Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<multilink><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">4:7:3</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>, <multilink><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">Bemidbar 32:14</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanBemidbar32-1_2" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="RambanBemidbar32-1_2" data-aht="source">Bemidbar 32:1</a><a href="RambanBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="RambanBemidbar32-33" data-aht="source">Bemidbar 32:33</a><a href="RambanBemidbar32-41" data-aht="source">Bemidbar 32:41</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="AbarbanelBemidbar32_2" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32_2" data-aht="source">Bemidbar 32</a><a href="AbarbanelBemidbar32-2" data-aht="source">Bemidbar 32: (2)</a><a href="AbarbanelBemidbar32-3" data-aht="source">Bemidbar 32: (3)</a><a href="AbarbanelBemidbar32-4" data-aht="source">Bemidbar 32: (4)</a><a href="AbarbanelBemidbar32-5" data-aht="source">Bemidbar 32:(5)</a><a href="AbarbanelBemidbar32-6" data-aht="source">Bemidbar 32: (6)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> | <multilink><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">Josephus</a><a href="JosephusAntiquitiesoftheJews47-3" data-aht="source">4:7:3</a><a href="Josephus Antiquities of the Jews" data-aht="parshan">About Josephus Antiquities of the Jews</a></multilink>, <multilink><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar32-14" data-aht="source">Bemidbar 32:14</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="RambanBemidbar32-1_2" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="RambanBemidbar32-1_2" data-aht="source">Bemidbar 32:1</a><a href="RambanBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="RambanBemidbar32-33" data-aht="source">Bemidbar 32:33</a><a href="RambanBemidbar32-41" data-aht="source">Bemidbar 32:41</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="AbarbanelBemidbar32_2" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar32_2" data-aht="source">Bemidbar 32</a><a href="AbarbanelBemidbar32-2" data-aht="source">Bemidbar 32: (2)</a><a href="AbarbanelBemidbar32-3" data-aht="source">Bemidbar 32: (3)</a><a href="AbarbanelBemidbar32-4" data-aht="source">Bemidbar 32: (4)</a><a href="AbarbanelBemidbar32-5" data-aht="source">Bemidbar 32:(5)</a><a href="AbarbanelBemidbar32-6" data-aht="source">Bemidbar 32: (6)</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>"אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן"</b> – In this statement the two tribes had meant only that they did not want to settle and inherit on the other side of the Jordan, not that they were unwilling to cross in | + | <point><b>"אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן"</b> – In this statement the two tribes had meant only that they did not want to settle and inherit on the other side of the Jordan, not that they were unwilling to cross and take part in the military campaign.<fn>R"E Samet questions that the choice of language "אַל תַּעֲבִרֵנוּ" implies only that they did not want to physically cross into the Land, not that they were rejecting permanent residence.  If they had only meant to say that they do not want to settle in Canaan, they should have said "אל תנחילנו".</fn></point> |
− | <point><b>Why was Moshe upset?</b> These sources claim that Moshe | + | <point><b>Why was Moshe upset?</b> These sources claim that Moshe misunderstood the tribes' words and thought that their request stemmed from fear of fighting the Canaanites.<fn>Abarbanel addsa lso that Moshe worried that they feared that the land was</fn>  Moshe worried that their attitude would sway the rest of the nation and lead Hashem to punish the people as He had done after the sin of the Spies.</point> |
<point><b>Was settling on the eastern bank of the Jordan problematic?</b> Since Moshe makes no explicit reference to the tribe's preference for the eastern bank, speaking only about their unwillingness to go to battle, it would seem that he did not view the request as a problematic rejection of the Promised Land. <br/> | <point><b>Was settling on the eastern bank of the Jordan problematic?</b> Since Moshe makes no explicit reference to the tribe's preference for the eastern bank, speaking only about their unwillingness to go to battle, it would seem that he did not view the request as a problematic rejection of the Promised Land. <br/> | ||
<ul> | <ul> | ||
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<li>Alternatively, Moshe saw the miraculous victory over the Lands of Sichon and Og as the beginning of the Conquest,<fn>Note Hashem's words when they embarked on battle, "הָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ"‎<fn data-aht="See &lt;a href=&quot;Devarim2-31&quot; data-aht=&quot;source&quot;&gt;Devarim 2:31-33&lt;/a&gt;."></fn> (<a href="Devarim2-31" data-aht="source">Devarim 2:31-33</a>).</fn> and these lands as part of Israel's inheritance.<fn>See <multilink><a href="RashiDevarim1-4" data-aht="source">Rashi</a><a href="RashiDevarim1-4" data-aht="source">Devarim 1:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> on Devarim 1:4 who has Moshe refer to the lands of Sichon and Og as "קצה הארץ".  <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> on Bemidbar 21:21, similarly states "כי ארץ סיחון ועוג ירושתם של ישראל היתה".  Despite this, Ramban asserts that had it not been for Reuven and Gad's request Moshe would not have settled Sichon's lands, preferring that the entire nation live together, especially as the Western bank had a higher level of holiness.</fn>  Abarbanel notes that Reuven and Gad intentionally say "הָאָרֶץ אֲשֶׁר הִכָּה י"י", emphasizing Hashem's role in the conquest to highlight how Hashem must view these lands as an extension of the Promised Land and mean for them to be settled.</li> | <li>Alternatively, Moshe saw the miraculous victory over the Lands of Sichon and Og as the beginning of the Conquest,<fn>Note Hashem's words when they embarked on battle, "הָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ"‎<fn data-aht="See &lt;a href=&quot;Devarim2-31&quot; data-aht=&quot;source&quot;&gt;Devarim 2:31-33&lt;/a&gt;."></fn> (<a href="Devarim2-31" data-aht="source">Devarim 2:31-33</a>).</fn> and these lands as part of Israel's inheritance.<fn>See <multilink><a href="RashiDevarim1-4" data-aht="source">Rashi</a><a href="RashiDevarim1-4" data-aht="source">Devarim 1:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> on Devarim 1:4 who has Moshe refer to the lands of Sichon and Og as "קצה הארץ".  <multilink><a href="RambanBemidbar21-21" data-aht="source">Ramban</a><a href="RambanBemidbar21-21" data-aht="source">Bemidbar 21:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> on Bemidbar 21:21, similarly states "כי ארץ סיחון ועוג ירושתם של ישראל היתה".  Despite this, Ramban asserts that had it not been for Reuven and Gad's request Moshe would not have settled Sichon's lands, preferring that the entire nation live together, especially as the Western bank had a higher level of holiness.</fn>  Abarbanel notes that Reuven and Gad intentionally say "הָאָרֶץ אֲשֶׁר הִכָּה י"י", emphasizing Hashem's role in the conquest to highlight how Hashem must view these lands as an extension of the Promised Land and mean for them to be settled.</li> | ||
</ul></point> | </ul></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, | + | <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, "Moshe is haunted by the memory of the sin of the spies, and he sees its shadow in the actions of the new generation."</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.  They came to to whisper in his ear, as if to say, “pardon me, sir, but we have a misunderstanding, let’s clarify.“ <fn>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.  They came to to whisper in his ear, as if to say, “pardon me, sir, but we have a misunderstanding, let’s clarify.“ <fn>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 tribe's insistence that "וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים" is 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, as Moshe believed, and are in fact even willing to risk their lives on the front lines.</point> | <point><b>The proposition: וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים</b> – The tribe's insistence that "וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים" is 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, as Moshe believed, and are in fact even willing to risk their lives on the front lines.</point> | ||
+ | <point><b>Order of points in the proposal</b> – The tribes speak first of settling their cattle and families, then of fighting in the front lines and finally of remaining in Israel until the other tribes inherit their portions.  This need not be read as the tribes maintianing a selfish insitnece on settling their families. Instead...</point> | ||
<point><b>"כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ"</b> – The Ramban claims that in these words, the two tribes were not implying that the land was already theirs.  Their tone was not haughty or combative but one of request.</point> | <point><b>"כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ"</b> – The Ramban claims that in these words, the two tribes were not implying that the land was already theirs.  Their tone was not haughty or combative but one of request.</point> | ||
− | <point><b>"וּמִקְנֶה רַב  : Was the request motivated by self interest?</b> According to this approach, this introductory verse with its focus on the word "מקנה", is simply a matter of fact presentation of the facts and context, and not meant as a value judgement.<fn>The tribes’ accumulated wealth, was a function of the military prowess of Reuven and especially Gad.  It is this reputation that accounts for the fact  that his (and not Reuven's) name is listed first in most of the chapter.</fn></point> | + | <point><b>"וּמִקְנֶה רַב"  : Was the request motivated by self interest?</b> According to this approach, this introductory verse with its focus on the word "מקנה", is simply a matter of fact presentation of the facts and context which led to the reqeust, and not meant as a value judgement.<fn>The tribes’ accumulated wealth, was a function of the military prowess of Reuven and especially Gad.  It is this reputation that accounts for the fact  that his (and not Reuven's) name is listed first in most of the chapter.</fn></point> |
+ | <point><b>Why open the request with an enumeration of the cities conquered?</b> Convention would have dictated that the tribes first give the general context of their request before listing the names of cities. Samet points out that the verse’s strange sequence is meant to highlight the potential danger of having many uninhabited cities on the border of Canaan. If they were to remain unoccupied, they would have been soon inhabited by enemy populations on Canaan’s doorstep. Thus, the tribes might be implying that by settling these lands and cities, they would can serve as a ring of defense for the Israelites.</point> | ||
+ | <point><b>Moshe as Leader</b></point> | ||
</category> | </category> | ||
<category>Moshe Had it Right! | <category>Moshe Had it Right! |
Version as of 15:15, 31 December 2016
Petition of the Two and a Half Tribes
Exegetical Approaches
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.
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.
- It is possible that at some point Moshe consulted with Hashem and received Divine approval for such settlement.3
- Alternatively, Moshe saw the miraculous victory over the Lands of Sichon and Og as the beginning of the Conquest,4 and these lands as part of Israel's inheritance.6 Abarbanel notes that Reuven and Gad intentionally say "הָאָרֶץ אֲשֶׁר הִכָּה י"י", emphasizing Hashem's role in the conquest to highlight how Hashem must view these lands as an extension of the Promised Land and mean for them to be settled.
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.
- Moshe's indignant exclamation "ה,10"הַאַחֵיכֶם יָבֹאוּ לַמִּלְחָמָה וְאַתֶּם תֵּשְׁבוּ פֹ and his comparison to the Spies, implies and warns of the damaging psychological effect upon the other tribes, seeing their brothers already settled safe and sound while they yet faced long and dangerous struggles. This is elaborated by Philo. Following Bemidbar Rabbah, that likens R&G to the rebellious Korach11, commentaries, such as, Rashi, and the Malbim, note that this situation, would weaken their morale and create jealousy and divisiveness12.
- The Netziv points out that given how the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering Canaan was presumptuous and immoral.
- By their preference for land outside the boundaries of Canaan,Tzeror HaMor and Akeidat Yitzchak accuse R&G of being guilty of,וימאסו בארץ חמדה13 , that will further demoralize the rest of the Tribes.The promise of the Land is a central element of every revelation by G-d to all the Avot and is a component of the Birkat Avraham that accompanies and guides the Bnei Yisrael through their bondage and exodus from Egypt, and their 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 "מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת",14 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, "וְהָיָה בַּיּוֹם אֲשֶׁר תַּעַבְרוּ אֶת הַיַּרְדֵּן אֶל הָאָרֶץ אֲשֶׁר י"י אֱלֹהֶיךָ נֹתֵן לָךְ"15 that is, the Land that G-d gives you as an inheritance is on the west side.16
- 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.
- Bemidbar Rabbah followed by Rashi, Tzeror HaMor , and the Akeidat Yitzchak, 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. Bemidbar Rabbah condemns their misplaced priorities and see that as the reason they were first to be exiled.
- The Tribes' wealth17 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 Akeidat Yitzchak, this situation might have lead to a sense of כֹּחִי וְעֹצֶם יָדִי and a lack of trust in G-d. This might explain their willingness to live alone in territories that were exposed to incursions and that lacked the natural defenses of Canaan18.
- In response to Moshe’s outrage, R&G now propose to send a military force, "נֵחָלֵץ חֻשִׁים" 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, עַד אֲשֶׁר אִם הֲבִיאֹנֻם אֶל מְקוֹמָם...עַד הִתְנַחֵל בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלָתוֹ" 19". Seforno and Spero20 suggest, 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 Korach21 and the Ma’apilim22, 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 wordsאֵת אֲשֶׁר דִּבֶּר י"י "" 23, it would appear that Moshe did receive Divine sanction for the agreement, affirmed by Moshe in Arvot Moav, י"י אֱלֹהֵיכֶם נָתַן לָכֶם אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ, and later by Yehoshua, יָּשֻׁבוּ וַיֵּלְכוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד וַחֲצִי שֵׁבֶט הַמְנַשֶּׁה מֵאֵת בְּנֵי יִשְׂרָאֵל מִשִּׁלֹה אֲשֶׁר בְּאֶרֶץ כְּנָעַן לָלֶכֶת אֶל אֶרֶץ הַגִּלְעָד אֶל אֶרֶץ אֲחֻזָּתָם אֲשֶׁר נֹאחֲזוּ בָהּ עַל פִּי י"י בְּיַד מֹשֶׁה.24
- Moshe’s critical, yet calculated response is an example of crisis management and damage control aimed to educate and ensure for smooth implementation of the agreement under Yehoshua, as described by Philo, Akeidat Yitzchak, Malbim and Samet25. These commentaries explain how only after Moshe's passionate and critical reaction, do the two Tribes take council with each other, modify their request with a generous counter proposal and the tension is diffused. Here, Moshe demonstrated seasoned leadership and good judgment.
- In order to further strengthen the legality of the agreement, Moshe spells out the terms of the condition: If you will do this thing…..and if you will not do so….. This is referred to in the Talmudic literature as תנאי בני גד ובני ראובן, which is the prototype for a condition to have legal standing 26. According to Chanina ben Gamliel27, the double condition is necessary to clarify 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.
- It would appear that the agreement was solemnized by the Tribes taking an oath, as it says, וִהְיִיתֶם נְקִיִּם מֵי"י וּמִיִּשְׂרָאֵל 28. Moshe then, brings the agreement before Elazar HaCohen, Yehoshua and the heads of the Matot, the same judicial bodies that will supervise the Conquest and portioning of the land in Canaan. The successful completion of the Tribe's mission and the fulfillment of the agreement will take place 14 years later, as described in Yehoshua 22.
- 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? Based on the chronology of the tribe of Menashe29, the sons of Menashe , were probably not alive when the Bnei Yisrael were about to enter Canaan! A commentary on Chronicles, attributed to a student of Saadia Gaon, claims that the sons of Menashe had temporarily conquered some territories in Eiver Hayarden much earlier, while their grandfather, Yosef,was still a vizier in Egypt. It is these earlier conquests that are referred to in verses 39,41,42. Now that these lands had been “liberated”, Moshe honored their claims to the land and their right to settle there.30
- וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד וַיִּרְאוּ אֶת אֶרֶץ יַעְזֵר וְאֶת אֶרֶץ גִּלְעָד וְהִנֵּה הַמָּקוֹם מְקוֹם מִקְנֶה -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. Samet 31points out that the root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation32 -focuses on the quality of possession/aquisition. Moshe avoids that subject-except when he uses a substitute word צנאכם33.
- עֲטָרוֹת וְדִיבֹן וְיַעְזֵר וְנִמְרָה וְחֶשְׁבּוֹן וְאֶלְעָלֵה וּשְׂבָם וּנְבוֹ וּבְעֹן.-Rosenson34 suggests that 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.
- הָאָרֶץ אֲשֶׁר הִכָּה י"י –Akeidat Yitzchak contends that 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..and so, too, will Canaan be conquered with Divine intervention.
- The repetition of the word ויאמרו while in the middle of an uninterrupted conversation, that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Samet35 suggests how Moshe’s lack of a response- his “deafening silence” (symbolized by the פרשה סתומה) is the break that will cause the Tribes to present their request in a straightforward way, יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן".36."
- להניע-להניא-להניח37 - Samet38 shows how Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other.
- וַיִּרְאוּ אֶת אֶרֶץ - refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies, וראיתם את הארץ39". 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 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 Chizkuni, Ibn Ezra and Ramban, because of their greater wealth and military prowess, the tribe of Gad, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological Bechor. The Netziv supports this claim from the text that describes Reuven's holdings as רב, whereas, Gad's were עצום מאד.
- כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ -According to Rashi (as understood by the Ramban), this sounds somewhat arrogant, as if to say that it was a “done deal”, before the negotiation was over.
- וַיִּגְּשׁוּ אֵלָיו- Akeidat Yitzchak and the Malbim understand that Moshe’s harsh response, surprised R&G. They now drew closer to Moshe, and primarily to him, offered their modified proposal-perhaps out of a sense of embarrassment ( symbolized by the פרשה סתומה).
- עבדיך...אדני...עבדיך...אדני- The multiple expressions of humility reflect their attempt to ease the tension.
- גִּדְרֹת צֹאן נִבְנֶה לְמִקְנֵנוּ פֹּה וְעָרִים לְטַפֵּנוּ. -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 Bemidbar Rabbah comments, שעשו את העיקר טפל ואת הטפל עיקר. Following the midrash, Rashi points out that Moshe’s 2nd response will correct their faulty order of priorities,"בְּנוּ לָכֶם עָרִים לְטַפְּכֶם וּגְדֵרֹת לְצֹנַאֲכֶם". By their third response, R&G will integrate this lesson," טַפֵּנוּ נָשֵׁינוּ מִקְנֵנוּ וְכׇל בְּהֶמְתֵּנוּ".
- 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 Akeidat Yitzchak point outs that Moshe is using this opportunity to educate the Tribes, that their actions be לשם שמים, that is, that they are fighting not only in the name of G-d, but by doing so they may be assured of the help of G-d.
- הְיִיתֶם נְקִיִּם מֵי"י וּמִיִּשְׂרָאֵל... וְאִם לֹא תַעֲשׂוּן כֵּן הִנֵּה חֲטָאתֶם לַי"י- From these words we can infer that the Tribes took a solemn oath before G-d to keep their promise 40.
- וַיִּתֵּן לָהֶם מֹשֶׁה לִבְנֵי גָד וְלִבְנֵי רְאוּבֵן וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה בֶן יוֹסֵף -Menashe’s lineage is mentioned here to legitimize their claim to lands in Eiver Hayarden, which according to the Book of Chronicles, took place during the life-time of Yosef 41.
Moshe Misjudges
According to this approach, R&G had every intention of participating with all Bnei Yisrael in the Conquest. The only meaning of "אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן", bring us not over the Jordan”42, was in regard to settlement and inheritance. However, fueled by memories of the traumatic episode of the Spies, and all the damaging effects that it had on the morale of the Bnei Yisrael, Moshe concluded that they are refusing to participate in the Conquest, as he exclaims,"הַאַחֵיכֶם יָבֹאוּ לַמִּלְחָמָה וְאַתֶּם תֵּשְׁבוּ פֹה 43 "! Only after they are given the opportunity to clarify their original proposal, does Moshe reconsider and acquiesce. According to this view, the central problem of this chapter is with Moshe’s hasty, over reaction which leads to his misunderstanding the Tribes' request which may indicate a flaw in his leadership.
These wider concerns of R&G can be seen in the way they order the aspects of their clarified proposal. They first specify their intentions 1) to build fences for their livestock and cities for their children,2) to go first into battle as an expeditionary force and 3) to remain in Canaan until the land is apportioned among all the Tribes. As Josephus , Yosef Bekhor Shor and Chizkuni point out, this can be seen as an argument that their ability to fight effectively and remain in Canaan for an indefinite period, will be enhanced by their knowledge that their families and livestock are safely settled.
It may also be that Moshe was concerned about the possible dangers of the growing alienation between the tribes of the east and west of the Jordan. By positioning certain clans of the tribe of Menashe on Eiver Hayarden, this would enlist family and tribal ties that would connect the two communities separated by the Jordan55. The fact that their portion in Canaan was contiguous with their portion on the other side of the Jordan, would make them a good candidate for this task. The Moshav Zekeinim suggests that Moshe saw that the land in Eiver Hayarden was too vast for only Reuven and Gad to settle, and so for security reasons, offered a few clans from Menashe to join them. The Netziv points out that the tribe of Menashe was knowledgeable in the Torah tradition and would make them a valuable asset to the isolated communities in Eiver Hayarden. According to this approach, conquests by the descendants of Machir the son of Menashe in Gilead, took place as described in Bamidbar 32:39, after being invited by Moshe to join R&G in Eiver Hayarden. However, the text in Devarim 3:12-14 seems to imply that the conquests by the Menashe clans of portions of Gilead took place during the campaign of Sichon and Og. The Ramban suggests that the Menashe clans had hesitated to make any requests for settlement, however, once the tribes of Reuven and Gad took that bold step, the clans of Machir followed suit.
- וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד וַיִּרְאוּ אֶת אֶרֶץ יַעְזֵר וְאֶת אֶרֶץ גִּלְעָד וְהִנֵּה הַמָּקוֹם מְקוֹם מִקְנֶה... וַיָּבֹאוּ בְנֵי גָד וּבְנֵי רְאוּבֵן- The Or HaChayyim understands that this introductory verse with its focus on the word "מקנה", presents the facts and the context, in a very matter of fact way, and not meant as a value judgement. The Tribes’ accumulated wealth, was a function of the military prowess of Reuven and especially Gad, whose reputation –accounts for his name listed first, in most of the chapter.
- עֲטָרוֹת וְדִיבֹן וְיַעְזֵר וְנִמְרָה וְחֶשְׁבּוֹן וְאֶלְעָלֵה וּשְׂבָם וּנְבוֹ וּבְעֹן. - Convention would have dictated first to give the general context before listing the names of cities. Samet56 points out that the verse’s strange sequence and the listing of all the cities, brings to focus the potential danger of many uninhabited cities on the border of Canaan57.
- הָאָרֶץ אֲשֶׁר הִכָּה י"י-The Abarbanel and Or HaChayyim claim that by referring to G-d’s help in the conquest of the lands of Sichon and Og, R&G are claiming that these lands of Eiver Hayarden have a special status- that they are looked upon favorably by G-d and are extension of the Promised Land.
- ויאמרו אל משה...ויאמרו אם מצאנו חן-The repetition of the word " ויאמרו" while in the middle of an uninterrupted conversation that began in verse 2, is a textual phenomenon that might indicate a break in the continuity of the conversation that will have an impact on the 2nd half of the conversation. Abarbanel suggests that Moshe’s lack of a response- his “deafening silence”-(symbolized by the פרשה סתומה) is the break that will cause the Tribes to present their request in a straightforward way, יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן.58.
- וַיִּגְּשׁוּ אֵלָיו- The Abarbanel describes how they came closer to Moshe, as if to whisper in his ear, "במחילות כבודו”, as if to say, “pardon me, sir, but we have a misunderstanding, let’s clarify “ – as does Yehuda before Yosef 59.
- כִּי בָאָה נַחֲלָתֵנוּ אֵלֵינוּ - The Ramban implies that this is manner of speaking and not meant to be haughty.
- גדרות צאן נבנה למקננו פה וערים לטפנו....טפנו נשינו מקננוו וכל בהמתנו יהיו שם-The difference in the order of activities need not be a reflection of the Tribes’ misplaced priorities, but rather they represent different settlement strategies- according to the Kli Yakar60, to first build fences for the animals on the frontier, as a buffer,while according to the Chizkuni, to first secure the families.
- לִבְנֵי גָד וְלִבְנֵי רְאוּבֵן וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה בֶן יוֹסֵף -Not being the sons of Yaakov, their tribal affiliation goes back to Yosef.