Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<p>Moshe correctly inferred that Reuven and Gad did not intend to join the campaign against Canaan and viewed this as sinful, justifying his outburst.</p> | <p>Moshe correctly inferred that Reuven and Gad did not intend to join the campaign against Canaan and viewed this as sinful, justifying his outburst.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="RashiBemidbar32-7" data-aht="source">Rashi</a><a href="RashiBemidbar26-54" data-aht="source">Bemidbar 26:54</a><a href="RashiBemidbar32-7" data-aht="source">Bemidbar 32:7</a><a href="RashiBemidbar32-16" data-aht="source">Bemidbar 32:16</a><a href="RashiBemidbar32-17" data-aht="source">Bemidbar 32:17</a><a href="RashiBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="RashiBemidbar32-24" data-aht="source">Bemidbar 32:24</a><a href="RashiBemidbar33-54" data-aht="source">Bemidbar 33:54</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>, <multilink><a href="RalbagBemidbar32-1-24" data-aht="source">Ralbag</a><a href="RalbagBemidbar32-1-24" data-aht="source">Bemidbar 32:1-24</a><a href="RalbagBemidbar32Toalot10-11" data-aht="source">Bemidbar 32 Toalot 10 -11</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32" data-aht="source">85 | + | <multilink><a href="RashiBemidbar32-7" data-aht="source">Rashi</a><a href="RashiBemidbar26-54" data-aht="source">Bemidbar 26:54</a><a href="RashiBemidbar32-7" data-aht="source">Bemidbar 32:7</a><a href="RashiBemidbar32-16" data-aht="source">Bemidbar 32:16</a><a href="RashiBemidbar32-17" data-aht="source">Bemidbar 32:17</a><a href="RashiBemidbar32-19" data-aht="source">Bemidbar 32:19</a><a href="RashiBemidbar32-24" data-aht="source">Bemidbar 32:24</a><a href="RashiBemidbar33-54" data-aht="source">Bemidbar 33:54</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>, <multilink><a href="RalbagBemidbar32-1-24" data-aht="source">Ralbag</a><a href="RalbagBemidbar32-1-24" data-aht="source">Bemidbar 32:1-24</a><a href="RalbagBemidbar32Toalot10-11" data-aht="source">Bemidbar 32 Toalot 10 -11</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbar32" data-aht="source">85</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>,<fn>See also R" Samet, <a href="http://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%9E%D7%98%D7%95%D7%AA-%D7%93%D7%91%D7%A8%D7%99-%D7%9E%D7%A9%D7%94-%D7%9C%D7%91%D7%A0%D7%99-%D7%92%D7%93-%D7%95%D7%9C%D7%91%D7%A0%D7%99-%D7%A8%D7%90%D7%95%D7%91%D7%9F">"דברי משה לבני גד ולבני ראובן"</a> who does an extensive analysis of the opposing positions of R. Yitzchak Arama and Abarbanel, concluding that R. Arama's approach is the more convincing.</fn> <multilink><a href="TzerorHaMorBemidbar32" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorBemidbar32" data-aht="source">Tzeror HaMor Bemidbar 32</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink>,  <multilink><a href="NetzivBemidbar32-6" data-aht="source">Netziv</a><a href="NetzivBemidbar32-1" data-aht="source">Bemidbar 32:1</a><a href="NetzivBemidbar32-6" data-aht="source">Bemidbar 32:6</a><a href="NetzivBemidbar32-13" data-aht="source">Bemidbar 32:13</a><a href="NetzivBemidbar32-16-23" data-aht="source">Bemidbar 32:16-23</a><a href="NetzivDevarim3-12" data-aht="source">Devarim 3:12</a><a href="NetzivDevarim3-16" data-aht="source">Devarim 3:16</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>"אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן"</b> – According to this approach, these words betray the tribes' desire not to join in the Conquest.<fn>See <multilink><a href="MalbimBemidbar32-2" data-aht="source">Malbim</a><a href="MalbimBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> below who explains that the two halves of the verse represent distinct requests. First Reuven and Gad ask to settle on the eastern side of the Jordan (יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה) and then they add a second request, that they not participate in the Conquest (אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן).</fn></point> | <point><b>"אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן"</b> – According to this approach, these words betray the tribes' desire not to join in the Conquest.<fn>See <multilink><a href="MalbimBemidbar32-2" data-aht="source">Malbim</a><a href="MalbimBemidbar32-2" data-aht="source">Bemidbar 32:2</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> below who explains that the two halves of the verse represent distinct requests. First Reuven and Gad ask to settle on the eastern side of the Jordan (יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה) and then they add a second request, that they not participate in the Conquest (אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן).</fn></point> | ||
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<li><b>Demoralizing the tribes</b> – 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.<fn>R"E Samet points out that Moshe intentionally uses the same language ("וְלָמָּה [תְנִיאוּן] (תנואון) אֶת לֵב בְּנֵי יִשְׂרָאֵל") when speaking of Reuven and Gad's actions as when describing the sin of the spies, ("וַיָּנִיאוּ אֶת לֵב בְּנֵי יִשְׂרָאֵל").  In so doing, he emphasizes how the two sins are identical.</fn></li> | <li><b>Demoralizing the tribes</b> – 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.<fn>R"E Samet points out that Moshe intentionally uses the same language ("וְלָמָּה [תְנִיאוּן] (תנואון) אֶת לֵב בְּנֵי יִשְׂרָאֵל") when speaking of Reuven and Gad's actions as when describing the sin of the spies, ("וַיָּנִיאוּ אֶת לֵב בְּנֵי יִשְׂרָאֵל").  In so doing, he emphasizes how the two sins are identical.</fn></li> | ||
<li><b>Rejection of the Land/God</b> – R. Avraham Saba and Akeidat Yitzchak further suggest that the tribes' request betrayed a rejection of and disdain for the Promised Land.<fn>This could explain why Moshe emphasizes that the land that they reject is "הָאָרֶץ אֲשֶׁר נָתַן לָהֶם י"י" and "הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב". See Prof. Menachem b. Yashar, <a href="http://www.biu.ac.il/JH/Parasha/mattoth/mena.html">"על היאחזות השבטים בעבר הירדן"</a>, who suggests that Moshe is not explicit about this issue because he knows that it will have no impression on the materialistic tribes.  Thus, he prefers to focus on their sins in the interpersonal realm.</fn>  Like the spies before them, these tribes sinned in that  "וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה".‎<fn>See <a href="Tehillim106-24-26" data-aht="source">Tehillim 106:24</a>.</fn>  Netziv adds that the petition also suggests that they had no desire for God's providence which was strongest in Israel proper.</li> | <li><b>Rejection of the Land/God</b> – R. Avraham Saba and Akeidat Yitzchak further suggest that the tribes' request betrayed a rejection of and disdain for the Promised Land.<fn>This could explain why Moshe emphasizes that the land that they reject is "הָאָרֶץ אֲשֶׁר נָתַן לָהֶם י"י" and "הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב". See Prof. Menachem b. Yashar, <a href="http://www.biu.ac.il/JH/Parasha/mattoth/mena.html">"על היאחזות השבטים בעבר הירדן"</a>, who suggests that Moshe is not explicit about this issue because he knows that it will have no impression on the materialistic tribes.  Thus, he prefers to focus on their sins in the interpersonal realm.</fn>  Like the spies before them, these tribes sinned in that  "וַיִּמְאֲסוּ בְּאֶרֶץ חֶמְדָּה".‎<fn>See <a href="Tehillim106-24-26" data-aht="source">Tehillim 106:24</a>.</fn>  Netziv adds that the petition also suggests that they had no desire for God's providence which was strongest in Israel proper.</li> | ||
− | <li><b>Separating from the Nation</b> – <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>and Tzeror HaMor<fn>See also <multilink><a href="BereshitRabbah84-20" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah84-20" data-aht="source">84:20</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> which alludes to this idea as well.</fn> point to one final issue, that | + | <li><b>Separating from the Nation</b> – <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>and Tzeror HaMor<fn>See also <multilink><a href="BereshitRabbah84-20" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah84-20" data-aht="source">84:20</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> which alludes to this idea as well.</fn> point to one final issue, that Reuven and Gad's request would serve to sever them from the rest of the tribes,<fn>See R"N Helfgot, "<a href="http://traditionarchive.org/news/article.cfm?id=104793">Shall Your Brothers Go Into Battle While You Remain Here? an Analysis of Numbers 32</a>" , Tradition 32:2 (1998):119-133. who expands on this idea.  He suggests that as "first-born" sons who lost their unique status, the tribes of Reuven, Gad and Menashe, like Lot and Esav before them, may have been attempting to secede from the covenantal destiny.  Driven both by their feelings of rejection and their abundant cattle, they seek to sever ties and settle in the east.</fn> causing a split in the nation.<fn>They compare the tribes to Korach who similarly sowed divisiveness in the nation.  The comparison might stem from the role played there by Datan and Aviram, members of the tribe of Reuven.</fn></li> |
</ul></point> | </ul></point> | ||
<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 | + | <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> | ||
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<p>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.</p> | <p>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.</p> | ||
<mekorot> | <mekorot> | ||
− | perhaps <multilink><a href="PhiloOntheLifeofMosesI320-328" data-aht="source">Philo</a><a href="PhiloOntheLifeofMosesI320-328" data-aht="source">On the Life of Moses I : 319-330</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>Philo is not very explicit but he has the tribes respond to Moshe, "We, therefore, <i>as we have agreed before</i>, will remain in our ranks and cross over Jordan in complete armour, giving no soldier any excuse for lagging behind", suggesting that they had always planned to join their brothers in the Conquest.</fn> perhaps <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>,<fn>Josephus is also not explicit, but seems to suggest that when the tribes hear Moshe's reaction, they explain to him that his reading of their motivations was mistaken.</fn> <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 | + | perhaps <multilink><a href="PhiloOntheLifeofMosesI320-328" data-aht="source">Philo</a><a href="PhiloOntheLifeofMosesI320-328" data-aht="source">On the Life of Moses I : 319-330</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>,<fn>Philo is not very explicit but he has the tribes respond to Moshe, "We, therefore, <i>as we have agreed before</i>, will remain in our ranks and cross over Jordan in complete armour, giving no soldier any excuse for lagging behind", suggesting that they had always planned to join their brothers in the Conquest.</fn> perhaps <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>,<fn>Josephus is also not explicit, but seems to suggest that when the tribes hear Moshe's reaction, they explain to him that his reading of their motivations was mistaken.</fn> <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="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,<fn>The two halves of the verse do not represent distinct requests, but rather clarify each other.  The tribes ask to settle on the eastern bank (יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה) rather than the left (אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן).</fn> 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 מעבר לירדן" or the like.</fn></point> | <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,<fn>The two halves of the verse do not represent distinct requests, but rather clarify each other.  The tribes ask to settle on the eastern bank (יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה) rather than the left (אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן).</fn> 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 מעבר לירדן" or the like.</fn></point> |
Version as of 06:01, 13 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 Menashe28 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.29
- 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.30
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",35 might simply be Tanakh's confirmation of the truth of tribes' claim and not meant as a negative value judgement of their materialism.36 Similarly the tribes' own repeated mention of their cattle might simply reflect the reality of their situation37 which prompted their request.
- Enumeration of cities – The strange opening of the tribes' request38 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.39 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.48
- 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.49
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.52 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.54
- "וְלָמָּה [תְנִיאוּן] (תנואון) 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.