Thoughts for Matot-Masei 5770

A brief reminder about reading (and writing) a d’var Torah.  It is very easy to look at the text and ask ‘what is the message?’  As if the ‘message’ belongs to the ‘text’.  But Torah is d’var Hashem, and what we are looking for is what God is telling us.  Not just ‘a message’; but Hashem’s message.

In our sedra, the people of Reuven and Gad see that the land they are on, on the east side of the Jordan, suits them.  They have large flocks, and the land they are presently on is good for grazing.  So, it seems logical to them that they should stay where they are, rather than cross the Jordan with the rest of the nation to conquer and settle the land both promised and commanded by God.

Our master Moshe’s response is one of concern.  A generation ago, a group of fine upstanding Jews, leaders in fact, decided they also had a better plan than the Divine commandment.  Their plan also entailed staying on the out side of the border.  In the process, they discouraged and disheartened the entire nation of Israel, and brought upon us our first national exile.  The expression in Bamidbar/Numbers 32:11 is telling.  As Moshe recounts the disaster of a generation earlier, he says that the people of that generation would not enter the land of Israel because they wouldn’t (refused to) fufill Hashem’s requirements.  And here, Moshe says in verse 14, you are now repeating the same disastrous sequence with all the horrible implications.  It is very interesting that the Torah couches this, potentially, as equivalent to the sin of the spies.

Here the two tribes offer a solution.  They have no intention of separating themselves from their nation.  They will enter the land at the forefront, and lead the way in conquering the land of Israel and facilitating the settlement of the nation in its promised/commanded home.  They will encourage, facilitate, and even lead the way into the land of Israel.

Moshe accepts this plan in principle; but with a subtle difference.  The offer of the two tribes seems to satisfy the problem of repeating the sin of the spies.  The land they wish to settle is contiguous with, and will become part of, Eretz Yisrael.  But Moshe changes something in their proposal, as he answers them.

The two tribes offer ‘we will build fences for our flocks here, and cities for our families’, and that will free us to lead the conquest of the promised/commanded land.  In accepting the plan, Moshe responds, ‘build cities for your families and fences for your flocks.’  Indeed, there is a real difference in perspective here, and Moshe is correcting the two tribes.  Rashi points out (32:16) ‘they were more concerned about their flocks than about their sons and daughters, hence they mentioned the flocks before the children.  Moshe said no, be sure to put first things first.’

This is no small thing.  Moshe wants to ensure that family and nation are the priorities here, not business.  Business is, in the words of Rashi, ‘subjunct’; meant to serve the greater end.  The whole point of doing good business is to promote a good society.  Reuven and Gad must have their priorities straight.  Hashem wants us to build a particular society, including and through building our families.  Our property and businesses are only tools; but holiness can rest in our homes and communities and society.

This may be similar to the concern back when the people were bringing their donations for the building of the Mishkan/tabernacle.  The leaders complained to Moshe that the people were bringing ‘too much’.  Why is this a concern?  Rav Yaakov Moshe Charlop explains that they were concerned that the people were merely excited, and bringing so much due to their excitement, rather than due to their commitment to fulfill Divine command.  Only when they showed restraint, immediately stopping when told to, did it become apparent that they, in fact, were driven to fulfill the Divine command; and not merely seeking self-satisfaction through material activity.

May Hashem bless us that we keep our perspective and priorities straight, motivated by clarity and commitment to Divine will.

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