4" data-aht="source">Rashi</a><a href="RashiDevarim1-4" data-aht="source">Devarim 1:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> <fn nbsp"="">Rashi suggests that Moshe begins his final speech to Bnei Yisrael only after the victory over Sichon and Og, "שיכנס לקצת הארץ", that its, "by entering into a 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 reprove them before they cross the Jordan. </fn>  <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,and the <multilink><a href="AbarbanelBemidbar32-2" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32-2" data-aht="source">Bemidbar 32: (2)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink><multilink><a href="AbarbanelBemidbar32" data-aht="source"> </a><a href="AbarbanelBemidbar32_2" data-aht="source">Bemidbar 32 2</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, 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 commandהָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ...וַיִּתְּנֵהוּ י"י אֱלֹהֵינוּ לְפָנֵינוּ "<fn>Devarim 2:31,33.</fn>,"  and, as such, subject to the laws of inheritance<fn>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, although by virtue of their being conquered enjoy a special status. According to the <multilink><a href="MalbimBemidbar32-2" data-aht="source">Malbim</a><a href="MalbimBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>  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. Following the <multilink><a href="SifreDevarim11-24" data-aht="source">Sifre Devarim</a><a href="SifreDevarim11-24" data-aht="source">11:24</a><a href="Sifre Devarim" data-aht="parshan">About Sifre Devarim</a></multilink> ,the <multilink><a href="NetzivBemidbar20-10" data-aht="source">Netziv</a><a href="NetzivBemidbar32-22" data-aht="source">Bemidbar 32:22</a><a href="NetzivDevarim3-16" data-aht="source">Devarim 3:16</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink><span class="aht-chrome-space"> on Bamidbar 32:22</span>, understands that Eiver Hayarden was meant to  eventually, be  part of the Land, but only <b>after</b> the conquest of Canaan.</fn>.<br/> <br/><br/></point> |
<point><b>Was the Request of R&G Motivated only by Self -Interest?</b> The request of R&G to settle in Eiver Hayarden may not have been  motivated solely by personal interest but by the following concerns.  Samet<fn>Samet pp 5-6.</fn> 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 Desert<span style="font-size: 11.25px; line-height: 0px;">.</span> In addition, by not taking their inheritance in Canaan, this enabled all the other tribes to each receive a larger portion<fn nbsp"=""><multilink><a href="MalbimBemidbar32-19" data-aht="source">Malbim</a><a href="MalbimBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></fn>. Economic prosperity for the two Tribes would also be an asset for the rest of Bnei Yisrael. <br/>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 <multilink><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">Josephus </a><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">4 7:3</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>,<multilink><a href="RYosefBekhorShorBemidbar32-14" data-aht="source"> Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">Bemidbar 32:14</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and  <multilink><a href="ChizkuniBemidbar32-2" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar32-17" data-aht="source">Bemidbar 32:17</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>   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.<br/><br/></point> | <point><b>Was the Request of R&G Motivated only by Self -Interest?</b> The request of R&G to settle in Eiver Hayarden may not have been  motivated solely by personal interest but by the following concerns.  Samet<fn>Samet pp 5-6.</fn> 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 Desert<span style="font-size: 11.25px; line-height: 0px;">.</span> In addition, by not taking their inheritance in Canaan, this enabled all the other tribes to each receive a larger portion<fn nbsp"=""><multilink><a href="MalbimBemidbar32-19" data-aht="source">Malbim</a><a href="MalbimBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></fn>. Economic prosperity for the two Tribes would also be an asset for the rest of Bnei Yisrael. <br/>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 <multilink><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">Josephus </a><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">4 7:3</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>,<multilink><a href="RYosefBekhorShorBemidbar32-14" data-aht="source"> Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">Bemidbar 32:14</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and  <multilink><a href="ChizkuniBemidbar32-2" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar32-17" data-aht="source">Bemidbar 32:17</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>   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.<br/><br/></point> | ||
<point><b>Moshe as Leader</b> – 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 Meriva, according to the <multilink><a href="NetzivBemidbar20-10" data-aht="source">Netziv</a><a href="NetzivBemidbar20-10" data-aht="source">Bemidbar 20:10</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>.   Although the Torah says about  Moshe: "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה <fn>Devarim 34:7.</fn>". Moshe admits about himself, "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא  <fn>Devarim 31:2.</fn>".  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 reality, and so we read,"  יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם<fn>Bamidbar 20:12.</fn>".<br/><br/></point> | <point><b>Moshe as Leader</b> – 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 Meriva, according to the <multilink><a href="NetzivBemidbar20-10" data-aht="source">Netziv</a><a href="NetzivBemidbar20-10" data-aht="source">Bemidbar 20:10</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>.   Although the Torah says about  Moshe: "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה <fn>Devarim 34:7.</fn>". Moshe admits about himself, "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא  <fn>Devarim 31:2.</fn>".  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 reality, and so we read,"  יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם<fn>Bamidbar 20:12.</fn>".<br/><br/></point> | ||
Version as of 00:06, 3 July 2016
Fatal 41: Specification mandates value for attribute nbsp
15: <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Moshe's indignant exclamation "ה‎‏,<fn>Bamidbar 32.6.</fn>"הַאַחֵיכֶם יָבֹאוּ לַמִּלְחָמָה וְאַתֶּם תֵּשְׁבוּ פֹ  </span></span></span></span><span class="" style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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. This is elaborated by <multilink><a href="PhiloOntheLifeofMosesI323" data-aht="source">Philo</a><a href="PhiloOntheLifeofMosesI323" data-aht="source">On the Life of Moses I 323</a><a href="PhiloOntheLifeofMosesI324" data-aht="source">On the Life of Moses I 324</a><a href="Philo" data-aht="parshan">About Philo</a></multilink> . Following <multilink><a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah22-6" data-aht="source">22:6</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink>,<a href="BemidbarRabbah22-6" data-aht="source"> </a> that  likens R&G to the rebellious Korach<fn>Bamidbar 16:1-35.</fn>, commentaries, such as,<multilink><a href="RashiBemidbar32-7" data-aht="source"> Rashi, </a><a href="RashiBemidbar32-7" data-aht="source">Bemidbar 32:7</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and the <multilink><a href="MalbimBemidbar32-6-7" data-aht="source">Malbim</a><a href="MalbimBemidbar32-6-7" data-aht="source">Bemidbar 32:6-7</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink>, note that this situation, would weaken their morale and create jealousy and divisiveness<fn nbsp"="">Earlier (Bamidbar 16:1-3),Datan and Aviram, from the tribe of Reuven, created dissent among the people and </fn></span>challenged  Moshe's leadership . This tendency by 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. &lt;multilink data-aht=&quot;&amp;amp;lt;a href=&amp;amp;quot;BereshitRabbah84-20&amp;amp;quot; data-aht=&amp;amp;quot;source&amp;amp;quot;&amp;amp;gt;84:20&amp;amp;lt;/a&amp;amp;gt;&amp;amp;lt;a href=&amp;amp;quot;Bereshit Rabbah&amp;amp;quot; data-aht=&amp;amp;quot;parshan&amp;amp;quot;&amp;amp;gt;About Bereshit Rabbah&amp;amp;lt;/a&amp;amp;gt;&quot;&gt;&lt;a href=&quot;BereshitRabbah84-20&quot; data-aht=&quot;source&quot;&gt;Bereshit Rabbah&lt;/a&gt;&lt;/multilink&gt; 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."><sup id="reffn3" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn3">3</a></sup>.</li>