Rebuke, Reflection and Reformulation: The Episode of B nai Gad and B nai Reuven
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1 1 Rebuke, Reflection and Reformulation: The Episode of B nai Gad and B nai Reuven Source 1: Bemidbar Ch Now the children of Reuben and the children of Gad had a very great multitude of cattle; and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle, 2 the children of Gad and the children of Reuben came and spoke unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying: 3 'Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Sebam, and Nebo, and Beon, 4 the land which the LORD smote before the congregation of Israel, is a land for cattle, and thy servants have cattle.' {S} 5 And they said: 'If we have found favour in thy sight, let this land be given unto thy servants for a possession; bring us not over the Jordan.' א ומ ק נ ה ר ב, ה י ה ל ב נ י ר א וב ן ו ל ב נ י-ג ד-- ע צ ום מ א ד; ו י ר א ו א ת-א ר ץ י ע ז ר, ו א ת-א ר ץ ג ל ע ד, ו ה נ ה ה מ ק ום, מ ק ום מ ק נ ה. ב ו י ב א ו ב נ י-ג ד, וב נ י ר א וב ן; ו י אמ ר ו א ל- מ ש ה ו א ל-א ל ע ז ר ה כ ה ן, ו א ל-נ ש יא י ה ע ד ה ל אמ ר. ג ע ט ר ות ו ד יב ן ו י ע ז ר ו נ מ ר ה, ו ח ש ב ון ו א ל ע ל ה, וש ב ם ונ ב ו, וב ע ן. ד ה א ר ץ, א ש ר ה כ ה י הו ה ל פ נ י ע ד ת י ש ר אל-- א ר ץ מ ק נ ה, ה וא; ו ל ע ב ד י ך, מ ק נ ה. }ס{ ה ו י אמ ר ו, א ם-מ צ אנ ו ח ן ב ע ינ י ך--י ת ן א ת- ה א ר ץ ה ז את ל ע ב ד י ך, ל א ח ז ה: א ל-ת ע ב ר נ ו, א ת-ה י ר ד ן. 6 And Moses said unto the children ו ו י אמ ר מ ש ה, ל ב נ י-ג ד ו ל ב נ י ר א וב ן: ה א ח יכ ם, י ב א ו ל מ ל ח מ ה, ו א ת ם, of Gad and to the children of Reuben: ת ש ב ו פ ה. 'Shall your brethren go to the war, and shall ye sit here?
2 ז ו ל מ ה תנואון )ת נ יא ון(, א ת-ל ב ב נ י י ש ר א ל- -מ ע ב ר, א ל-ה א ר ץ, א ש ר-נ ת ן ל ה ם, י הו ה. 2 7 And wherefore will ye turn away the heart of the children of Israel from going over into the land which the LORD hath given them? י ח כ ה ע ש ו, א ב ת יכ ם, ב ש ל ח י א ת ם מ ק ד ש ב ר נ ע, ל ר א ות א ת-ה א ר ץ. ט ו י ע ל ו ע ד-נ ח ל א ש כ ול, ו י ר א ו א ת-ה א ר ץ, ו י נ יא ו, א ת-ל ב ב נ י י ש ר א ל--ל ב ל ת י-ב א, א ל- ה א ר ץ, א ש ר-נ ת ן ל ה ם, י הו ה. ו י ח ר- א ף י הו ה, ב י ום ה ה וא; ו י ש ב ע, ל אמ ר. יא א ם-י ר א ו ה א נ ש ים ה ע ל ים מ מ צ ר י ם, מ ב ן ע ש ר ים ש נ ה ו מ ע ל ה, א ת ה א ד מ ה, א ש ר נ ש ב ע ת י ל א ב ר ה ם ל י צ ח ק ול י ע ק ב: כ י ל א- מ ל א ו, א ח ר י. יב ב ל ת י כ ל ב ב ן-י פ נ ה, ה ק נ ז י, ו יה וש ע, ב ן- נ ון: כ י מ ל א ו, א ח ר י י הו ה. יג ו י חר-א ף י הו ה, ב י ש ר א ל, ו י נ ע ם ב מ ד ב ר, א ר ב ע ים ש נ ה--ע ד-ת ם, כ ל-ה ד ור, ה ע ש ה ה ר ע, ב ע ינ י י הו ה. 8 Thus did your fathers, when I sent them from Kadesh-barnea to see the land. 9 For when they went up unto the valley of Eshcol, and saw the land, they turned away the heart of the children of Israel, that they should not go into the land which the LORD had given them. 10 And the LORD'S anger was kindled in that day, and He swore, saying: 11 Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I swore unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed Me; 12 save Caleb the son of Jephunneh the Kenizzite, and Joshua the son of Nun; because they have wholly followed the LORD. 13 And the LORD'S anger was kindled against Israel, and He made them wander to and fro in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed.
3 3 יד ו ה נ ה ק מ ת ם, ת ח ת א ב ת יכ ם--ת ר ב ות, א נ ש ים ח ט א ים: ל ס פ ות ע וד, ע ל ח ר ון א ף- י הו ה--א ל-י ש ר א ל. טו כ י ת ש וב ן, מ א ח ר יו, ו י ס ף ע וד, ל ה נ יח ו ב מ ד ב ר; ו ש ח ת ם, ל כ ל-ה ע ם ה ז ה. }ס{ 14 And, behold, ye are risen up in your fathers' stead, a brood of sinful men, to augment yet the fierce anger of the LORD toward Israel. 15 For if ye turn away from after Him, He will yet again leave them in the wilderness; and so ye will destroy all this people.' {S} Look at what Moshe anticipates from the behavior of B nai Gad and B nai Reuven what difference is Moshe predicting here? Question: Examining the request of Bnai Gad and Bnai Reuven, did Moshe offer a measured response? In what way does their request parallel the sin of the spies and in what way does it not? What cue may they have taken from Hashem that maybe encouraged them to initiate their request? See Pasuk 32:4. Any mention of giants/land eating its inhabitants etc in their request? Rav Chanoch Waxman: Moshe's response leaves us in a quandary regarding Gad and Reuven's original request. It never deals directly with the actual substance of Gad and Reuven's petition. The role of cattle in their request where have we heard this theme before? Source 2: Bereishit 46:34 brethren, 31 And Joseph said unto his לא ו י אמ ר י וס ף א ל-א ח יו ו א ל- ב ית א ב יו, א ע ל ה ו א ג יד ה ל פ ר ע ה; ו א מ ר ה and unto his father's house: 'I will go up, א ל יו, א ח י וב ית-א ב י א ש ר ב א ר ץ-כ נ ע ן him: and tell Pharaoh, and will say unto ב א ו א ל י. My brethren, and my father's house, who were in the land of Canaan, are come unto me; לב ו ה א נ ש ים ר ע י צ אן, כ י- א נ ש י מ ק נ ה ה י ו; ו צ אנ ם וב ק ר ם ו כ ל- א ש ר ל ה ם, ה ב יא ו. 32 and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have.
4 4 לג ו ה י ה, כ י-י ק ר א ל כ ם פ ר ע ה; ו א מ ר, מ ה-מ ע ש יכ ם. לד ו א מ ר ת ם, א נ ש י מ ק נ ה ה י ו ע ב ד י ך מ נ ע ור ינ ו ו ע ד-ע ת ה--ג ם- א נ ח נ ו, ג ם-א ב ת ינ ו: ב ע ב ור, ת ש ב ו ב א ר ץ ג ש ן, כ י-ת וע ב ת מ צ ר י ם, כ ל- ר ע ה צ אן. 33 And it shall come to pass, when Pharaoh shall call you, and shall say: What is your occupation? 34 that ye shall say: Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers; that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.' Source 3: Shemot Ch Go, and gather the elders of Israel טז ל ך ו א ס פ ת א ת-ז ק נ י י ש ר א ל, ו א מ ר ת together, and say unto them: The LORD, the א ל ה ם י הו ה א לה י א ב ת יכ ם נ ר א ה א ל י, God of your fathers, the God of Abraham, of א לה י א ב ר ה ם י צ ח ק ו י ע ק ב, ל אמ ר: פ ק ד פ ק ד ת י א ת כ ם, ו א ת-ה ע ש וי Isaac, and of Jacob, hath appeared unto me, ל כ ם ב מ צ ר י ם. saying: I have surely remembered you, and seen that which is done to you in Egypt. יז ו א מ ר, א ע ל ה א ת כ ם מ ע נ י מ צ רי ם, א ל-א ר ץ ה כ נ ע נ י ו ה ח ת י, ו ה א מ ר י ו ה פ ר ז י ו ה ח ו י ו ה י ב וס י--א ל-א ר ץ ז ב ת ח ל ב, וד ב ש. 17 And I have said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite, unto a land flowing with milk and honey. Ramban notes that regions with good air, good pasture and good water, such as mountainous regions, produce the healthiest animals which give the best milk (witness Swiss cheese and Swiss chocolate). Rav Chanoch Waxman: Finally, and perhaps most significantly, they contravene the divine historical plan. While we do not often pay much attention to the lists of nations provided by the Torah to describe a particular locale, this information is not included without reason. In the verse cited above, God refers to the place of the Cana'ani, Chiti etc. This probably constitutes a specific reference to the west bank of the Jordan River. While the Emori, the inhabitants of the central area of the east bank of the Jordan River do in fact appear on the list of nations in God's statement, as well as on the list of nations mentioned in the covenant of the pieces (Bereishit 15:21), Yazer and Gil'ad are most probably not truly part of the Land of Canaan promised to the forefathers (see Bereishit 12:6-7, 17:8). It is not the land they "dwelt in" (Bereishit 17:8, 28:4, 28:13). In other words, in choosing the Land of Yazer and Gil'ad the tribes of Gad and Reuven reject the land of the forefathers, the divine promise and the divine plan for history. Not crossing the Jordan means not entering the Promised Land.
5 5 Source 4: Bereishit Ch. 13 ה ו ג ם-ל ל וט--ה ה ל ך, א ת- א ב ר ם: ה י ה צ אן- וב ק ר, ו א ה ל ים. ו ו ל א- נ ש א א ת ם ה א ר ץ, ל ש ב ת י ח ד ו: כ י-ה י ה ר כ וש ם ר ב, ו ל א י כ ל ו ל ש ב ת י ח ד ו. ז ו י ה י-ר יב, ב ין ר ע י מ ק נ ה- א ב ר ם, וב ין, ר ע י מ ק נ ה-ל וט; ו ה כ נ ע נ י, ו ה פ ר ז י, א ז, י ש ב ב א ר ץ. ח ו י אמ ר א ב ר ם א ל-ל וט, א ל-נ א ת ה י מ ר יב ה ב ינ י וב ינ ך, וב ין ר ע י, וב ין ר ע י ך: כ י-א נ ש ים א ח ים, א נ ח נ ו. ט ה ל א כ ל- ה א ר ץ ל פ נ י ך, ה פ ר ד נ א מ ע ל י: א ם- ה ש מ אל ו א ימ נ ה, ו א ם-ה י מ ין ו א ש מ א יל ה. י ו י ש א-ל וט א ת-ע ינ יו, ו י ר א א ת-כ ל- כ כ ר ה י ר ד ן, כ י כ ל ה, מ ש ק ה--ל פ נ י ש ח ת י הו ה, א ת- ס ד ם ו א ת -ע מ ר ה, כ ג ן-י הו ה כ א ר ץ מ צ ר י ם, ב א כ ה צ ע ר. יא ו י ב ח ר-ל ו ל וט, א ת כ ל- כ כ ר ה י ר ד ן, ו י ס ע ל וט, מ ק ד ם; ו י פ ר ד ו, א יש מ ע ל אח יו. יב א ב ר ם, י ש ב ב א ר ץ-כ נ ע ן; ו ל וט, י ש ב ב ע ר י ה כ כ ר, ו י א ה ל, ע ד-ס ד ם. 5 And Lot also, who went with Abram, had flocks, and herds, and tents. 6 And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together. 7 And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle. And the Canaanite and the Perizzite dwelt then in the land. 8 And Abram said unto Lot: 'Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren. 9 Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.' 10 And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar. 11 So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other. 12 Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom.
6 יג ו א נ ש י ס ד ם, ר ע ים ו ח ט א ים, ל יהו ה, מ א ד. יד ו יהו ה א מ ר א ל-א ב ר ם, א ח ר י ה פ ר ד-ל וט מ ע מ ו, ש א נ א ע ינ י ך ור א ה, מ ן-ה מ ק ום א ש ר-א ת ה ש ם--צ פ נ ה ו נ ג ב ה, ו ק ד מ ה ו י מ ה Now the men of Sodom were wicked and sinners against the LORD exceedingly. 14 And the LORD said unto Abram, after that Lot was separated from him: 'Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward; Source 5: Ramban on Bereishit, citing Rashi and then disagreeing )ז(: ויהי ריב - כתב רש"י :לפי שהיו רועיו של לוט מרעין בהמתם בשדות אחרים, והיו רועיו של אברם מוכיחין אותם על הגזל, והם אומרים נתנה הארץ לאברם ולו אין יורש ולוט יורשו ואין זה גזל, והכתוב אמר והכנעני והפריזי אז יושב בארץ, ולא זכה בה עדיין אברם. ומדרש רבותינו הוא )ב"ר מא ה(: ואני תמה,כי המתנה שנאמרה לאברם לזרעו הייתה, שנאמר למעלה )יב ז(: לזרעך אתן את הארץ הזאת, והיאך יירשנו לוט? אולי שמעו הרועים המתנה וטעו, והכתוב אומר כי גם ללוט גם לאברם איננה עתה. ולפי זה מה שאמר תחילה כי היה רכושם רב, לאמר כי מפני הרכוש הרב לא ישא אותם הארץ, והוצרכו רועי לוט להכניס מקניהם בשדות שיש להם בעלים, וזאת סבת המריבה: ועל דרך הפשט הייתה המריבה על המרעה, כי לא נשא אותם הארץ, וכאשר היה מקנה אברם רועה באחו, היו רועי לוט באים בגבולם ורועים שם. והנה אברם ולוט היו גרים ותושבים בארץ, ופחד אברם פן ישמע הכנעני והפריזי יושב הארץ כובד מקניהם ויגרשום, או יכו אותם לפי חרב וייקחו להם מקניהם ורכושם, כי ישיבת הארץ עתה להם לא לאברם, וזה טעם והכנעני והפריזי - כי הזכיר שהיו עמים רבים יושבים בארץ ההיא, ולהם ולמקניהם אין מספר, ולא ישא אותם הארץ ואת אברם ולוט : Overlapping Themes: Seeing Going East Brothers Together or apart? What is the message of this symmetry?
7 7 יב א ב ר ם, י ש ב ב א ר ץ-כ נ ע ן; ו ל וט, י ש ב ב ע ר י ה כ כ ר, ו י א ה ל, ע ד-ס ד ם. יג ו א נ ש י ס ד ם, ר ע ים ו ח ט א ים, ל יהו ה, מ א ד. 12 Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom. 13 Now the men of Sodom were wicked and sinners against the LORD exceedingly. Rabbi Chanoch Waxman: Undoubtedly, the choice made by Lot surprised Avraham. In suggesting splitting up to avoid conflict, Avraham pointedly mentions to Lot that the "entire land" lies in front of you. He suggests that if Lot goes left he will go right and if Lot goes right he will go left (13:9). Given that Avraham and Lot are located between Beit-El and Ai (13:3), somewhere on the mountain ridge of Samaria, and directions are most often phrased as if the speaker faces east, Avraham offers Lot the choice of going either left, i.e. north, or right, i.e. south. In other words, Avraham fully expects his brother/clansmen to remain within the relatively narrow bounds of the promised Land of Canaan. But instead, Lot "lifts up his eyes" and "sees" the shining bounty of the Jordan River plain. From his perspective, telegraphed by the terminology of "lifting up of eyes" and "seeing," the river plain is a veritable Garden of Eden, it is the Garden of the Lord (13:10). It is even Egypt, the place where Lot most probably accumulated his wealth (see 12:16, 13:2, 13:5). It is a place where he can do well. Source 6a) Rashi Avraham assumed that they would be living somewhat close together and that Avraham would be of assistance; Lot s ultimate decision required Avraham to travel significant distances to rescue Lot )ט( אם השמאל ואימנה - בכל אשר תשב, לא אתרחק ממך ואעמוד לך למגן ולעזר. וסוף דבר הוצרך לו שנאמר )יד יד( וישמע אברם כי נשבה אחיו וגו:' 6b) Radak Hashem will be on your side, Lot, because you ll continue to walk in His ways ט( הלא כל הארץ לפניך - כמו לפני, כי בכל מקום אשר תהיה לא יהרגוך אנשיהם ולא ירעו לך, כי עזרת האל תהיה עמך בעבורי ובעבור שהלכת בדרכי להכיר הבורא: Right and left is a reference to north and south in Israel אם השמאל ואימנה - אם תרצה אתה ללכת לצפון הארץ אני אהיה לדרום הארץ בזאת הפאה שאנחנו בו היום, כי לדרום ארץ ישראל היה כמו שאמר "הלוך ונסוע הנגבה, וילך למסעיו מנגב" ואם הימין, ואם תרצה אתה להשאר בזה שהוא הדרום אני אהיה נדחה מפניך ואלך לצפון הארץ:
8 8 Rabbi Chanoch Waxman: To put this together, we should no longer be surprised by Moshe's reaction or even hyperbole in responding to the first request of Gad and Reuven. Their request signals an outsider status. They define themselves as wishing to be outside of the Promised Land, outside of God's plan for history, and even outside of the heritage of Avraham. While we may argue that ideally Moshe should seek to educate the tribes of Gad and Reuven as to the error of their ways, Moshe's first response seems to play off of this "outsider" status. Immediately, after accusing the two tribes of abandoning their brothers (32:6), Moshe berates them as to "why do you discourage the hearts of the Children of Israel from crossing to the Land that the Lord is giving them" (32:7). From Moshe's perspective, in light of the betrayal of abandoning their brothers and their desire to stay outside of the Promised Land, the tribes of Gad and Reuven are no longer really part of the Children of Israel. Consequently, Moshe differentiates between "you" and "them." He distinguishes between Gad and Reuven, whatever their identity, and "The Children of Israel," the group ready to cross the Jordan and inherit the promised land given them by God. They cannot be redeemed. But they must be silenced before they affect the others, lest their speech and actions discourage the others and lead to disaster. In sum, Moshe treats the tribes of Gad and Reuven as disruptive outsiders, exactly as they have portrayed themselves with their original request. Source 7: Bemidbar Ch. 31 saying: 1 And the LORD spoke unto Moses, א ו י ד ב ר י הו ה, א ל-מ ש ה ל אמ ר. ב נ ק ם, נ ק מ ת ב נ י י ש ר א ל, מ א ת, ה מ ד י נ ים; א ח ר, ת א ס ף א ל-ע מ י ך. 2 'Avenge the children of Israel of the Midianites; afterward shalt thou be gathered unto thy people.' Source 8: Bemidbar Ch. 14 א ו ת ש א, כ ל-ה ע ד ה, ו י ת נ ו, א ת-ק ול ם; ו י ב כ ו ה ע ם, ב ל י ל ה ה ה וא. ב ו י לנ ו על-מ ש ה ו ע ל-א ה ר ן, כ ל ב נ י י ש ר א ל; ו י אמ ר ו א ל ה ם כ ל-ה ע ד ה, ל ו-מ ת נ ו ב א ר ץ מ צ ר י ם, א ו ב מ ד ב ר ה ז ה, ל ו-מ ת נ ו. 1 And all the congregation lifted up their voice, and cried; and the people wept that night. 2 And all the children of Israel murmured against Moses and against Aaron; and the whole congregation said unto them: 'Would that we had
9 9 died in the land of Egypt! or would we had died in this wilderness! ג ו ל מ ה י הו ה מ ב יא א ת נ ו א ל-ה א ר ץ ה ז את, ל נ פ ל ב ח ר ב--נ ש ינ ו ו ט פ נ ו, י ה י ו ל ב ז; ה ל וא ט וב ל נ ו, ש וב מ צ ר י מ ה. 3 And wherefore doth the LORD bring us unto this land, to fall by the sword? Our wives and our little ones will be a prey; were it not better for us to return into Egypt?' ד ו י אמ ר ו, א יש א ל-א ח יו: ו נ ש וב ה מ צ ר י מ ה. נ ת נ ה ר אש, 4 And they said one to another: 'Let us make a captain, and let us return into Egypt.' Moshe ultimately permits them their request! Source 9: Ch. 32 Bemidbar 33 And Moses gave unto them, even to the ג ו ית ן ל ה ם מ ש ה ל ב נ י-ג ד ו ל ב נ י Reuben, children of Gad, and to the children of ר א וב ן ו ל ח צ י ש ב ט מ נ ש ה ב ן-י וס ף, and unto the half-tribe of Manasseh the son of א ת- מ מ ל כ ת ס יח ן מ ל ך ה א מ ר י, Joseph, the kingdom of Sihon king of the ו א ת -ן:מ מ ל כ ת, ע וג מ ל ך Amorites, and the kingdom of Og king of ה ב ש ה א ר ץ, ל ע ר יה ב ג ב לת-- ע ר י Bashan, the land, according to the cities thereof ה א ר ץ, ס ב יב. with their borders, even the cities of the land round about. 34 And the children of Gad built Dibon, and Ataroth, and Aroer; 35 and Atroth-shophan, and Jazer, and Jogbehah; 36 and Beth-nimrah, and Beth-haran; fortified cities, and folds for sheep. 37 And the children of Reuben built Heshbon, and Elealeh, and Kiriathaim; לד ו י ב נ ו ב נ י-ג ד, א ת-ד יב ן ו א ת- ע ט ר ת, ו א ת, ע ר ע ר. לה ו א ת-ע ט ר ת ש ופ ן ו א ת-י ע ז ר, ו י ג ב ה ה. לו ו א ת- ב ית נ מ ר ה, ו א ת- ב ית ה ר ן: ע ר י מ ב צ ר, ו ג ד ר ת צ אן. לז וב נ י ר א וב ן ב נ ו, א ת-ח ש ב ון ו א ת-א ל ע ל א, ו א ת, ק ר י ת י ם. What was the proposal of B nai Gad and B nai Reuven?
10 10 Source 10: Bemidbar Ch. 31 First, the two tribes will build corrals for their cattle and cities for their children 16 And they came near unto him, and said: 'We טז ו י ג ש ו א ל יו ו י אמ ר ו, ג ד ר ת צ אן נ ב נ ה ל מ ק נ נ ו פ ה, ו ע ר ים, will build sheepfolds here for our cattle, and cities ל ט פ נ ו. for our little ones; Second, the tribes will serve as a fighting vanguard for the Children of Israel "until they have been brought to their place" יז ו א נ ח נ ו נ ח ל ץ ח ש ים, ל פ נ י ב נ י י ש ר א ל, ע ד א ש ר א ם- ה ב יא נ ם, א ל-מ ק ומ ם; ו י ש ב ט פ נ ו ב ע ר י ה מ ב צ ר, מ פ נ י י ש ב י ה א ר ץ. 17 but we ourselves will be ready armed to go before the children of Israel, until we have brought them unto their place; and our little ones shall dwell in the fortified cities because of the inhabitants of the land. Finally, upon completion of the war and the reception by the Children of Israel of their "inheritance," the two tribes will return to the eastern bank of the Jordan to their "inheritance" יח ל א נ ש וב, א ל- ב ת ינ ו--ע ד, ה ת נ ח ל ב נ י י ש ר א ל, א יש, נ ח ל ת ו. יט כ י ל א נ נ ח ל א ת ם, מ ע ב ר ל י ר ד ן ו ה ל א ה: כ י ב א ה נ ח ל ת נ ו א ל ינ ו, מ ע ב ר ה י ר ד ן מ ז ר ח ה. }פ{ 18 We will not return unto our houses, until the children of Israel have inherited every man his inheritance. 19 For we will not inherit with them on the other side of the Jordan, and forward, because our inheritance is fallen to us on this side of the Jordan eastward.' {P}
11 11 Moshe accepts their proposal in principle, but note the language: כ ו י אמ ר א ל יה ם מ ש ה, א ם-ת ע ש ון א ת-ה ד ב ר ה ז ה: א ם-ת ח ל צ ו ל פ נ י י הו ה, ל מ ל ח מ ה.כא וע ב ר ל כ ם כ ל-ח ל וץ א ת-ה י ר ד ן, ל פ נ י י הו ה, ע ד ה ור יש ו א ת-א י ב יו, מ פ נ יו.כב ו נ כ ב ש ה ה א ר ץ ל פ נ י י הו ה, ו א ח ר ת ש ב ו--ו ה י ית ם נ ק י ם מ י הו ה, ומ י ש ר א ל; ו ה י ת ה ה א ר ץ ה ז את ל כ ם, ל א ח ז ה--ל פ נ י י הו ה.כג ו א ם-ל א ת ע ש ון כ ן, ה נ ה ח ט את ם ל יהו ה; וד ע ו, ח ט את כ ם, א ש ר ת מ צ א, א ת כ ם.כד ב נ ו-ל כ ם ע ר ים ל ט פ כ ם, וג ד ר ת ל צ נ א כ ם; ו ה י צ א מ פ יכ ם, ת ע ש ו. If you will do this thing and go as a vanguard before the Lord to war; And you will go all of you as an armed vanguard over the Jordan before the Lord, until He has driven out His enemies before Him, and the land shall be subdued before the Lord: then afterwards shall you return and be guiltless from the Lord and from Israel; and this land shall be your possession (achuza) before the Lord. But if you will not do so, behold you have sinned against the Lord Build cities for children and corrals for your sheep; and do that which comes from your mouth. Rav Waxman:. Lack of opposition to the divine plan, lack of abandonment of one's brothers and lack of threatening the nationhood of the Children of Israel is not enough..the conquering of the Land of Canaan is not just the battle of the Children of Israel. In a certain sense, it is not their battle at all. Rather, it is God's battle. As Moshe formulates it, God intends to drive out His enemies "from before Him" (32:21). To put this slightly differently, God has promised to conquer the land. This conquering constitutes the process by which His will is manifested in history. Gad and Reuven are bound by a covenantal responsibility and duty to help fulfill this divine plan. They must demonstrate loyalty not just to their brothers/clansmen, but also to God and His plan for history. טז ו י ג ש ו א ל יו ו י אמ ר ו, ג ד ר ת צ אן נ ב נ ה ל מ ק נ נ ו פ ה, ו ע ר ים, ל ט פ נ ו. 16 And they came near unto him, and said: 'We will build sheepfolds here for our cattle, and cities for our little ones Moshe s response:.כד ב נ ו-ל כ ם ע ר ים ל ט פ כ ם, וג ד ר ת ל צ נ א כ ם; ו ה י צ א מ פ יכ ם, ת ע ש ו. Build cities for children and corrals for your sheep; and do that which comes from your mouth.
12 12 Rav Waxman: Concern for cattle, i.e. wealth, must be secondary rather than primary. It cannot be allowed to lead to disloyalty to one's brothers, one's nation and the covenantal relationship with God. To put this slightly differently, the ideology and values of Lot are incompatible with the covenantal values system. Material obsession inevitably leads to disloyalty to ones brothers, land and God. Loyalty to God requires and demands a particular hierarchy of values. Cattle cannot be placed first. The concept of Nachala Source 11: Bemidbar Ch. 26 נב ו י ד ב ר י הו ה, א ל-מ ש ה ל אמ ר. נג ל א ל ה, ת ח ל ק ה א ר ץ ב נ ח ל ה-- ב מ ס פ ר ש מ ות. נד ל ר ב, ת ר ב ה נ ח ל ת ו, ו ל מ ע ט, ת מ ע יט נ ח ל ת ו: א יש ל פ י פ ק ד יו, י ת ן נ ח ל ת ו. נה א ך- ב ג ור ל, י ח ל ק א ת- ה א ר ץ: ל ש מ ות מ ט ות- א ב ת ם, י נ ח ל ו. נו ע ל- פ י, ה ג ור ל, ת ח ל ק, נ ח ל ת ו-- ב ין ר ב, ל מ ע ט. }ס{ יח ל א נ ש וב, א ל- ב ת ינ ו-- ע ד, ה ת נ ח ל ב נ י י ש ר א ל, א יש, נ ח ל ת ו. יט כ י ל א נ נ ח ל א ת ם, מ ע ב ר ל י ר ד ן ו ה ל א ה: כ י ב א ה נ ח ל ת נ ו א ל ינ ו, מ ע ב ר ה י ר ד ן מ ז ר ח ה. }פ{ 52 And the LORD spoke unto Moses, saying: 53 'Unto these the land shall be divided for an inheritance according to the number of names. 54 To the more thou shalt give the more inheritance, and to the fewer thou shalt give the less inheritance; to each one according to those that were numbered of it shall its inheritance be given. 55 Notwithstanding the land shall be divided by lot; according to the names of the tribes of their fathers they shall inherit. 56 According to the lot shall their inheritance be divided between the more and the fewer.' {S} B nai Gad and B nai Reuven s offer 18 We will not return unto our houses, until the children of Israel have inherited every man his inheritance. 19 For we will not inherit with them on the other side of the Jordan, and forward, because our inheritance is fallen to us on this side of the Jordan eastward.' {P} Source 12: Bemidbar Ch And Moses said unto them: 'If ye will do this כ ו י אמ ר א ל יה ם מ ש ה, א ם- ת ע ש ון א ת-ה ד ב ר ה ז ה: א ם - thing: if ye will arm yourselves to go before the ת ח ל צ ו ל פ נ י י הו ה, ל מ ל ח מ ה. LORD to the war,
13 13 כא ו ע ב ר ל כ ם כ ל-ח ל וץ א ת- ה י ר ד ן, ל פ נ י י הו ה, ע ד ה ור יש ו א ת-א י ב יו, מ פ נ יו. כב ו נ כ ב ש ה ה א ר ץ ל פ נ י י הו ה, ו א ח ר ת ש ב ו--ו ה י ית ם נ ק י ם מ י הו ה, ומ י ש ר א ל; ו ה י ת ה ה א ר ץ ה ז את ל כ ם, ל א ח ז ה--ל פ נ י י הו ה. 21 and every armed man of you will pass over the Jordan before the LORD, until He hath driven out His enemies from before Him, 22 and the land be subdued before the LORD, and ye return afterward; then ye shall be clear before the LORD, and before Israel, and this land shall be unto you for a possession before the LORD. Rav Waxman: What is the meaning of this new conjunction? For that matter, what constitutes Moshe's purpose in modifying Gad and Reuven's request? To put this slightly differently, membership in the covenant, inheritance of the Promised Land, the inheritance of Avraham vs. the inheritance of Lot and the like seem to be a matter of an either/or choice. One is either in, or one is out. One either chooses to enter the land or remains outside of it, with all the covenant breaking and nation busting implications that this action implies. But apparently, this is not the opinion of Moshe. In light of Gad and Reuven's ongoing loyalty to their brothers and willingness to physically support their brothers in battle, Moshe designs a new paradigm, a model that may be thought of as creating a new intermediate status. The place they will live, while "smote by God before the congregation of Israel" (32:4) will never be the Land of Israel. It will never constitute a nachala, a covenantal inheritance. Existence there will never comprise a fulfillment of the divine promises or the full covenantal mode of being. Yet at the same time, existence there must remain "before the Lord," engaged with God, engaged in God's plan for history and based upon a proper value matrix. To put this a little bit differently, the concept of achuza lifnei Hashem, the intermediate status offered by Moshe in response to Gad and Reuven, revolves around the theme of loyalty. Gad and Reuven must remain loyal not just to their brothers but to the land God has promised them. Gad and Reuven must remain loyal not just to their brothers receiving their inheritance, but also to God, God's plan for history and their covenantal responsibility to God. They must act, not out of mere material avarice but in accord with a covenantal value system and a proper hierarchy of values.
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