Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<point><b>Dangers  in  Not Participating in the Conquest</b><ul> | <point><b>Dangers  in  Not Participating in the Conquest</b><ul> | ||
| − | <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>Earlier (Bamidbar 16:1-3),Datan and Aviram, from the tribe of Reuven, created dissent among the people and | + | <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> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> The  <multilink><a href="NetzivBemidbar32-6" data-aht="source">Netziv</a><a href="NetzivBemidbar32-6" data-aht="source">Bemidbar 32:6</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>  points 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.</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> The  <multilink><a href="NetzivBemidbar32-6" data-aht="source">Netziv</a><a href="NetzivBemidbar32-6" data-aht="source">Bemidbar 32:6</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>  points 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.</span></li> | ||
</ul></point> | </ul></point> | ||
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</ul> | </ul> | ||
<ul> | <ul> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> The Tribes' wealth<fn>Moshkowitz, Daat Mikra Bamidbar 32:1, 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.</fn> 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 <multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-4" data-aht="source">85:4</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, this situation might have lead  to a sense of ‎‏כֹּחִי וְעֹצֶם יָדִי and  a lack of trust in G-d. This might explain  their  willingness to live alone in territories that were exposed to incursions and   that lacked the natural defenses  of Canaan<fn>The Ramban on | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> The Tribes' wealth<fn>Moshkowitz, Daat Mikra Bamidbar 32:1, 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.</fn> 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 <multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-4" data-aht="source">85:4</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, this situation might have lead  to a sense of ‎‏כֹּחִי וְעֹצֶם יָדִי and  a lack of trust in G-d. This might explain  their  willingness to live alone in territories that were exposed to incursions and   that lacked the natural defenses  of Canaan<fn nbsp"="">The Ramban on </fn></span>Bamidbar  32:2, comments on the military prowess of the tribe of Gad.  This is reflected in Moshe's blessing to them,  ולגד אמר ברוך מרחיב גד כלביא שכן וטרף זרוע אף קדקד (Devarim 33:20), and in Divrei 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&amp;amp;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. Given all these direct and indirect references to the Tribes' military prowess, it is surprising  that &lt;multilink data-aht=&quot;&amp;amp;lt;a href=&amp;amp;quot;JosephusAntiquitiesoftheJews47-3&amp;amp;quot; data-aht=&amp;amp;quot;source&amp;amp;quot;&amp;amp;gt;4 7:3&amp;amp;lt;/a&amp;amp;gt;&amp;amp;lt;a href=&amp;amp;quot;Josephus Antiquities of the Jews&amp;amp;quot; data-aht=&amp;amp;quot;parshan&amp;amp;quot;&amp;amp;gt;About Josephus Antiquities of the Jews&amp;amp;lt;/a&amp;amp;gt;&quot;&gt;&lt;a href=&quot;JosephusAntiquitiesoftheJews47-3&quot; data-aht=&quot;source&quot;&gt;Josephus &lt;/a&gt;&lt;/multilink&gt; and the Ramban( 32:21), for example, claim that Moshe suspected R&amp;amp;G of faint-heartedness!"><sup id="reffn9" class="fnRef mceNonEditable"><a href="#fn9" class="ahtNonEditable">9</a></sup>.</li> |
</ul></point> | </ul></point> | ||
<point><b>Moshe  Acquiesces</b><ul> | <point><b>Moshe  Acquiesces</b><ul> | ||
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<point><b>Moshe as Leader</b><ul> | <point><b>Moshe as Leader</b><ul> | ||
<li><span class="hoverdown-open open" style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Moshe’s  critical, yet calculated   response is an example of crisis management and damage control aimed to educate  and ensure for smooth implementation of the agreement under  Yehoshua, as described by <multilink><a href="PhiloOntheLifeofMosesI320-328" data-aht="source">Philo</a><a href="PhiloOntheLifeofMosesI328_2" data-aht="source">On the Life of Moses I 328</a><a href="PhiloOntheLifeofMosesI329" data-aht="source">On the Life of Moses I 329</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-5" data-aht="source">85: (5)</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> ,  <multilink><a href="MalbimBemidbar32-6-7" 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>  and Samet<fn>Samet,pp. 7-11.</fn>. These commentaries explain how  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.</span></li> | <li><span class="hoverdown-open open" style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Moshe’s  critical, yet calculated   response is an example of crisis management and damage control aimed to educate  and ensure for smooth implementation of the agreement under  Yehoshua, as described by <multilink><a href="PhiloOntheLifeofMosesI320-328" data-aht="source">Philo</a><a href="PhiloOntheLifeofMosesI328_2" data-aht="source">On the Life of Moses I 328</a><a href="PhiloOntheLifeofMosesI329" data-aht="source">On the Life of Moses I 329</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-5" data-aht="source">85: (5)</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> ,  <multilink><a href="MalbimBemidbar32-6-7" 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>  and Samet<fn>Samet,pp. 7-11.</fn>. These commentaries explain how  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.</span></li> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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"<fn>Kiddushin 3:4, B. Kiddushin | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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"<fn nbsp"="">Kiddushin 3:4, B. Kiddushin </fn></span>61;On the four components of תנאי כפול see, Rambam, Mishne Tora, Sefer Nashim, Hilchot Ishut, chapter 6, halacha 1"><sup id="reffn18" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn18">18</a></sup> , which is the prototype for a condition to have legal standing. According to Chanina ben Gamliel<fn>Bavli Kiddushin 61</fn>, 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 .</li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
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</ul></point> | </ul></point> | ||
<point><b>Sudden Appearance of Menashe</b><ul> | <point><b>Sudden Appearance of Menashe</b><ul> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> 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, assuming that מכיר, does not refer to the family of or descendants of  מכיר, as the <multilink><a href="RambanBemidbar32-41" data-aht="source">Ramban</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> <fn>Although the Ramban (32:41) does entertain the idea, that Machir might have still been alive.</fn>explains, then,  based on the chronology of the Tribe of Menashe<fn>Divrei Hayamim I | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> 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, assuming that מכיר, does not refer to the family of or descendants of  מכיר, as the <multilink><a href="RambanBemidbar32-41" data-aht="source">Ramban</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> <fn>Although the Ramban (32:41) does entertain the idea, that Machir might have still been alive.</fn>explains, then,  based on the chronology of the Tribe of Menashe<fn nbsp"="">Divrei Hayamim I </fn></span>2:21-23; 7:14-27."><sup id="reffn22" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn22">22</a></sup>, Machir, the grandson of Yosef, was probably not alive when the Bnei Yisrael were about to enter Canaan! 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 their claims to the land and their right to settle there.<fn nbsp"="">Moshkovitz, Daat Mikra Bamidbar, note 32ג, page שצ, brings the commentary on Chronicles attributed to a student of Saadia Gaon, published by R.Kirchheim, Frankfurt on Mein, תרלד, page 12 and the Perush HaTora of Yehuda HaChasid, published by רי"ש לנגה, Jerusalem, תשלה. The <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></fn></li> |
</ul></point> | </ul></point> | ||
<point><b>Textual Points</b><ul> | <point><b>Textual Points</b><ul> | ||
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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;">גִּדְרֹת צֹאן נִבְנֶה <b>לְמִקְנֵנוּ</b> פֹּה וְעָרִים <b>לְטַפֵּנוּ</b>.   -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 <multilink><a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah22-6" data-aht="source">22:6</a><a href="BemidbarRabbah22" data-aht="source">22:8</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink>  comments, שעשו את העיקר טפל ואת הטפל עיקר. Following the midrash, <multilink><a href="RashiBemidbar32-7" data-aht="source">Rashi</a><a href="RashiBemidbar32-16" data-aht="source">Bemidbar 32:16</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> points out that  Moshe’s 2nd response will correct their faulty order of  priorities,בנו לכם ערים <b>לטפכם</b> וגדרת <b>לצנאכם</b> . By their third response, R&G will integrate this lesson, <b>טפנו</b> נשינו <b>מקננו</b> וכל בהמתנו יהיו שם בערי הגלעד. </span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">גִּדְרֹת צֹאן נִבְנֶה <b>לְמִקְנֵנוּ</b> פֹּה וְעָרִים <b>לְטַפֵּנוּ</b>.   -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 <multilink><a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah22-6" data-aht="source">22:6</a><a href="BemidbarRabbah22" data-aht="source">22:8</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink>  comments, שעשו את העיקר טפל ואת הטפל עיקר. Following the midrash, <multilink><a href="RashiBemidbar32-7" data-aht="source">Rashi</a><a href="RashiBemidbar32-16" data-aht="source">Bemidbar 32:16</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> points out that  Moshe’s 2nd response will correct their faulty order of  priorities,בנו לכם ערים <b>לטפכם</b> וגדרת <b>לצנאכם</b> . By their third response, R&G will integrate this lesson, <b>טפנו</b> נשינו <b>מקננו</b> וכל בהמתנו יהיו שם בערי הגלעד. </span></li> | ||
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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). The   <multilink><a href="AkeidatYitzchakBemidbar32-8" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-8" data-aht="source">85:8</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>  point outs that </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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.  </span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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). The   <multilink><a href="AkeidatYitzchakBemidbar32-8" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32-8" data-aht="source">85:8</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>  point outs that </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">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.  </span></li> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">הְיִיתֶם נְקִיִּם מֵי"י וּמִיִּשְׂרָאֵל ... וְאִם לֹא תַעֲשׂוּן כֵּן הִנֵּה חֲטָאתֶם לַי"י-  From these  words we can infer that the Tribes took a solemn oath before G-d to keep their promise<fn>Smilar use of the term | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">הְיִיתֶם נְקִיִּם מֵי"י וּמִיִּשְׂרָאֵל ... וְאִם לֹא תַעֲשׂוּן כֵּן הִנֵּה חֲטָאתֶם לַי"י-  From these  words we can infer that the Tribes took a solemn oath before G-d to keep their promise<fn nbsp"="">Smilar use of the term </fn></span>can be found Bereshit 24:41, Yehoshua 2:17,20."><sup id="reffn34" class="fnRef mceNonEditable"><a class="ahtNonEditable" href="#fn34">34</a></sup>.</li> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">וַיִּתֵּן לָהֶם מֹשֶׁה לִבְנֵי גָד וְלִבְנֵי רְאוּבֵן וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה בֶן יוֹסֵף -Menashe’s lineage  is mentioned here t o legitimize their claim to  lands in Eiver Hayarden, which according to the Book of Chronicles, took place during the life of Yosef<fn>See footnote 24.</fn>. </span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">וַיִּתֵּן לָהֶם מֹשֶׁה לִבְנֵי גָד וְלִבְנֵי רְאוּבֵן וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה בֶן יוֹסֵף -Menashe’s lineage  is mentioned here t o legitimize their claim to  lands in Eiver Hayarden, which according to the Book of Chronicles, took place during the life of Yosef<fn>See footnote 24.</fn>. </span></li> | ||
</ul> | </ul> | ||
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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>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. | + | <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 Sifri ,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><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> | + | <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> | ||
<point><b>The Sudden Appearance of Menashe</b> – 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)<fn>see footnote #24.</fn>, Moshe was merely handing over lands that they had  previous claims to, that were now “liberated”.  <br/>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 Jordan<fn>Spero, pg 13.</fn>. 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 <multilink><a href="MoshavZekeinimBemidbar32-33" data-aht="source">Moshav Zekeinim</a><a href="MoshavZekeinimBemidbar32-33" data-aht="source">Bemidbar 32:33</a><a href="Moshav Zekeinim" data-aht="parshan">About Moshav Zekeinim</a></multilink>   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 <multilink><a href="NetzivBemidbar20-10" data-aht="source">Netziv</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>  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 Gilead, Bamidbar 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 <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar32-33" data-aht="source">Bemidbar 32:33</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>  suggests that the Menashe clans  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.<br/><br/><br/></point> | <point><b>The Sudden Appearance of Menashe</b> – 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)<fn>see footnote #24.</fn>, Moshe was merely handing over lands that they had  previous claims to, that were now “liberated”.  <br/>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 Jordan<fn>Spero, pg 13.</fn>. 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 <multilink><a href="MoshavZekeinimBemidbar32-33" data-aht="source">Moshav Zekeinim</a><a href="MoshavZekeinimBemidbar32-33" data-aht="source">Bemidbar 32:33</a><a href="Moshav Zekeinim" data-aht="parshan">About Moshav Zekeinim</a></multilink>   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 <multilink><a href="NetzivBemidbar20-10" data-aht="source">Netziv</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>  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 Gilead, Bamidbar 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 <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar32-33" data-aht="source">Bemidbar 32:33</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>  suggests that the Menashe clans  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.<br/><br/><br/></point> | ||
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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;">  וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד וַיִּרְאוּ אֶת אֶרֶץ יַעְזֵר וְאֶת אֶרֶץ גִּלְעָד וְהִנֵּה הַמָּקוֹם מְקוֹם מִקְנֶה... וַיָּבֹאוּ בְנֵי גָד וּבְנֵי רְאוּבֵן- The <multilink><a href="OrHaChayyimBemidbar32-1" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>  understands that  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.</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">  וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד וַיִּרְאוּ אֶת אֶרֶץ יַעְזֵר וְאֶת אֶרֶץ גִּלְעָד וְהִנֵּה הַמָּקוֹם מְקוֹם מִקְנֶה... וַיָּבֹאוּ בְנֵי גָד וּבְנֵי רְאוּבֵן- The <multilink><a href="OrHaChayyimBemidbar32-1" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>  understands that  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.</span></li> | ||
| − | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">עֲטָרוֹת וְדִיבֹן וְיַעְזֵר וְנִמְרָה וְחֶשְׁבּוֹן וְאֶלְעָלֵה וּשְׂבָם וּנְבוֹ וּבְעֹן. - Convention would have dictated first to give the general context before listing the names of cities.  Samet<fn>Samet, page 6.</fn> points out that 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 Canaan<fn>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 | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">עֲטָרוֹת וְדִיבֹן וְיַעְזֵר וְנִמְרָה וְחֶשְׁבּוֹן וְאֶלְעָלֵה וּשְׂבָם וּנְבוֹ וּבְעֹן. - Convention would have dictated first to give the general context before listing the names of cities.  Samet<fn>Samet, page 6.</fn> points out that 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 Canaan<fn nbsp"="">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 </fn></span>(Devarim 33:21)."><sup id="reffn50" class="fnRef mceNonEditable"><a href="#fn50" class="ahtNonEditable">50</a></sup>.  </li> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">הָאָרֶץ אֲשֶׁר הִכָּה י"י-The <multilink><a href="AbarbanelBemidbar32-3" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32-3" data-aht="source">Bemidbar 32: (3)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>  and <multilink><a href="OrHaChayyimBemidbar32-1" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBemidbar32-3" data-aht="source">Bemidbar 32:3</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink> 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.</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">הָאָרֶץ אֲשֶׁר הִכָּה י"י-The <multilink><a href="AbarbanelBemidbar32-3" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32-3" data-aht="source">Bemidbar 32: (3)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>  and <multilink><a href="OrHaChayyimBemidbar32-1" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBemidbar32-3" data-aht="source">Bemidbar 32:3</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink> 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.</span></li> | ||
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> 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.  <multilink><a href="AbarbanelBemidbar32-4" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32-4" data-aht="source">Bemidbar 32: (4)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> 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 הירדן<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;"> 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.  <multilink><a href="AbarbanelBemidbar32-4" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32-4" data-aht="source">Bemidbar 32: (4)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> 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 הירדן<fn>Bamidbar 32:5.</fn></span> . </li> | ||
Version as of 00:04, 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>