Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<point><b>Status of the eastern bank of the Jordan</b><ul> | <point><b>Status of the eastern bank of the Jordan</b><ul> | ||
<li>Tzeror HaMor refers to the eastern bank of the Jordan as "impure" and does not view it as part of the land promised by Hashem to the forefathers. According to him the tribes were asking to live "בחוץ לארץ", which lacked the holiness of Israel.<fn>He apparently assumes that only the Land of Canaan is considered the Promised Land. This might be gleaned from verses which seem to set the Jordan river as a geographic border, as when Hashem tells Moshe: וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר י"י אֱלֹהֶיךָ נֹתֵן לָךְ.  For an extensive discussion of the different borders mentioned throughout Tanakh for the Promised Land, see Profs.Y. Elitzur and Y. Kil, Atlas Daat Mikra, (Jerusalem, 1993): 22-23, 50-55.</fn> </li> | <li>Tzeror HaMor refers to the eastern bank of the Jordan as "impure" and does not view it as part of the land promised by Hashem to the forefathers. According to him the tribes were asking to live "בחוץ לארץ", which lacked the holiness of Israel.<fn>He apparently assumes that only the Land of Canaan is considered the Promised Land. This might be gleaned from verses which seem to set the Jordan river as a geographic border, as when Hashem tells Moshe: וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר י"י אֱלֹהֶיךָ נֹתֵן לָךְ.  For an extensive discussion of the different borders mentioned throughout Tanakh for the Promised Land, see Profs.Y. Elitzur and Y. Kil, Atlas Daat Mikra, (Jerusalem, 1993): 22-23, 50-55.</fn> </li> | ||
− | <li>According to the Netziv, in contrast, though the eastern bank had less holiness than the west, if the people living therein accepted Hashem's providence it too is considered an "אֲחֻזָּה לִפְנֵי י"י". ‎<fn>See similarly <a href="BemidbarRabbah7-8" data-aht="source">Bemidbar Rabbah 7:8</a> which includes the eastern bank as part of the Land of Israel, but distinguishes its holiness from that of the western bank: "אֶרֶץ יִשְׂרָאֵל מְקֻדֶּשֶׁת מִכָּל הָאֲרָצוֹת, וּמָה הִיא קְדֻשָּׁתָהּ שֶׁמְבִיאִין מִמֶּנָּהּ הָעֹמֶר וְהַבִּכּוּרִים וּשְׁתֵּי הַלֶּחֶם, מַה שֶּׁאֵין כֵּן בְּכָל הָאֲרָצוֹת. אֶרֶץ כְּנַעַן מְקֻדֶּשֶׁת מֵעֵבֶר הַיַּרְדֵּן, אֶרֶץ כְּנַעַן כְּשֵׁרָה לְבֵית שְׁכִינָה וְאֵין עֵבֶר הַיַּרְדֵּן כָּשֵׁר לְבֵית שְׁכִינָה."</fn></li> | + | <li>According to the Netziv, in contrast, though the eastern bank had less holiness than the west, if the people living therein accepted Hashem's providence it too is considered an "אֲחֻזָּה לִפְנֵי י"י".‎<fn>See similarly <a href="BemidbarRabbah7-8" data-aht="source">Bemidbar Rabbah 7:8</a> which includes the eastern bank as part of the Land of Israel, but distinguishes its holiness from that of the western bank: "אֶרֶץ יִשְׂרָאֵל מְקֻדֶּשֶׁת מִכָּל הָאֲרָצוֹת, וּמָה הִיא קְדֻשָּׁתָהּ שֶׁמְבִיאִין מִמֶּנָּהּ הָעֹמֶר וְהַבִּכּוּרִים וּשְׁתֵּי הַלֶּחֶם, מַה שֶּׁאֵין כֵּן בְּכָל הָאֲרָצוֹת. אֶרֶץ כְּנַעַן מְקֻדֶּשֶׁת מֵעֵבֶר הַיַּרְדֵּן, אֶרֶץ כְּנַעַן כְּשֵׁרָה לְבֵית שְׁכִינָה וְאֵין עֵבֶר הַיַּרְדֵּן כָּשֵׁר לְבֵית שְׁכִינָה."</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>The root of the problem: materialism</b> – Rashi, Akeidat Yitzchak and R. Saba, following <a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a>, interpret the emphasis by the text on the abundance of cattle owned by Reuven and Gad<fn>The word "מִקְנֶה" appears four times in the first four verses of the chapter alone.  In addition, the formulation of the opening phrase of the chapter is unique in that it begins with the subject rather than a verb ("וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד" rather than "ויהי מקנה רב..."), further directing the reader’s attention to the two tribes’ accumulated wealth.  R"E Samet (ibid) also points out that the text's choice of the root קנה further focuses the reader on the quality of possession. Moshe, in contrast, prefers to use different language, and speaks instead of the tribes' "צאן".</fn> as evidence of their materialism.  They wrongly placed greater value on their wealth than on the spiritual importance of living in the sanctity of Eretz Yisrael.<fn><multilink><a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah22-6" data-aht="source">22:6</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink> even suggests that these misplaced priorities were the reason that they were first to be exiled.</fn></point> | <point><b>The root of the problem: materialism</b> – Rashi, Akeidat Yitzchak and R. Saba, following <a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a>, interpret the emphasis by the text on the abundance of cattle owned by Reuven and Gad<fn>The word "מִקְנֶה" appears four times in the first four verses of the chapter alone.  In addition, the formulation of the opening phrase of the chapter is unique in that it begins with the subject rather than a verb ("וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד" rather than "ויהי מקנה רב..."), further directing the reader’s attention to the two tribes’ accumulated wealth.  R"E Samet (ibid) also points out that the text's choice of the root קנה further focuses the reader on the quality of possession. Moshe, in contrast, prefers to use different language, and speaks instead of the tribes' "צאן".</fn> as evidence of their materialism.  They wrongly placed greater value on their wealth than on the spiritual importance of living in the sanctity of Eretz Yisrael.<fn><multilink><a href="BemidbarRabbah22-6" data-aht="source">Bemidbar Rabbah</a><a href="BemidbarRabbah22-6" data-aht="source">22:6</a><a href="Bemidbar Rabbah" data-aht="parshan">About Bemidbar Rabbah</a></multilink> even suggests that these misplaced priorities were the reason that they were first to be exiled.</fn></point> | ||
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<point><b>"הָאָרֶץ אֲשֶׁר הִכָּה י"י"</b> – Abarbanel notes that Reuven and Gad intentionally refer to the land as "הָאָרֶץ אֲשֶׁר הִכָּה י"י", emphasizing Hashem's role in the conquest to highlight how Hashem must therefore view the lands as an extension of the Promised Land and mean for them to be settled.</point> | <point><b>"הָאָרֶץ אֲשֶׁר הִכָּה י"י"</b> – Abarbanel notes that Reuven and Gad intentionally refer to the land as "הָאָרֶץ אֲשֶׁר הִכָּה י"י", emphasizing Hashem's role in the conquest to highlight how Hashem must therefore view the lands as an extension of the Promised Land and mean for them to be settled.</point> | ||
<point><b>What led to Moshe's misunderstanding?</b> It is possible that Moshe, haunted by memories of the traumatic episode of the Spies and the damaging effects of their words on the morale of the nation, read their mistakes back into the request of the two tribes.<fn>See R"E Samet who writes, "משה רדוף בזיכרון חטא המרגלים, והוא רואה את צלו גם במעשיהם של בני הדור החדש העומד להיכנס לארץ.."</fn></point> | <point><b>What led to Moshe's misunderstanding?</b> It is possible that Moshe, haunted by memories of the traumatic episode of the Spies and the damaging effects of their words on the morale of the nation, read their mistakes back into the request of the two tribes.<fn>See R"E Samet who writes, "משה רדוף בזיכרון חטא המרגלים, והוא רואה את צלו גם במעשיהם של בני הדור החדש העומד להיכנס לארץ.."</fn></point> | ||
− | <point><b>"וַיִּגְּשׁוּ אֵלָיו"</b> – Abarbanel explains that Reuven and Gad came closer to Moshe, so as not to embarrass their leader when they explained to him his error. <fn>They came to to whisper in his ear, as if to say, “pardon me, sir, but we have a misunderstanding, let’s clarify.“  Abarbanel compares this to the similar language used when Yehuda approaches Yosef to plead for Binyamin (וַיִּגַּשׁ אֵלָיו יְהוּדָה), explaining that there too, the approach was meant to enable a private conversation not heard by others.</fn></point> | + | <point><b>"וַיִּגְּשׁוּ אֵלָיו"</b> – Abarbanel explains that Reuven and Gad came closer to Moshe, so as not to embarrass their leader when they explained to him his error.<fn>They came to to whisper in his ear, as if to say, “pardon me, sir, but we have a misunderstanding, let’s clarify.“  Abarbanel compares this to the similar language used when Yehuda approaches Yosef to plead for Binyamin (וַיִּגַּשׁ אֵלָיו יְהוּדָה), explaining that there too, the approach was meant to enable a private conversation not heard by others.</fn></point> |
<point><b>The proposition: וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים</b> – The tribes' words, "וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים", are not a revised proposal stemming from a desire to appease Moshe's anger but a clarification of their original intent.  They point out that they are not fearful of battle,<fn>Ramban points out that the tribe of Gad were especially courageous in battle (as Moshe later says of them in Devarim 33:20: כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף קׇדְקֹד) and this is in fact why they did not fear to settle alone on the eastern bank of the Jordan.</fn> as Moshe believed, and are in fact even willing to risk their lives on the front lines.<fn>Nonetheless, if this was simply a misunderstanding it is not clear why the tribes would feel the need to offer to lead the nation in battle and put themselves more at risk, rather than simply clarify that they had always intended to fight.</fn></point> | <point><b>The proposition: וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים</b> – The tribes' words, "וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים", are not a revised proposal stemming from a desire to appease Moshe's anger but a clarification of their original intent.  They point out that they are not fearful of battle,<fn>Ramban points out that the tribe of Gad were especially courageous in battle (as Moshe later says of them in Devarim 33:20: כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף קׇדְקֹד) and this is in fact why they did not fear to settle alone on the eastern bank of the Jordan.</fn> as Moshe believed, and are in fact even willing to risk their lives on the front lines.<fn>Nonetheless, if this was simply a misunderstanding it is not clear why the tribes would feel the need to offer to lead the nation in battle and put themselves more at risk, rather than simply clarify that they had always intended to fight.</fn></point> | ||
<point><b>Order of points in the proposal</b> – The tribes speak first of settling their cattle and families, and only afterwards of fighting in the front lines.  According to Josephus and R"Y Bekhor Shor, this order does not stem from insolent insistence that they get their way.  Rather, the tribes explain that it is specifically because they will not be encumbered by children and cattle that they will be able to fight more expeditiously and act as the scouting force which runs ahead of the army.</point> | <point><b>Order of points in the proposal</b> – The tribes speak first of settling their cattle and families, and only afterwards of fighting in the front lines.  According to Josephus and R"Y Bekhor Shor, this order does not stem from insolent insistence that they get their way.  Rather, the tribes explain that it is specifically because they will not be encumbered by children and cattle that they will be able to fight more expeditiously and act as the scouting force which runs ahead of the army.</point> | ||
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<point><b>Moshe as leader</b> – Moshe’s hasty, over-reaction to the request of Reuven and Gad can perhaps be seen as an indication of the infirmities of age. In spite of unusual strength of body and spirit, Moshe may have been undergoing “burnout” and déjà vu.<fn>Although the Torah says about Moshe: "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה ", Moshe says of himself, "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא".</fn> He was unable to see that the new generation was not identical to the old, and that they had moved beyond the mistakes of their ancestors. It could be that Moshe was not permitted to go with his people into the Promised Land because his talents as a leader were no longer suitable to the new reality.</point> | <point><b>Moshe as leader</b> – Moshe’s hasty, over-reaction to the request of Reuven and Gad can perhaps be seen as an indication of the infirmities of age. In spite of unusual strength of body and spirit, Moshe may have been undergoing “burnout” and déjà vu.<fn>Although the Torah says about Moshe: "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה בְּמֹתוֹ לֹא כָהֲתָה עֵינוֹ וְלֹא נָס לֵחֹה ", Moshe says of himself, "בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא".</fn> He was unable to see that the new generation was not identical to the old, and that they had moved beyond the mistakes of their ancestors. It could be that Moshe was not permitted to go with his people into the Promised Land because his talents as a leader were no longer suitable to the new reality.</point> | ||
<point><b>Other examples of Moshe's imperfection</b> – For another examples where Moshe might exhibit less than perfect leadership skills or a disconnect to his people, see <a href="Did Moshe Need Yitro's Advice" data-aht="page">Did Moshe Need Yitro's Advice?</a><fn>Interestingly, in contrast to his position here, in Parashat Yitro, Abarbanel is loathe to criticize Moshe, writing, "Many have already spoken much about this matter, against the master of prophets, suggesting that he was lacking in civic leadership… And this is a lie, for the perfection of his ways demonstrates his knowledge of them. "</fn> and <a href="Moshe's Misstep and Mei Merivah" data-aht="page">Moshe's Misstep and Mei Merivah</a>.  See also <a href="Dialogue with the Divine During Korach's Rebellion" data-aht="page">Dialogue with the Divine During Korach's Rebellion</a> for another example where Moshe might have misunderstood another's intentions.</point> | <point><b>Other examples of Moshe's imperfection</b> – For another examples where Moshe might exhibit less than perfect leadership skills or a disconnect to his people, see <a href="Did Moshe Need Yitro's Advice" data-aht="page">Did Moshe Need Yitro's Advice?</a><fn>Interestingly, in contrast to his position here, in Parashat Yitro, Abarbanel is loathe to criticize Moshe, writing, "Many have already spoken much about this matter, against the master of prophets, suggesting that he was lacking in civic leadership… And this is a lie, for the perfection of his ways demonstrates his knowledge of them. "</fn> and <a href="Moshe's Misstep and Mei Merivah" data-aht="page">Moshe's Misstep and Mei Merivah</a>.  See also <a href="Dialogue with the Divine During Korach's Rebellion" data-aht="page">Dialogue with the Divine During Korach's Rebellion</a> for another example where Moshe might have misunderstood another's intentions.</point> | ||
− | <point><b>Repeat: The altar on the Jordan</b> – It is interesting that after the conquest, in the time of Yehoshua, there is a similar misunderstanding between the | + | <point><b>Repeat: The altar on the Jordan</b> – It is interesting that after the conquest, in the time of Yehoshua, there is a similar misunderstanding between the 2 1/2 tribes and the rest of the nation.  When they build an altar on the Jordan (<a href="Yehoshua22" data-aht="source">Yehoshua 22</a>) it is misperceived as a sign of rebellion and compared to idolatrous worship.  There, too, they must explain that their intentions were pure.</point> |
</category> | </category> | ||
<category>Moshe Corrects Mistake | <category>Moshe Corrects Mistake |
Version as of 10:59, 15 January 2017
Petition of the Two and a Half Tribes
Exegetical Approaches
Overview
Moshe's response to the request of Reuven and Gad to settle the eastern bank of the Jordan has been read in opposing ways by different commentators. Akeidat Yitzchak justifies Moshe's angry reaction, pointing out that the tribes' petition was problematic both on the interpersonal level (as the tribes did not initially intend to join their brethren in the Conquest), and in relation to Hashem (as they rejected His Promise Land.)
Abarbanel, in contrast, maintains that Moshe misunderstood the tribes' request and wrongly assumed that they did not want to participate in the Canaanite campaign when they had meant to all along. A third approach puts forth a middle position which attempts to justify both the tribes and Moshe. Malbim claims that though the tribes had not planned to battle in Canaan, this was only because they felt that they would be superfluous since Hashem was to fight for the nation. Moshe corrects their misconception and they immediately agree to join.
Moshe Judges Correctly
Moshe correctly inferred that Reuven and Gad did not intend to join the campaign against Canaan and viewed this as sinful, justifying his outburst.
- Unfair burden – Netziv present Moshe as emphasizing the injustice of Reuven and Gad's request vis-a-vis the other tribes.3 Given that 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.4
- Demoralizing the tribes – Reuven and Gad's decision not to join the campaign would further have a damaging psychological effect on the rest of the nation who would naturally conclude that their non-participation stemmed from fear and lack of trust in Hashem. This would, in turn, weaken the nation's own morale. Moshe justifiably saw in their words a potential repetition of the episode of the spies whose fear had been contagious.5
- Rejection of the Land/God – R. Avraham Saba and Akeidat Yitzchak further suggest that the tribes' request betrayed a rejection of and disdain for the Promised Land.6 Like the spies before them, these tribes sinned in that "וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה".7 Netziv adds that the petition also suggests that they had no desire for God's providence which was strongest in Israel proper.
- Separating from the Nation – Bemidbar Rabbah and Tzeror HaMor8 point to one final issue, that Reuven and Gad's request would serve to sever them from the rest of the tribes,9 causing a split in the nation.10
- Tzeror HaMor refers to the eastern bank of the Jordan as "impure" and does not view it as part of the land promised by Hashem to the forefathers. According to him the tribes were asking to live "בחוץ לארץ", which lacked the holiness of Israel.11
- According to the Netziv, in contrast, though the eastern bank had less holiness than the west, if the people living therein accepted Hashem's providence it too is considered an "אֲחֻזָּה לִפְנֵי י"י".12
- "עֲטָרוֹת וְדִיבֹן וְיַעְזֵר" – The unconventional manner through which Reuven and Gad present their petition, listing the names of the cities without first providing the general context of their request, suggests that the tribes were "beating around the bush", and only indirectly hinting to what they wished.15
- "וַיֹּאמְרוּ... וַיֹּאמְרוּ" – The phenomenon of the "double ויאמר" of verse 5,16 might further suggest that the tribes had paused, hoping for Moshe to respond without the need for them to make their request explicit. When no reaction was forthcoming they were left with no choice but to state their request outright.
- וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים – According to these sources, these words were meant to address and allay Moshe's concerns. The tribes conceded the need to fight with the nation, and even committed to going first, thus alleviating any idea that they were motivated by fear.
- גִּדְרֹת צֹאן נִבְנֶה לְמִקְנֵנוּ פֹּה וְעָרִים לְטַפֵּנוּ – Netziv adds that this point, too, is meant to assuage Moshe's worry that they do not trust in Hashem or His providence. The tribes point out that they are willing to leave their children behind because they have faith that Hashem will protect them.
- לֹא נָשׁוּב אֶל בָּתֵּינוּ עַד הִתְנַחֵל בְּנֵי יִשְׂרָאֵל – Rashi and the Netziv explain that the tribes even offer to wait until after the distribution of the lands, so that no one can accuse of them of being able to work their property before others have inherited.
- According to Rashi, Ralbag and the Netziv, since the tribes' revised proposal addressed all of Moshe's concerns, he acquiesced to the request.
- However, according to R. Saba and Akeidat Yitzchak, who maintain that the request was also a rejection of the land, the tribes' agreement to fight with their brothers should not have sufficed. R. Saba suggests that Moshe only begrudgingly allowed this, since "בדרך שאדם רוצה לילך בה מוליכין אותו".17 R"S Spero18 alternatively suggests that while strict authoritarianism would require that Moshe stick to the original Divine plan, Moshe had to weigh the possibility of popular rebellion if he refused the request.19
- "לִפְנֵי י"י" – Akeidat Yitzchak asserts that Moshe's repeated emphasis on Hashem is a reaction to Reuven and Gad's rare mention of Him.21 They appear to rely on themselves,22 forgetting Hashem's role in the Conquest. Therefore, in response to their declaration, "נֵחָלֵץ חֻשִׁים לִפְנֵי בְּנֵי יִשְׂרָאֵל", Moshe corrects them, "אִם תֵּחָלְצוּ לִפְנֵי י"י" reminding them that "וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵי י"י" – the land will be conquered by Hashem, not the nation.23
- "עָרִים לְטַפְּכֶם" – Akeidat Yitzchak also notes that while the tribes mention building fortifications for their cities, Moshe omits this, again reminding them that it is Hashem, not their fortifications, which will keep their families safe.24
- "לְטַפְּכֶם... לְצֹנַאֲכֶם" – Bemidbar Rabbah notes that while the tribes spoke first of their cattle and only afterwards of caring for their families, Moshe reverses the order teaching them how they should have prioritized.
- Spiritual support – The Netziv and Tzeror HaMor assert that it was Moshe who initiated and requested that people from the tribe of Menashe settle with the tribes of Reuven and Gad. Concerned about the spiritual paucity of the two tribes, and the lower level of Torah inspiration on the eastern bank of the Jordan, Moshe hoped that the presence of the tribe of Menashe, who were Torah scholars,26 would spiritually fortify the inhabitants.
- Ensure connection – It may also be that Moshe was trying to prevent the potential alienation of the tribes of Reuven and Gad.27 By splitting Menashe and having one half settle on each of the two banks of the Jordan, he hoped to ensure that family and tribal ties would connect the two communities.28
- Menashe's initiative – Tzeror HaMor also raises the possibility that the clans from Menashe had been part of the negotiations from the beginning, but were not mentioned due to their small numbers. He explains that otherwise Moshe would never have forced a tribe to settle outside of Israel.
- They keep their promise to Moshe to fight in front of their brothers, leading Yehoshua to laud them in Chapter 22, "לֹא עֲזַבְתֶּם אֶת אֲחֵיכֶם זֶה יָמִים רַבִּים... וּשְׁמַרְתֶּם אֶת מִשְׁמֶרֶת מִצְוַת י"י אֱלֹהֵיכֶם".
- When the two and a half tribes are accused of building an altar on the Jordan and thereby betraying God, they explain that their intentions were only that it testify to the fact that they are all one nation with one faith. Here, they on their own, try to prevent the divisiveness feared by Moshe.29
Moshe Misjudges
Moshe misunderstood the request of Reuven and Gad and assumed that they did not want to participate in the conquest, when in reality the tribes had always intended to battle with the rest of the nation.
- "וּמִקְנֶה רב"– According to this approach, the introductory verse of the chapter with its focus on the word "מקנה",34 might simply be Tanakh's confirmation of the truth of tribes' claim and not meant as a negative value judgement of their materialism.35 Similarly the tribes' own repeated mention of their cattle might simply reflect the reality of their situation36 which prompted their request.
- Enumeration of cities – The strange opening of the tribes' request37 need not be read as evidence that the tribes were purposely indirect, knowing that they were to make a problematic request. Rather, they might have been attempting to highlight the potential danger of having many uninhabited cities on the border of Canaan. If these were to remain unoccupied, they would have soon been inhabited by enemy populations on Canaan’s doorstep.38 Thus, the tribes might be implying that by settling these lands and cities, they would serve as a ring of defense for the Israelites.
- Ramban and Abarbanel posit that Menashe had not been part of the original negotiations. However, after agreeing to Reuven and Gad's request, Moshe realized that the land was too vast for just two tribes and offered a portion to anyone who wished to join.47
- A commentary on Chronicles attributed to a student of Saadia Gaon, in contrast, claims that the sons of Menashe had actually conquered the territories mentioned in verses 39-42 much earlier, while their grandfather, Yosef, was still a vizier in Egypt. If so, it is possible that now that it was clear that Moshe was not against settling the lands, they, too, put in a request and Moshe honored their claims and right to settle as well.48
Moshe Corrects Mistake
Reuven and Gad had not intended to join in the Conquest, but only because they assumed that since Hashem was to fight for the nation, they were not needed. Moshe corrects their mistake, explaining that Hashem's role did not obviate the need for human effort.
- Reuven and Gad hint that that just as the conquest of the eastern bank of the Jordan was not accomplished naturally, but through Hashem's miraculous aid, so too the rest of the Conquest will not be contingent on human effort but only Hashem. As such, there is no reason for them to join in the campaign, nor should they be accused of cowardice.
- In addition, the very fact that Hashem conquered the land should be proof that it was meant to be settled by the nation, and that it too has holy status.51 No one, then, can accuse them of rejecting the Promised Land.
- "הַאַחֵיכֶם יָבֹאוּ לַמִּלְחָמָה וְאַתֶּם תֵּשְׁבוּ פֹה" – Moshe explains to the tribes that Hashem's aid in battle does not exclude the need for human effort, and that everyone, nonetheless, has to participate.53
- "וְלָמָּה תְנִיאוּן אֶת לֵב בְּנֵי יִשְׂרָאֵל" – Moshe points out that even if the tribes do not fear battle, knowing that Hashem will aid them, they should have realized that their request will nonetheless be interpreted by the people as a sign of cowardice and might dissuade others from wanting to enter the Land.
- "הָאָרֶץ אֲשֶׁר נָתַן לָהֶם י"י" – According to Or HaChayyim, Moshe further emphasizes that despite their arguments, the two banks of the Jordan are still not equal in status, as only the land of Canaan was really "given" to Avraham.
- According to Malbim, it seems as if Moshe agreed with their evaluation of the status of the eastern bank of the Jordan, and therefore that was not a concern that needed to be addressed.
- According to Or HaChayyim, however, it is surprising that the tribes do not respond to Moshe's claim that the land is actually not equal in holiness to that on the western bank. It is possible that since Moshe agreed that it nonetheless held a certain degree of holiness, they felt that this sufficed.