Petition of the Two and a Half Tribes/2
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Version as of 08:13, 7 June 2016 by Debra.Applebaum (talk | contribs)
Petition of the Two and a Half Tribes
Exegetical Approaches
Moshe Had it Right!
The two Tribes’ original request had two components: one explicit, to receive their portion on the eastern side of the Jordan and one implied, that they would not be participating in the conquest. According to several sources, Moshe correctly inferred that R&G did not intend to join the campaign and saw this as an immediate threat to the success of the Conquest. By comparing their request to the Spies, Moshe is expressing his indignation that they would prefer to settle outside the borders that G-d had chosen for them. Therefore, his harsh response was justified.
Sources:Akeidat Yitzchak,
Dangers in Not Participating in the Conquest?
- Moshe's indignant exclamation,"האחיכם יבאו למלחמה ואתם תשבו פה", and his comparison to the Spies, implies and warns of the damaging psychological effect upon the other tribes, seeing their brothers already settled safe and sound while they yet faced long and dangerous struggles. Following the Midrash Rabba, who liken R&G to the rebellious Korach, commentaries, such as, Rashi, Zror Hamor and the Malbim, note that this situation, would weaken their morale and create jealousy and divisiveness.
- Arama, Malbim and the Netziv point out that given how the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering Canaan was presumptuous and immoral.
Dangers in Receiving their Portion Outside of Canaan
- By their preference for land outside the boundaries of Canaan , Midrash Rabba, Zror Hamor and Aroma, accuse R&G of being guilty of ,"וימאסו בארץ חמדה."The promise of The Land is a central element of every revelation by G-d to all our Avot and is a component of the Birkat Avraham that accompanies and guides the Bnei Israel through their bondage and exodus from Egypt and wandering through the Wilderness. All the references to The Land, beginning with the promises to the Avot, speak of “the land of Canaan” which in the days of Moshe had a particular geographic referent. While its north-south borders were never considered definitive ,מנהר מצרים עד הנהר הגדל נהר פרת", the natural borders of the Mediteranean Sea and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so, G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך", the Land that G-d gives you as an inheritance is on the west side.
- Moshe fears that settlement of R&G outside of Canaan would be considered by G-d as a grievous sin, resulting in some sort of collective punishment just as it was in the case of the Spies ,or perhaps as the Netziv suggests, an extension of the Spies' punishment of wandering the desert.
Failed Moral Compass
- . The Tanchuma, followed by Rashi, Zror Hamor, Arama and the Netziv, interpret the emphasis by the text of the abundance of cattle owned by R&G as a demonstration of their wrongly placed greater value on their material wealth than the spiritual importance of living in the sanctity and under the special providence of Eretz Yisrael. Midrash Rabba condemns their misplaced priorities and see that as the reason they were first to be exiled.
- The Tribes' wealth and military victories over Sichon , Og and Midian may have had generated a sense of over confidence. The fact that this generation were not newly liberated slaves, but rather , had attained a certain degree of independence and self-sufficiency during their stay in the wilderness, may have further strengthened their self confidence. According to Arama, this situation might have lead to a sense of "כחי ועצם ידי" and a lack of trust in G-d. This might explain their willingness to live alone in territories that were exposed to incursions that lacked the natural defenses of Canaan.
Moshe Acquiesces
- In response to Moshe’s outrage, R&G now propose to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan, "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו". Spero suggests, that while strict authoritarianism would require that Moshe stick to the Divine plan and insist that the R&G settle in Canaan, Moshe had to weigh the possibility of popular rebellion, as was the case of Korach and the Ma’apilim , if he refuses their request. As a sort of “lame duck” leader at this time, it would have been much more difficult to assert his authority. The immediate, positive gain of R&G’s willingness to send their men as a vanguard force, outweighed the possible negative .
- In regard to the question of: Did Moshe consult with G-d before he accepted their proposal, from the words," את אשר דבר ה ' (לא), it would appear that Moshe did receive Divine sanction for the agreement , affirmed by Moshe in Arvot Moav, וירשו גם הם את הארץ אשר ה' אלקיכם נותן להם בעבר הירדן, and later by Yehoshua, " וישבו וילכו בני ראובן ובני גד שבט המנשה מאת בני ישראל משלה אשר בארץ כנען ללכת אל ארץ הגלעד אל ארץ אחזתם אשר נאחזו בה על פי ה' ביד משה".
Moshe as Leader
- . According to Tanchuma, Arama, Malbim and the Netziv, Moshe’s critical, yet calculated response is an example of crisis management and damage control aimed to educate and ensure for smooth implementation under Yehoshua. The Malbim, Netziv and Zror Hamor understand that only after Moshe's passionate and critical reaction, do the two Tribes take council with each other, modify their request with a generous counter proposal and the tension is diffused . Here, Moshe demonstrated seasoned leadership and good judgment.
- In order to further strengthen the legality of the agreement, Moshe spells out the full impact of the condition: If you will do this thing…..and if you will not do so….. This is referred to in Kiddushin as "תנאי בני גד ובני ראובן" , which is the prototype for a condition to have legal standing. According to Chanina ben Gamliel, the double condition is necessary to clarifiy that the Tribes' will not loose their right to a portion in Canaan, in the situation that they do not keep their side of the bargain .
- Moshe brings the essence of the agreement before Elazar HaCohen , Yehoshua and the heads of the Matot, the same leadership that will supervise the Conquest and portioning of the land in Canaan. This is confirmed after the successful completion of their mission, as we read in Yehoshua ,אז יקרא יהושע לראובני ולגדי ולחצי מטה מנשה.....לא עזבתם את אחיכם זה ימים רבים עד היום ..ועתה פנו ולכו לכם לאהליכם אל ארץ אחזתכם אשר נתן לכם משה עבד ה' בעבר הירדן..ויברכם...".
Sudden Appearance of Menashe
- According to this approach, that the very request of R&G was offensive and which triggered Moshe’s harsh response, how do we understand what seems to be Moshe’s unsolicited offer to settle clans from Menashe in Eiver Hayarden? In addition, based on the chronology of the Tribe of Menashe, Machir lived over 200 hundred years ago ! A commentary on chronicles, attributed to a student of Saadia Gaon , claims that the sons of Menashe had temporarily conquered some territories on Eiver Hayarden ,much earlier, while their father, Yosef ,was still a vizier in Egypt. Now that these lands had been “liberated” , Moshe honored the claims of these clans to the land and their right to settle there.
Textual Points – מקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18מקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtiz
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtiz
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18מקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtiz
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtizמקום מקנה (א,ב) -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation (4) -focuses on the quality of possession/aquisition[i]. Moshe avoids that subject-except when he uses a substitute word כה)) צנאכם.
-"עטרות ודיבן ויעזר ונמרה וחשבון.(ג).."The unconventional manner that R&G present their request by listing the names of the cities without providing their general context, and the hesitant, hinting manner of verses 4,5-as if “beating around the bush”, suggests that they themselves sense that their request is problematic[ii].
"הארץ אשר הכה ה'" – The only mention of G-d by R&G in their initial request was perhaps an attempt to neutralize any accusation that they were acting immorally by taking for themselves, land conquered by a joint effort of all Bnei Yisrael. Their implicit argument is that these lands were primarily conquered, through the help of G-d.
.The repetition of the word "ויאמרו" (ב,ה) while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Moshe’s lack of a response- his “deafening silence”-(symbolized by the (פרשה סתומה is the break that will cause the Tribes to present their request in a straightforward way,"יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן"(ה)[iii]
להניע-להניא-להניח (7,9,13,15)- Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other .[iv]
ויראו את ארץ" “(32:1)- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies[v]"וראיתם את הארץ... People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
”"אל הארץ אשר נתן להם ה'(7,9) and "...את האדמה אשר נשבעתי לאברהם, ליצחק וליעקב"-By referring to Canaan as the Promised land, three times in his first response, Moshe is insinuating that the Tribes’ preference for Eiver Hayarden is misplaced.
-"לבני ראובן ולבני גד...בני גד ובני ראובן.." According to Chazal, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor.[vi].-
" "כי בא נחלתנו אלינו (19) This sounds somewhat arrogant, as if to say that it was a “done deal” , before the negotiation was over[vii]
-"ויגשו אליו"”..and they came near to him”- 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 embarrassement[viii] ( symbolized by the (.פרשה סתומה
"עבדיך...אדני...עבדיך...אדני " (25,27)The multiple expressions of humility reflect their attempt to ease the tension ,
"גדרת צאן נבנה למקננו פה וערים לטפנו" (16) 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 Chazal comment, [ix]שעשו את העיקר טפל ואת הטפל עיקר"”.Rashi in the name of Chazal point out that Moshe’s 2nd response will correct their faulty order of priorities," בנו לכם ערים לטפכם וגדרת לצנאכם (24) . In their third response, R&G will integrate this lesson, "טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד .(26)[x]
"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 effect of this was to give their agreement the status of a sacred oath taken in the presence of G-d and like all such cases in the Torah, implies divine punishment in case of its violation By invoking G-d’s name 7 times[xi], Moshe is 1. correcting/offset the Tribe’s "ואנחנו" and their omission of G-d’s name 2. elevating the conquest to the status of a milchemet mitzvah 3. Gives the agreement a stamp of approval by G-d 4. Implying that it takes the form of an oath , ", "והייתם נקים...ואם לא תעשון כן הנה” [xii]חטאתם לה'.
- ( 33 ) "לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף" Menashe’s lineage is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which as we said, was conquered during the reign of Yosef[xiii] .
[i] Samet, pg 5, who claims that the choice of the term מקנה focuses on the quality of acquisition. He notes that Moshe intentionally uses a substitute word, such as, צאן-perhaps as kind of hidden criticism.
[ii]
[iii] Samet, 7-10
[iv] Samet, דברי משה לבני גד ולבני ראובן-ביקורת צודקת או תוצאות אי-הבנה,ישיבת הר הציון(בית המדרש האלקטרוני)7-10
[v] Bamidbar 13:18,26;Kohelet Rabba parsha 4/11, suggests that after seeing the bounty of the Land of Canaan,* the two Tribes regret their irreversible decision to settle the Eiver Hayarden.
[vi] Moshav zekanim, chizkuni, ramban and ibn ezra on 32:4; Earlier relationships between Reuven, Gad have been incorporated by commentators , adding a different dimension to the narrative.
Aside from both having an abundance of livestock, the tribes of Reuven and Gad were “neighbors”-having camped and marched along- side each other (together with the tribe of Shimon) under the flag of the tribe of Reuven[vi].
Reuven’s interest in settling outside of the Land , is in keeping with the tribe’s separatist attitude demonstrated by 1) Datan and Aviram’s negative attitude towards the Land of Israel [vi] and 2) as followers of Korach, in their rebellion against Moshe leadership and authority [vi].
The Abarbanel 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 [vi].
see ibn ezra here and in bereshit42:11
Tribes
Chizkuni- why is gad mentioned before reuven everywhere except for ist meniotn, Because gad is the one who initiated the request. Why have menashe join, he didn’t ask? Because Yosef 9their father ) cause his brother s to rip their coat in two
in his trick to bury the cup in binyamin’s sack. And so his shevet will be divided over both sides of the Jordan
Machir was the oldest of menashe’s kids he got his land first and since he was very old and did not go out to war he was given a fortified city while all the men went out to fight
Moshav zekanim- reuven is menitned first in the first pasuk cause he ws bechor but everywhere else gad is first cause he initiated the request and they were warriors (more so than reuven) suppoted by moshe’s words, וטרף זרוע אף קדקד and so they weren’t afraid to live their alone
Why manashe?ramban-eiver hayarden was too big for just reuven and gad and since, memashe was so big he asked for volunteers and manashe agreed cause they also had lots of cttle and were strong and many
Reuven has history of separating n bereshit 36. Korach
Netziv-brings menasha to teach torah to reuven and gad
Reuen’s separation frm family in vereshit 36 "וישב ראובן..." is symbolic to reuven separation back in berrshit
Abarbanel offers a psychological/symbolic that reuven might have chosed to live in eiver hayarden- since his birthright was take from him and given to Yosef, the kingship was given to yehuda..that he didn’t want to settle and be ruled by younder brithers. Gad was the son of zilpe, reuven’s mother’s miad.
Attiude of dotan and Amira from shevet reuven towards egyt vivs a vis EY
Until the condition is executed the tribes can switch cities among themselves in eiver hayarden (daat mikra, ramban 33
Abarbanal- reuven mentioned first cause the bchor- but it was taken away and given to Yosef and royalty to yedhua, and didn’t want to settle with them it was embarrassing that the younger ones should rule over him so he joined gad who was son of zilpas- leah’s maid. Thy were close so once first gad and other tmes reuven-they take turns
Rashi- gad came first in the beginning cause it was his idea and he had most of the cattle
[vii] rrashi
[viii] like Juda before Paro, bereshit 44:18
[ix] Bamidbar Rabba 22/6; Tanchuma 32:siman 7,"ולב כסיל לשמאלו (קהלת י:ב), אלו בני ראובן ובני גד"
[x] Tanchum 32 siman 7; Rashi on Bamidbar 32:16
[xi] And מפניו" (32:21
[xii] "לפני הי"can also refer to the Aron, or the Urim v’Tumin where oaths were often administered before Aharon, or it can refer to their battle position, before the Aron as described, for example, in Yehoshua 6:7-19; Moshkowitz, by adding the words "כל חלוץ"(כא,כט) to the agreement, Moshe might be demanding that their military envoy be more than just a symbolic gesture but a serious and determined force.
[xiii] moshkovtiz