Matot
(July 26, 2008)
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Translation:
Numbers 32: (1)The Reubenites and the Gadites owned cattle in very great numbers. Noting that the lands of Jazer and Gilead were a region suitable for cattle, (2) the Gadites and the Reubenites came to Moses, Eleazar the priest, and the chieftains of the community, and said, (3) “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam, Nebo and Beon — (4) the land that the LORD has conquered for the community of Israel is cattle country, and your servants have cattle. (5) It would be a favor to us,” they continued, “if this land were given to your servants as a holding; do not move us across the Jordan.” (6) Moses replied to the Gadites and the Reubenites, “Are your brothers to go to war while you stay here?”
(20) Moses said to them, “If you do this, if you go to battle as shock-troops, at the instance of the LORD, (21) and every shock-fighter among you crosses the Jordan, at the instance of the LORD, until He has dispossessed His enemies before Him, (22) and the land has been subdued, at the instance of the LORD, and then you return — you shall be clear before the LORD and before Israel; and this land shall be your holding under the LORD. (23) But if you do not do so, you will have sinned against the LORD; and know that your sin will overtake you. (24) Build towns for your children and sheepfolds for your flocks, but do what you have promised.”
Excerpted from The Torah: A Modern Commentary, Revised Edition, editor W. Gunther Plaut (NY: URJ Press, 2005). Used by permission of URJ Press, www.urjbooksandmusic.com.
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Original Text:
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Commentary
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Danny Mishkin,
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arashat Matot, from the Book of Numbers (31:1-32:42), includes a peculiar but eventually granted request. Spokespersons from the tribes of Reuben and the Gad approach Moses as the Israelite community gears up for battle to conquer the Promised Land. In the beginning of Chapter 32, these spokespersons ask, on behalf of their fellow tribesman, to settle outside of the Promised Land. Moses becomes incensed at this and asks, “Are your brothers to go to war while you stay here?”
Moses is implying that these tribes will betray their fellow Israelites and leave them to die in war, while they stay out of the campaign. However, the Reubenites and the Gadites explain that they would never abandon their kinsmen. Instead, they vow to participate in the war: “We will not return to our homes until every one of the Israelites is in possession of his portion. But, we will not have a share with them in the territory beyond the Jordan, for we have received our share on the east side of the Jordan.”
It is difficult for Moses to argue with such a request. The fact of the matter is that the two tribes do not plan to abandon the other Israelites. Quite the contrary, these tribes plan to fight to the end with their Israelite brethren and then return to their homes, not taking the rewards of the Promised Land. Still, something does not sit right with Moses. Maybe Moses does not believe these people will follow through on their promise; maybe Moses can’t imagine people fighting as hard for their brethren as they do for themselves; or maybe Moses wants everyone to settle in Israel. Nonetheless, Moses grants the tribes’ request, but while doing so, he makes it very clear that these tribes have made a vow before Israel and before God.
In the book Etz Hayim: Torah and Commentary (p. 951), edited by David L. Lieber, one commentator writes that Moses’ exaggerated reminder of making a vow before Israel and before God (Numbers 32:20-24) demonstrates an important Jewish value: to be loyal to your fellow people and to God. This value provides us with great insight about how we can live moral, ethical and meaningful lives. We have two judges in this world, God and humanity. Our goal must be to serve both meaningfully.
If we were to act in a way that we deem pleasing to God but unpleasant to our fellow human beings, I hope we would reconsider our actions. On the other hand, if we were to act in a way that pleases our friends but obviously does not please God (in this usage of God I refer to obvious goodness), then I also hope we would reconsider our actions. As Jews, we do not answer only to God; nor do we answer only to each other. We have two bosses, and we must act accordingly. As we move forward as a great community, I hope we can reach a balance of serving each other while also serving God properly.
Moses is implying that these tribes will betray their fellow Israelites and leave them to die in war, while they stay out of the campaign. However, the Reubenites and the Gadites explain that they would never abandon their kinsmen. Instead, they vow to participate in the war: “We will not return to our homes until every one of the Israelites is in possession of his portion. But, we will not have a share with them in the territory beyond the Jordan, for we have received our share on the east side of the Jordan.”
It is difficult for Moses to argue with such a request. The fact of the matter is that the two tribes do not plan to abandon the other Israelites. Quite the contrary, these tribes plan to fight to the end with their Israelite brethren and then return to their homes, not taking the rewards of the Promised Land. Still, something does not sit right with Moses. Maybe Moses does not believe these people will follow through on their promise; maybe Moses can’t imagine people fighting as hard for their brethren as they do for themselves; or maybe Moses wants everyone to settle in Israel. Nonetheless, Moses grants the tribes’ request, but while doing so, he makes it very clear that these tribes have made a vow before Israel and before God.
In the book Etz Hayim: Torah and Commentary (p. 951), edited by David L. Lieber, one commentator writes that Moses’ exaggerated reminder of making a vow before Israel and before God (Numbers 32:20-24) demonstrates an important Jewish value: to be loyal to your fellow people and to God. This value provides us with great insight about how we can live moral, ethical and meaningful lives. We have two judges in this world, God and humanity. Our goal must be to serve both meaningfully.
If we were to act in a way that we deem pleasing to God but unpleasant to our fellow human beings, I hope we would reconsider our actions. On the other hand, if we were to act in a way that pleases our friends but obviously does not please God (in this usage of God I refer to obvious goodness), then I also hope we would reconsider our actions. As Jews, we do not answer only to God; nor do we answer only to each other. We have two bosses, and we must act accordingly. As we move forward as a great community, I hope we can reach a balance of serving each other while also serving God properly.
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