Difference between revisions of "Petition of the Two and a Half Tribes/2"
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<mekorot><multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Bamidbar </a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink></mekorot> | <mekorot><multilink><a href="AkeidatYitzchakBemidbar32" data-aht="source">Bamidbar </a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink></mekorot> | ||
<point><b>Dangers  in  Not Participating in the Conquest</b><ul> | <point><b>Dangers  in  Not Participating in the Conquest</b><ul> | ||
− | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Moshe's indignant exclamation,"האחיכם יבאו למלחמה ואתם תשבו פה"<fn>Bamidbar 32:6</fn>, and his comparison to the Spies, implies and warns of the damaging | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Moshe's indignant exclamation,"האחיכם יבאו למלחמה ואתם תשבו פה"<fn>Bamidbar 32:6</fn>, and his comparison to the Spies, implies and warns of the damaging psychologicall effect upon the other tribes, seeing their brothers already settled safe and sound while they yet faced long and dangerous struggles.  Following Bamidbar Rabba<fn>Bamidbar Rabba 22: 6</fn>, that  likens R&G to the rebellious Korach<fn>Bamidbar 16:1-35</fn>, commentaries, such as, Rashi<fn>Rashi  Bamidbar 32:7</fn>, Zror Hamor<fn>Zror Hamor 32:14</fn> and the Malbim<fn>Malbim Bamidbar 32:6-7</fn>, note that this situation, would weaken their morale and create jealousy and divisiveness<fn>This tendency on the Tribe of Reuven to separate themselves from the rest of Bnei Yisrael, appears again in the Song of Devora (Shoftim 3:15-16), where she criticizes them for not participating in the national effort. The Abarbanel incorporates earlier family relationships to illustrate some of the inter- tribal dynamics. He remarks that since Reuven lost his Bechor status to Yosef, and kingship to Yehuda-now, as a tribe, they preferred not to settle with them for it was embarrassing that their younger brothers should rule over him, and so they joined the tribe of Gad in Eiver Hayarden. Gad was the son of Zilpa, the maid of Leah, and so Reuven, the son of Leah, would feel perhaps, less threatened living with them. </fn>.</span></li> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Arama<fn>Arama Bamidbar</fn>, and the  Netziv<fn>Netziv Bamidbar 32:6</fn>  point out that  given how  the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering  Canaan was presumptuous and immoral.</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> Arama<fn>Arama Bamidbar</fn>, and the  Netziv<fn>Netziv Bamidbar 32:6</fn>  point out that  given how  the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering  Canaan was presumptuous and immoral.</span></li> | ||
</ul></point> | </ul></point> | ||
<point><b>Dangers in Receiving Land Outside of Canaan</b><ul> | <point><b>Dangers in Receiving Land Outside of Canaan</b><ul> | ||
− | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">By their preference for land outside the boundaries of Canaan, Zror Hamor<fn>Zror Hamor Bamidbar 32:1,6</fn> and Arama<fn>Arama Bamidbar 32:רק שנמצאו</fn> accuse R&G  of being guilty of ,וימאסו בארץ חמדה<fn>Tehilim 106:24</fn> that  will further demoralize the rest of the Tribes.</span>The promise of The Land is a central  element of every revelation by  G-d to all our Avot and is a component of the Birkat Avraham that accompanies and guides  the Bnei Israel through their  bondage  and exodus from Egypt and wandering through the Wilderness. All the references to The Land, beginning with the promises to the Avot, speak of “the land of Canaan” which in the days of Moshe had a particular geographic referent.   While its  north-south borders were never considered definitive ,מנהר מצרים עד הנהר הגדל נהר פרת"<fn>Bereshit 15:18</fn>, the  natural borders of the Mediteranean Sea  and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so,  G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך"<fn>Devarim 27:2</fn>, the Land that G-d gives you as an inheritance is on the west side.<fn>Elitzur, Y. and Kil, Y., in Atlas Daat Mikra, Mosad HaRav Kook,jerusalem, 1993, pp.50-55</fn></li> | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">By their preference for land outside the boundaries of Canaan, Zror Hamor<fn>Zror Hamor Bamidbar 32:1,6</fn> and Arama<fn>Arama Bamidbar 32:רק שנמצאו</fn> accuse R&G  of being guilty of ,וימאסו בארץ חמדה<fn>Tehilim 106:24</fn> that  will further demoralize the rest of the Tribes.</span>The promise of The Land is a central  element of every revelation by  G-d to all our Avot <fn>Bereshit 12:1-2;Bereshit 26:2-3;Bereshit 28:13-14.</fn>and is a component of the Birkat Avraham that accompanies and guides  the Bnei Israel 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 ,מנהר מצרים עד הנהר הגדל נהר פרת"<fn>Bereshit 15:18</fn>, the  natural borders of the Mediteranean Sea  and Jordan River , determined its east-west limits. It did not include the lands east of the Jordan. For those situated on the east side of the Jordan, it was always, “when you will cross the Jordan”. And so,  G-d said to Moshe while he was on the east side of the Jordan, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך"<fn>Devarim 27:2, NJPS trans.</fn>, the Land that G-d gives you as an inheritance is on the west side.<fn>Elitzur, Y. and Kil, Y., in Atlas Daat Mikra, Mosad HaRav Kook,jerusalem, 1993, pp.50-55</fn></li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
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</ul></point> | </ul></point> | ||
<point><b>Failed Moral Compass</b><ul> | <point><b>Failed Moral Compass</b><ul> | ||
− | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> The Tanchuma<fn>Tanchuma Bamidbar 32:7</fn>, followed by Rashi<fn>Rashi Bamidbar 32:16</fn>, Zror Hamor<fn>Zror Hamor Bamidbar 32:1</fn>, Arama<fn>Arama Bamidbar 32: והנה באמת בני גד ראאובן הם העידו ...מגופם</fn> and the Netziv<fn>Bamidbar 32:7או שאין אתם חפצים</fn>, 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. Bamidbar Rabba<fn>Bamidar Rabba 32:6</fn> condemns their misplaced priorities and see that as the reason they were first to be exiled<fn>Moshkowitz,Daat Mikra, verse 1, claims that in addition to their portions of spoils of war, R&G had acquired an expertise in raising livestock and offered to buy the livestock from those tribes who were less successful. </fn>.</span></li> |
</ul> | </ul> | ||
<ul> | <ul> | ||
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<point><b>Moshe  Acquiesces</b><ul> | <point><b>Moshe  Acquiesces</b><ul> | ||
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">In response to Moshe’s outrage, R&G now propose  to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan,  "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו". </span>Spero<fn>Spero, ; Sephorno 32:28,33</fn> suggests, that while strict authoritarianism would require that Moshe stick to the  Divine plan and insist that the R&G settle in Canaan, Moshe  had to weigh the possibility of popular rebellion, as was the case of Korach<fn>Bamidbar 16, 17</fn>  and the Ma’apilim<fn>Bamidbar 14:40-45</fn> , 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 .</li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">In response to Moshe’s outrage, R&G now propose  to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan,  "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו". </span>Spero<fn>Spero, ; Sephorno 32:28,33</fn> suggests, that while strict authoritarianism would require that Moshe stick to the  Divine plan and insist that the R&G settle in Canaan, Moshe  had to weigh the possibility of popular rebellion, as was the case of Korach<fn>Bamidbar 16, 17</fn>  and the Ma’apilim<fn>Bamidbar 14:40-45</fn> , 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 .</li> | ||
− | <li> In regard to the question of: Did Moshe consult with G-d before he accepted their proposal | + | <li> In regard to the question of: Did Moshe consult with G-d before he accepted their proposal? From the words," את אשר דבר ה '<fn>Bamidbar 32:31</fn> it would appear that Moshe did receive Divine sanction for the agreement , affirmed by Moshe in Arvot Moav<fn>Devarim 3:18</fn>, ה<b>'  אלקיכם נתן לכם</b> את הארץ הזאת לרשתה and   later by Yehoshua, " וישבו וילכו בני ראובן ובני גד שבט המנשה מאת בני ישראל משלה אשר בארץ כנען ללכת אל ארץ הגלעד אל ארץ אחזתם אשר נאחזו בה <b>על פי ה'</b> ביד משה".<fn>Yehoshua 1:12-18, 22:9</fn></li> |
</ul></point> | </ul></point> | ||
<point><b>Moshe as Leader</b><ul> | <point><b>Moshe as Leader</b><ul> | ||
− | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> According to Tanchuma<fn>Tanchuma Bamidbar 32:</fn>, Arama<fn>Zror Hamor Bamidbar 32:אמנם הנראה בזה כי הנה משה אדונינו ע עליו השלום  בבעוצם חכמתו....כי משה עליו השלום הכה בשבט פיו על ג'.....שאמרו לב חכם לימינו זה משה</fn>, Malbim<fn>Malbim Bamidbar 32:16,17</fn> and the Netziv, Moshe’s  critical, yet calculated   response is an example of crisis management and damage control aimed to educate  and ensure for smooth implementation under  Yehoshua.  The Zror Hamor<fn>Zror Hamor Bamidbar 32:16</fn>, Arama<fn>Arama Bamidbar 32:מהנראה שכאשר חשב להם כן היה בלבם כי מתחילה לא היה דעתם לעבור ......ויגשו אליו ויאמרו...אמנם הנראה בזה הוא כי הנה משה אדוננו עליו השלום...ולא יחטיא<br/><br/></fn>, and the   Malbim<fn>Malbim Bamidbar 32:16,17</fn>,  understand that only after Moshe's passionate and critical reaction, do the  two Tribes take council with each other,   modify their request with a generous counter proposal  and the tension is diffused . Here, Moshe demonstrated seasoned leadership and good judgment.</span></li> | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> According to Tanchuma<fn>Tanchuma Bamidbar 32:</fn>, Arama<fn>Zror Hamor Bamidbar 32:אמנם הנראה בזה כי הנה משה אדונינו ע עליו השלום  בבעוצם חכמתו....כי משה עליו השלום הכה בשבט פיו על ג'.....שאמרו לב חכם לימינו זה משה</fn>, Malbim<fn>Malbim Bamidbar 32:16,17</fn> and the Netziv<fn>Netziv Bamidbar?</fn>, Moshe’s  critical, yet calculated   response is an example of crisis management and damage control aimed to educate  and ensure for smooth implementation under  Yehoshua.  The Zror Hamor<fn>Zror Hamor Bamidbar 32:16</fn>, Arama<fn>Arama Bamidbar 32:מהנראה שכאשר חשב להם כן היה בלבם כי מתחילה לא היה דעתם לעבור ......ויגשו אליו ויאמרו...אמנם הנראה בזה הוא כי הנה משה אדוננו עליו השלום...ולא יחטיא<br/><br/></fn>, and the   Malbim<fn>Malbim Bamidbar 32:16,17</fn>,  understand that only after Moshe's passionate and critical reaction, do the  two Tribes take council with each other,   modify their request with a generous counter proposal  and the tension is diffused . Here, Moshe demonstrated seasoned leadership and good judgment.</span></li> |
<li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">In order to further strengthen the legality of the agreement, Moshe spells out the terms  of the condition: If you will do this thing…..and if you will not do so….. This is referred to in the Talmudic literature as "תנאי בני גד ובני ראובן"<fn>Kiddushin 3:4, Bavli  61;On the four components of תנאי כפול see, Rambam, Mishne Tora, Sefer Nashim, Hilchot Ishut, chapter 6, halacha 1</fn> , which is the prototype for a condition to have legal standing. According to Chanina ben Gamliel<fn>Bavli Kiddushin 61</fn>, the double condition is necessary to clarifiy that the Tribes' will not loose their right to a  portion in Canaan,  in the situation that they do not keep their side of the bargain .</span></li> | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> </span><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;">In order to further strengthen the legality of the agreement, Moshe spells out the terms  of the condition: If you will do this thing…..and if you will not do so….. This is referred to in the Talmudic literature as "תנאי בני גד ובני ראובן"<fn>Kiddushin 3:4, Bavli  61;On the four components of תנאי כפול see, Rambam, Mishne Tora, Sefer Nashim, Hilchot Ishut, chapter 6, halacha 1</fn> , which is the prototype for a condition to have legal standing. According to Chanina ben Gamliel<fn>Bavli Kiddushin 61</fn>, the double condition is necessary to clarifiy that the Tribes' will not loose their right to a  portion in Canaan,  in the situation that they do not keep their side of the bargain .</span></li> | ||
</ul> | </ul> | ||
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</ul></point> | </ul></point> | ||
<point><b>Sudden Appearance of Menashe</b><ul> | <point><b>Sudden Appearance of Menashe</b><ul> | ||
− | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> According to this approach, that the very request of  R&G was offensive and which triggered Moshe’s harsh response, how do we understand what seems to be Moshe’s unsolicited offer to settle clans from Menashe in Eiver Hayarden? In addition, based on the chronology of the Tribe of Menashe, Machir lived over 200 hundred  years ago ! A commentary on Chronicles, attributed to a  student of Saadia Gaon , claims  that  the sons of Menashe had temporarily conquered some territories on Eiver Hayarden ,much earlier, while their father, Yosef ,was still a vizier in Egypt. Now that these lands had been “liberated” , Moshe honored the claims of these clans to the land and their right to settle there<fn>Moshkovitz, Daat Mikra Bamidbar,  note 32ג, page שצ" brings, the commentary of a Student of Sadia Gaon", on Chronicles, published by Rephael Kirchheim, Frankfurt on Mein, תרלד, page 12 and Perush HaTora of Yehuda HaChasid, published רי"ש לנגה , Jerusalem, תשלה</fn>.</span></li> | + | <li><span style="font-family: inherit; font-size: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit;"> According to this approach, that the very request of  R&G was offensive and which triggered Moshe’s harsh response, how do we understand what seems to be Moshe’s unsolicited offer to settle clans from Menashe in Eiver Hayarden? In addition, based on the chronology of the Tribe of Menashe<fn>Divrei Hayamim I ?</fn>, Machir lived over 200 hundred  years ago ! A commentary on Chronicles, attributed to a  student of Saadia Gaon , claims  that  the sons of Menashe had temporarily conquered some territories on Eiver Hayarden ,much earlier, while their father, Yosef ,was still a vizier in Egypt. Now that these lands had been “liberated” , Moshe honored the claims of these clans to the land and their right to settle there<fn>Moshkovitz, Daat Mikra Bamidbar,  note 32ג, page שצ" brings, the commentary of a Student of Sadia Gaon", on Chronicles, published by Rephael Kirchheim, Frankfurt on Mein, תרלד, page 12 and Perush HaTora of Yehuda HaChasid, published רי"ש לנגה , Jerusalem, תשלה</fn>.</span></li> |
</ul></point> | </ul></point> | ||
<point><b>Textual Points</b><ul> | <point><b>Textual Points</b><ul> | ||
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<category>Moshe Misjudges | <category>Moshe Misjudges | ||
<p>According to this approach , R&G  had  every intention of participating with all Bnei Yisrael  in the   Conquest. The only  meaning of "אל תעברנו את הירדן" <fn>Bamidbar 32:5 JPS</fn>,”do not move us across  the Jordan”,  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,  האחיכם יבאו למלחמה ואתם תשבו פה.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 Tribe’s  request which may  indicate a flaw in his leadership .</p> | <p>According to this approach , R&G  had  every intention of participating with all Bnei Yisrael  in the   Conquest. The only  meaning of "אל תעברנו את הירדן" <fn>Bamidbar 32:5 JPS</fn>,”do not move us across  the Jordan”,  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,  האחיכם יבאו למלחמה ואתם תשבו פה.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 Tribe’s  request which may  indicate a flaw in his leadership .</p> | ||
− | <mekorot> | + | <mekorot>Josephus Abarbanel  Bekhor Shor, Ramban,Samet</mekorot> |
<point><b>Moshe's Indifference to their Request to take their Inheritance in Eiver Hayarden</b> – Since Moshe makes no explicit reference to their preference to settle in Eiver Hayarden over the Promised Land, neither in his initial outburst nor even in his acquiescence  to their clarified position, it would seem that this was not a problem.  Perhaps this was because at some point he consulted with G-d and received Divine approval<fn>Bamidbar 32:31</fn>. According to Rashi<fn> Rashi on Devarim 1:4, suggests that Moshe begins his final speech to Bnei Yisrael only after the victory over Sichon and Og, שיכנסו לקצת הארץ . That is, "by entering into at least a  part of the Land", Moshe shows that he has the potential to fulfill his mission and bring the people in the Land and therefore, the right to reporve them before they cross the Jordan. In addition , a military victory for Israel against the kingdoms of Sichon and Og will instill fear in the Nations, who saw how, up until now, the Bnei Yisrael avoided combat and steered clear of the kingdoms of Adom, Moav and Amon.</fn>, Ramban<fn>Ramban on Bamidbar 21:21-22</fn> and the  Abarbanel<fn>Abarbanel on Bamidbar 32 והיו דבריהםעטרות</fn>   It is  also possible that  Moshe ( as perhaps did R&G), saw the  miraculous military victory  of the Lands of Sichon and Og as the beginning of the Conquest and included in the command"החל רש לרשת את ארצו...ויתנהו ה' אלקינו לפנינו"<fn>Devarim 3:8</fn>,  and, as such, subject to the laws of inheritance<fn>Although Eiver Hayarden does not fall into the definition of Canaan and its lands were actually forbidden to conquer because of family ties with Amon and Moav, once those lands  were conquered by Sichon and Og , their status changes and become permissible for settlement , and so we read that after the conquest,  ויקח ישראל את כל הערים האלהו וישב ישראל בכל ערי האמרי (Bamidbar 21:25) .  This explains the words of Rav Papa, עמון ומואב טהרו בסיחון (Gittin 38:1). By virtue of their being conquered, these lands, according to some authorities are obligatory מדרבנן in most  מצוות התלויות בארץ, except ,for example, Bikurim,( because according to Reb Shimon,ופרט לעבר הירדן שנטלתו בעצמך). Not to mention the significance of sites in Eiver Hayarden where the Avot recieved Divine revelations, such as Penuel (Bereshit 32:29-31), Machanayim (32:2-3), and Sukkot (33:17). On the Other hand, the lands of Eiver Hayarden are referred to as ארץ טומאה (Yehoshua 22:18). The Sifri (Devarim 25:2)? and Bamidbar Rabba 7:8, rank the lands of Eiver Hayarden as not worthy of the presence of the Shechina. According to the Malbim on Bamidbar 32:2 and Devarim 2:4, Eiver Hayarden was meant to be part of the original Promised Land, but was "detached" as a result of the Sin of the Spies.  The Netziv on Bamidbar 32:2, understands that Eiver Hayarden was meant to  eventually, be  part of the Land, but only after the conquest of Canaan.</fn>.<br/> <br/><br/></point> | <point><b>Moshe's Indifference to their Request to take their Inheritance in Eiver Hayarden</b> – Since Moshe makes no explicit reference to their preference to settle in Eiver Hayarden over the Promised Land, neither in his initial outburst nor even in his acquiescence  to their clarified position, it would seem that this was not a problem.  Perhaps this was because at some point he consulted with G-d and received Divine approval<fn>Bamidbar 32:31</fn>. According to Rashi<fn> Rashi on Devarim 1:4, suggests that Moshe begins his final speech to Bnei Yisrael only after the victory over Sichon and Og, שיכנסו לקצת הארץ . That is, "by entering into at least a  part of the Land", Moshe shows that he has the potential to fulfill his mission and bring the people in the Land and therefore, the right to reporve them before they cross the Jordan. In addition , a military victory for Israel against the kingdoms of Sichon and Og will instill fear in the Nations, who saw how, up until now, the Bnei Yisrael avoided combat and steered clear of the kingdoms of Adom, Moav and Amon.</fn>, Ramban<fn>Ramban on Bamidbar 21:21-22</fn> and the  Abarbanel<fn>Abarbanel on Bamidbar 32 והיו דבריהםעטרות</fn>   It is  also possible that  Moshe ( as perhaps did R&G), saw the  miraculous military victory  of the Lands of Sichon and Og as the beginning of the Conquest and included in the command"החל רש לרשת את ארצו...ויתנהו ה' אלקינו לפנינו"<fn>Devarim 3:8</fn>,  and, as such, subject to the laws of inheritance<fn>Although Eiver Hayarden does not fall into the definition of Canaan and its lands were actually forbidden to conquer because of family ties with Amon and Moav, once those lands  were conquered by Sichon and Og , their status changes and become permissible for settlement , and so we read that after the conquest,  ויקח ישראל את כל הערים האלהו וישב ישראל בכל ערי האמרי (Bamidbar 21:25) .  This explains the words of Rav Papa, עמון ומואב טהרו בסיחון (Gittin 38:1). By virtue of their being conquered, these lands, according to some authorities are obligatory מדרבנן in most  מצוות התלויות בארץ, except ,for example, Bikurim,( because according to Reb Shimon,ופרט לעבר הירדן שנטלתו בעצמך). Not to mention the significance of sites in Eiver Hayarden where the Avot recieved Divine revelations, such as Penuel (Bereshit 32:29-31), Machanayim (32:2-3), and Sukkot (33:17). On the Other hand, the lands of Eiver Hayarden are referred to as ארץ טומאה (Yehoshua 22:18). The Sifri (Devarim 25:2)? and Bamidbar Rabba 7:8, rank the lands of Eiver Hayarden as not worthy of the presence of the Shechina. According to the Malbim on Bamidbar 32:2 and Devarim 2:4, Eiver Hayarden was meant to be part of the original Promised Land, but was "detached" as a result of the Sin of the Spies.  The Netziv on Bamidbar 32:2, understands that Eiver Hayarden was meant to  eventually, be  part of the Land, but only after the conquest of Canaan.</fn>.<br/> <br/><br/></point> | ||
<point><b>Was the Request of R&G Motivated only by Self -Interest?</b> The request of R&G to settle in Eiver Hayarden may not have been  motivated solely by personal interest but by the following concerns.  Samet<fn>Samet pp 5-6</fn> points out that had   these recently conquered lands been permitted to remain unoccupied, they would have been soon inhabited by enemy populations on Canaan’s doorstep. By settling these lands and cities, the two Tribes can serve as a ring of defense for the Israelites on the western side of the Jordan, against incursions from the Arabian Desert<fn>Samet, pg 5-6</fn>. In addition, by not taking their inheritance in Canaan, this enabled all the other tribes to each receive a larger portion<fn>Malbim Bamidbar 32:19</fn>. Economic prosperity for the two Tribes would also be an asset for the rest of Bnei Yisrael. <br/>These wider concerns of  R&G can be seen in the way they order the aspects of their clarified proposal. They first specify their intentions 1) to build fences for their livestock and cities for their children,2) to go first into  battle as an expeditionary force  and 3) to remain in Canaan until the land is apportioned among all the Tribes.  As Josephus<fn>Josephus, Antiquities, Book IV, Chapter 7, paragraph 3</fn> and  Chizkuni<fn>Chizkuni Bamidbar 32:17</fn> point out,this can be seen as an argument that their ability to fight effectively and remain in Canaan for an indefinite period,  will be enhanced by their knowledge that their families and livestock are safely settled.<br/><br/></point> | <point><b>Was the Request of R&G Motivated only by Self -Interest?</b> The request of R&G to settle in Eiver Hayarden may not have been  motivated solely by personal interest but by the following concerns.  Samet<fn>Samet pp 5-6</fn> points out that had   these recently conquered lands been permitted to remain unoccupied, they would have been soon inhabited by enemy populations on Canaan’s doorstep. By settling these lands and cities, the two Tribes can serve as a ring of defense for the Israelites on the western side of the Jordan, against incursions from the Arabian Desert<fn>Samet, pg 5-6</fn>. In addition, by not taking their inheritance in Canaan, this enabled all the other tribes to each receive a larger portion<fn>Malbim Bamidbar 32:19</fn>. Economic prosperity for the two Tribes would also be an asset for the rest of Bnei Yisrael. <br/>These wider concerns of  R&G can be seen in the way they order the aspects of their clarified proposal. They first specify their intentions 1) to build fences for their livestock and cities for their children,2) to go first into  battle as an expeditionary force  and 3) to remain in Canaan until the land is apportioned among all the Tribes.  As Josephus<fn>Josephus, Antiquities, Book IV, Chapter 7, paragraph 3</fn> and  Chizkuni<fn>Chizkuni Bamidbar 32:17</fn> point out,this can be seen as an argument that their ability to fight effectively and remain in Canaan for an indefinite period,  will be enhanced by their knowledge that their families and livestock are safely settled.<br/><br/></point> |
Version as of 06:42, 19 June 2016
Petition of the Two and a Half Tribes
Exegetical Approaches
Moshe Had it Right!
The two Tribes’ original request had two components: one explicit, to receive their portion on the eastern side of the Jordan and one implied, that they would not be participating in the conquest. According to several sources, Moshe correctly inferred that R&G did not intend to join the campaign and saw this as an immediate threat to the success of the Conquest. By comparing their request to the Spies, Moshe is expressing his indignation that they would prefer to settle outside the borders that G-d had chosen for them. Therefore, his harsh response was justified.
- Moshe's indignant exclamation,"האחיכם יבאו למלחמה ואתם תשבו פה"1, and his comparison to the Spies, implies and warns of the damaging psychologicall effect upon the other tribes, seeing their brothers already settled safe and sound while they yet faced long and dangerous struggles. Following Bamidbar Rabba2, that likens R&G to the rebellious Korach3, commentaries, such as, Rashi4, Zror Hamor5 and the Malbim6, note that this situation, would weaken their morale and create jealousy and divisiveness7.
- Arama8, and the Netziv9 point out that given how the lands of Sichon and Og had been conquered by the united effort of all the tribes, for two of the tribes to now claim for themselves the fruits of that combined effort and to leave to the others, alone, the burden of conquering Canaan was presumptuous and immoral.
- By their preference for land outside the boundaries of Canaan, Zror Hamor10 and Arama11 accuse R&G of being guilty of ,וימאסו בארץ חמדה12 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 our Avot 13and is a component of the Birkat Avraham that accompanies and guides the Bnei Israel 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 ,מנהר מצרים עד הנהר הגדל נהר פרת"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, "והיה ביום אשר תעברו את הירדן אל הארץ אשר ה' אלקיך נתן לך"15, 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 Netziv17 suggests, an extension of the Spies' punishment of wandering the desert.
- The Tanchuma18, followed by Rashi19, Zror Hamor20, Arama21 and the Netziv22, 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. Bamidbar Rabba23 condemns their misplaced priorities and see that as the reason they were first to be exiled24.
- The Tribes' wealth and military victories over Sichon , Og and Midian may have had generated a sense of over confidence. The fact that this generation were not newly liberated slaves, but rather , had attained a certain degree of independence and self-sufficiency during their stay in the wilderness, may have further strengthened their self confidence. According to Arama25, this situation might have lead to a sense of "כחי ועצם ידי" and a lack of trust in G-d. This might explain their willingness to live alone in territories that were exposed to incursions that lacked the natural defenses of Canaan26.
- In response to Moshe’s outrage, R&G now propose to send a military force, "נחלץ חשים" to serve as a vanguard to help the tribes conquer Canaan, and not to return to their families until each of the tribes have received their portion in Canaan, "עד אשר הביאנם...עד התנחל בני ישראל איש נחלתו". Spero27 suggests, that while strict authoritarianism would require that Moshe stick to the Divine plan and insist that the R&G settle in Canaan, Moshe had to weigh the possibility of popular rebellion, as was the case of Korach28 and the Ma’apilim29 , if he refuses their request. As a sort of “lame duck” leader at this time, it would have been much more difficult to assert his authority. The immediate, positive gain of R&G’s willingness to send their men as a vanguard force, outweighed the possible negative .
- In regard to the question of: Did Moshe consult with G-d before he accepted their proposal? From the words," את אשר דבר ה '30 it would appear that Moshe did receive Divine sanction for the agreement , affirmed by Moshe in Arvot Moav31, ה' אלקיכם נתן לכם את הארץ הזאת לרשתה and later by Yehoshua, " וישבו וילכו בני ראובן ובני גד שבט המנשה מאת בני ישראל משלה אשר בארץ כנען ללכת אל ארץ הגלעד אל ארץ אחזתם אשר נאחזו בה על פי ה' ביד משה".32
- According to Tanchuma33, Arama34, Malbim35 and the Netziv36, Moshe’s critical, yet calculated response is an example of crisis management and damage control aimed to educate and ensure for smooth implementation under Yehoshua. The Zror Hamor37, Arama38, and the Malbim39, understand that only after Moshe's passionate and critical reaction, do the two Tribes take council with each other, modify their request with a generous counter proposal and the tension is diffused . Here, Moshe demonstrated seasoned leadership and good judgment.
- In order to further strengthen the legality of the agreement, Moshe spells out the 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"40 , which is the prototype for a condition to have legal standing. According to Chanina ben Gamliel41, the double condition is necessary to clarifiy that the Tribes' will not loose their right to a portion in Canaan, in the situation that they do not keep their side of the bargain .
- Moshe brings the the agreement before Elazar HaCohen , Yehoshua and the heads of the Matot42, the same leadership that will supervise the Conquest and portioning of the land in Canaan. This is confirmed after the successful completion of their mission, as we read in Yehoshua ,אז יקרא יהושע לראובני ולגדי ולחצי מטה מנשה.....לא עזבתם את אחיכם זה ימים רבים עד היום ..ועתה פנו ולכו לכם לאהליכם אל ארץ אחזתכם אשר נתן לכם משה עבד ה' בעבר הירדן..ויברכם...43.
- According to this approach, that the very request of R&G was offensive and which triggered Moshe’s harsh response, how do we understand what seems to be Moshe’s unsolicited offer to settle clans from Menashe in Eiver Hayarden? In addition, based on the chronology of the Tribe of Menashe44, Machir lived over 200 hundred years ago ! A commentary on Chronicles, attributed to a student of Saadia Gaon , claims that the sons of Menashe had temporarily conquered some territories on Eiver Hayarden ,much earlier, while their father, Yosef ,was still a vizier in Egypt. Now that these lands had been “liberated” , Moshe honored the claims of these clans to the land and their right to settle there45.
- ומקנה היה לבני ראובן ולבני גד עצום מאוד ויראוו את ארץ יעזר, ואת ארץ גלעד והנה המקום מקוםמקום מקנה46 -The introductory words of the chapter that begin with the subject (and not a verb),already set the tone and direct the reader’s attention to the Tribes’ accumulated wealth .The root קנ"ה that is mentioned twice in the introduction and twice in the Tribes’ first conversation47 -focuses on the quality of possession/aquisition. Moshe avoids that subject-except when he uses a substitute word צנאכם48 .
- עטרות ודיבן ויעזר ונמרה וחשבון-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 problematic49.
- הארץ אשר הכה ה– Arama50 pointד out 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. Moshe’s lack of a response- his “deafening silence” (symbolized by the פרשה סתומה) is the break that will cause the Tribes to present their request in a straightforward way,יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן51.
- להניע-להניא-להניח - Moshe’s play on verbs further connects the two Tribes’ and the Spies’ respective sins and punishments with each other 52.
- ויראו את ארץ- refers to R&G’s laying eyes on Eiver Hayarden, reminds us of Moshe’s instructions to the Spies וראיתם את הארץ. People see the same scene through different lens’. R&G saw Eiver Hayarden through the lens of self-interest, while the Spies were told by Moshe to see it in all its promising possibilities.
- אל הארץ אשר נתן להם ה 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 Bamidbar Rabba53, the tribe of Gad , because of their greater wealth and military prowess, were the initiators of the plan and therefore, are listed first throughout the chapter, except for the introductory verse-out of respect for Reuven, the biological bechor. The Netziv54 supports this claim from the text that describes Reuven's holdings as רב, whereas, Gad's were עצום מאד.
- כי בא נחלתנו אלינו-Accoring to Rashi, as understood by the Ramban, 55, this sounds somewhat arrogant, as if to say that it was a “done deal”, before the negotiation was over.
- ויגשו אליו- Arama56 and the Malbim57 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.
- דרת צאן נבנה למקננו פה וערים לטפנו -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 Midrash Rabba and Tanchuma comment, שעשו את העיקר טפל ואת הטפל עיקר. Rashi58 points out that Moshe’s 2nd response will correct their faulty order of priorities,בנו לכם ערים לטפכם וגדרת לצנאכם . In their third response, R&G will integrate this lesson, טפנו נשינו מקננו וכל בהמתנו יהיו שם בערי הגלעד.
- 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). As Arama59 and Malbim60 point out, 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.
- והייתם נקים...ואם לא תעשון כן הנה חטאתם לה. From these words we can infer that the Tribes took a solemn oath before G-d to keep their promise.
- לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף-Menashe’s lineage (from his mother's side) is mentioned here t o support their legitimate right to their inheritance of lands in Eiver Hayarden, which based on Chronicles was conquered during the reign of Yosef61.
Moshe Misjudges
According to this approach , R&G had every intention of participating with all Bnei Yisrael in the Conquest. The only meaning of "אל תעברנו את הירדן" 62,”do not move us across the Jordan”, 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, האחיכם יבאו למלחמה ואתם תשבו פה.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 Tribe’s 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 Josephus72 and Chizkuni73 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 Jordan79. 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 Zekanim80 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 Netziv81 points out that the tribe of Menashe was knowledgeable in the Torah tradition and would make them a valuable asset to the isolated communities in Eiver Hayarden. According to this approach, conquests by Machir son of Menashe in Gildead (32:39) took place as described, after being invited by Moshe to join R&G in Eiver Hayarden.
However, the text in Devarim 3:12-14 seems to imply that the conquests by the Machir clans of portions of Gilead took place during the campaign of Sichon and Og. The Ramban82 suggests that they 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.
- ומקנה רב היה לבני ראובן ולבני גד מאוד ויראו את ארץ יעזר...והנה המקום מקום מקנה"ומקנה רב לבני ראובן ולבני גד..ויבאו בני גד ובני ראובן"83 - According to the Or Hachayim84, 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.
- עטרות ודיבון ויעזר ונמרה וחשבון ואלעלה ושבם ונבו ובען Convention would have dictated first to give the general context before listing the names of cities. 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 Canaan85.
- הארץ אשר הכה-The Abarbanel86 and Or Hachayim87 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.The Abarbanel88 suggests that Moshe’s lack of a response- his “deafening silence”-(symbolized by the פרשה (סתומה is the break that will cause the Tribes to present their request in a straightforward way,יתן את הארץ הזאת לעבדיך לאחזה אל תעברנו את הירדן89 .
- ויגשו אליו- The Abarbanel90 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 to Paro91.
- כי באה נחלתנו אלינו92 - The Ramban93 implies that (unlike his understanding of Rashi) this is manner of speaking and not meant to be haughty.
- גדרות צאן נבנה למקננו פה וערים לטפנו....טפנו נשינו מקננוו וכל בהמתנו יהיו שם94-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 Yakar95, to first build fences for the animals on the frontier, as a buffer ,while according to the Abarbanel 96, to first secure the families.
- לבני גד ולבני ראובן ולחצי שבט מנשה בן יוסף97-Not being the sons of Yaakov, their tribal affiliation goes back to Yosef.