Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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. Samet<fn>Samet, p. 5.</fn> suggests how 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, יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן".<fn>Bamidbar 32:5.</fn> ."</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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. Samet<fn>Samet, p. 5.</fn> suggests how 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, יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן".<fn>Bamidbar 32:5.</fn> ."</span></li> | ||
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> להניע-להניא-להניח<fn>32:7,8,9,13,15.</fn> - Samet<fn>Samet, pp. 7-9.</fn> shows how  Moshe’s play on verbs further connects the two Tribes’ and   the Spies’  respective sins and punishments with  each other.<fn>Samet, pg 7-9.</fn></span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> להניע-להניא-להניח<fn>32:7,8,9,13,15.</fn> - Samet<fn>Samet, pp. 7-9.</fn> shows how  Moshe’s play on verbs further connects the two Tribes’ and   the Spies’  respective sins and punishments with  each other.<fn>Samet, pg 7-9.</fn></span></li> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">וַיִּרְאוּ אֶת אֶרֶץ - refers to R&G’s  laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies וראיתם את הארץ<fn>Bamidbar 13:18,26,32,33.</fn>.  People see the same scene through different | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">וַיִּרְאוּ אֶת אֶרֶץ - refers to R&G’s  laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies וראיתם את הארץ<fn>Bamidbar 13:18,26,32,33.</fn>.  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.</span></li> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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.</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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.</span></li> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">לבני <b>ראובן</b> ולבני <b>גד</b>...בני <b>גד</b> ובני <b>ראובן</b>.. According to <multilink><a href="ChizkuniBemidbar32-2" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink> , <multilink><a href="IbnEzraBemidbar32-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="IbnEzraBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RambanBemidbar32-1" data-aht="source">Ramban</a><a href="RambanBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,  because of their greater wealth and military prowess,the tribe of Gad,  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 <multilink><a href="NetzivBemidbar32-1" data-aht="source">Netziv</a><a href="NetzivBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> supports this claim from the text that describes Reuven's holdings as רב, whereas, Gad's were עצום מאד.</span></li> | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">לבני <b>ראובן</b> ולבני <b>גד</b>...בני <b>גד</b> ובני <b>ראובן</b>.. According to <multilink><a href="ChizkuniBemidbar32-2" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink> , <multilink><a href="IbnEzraBemidbar32-1" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="IbnEzraBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink> and <multilink><a href="RambanBemidbar32-1" data-aht="source">Ramban</a><a href="RambanBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>,  because of their greater wealth and military prowess, the tribe of Gad,  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 <multilink><a href="NetzivBemidbar32-1" data-aht="source">Netziv</a><a href="NetzivBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> supports this claim from the text that describes Reuven's holdings as רב, whereas, Gad's were עצום מאד.</span></li> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ -According to <multilink><a href="RashiBemidbar32-7" data-aht="source">Rash</a><a href="RashiBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>i (as understood by the <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>),  this sounds somewhat arrogant,  as if to say that it was a “done deal”, before the negotiation was over.</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ -According to <multilink><a href="RashiBemidbar32-7" data-aht="source">Rash</a><a href="RashiBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>i (as understood by the <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>),  this sounds somewhat arrogant,  as if to say that it was a “done deal”, before the negotiation was over.</span></li> | ||
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">וַיִּגְּשׁוּ אֵלָיו- <multilink><a href="AkeidatYitzchakBemidbar32-7" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-7" data-aht="source">85:7</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> and the <multilink><a href="MalbimBemidbar32-1416" data-aht="source">Malbim</a><a href="MalbimBemidbar32-1416" data-aht="source">Bemidbar 32:14,16</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> 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) . </span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">וַיִּגְּשׁוּ אֵלָיו- <multilink><a href="AkeidatYitzchakBemidbar32-7" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-7" data-aht="source">85:7</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> and the <multilink><a href="MalbimBemidbar32-1416" data-aht="source">Malbim</a><a href="MalbimBemidbar32-1416" data-aht="source">Bemidbar 32:14,16</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> 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) . </span></li> | ||
Version as of 00:20, 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>