Dvar Torah for Parshas Ki Seitzei

       Parshas Ki Seitzei contains one of the most famous passages in the entire Torah, the commandment to never forget how the nation of Amalek attacked the Jewish people as they left Mitzrayim, and to eradicate Amalek from the face of the Earth. Immediately preceding this passage is the commandment to be honest and use proper scales and weights for business. The commentaries attempt to explain the connection between these two mitzvos to understand why they would be placed together.

       Rashi explains that the pasuk is teaching us that if you cheat with your measurements and weights, you should worry about enemies coming to attack you. He learns is out from a pasuk in Mishlei, “מאזני מרמה תועבת ה'… בא זדון ויבא קלון” “Deceitful scales are an abomination to Hashem…When willful wickedness comes, then comes disgrace” (11:1-2). But what is the connection between these two things? Did Amalek attack Bnei Yisrael because they lied about their weights? And what is the explanation of the pasuk that Rashi brings as a proof?

       The Kli Yakar explains that when a person is using an improper weight, you can’t tell that the weight is not the correct one. The pasuk uses the word “מרמה” that refers to someone who cheats but it can’t be proven they are cheating. Therefore, the proper punishment for this person must come publicly so the fact that he sinned is revealed to everyone. When an enemy comes to attack, there purpose is to be as open and public as possible about their conquest (even if their approach may be in secret); therefore, it is the perfect punishment for someone who uses improper weights.

       So what did the Bnei Yisrael do in order to deserve being attacked by Amalek? According to the Kli Yakar, in Parshas Beshalach right before Amalek attacks Bnei Yisrael, the pasuk tells us that the nation displayed a lack of faith in Hashem by doubting that He could provide for them in the desert. Says the Kli Yakar, in order to support themselves, some of the nation may have taken to cheating others out of provision, but they only would have used ways that were not obvious; a nation just out of Mitzrayim wouldn’t have stood for open theft. Therefore, Hashem brought Amalek to bring out the sin in public.

       Amalek was and continues to be our worst enemy. They represent not only the physical confrontations we face, but the spiritual ones as well. As we continue through Elul and approach Rosh Hashanah, let us work on ourselves to be the same inside and out, and conquer the spirit of Amalek that moves around us.

Shabbat Shalom!

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Dvar Torah for Parshas Shoftim

AIMeM thanks Uri Kirshstein for filling in this week.

       In Pirkei Avos (1:1), we are taught to, “raise up many students”; not to teach or inspire, but to raise up. The primary goal isn’t simply to educate our students and children, but to educate them to the point where they can think for themselves and become intellectually and practically independent. Chazal tell us about the interactions between Rabbah and his student, Abaye, that Rabbah used to test Abaye by purposely giving over wrong and illogical information. By receiving wrong information, Abaye was forced to have to examine each situation by himself, and wouldn’t just accept information given to him. From here we see the incredible importance of being independent and thinking for ourselves.

       However, a pasuk in our Parsha, Parshas Shoftim, seems to contradict this important teaching. The pasuk commands us to listen to the Beis Din, “According to the teachings that they will teach you, and according to the judgement that they will say to you, shall you do. You shall not deviate from the word they will tell you, right or left” (Devarim 17:11).

       Rashi, quoting a Sifri, explains that this obligation is so strong that, “Even if the judge tells you that right is left and left is right [you must listen to them]; how much more so if he tells you that right is right and left is left” (Ibid). Chazal seem to be teaching us that our personal opinion and logic does not matter, that we must do as the Rabbis ask of us regardless of our understanding. What happened to the importance of thinking independently?

       To further complicate this matter, there is a gemarah in Horayos that discusses a case involving the Sanhedrin mistaking a piece of cheilev, forbidden fat, for a piece of shuman, permitted fat. One sage opposes what he believes is a mistaken ruling by the Sanhedrin, and follows his own opinion. If the dissenting sage eats this fat, he is obligated to bring a sin offering, usually brought for one who sins mistakenly. The gemarah asks why is his action is viewed as a mistake when he was simply following the decision of the Sanhedrin? The gemarah answers saying that he mistakenly thought that he must follow the views of the Sanhedrin, based on our pasuk, even if they were wrong! The words of the pasuk do not apply in this case.

       We see that there is a time and place for both of these principles, independent thinking and complete reliance on the Sanhedrin. But when does each one apply?

       The answer to this question lies in the nature of the ruling. When it comes to judging the merits of one thing over something else, we must defer to our sages because they are far more educated in the ways of the Torah, and have a better perspective than we do on what the Torah wants. But in a case where the reality of a situation is in question, like the case in Horayos, a person could be far less educated and still know the reality; so we would be obligated to act as we know it to be, even if it contradicts the statement of the Rabbis.

       We are all responsible to maintain intellectual curiosity, but we are also obligated to have the humility to listen to those who have a better understanding on Torah than we do. Still, just because we subjugate ourselves to the Rav, our viewpoint is not gone; what we see, our literal views, still make a difference. However, by any halachic decision, we defer to the Rabbi’s opinion, forfeiting our own logic and personal views, because we recognize that we are not experts in this matter, and that our perspective might not be as pure and Torah motivated as a Talmud Chacham’s.  

Shabbat Shalom!

Uri Kirshstein lives in Charleston, South Carolina. He has studied at Yeshivas Derech Etz Chaim in Jerusalem and Lander College for Men in Queens, New York. This is his second contribution to AIMeM Torah.

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Dvar Torah for Parshas Re'eh

       AIMeMTorah would like to thank Mark Cheirif for filling in this week.

       This week’s Parasha, Re’eh, starts off in a sort of peculiar way. Before entering the land, Moshe tells Benei Yisrael about the brachot and klallot, blessings and curses, which go along with keeping or transgressing the mitsvot. He commands Benei Yisrael to place the tribes that represent the bracha on Mount Gerizim and those that represent the klalla on Mount Eval.

רְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה: אֶת הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל מִצְו‍ֹת יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם: וְהַקְּלָלָה אִם לֹא תִשְׁמְעוּ אֶל מִצְו‍ֹת יְהֹוָה אֱלֹהֵיכֶם וְסַרְתֶּם מִן הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדַעְתֶּם: וְהָיָה כִּי יְבִיאֲךָ יְהֹוָה אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת הַבְּרָכָה עַל הַר גְּרִזִּים וְאֶת הַקְּלָלָה עַל הַר עֵיבָל:(Devarim 11:26-29).

       But why should the bracha and klalla be pinned to topography? What does geography have to do with brachot and klallot regarding all of the mitsvot?

       There are many ways to classify the mitsvot of the Torah, one being מצוות התלויות בארץ versus מצוות שאינן התלויות בארץ. In other words, some mitsvot are applicable only in the Land of Israel, and some are obligatory regardless of location. Perhaps the brachot and klallot only apply to mitsvot of the Land, making the connection between the brachot specifically on Mount Gerizim and klallot on Mount Eval fitting.

       The only problem with this explanation is that if one reads the brachot and klallot written later on in Parashat Ki Tavo (actually, only the klallot are mentioned explicitly), they are not all based on the Land of Israel itself; Idol worship, cursing one’s father and mother, are both worthy of klalla, as are moving one’s fence or border back, thereby stealing land. (Actually, the latter happens to be the only klalla that pertains directly to the land.)

       So why must the mitsvot, even those regarding monetary and interpersonal relationships, be tied to the land? And why must the land be connected to those mitsvot? Which is more fundamental to Torah, the land or the mitzvot?

       This isn’t merely a technical issue for ancient scholars, the land and mitsvot dichotomy is manifested through modern Jewish society. Generally speaking, there are two groups of thought in the world today. The stereotype is that members of one group emphasize the importance of the land over the performance of other mitsvot, while the other believes the opposite. Obviously, this is a gross oversimplification, but the duality exists on some level.

       In reality, the juxtaposition of all the mitsvot and the Land of Israel are a theme throughout the Torah, not just the opening of our parasha. But it isn’t entirely clear if mitsvot or the land should be the emphasis. Rashi on Genesis 17:8 famously comments:

לאחוזת עולם: ושם אהיה להם לאלקים, אבל הדר בחוצה לארץ דומה כמי שאין לו אלוק:

       Astonishingly, according to this comment, even if one does mitsvot and worships Hashem perfectly out of the Land of Israel, it is as if he “has no God”! Similarly, Ramban comments on Leviticus 18:25:

ומן העניין הזה אמרו בספרי ואבדתם מהרה... אע"פ שאני מגלה אתכם וכו' והנה הכתוב שאמר ואבדתם מהרה ושמתם את דברי וגו' אינו מחייב בגלות אלא בחובת הגוף כתפילין ומזוזות, ופרשו בהן ובתפילין ומזוזות כדי שלא יהו חדשים עלינו כשנחזור לארץ כיעיקר כל המצוות ליושבים בארץ ה'....

       That is to say, that even mitsvot that don’t directly relate to the land, such as Tefillin and Mezuza, although still required in exile, were really intended to be fulfilled in the land of Israel!

       But on the other hand, living the land of Israel is not a given for Benei Yisrael. As we see in several places in the Torah, Hashem always intended that some members of the Jewish people would reside outside of Israel. Additionally, the mitsvot can’t be secondary to the land because our dwelling upon it is contingent upon our keeping the Torah. Anything less and the land will spit us out.

       It seems that both the land and the mitzvos are interdependent. Benei Yisrael are a nation that collectively engages in relationship with God; they are a people governed by a symbiosis of national homeland and commandments. One without the other would create a fragmented, incomplete people.

       May we, as a people, soon have the ability to bridge our social and existential gaps, finding our place in Torah and our inheritance in the land. After all, as Rashi explains in his first explanation on the Torah, Benei Yisrael were meant to always be in Israel and the world was created through the Torah; thereby showing that both Torah and Israel are the thrust and direction of Creation and history.

Shabbat Shalom! 

Click here for last year's Dvar Torah for Parshas Re'eh

Mark Cheirif originally hails from Dallas, Texas. He has studied in Yeshivas Derech Etz Chaim in Jerusalem and currently studies in Lander College for Men in Queens, New York. This is his second time contributing to AIMeM.

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Dvar Torah for Parshas Eikev

       This week begins the 6th year of Ancient Ideas for the Modern Mind. Thank you to all of those who continue to support this project. May we share many more Divrei Torah for years to come!

       In Parshas Eikev, Moshe continues to impart his wisdom upon Bnei Yisrael; giving over to them the most important lessons and messages they learned on their journey through the desert, and the information they needed to survive in Eretz Yisrael. Included in this week’s parsha, is a pasuk that I find to be among the most confusing in the entire Sefer.

       “וְעַתָּה יִשְׂרָאֵל מָה יְהֹוָה אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה אֶת יְהֹוָה אֱלֹהֶיךָ לָלֶכֶת בְּכָל דְּרָכָיו וּלְאַהֲבָה אֹתוֹ וְלַעֲבֹד אֶת יְהֹוָה אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ” “And now, Yisrael, what does Hashem, your God, ask of you? Only to fear Hashem, your God, and to go in all His ways and to love Him, and to serve Him with all your heart and soul” (Devarim 10:12). Hashem only wants us to do all these things; but these are far from simple things! And yet, Moshe makes it sound as if this is the easiest thing to do. We know from experience, it takes a considerable amount of time for someone to reach a level of complete love of Hashem where he is serving Him with all his heart and soul, so how can the Torah make it sound so simple? What is the meaning of this pasuk?

       Rashi’s explanation on the Torah is meant to clarify confusing sections; however, on this pasuk, his explanation doesn’t seem to add anything and only seems to add confusion. There is a very famous statement from Chazal (See Brachos 33b) that everything in this world is controlled by Hashem except for fear of Hashem. (An interesting statement in its own right that needs explanation.) Rashi explains that we learn this statement out from the fact that our pasuk asks us to fear Hashem. The fact that Hashem is asking us to fear Him seems to prove this statement, but how do we know that everything else comes from Him too?

       Following the logical steps in this thought process, the answer should be clear. Moshe says that all Hashem asks from us is to fear Him and to do the mitzvos. We’ve been reading this pasuk with the wrong emphasis; the pasuk is not just asking us to fear Hashem, it wants to tell us that this is really all we have to do! Everything else in our lives will be taken care for us by Hashem (referring to our wants and needs)! If we trust in Hashem, He will provide for us. However, He can’t force us to love Him, we still need to do that on our own. This is a proof to Chazal’s statement; everything is in Hashem’s hands except for our level of fear and love.

       Understanding now how to read the pasuk should make it easier for us to fulfill it. With all Hashem does for us, He asks this one thing in return. While it remains difficult to accomplish, Hashem is reminding us that He will take care of everything else in our lives, thereby filling us with love and gratitude, giving us a ‘head start’ on fulfilling this pasuk, and letting us know that we have more time to work on these things since we don’t have to worry about anything else.

Shabbat Shalom!   

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Dvar Torah for Parshas Va'eschanan

       AIMeM would like to thank Samantha Azizo for filling in this week

       In this week's Parasha, V'Etchanan, we come across two of the most widely known concepts in Judaism, the Ten Commandments, and the Shema. Of course one can say that this Parasha is filled with insight and depth into the basic tenants of our lives as Jews, however, as important as these concepts may be, it is imperative to realize that in truth, every passuk in this week's Parasha carries depth, insight, and an important message. Having said that, zeroing in on one seemingly insignificant pasuk teaches us an essential lesson.

       In perek 3 pasuk 29, the Torah says "וַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעוֹר"- "and we settled in the valley, opposite Beit Peor". At first glance the passuk seems to be simply retelling the history of Bnei Yisrael and their travels in the desert for 40 years. Yet, by breaking down the passuk one can propose a deeper explanation.

       The first word "וַנֵּשֶׁב", means to sit or settle, and the next word "בַּגָּיְא" means valley, as translated above. It is from these words that one can derive the message. In Judaism, a person can never "sit" or "settle" on the level that he or she is currently on. Doing so will lead us to a "valley", which is defined as a low place. Being a Jew and striving to create a meaningful life and relationship with Hashem requires constant movement towards growth and ascent. Otherwise, as often seen, a person will tumble right down into a lower level.

       To further establish this concept one can take a look at the end of the passuk. It ends, "מוּל בֵּית פְּעוֹר"- meaning that Bnei Yisrael settled near this place. Beit Peor represents the idol known as Baal Peor, and references an incident when Bnei Yisrael succumbed to the enticements of Moav and worshipped this idol. This is meant to reinforce the above idea that if we settle on the level we are on, and we do not attempt to reach a higher level, not only will we be stuck in a valley, but we will likely fall into the most grievous of sins, such as avoda zara. 

       There is a commonly used analogy to portray the above lesson involving a downward escalator. If a person gets on a downward escalator but wants to climb upwards and remain on the top, one cannot simply stop on a step. Stopping will pull a person downward until he or she reaches the bottom, exactly where they do not want to be. So too in the life of a Jew; a Jew must persistently climb upwards towards the "top of the escalator". Stopping on this incline will only result in a decline, which will ultimately lead to falling back to the lowest point.

       The same idea can be seen with the configuration of the Mizbeach (altar). In Shemot 20:23, Hashem tells Moshe that the Mizbeach should NOT have steps, but a ramp leading up to it. The simple p'shat explanation of this commandment is for the sake of preserving modesty within the nation to the highest degree. However, the deeper understanding of drash tells us that the ramp represents a constant need to go forwards. Gravity will pull a person down if he or she stops in the middle of a ramp. In other words, stopping one's spiritual growth is not an option! 

       It is now clear that this seemingly minor passuk carries a timeless lesson for all of us. Being Jewish means we are always reaching for something more, always trying to climb higher in every aspect of our spiritual health. Of course one should note that rushing one's growth process can be dangerous, but stopping and settling on the level we are currently on is just as bad. Time and time again our nation has never settled for less which has truly allowed us to persevere throughout the ages.

Shabbat Shalom! 

Samantha Azizo is originally from Queens, NY. She studied for three years in Baer Miriam Seminary in Har Nof. She is currently working on a degree in Business Writing. She is a first-time contributor to AIMeM.

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Dvar Torah for Parshas Devarim (Message for Tisha B'Av)

       Sefer Devarim is Moshe’s final address to the Bnei Yisrael. The entire sefer contains the information Moshe felt was most vital to give over before he died; by viewing it as such, we can gain great insights into Moshe’s thought process as the Bnei Yisrael were about to enter Eretz Yisrael. Parshas Devarim specifically contains a lot of mussar given by Moshe to the nation.

       At the beginning of Shlishi, Moshe is telling over the story of when Bnei Yisrael wanted to send the spies into Eretz Yisrael. The first pasuk of Shlishi says, “וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם” “And all of you approached me” (Devarim 1:22). Rashi explains that Moshe was saying this as a rebuke; they came so quickly and so forcefully to Moshe, that no one showed any respect for each other. The younger people pushed away the older people, and the older people did not show any respect to the leaders of the nation. This, Rashi explains, is a contrast to how they acted at Har Sinai, where everyone treated each other with the proper respect. (Rashi learns this out from the pasuk in 5:20 that discusses the giving of the Torah.)

       The simple explanation is that Moshe was rebuking Bnei Yisrael by telling them how well they had acted earlier and how had badly they acted under similar circumstances later on. Asks the Kli Yakar, if Moshe is rebuking Bnei Yisrael, why does he need to mention Har Sinai? Why can’t he just say that they acted poorly by the Meraglim?

       He explains that this is really a lot worse than what Rashi originally said. When Moshe saw how the Bnei Yisrael respected each other at Har Sinai, he assumed it was as he saw it, that they all respected each other. However, now that he saw how they acted by the Meraglim, pushing and shoving with no regard for one another, he understood that the ‘respect’ they showed each other at Har Sinai was not respect either.     

        When the nation pushed each other by the Meraglim, they were motivated by the expectation of receiving land and wealth and other physical pleasures. They couldn’t get to the front of the line fast enough! (Remember, at this point, the whole nation was expecting to go into Eretz Yisrael right away. They didn’t think the spies would come back with a bad report and they would end up spending another 38 years in the desert.) But by Har Sinai, when it came to receiving the Torah, the ultimate spiritual reward, all of a sudden they couldn’t wait to give someone else the opportunity to go first, passing it off as ‘politeness’. The younger people allowed the older people to go in front by Har Sinai because they didn’t see any value in Torah for them. “The elders will appreciate Torah because older people appreciate wisdom. We are young, we need land and wealth; we want the opportunity to build the new world, which the elders will not be a part of for too long. So we need these physical things more.” Therefore, they pushed in front when it came to going into Eretz Yisrael.

       It is this middah that led to the destruction of both Batei Mikdash. When it comes to Torah, everyone is ready to honor the other. Sometimes it is legitimate, but often it is because we just want to pass on the burden of Torah on to someone else. But when it comes to making money, we don’t generally try to respect other people’s feelings.

       The first Beis Hamikdash was destroyed because we committed sins against Hashem, the second Beis Hamikdash was destroyed because we sinned against each other. Both of these aspects are on display in this story in Devarim. When the younger people allowed the older people first access to the Torah, they were sinning against Hashem by showing that they did not see any benefit in receiving the Torah; they felt that it was unimportant and irrelevant. When they pushed the elders away, (and when the elders also didn’t show respect to the nation’s leaders,) they showed that they cared more about their own personal gains than trying to help out their friend and neighbor.

       Even though we don’t commemorate it until Sunday, this Shabbos is Tisha B’Av, the anniversary of the destruction of both Batei Mikdash. The saddest day of the year. Tisha B’Av is not even about doing teshuva (though it is a good time for it), it’s simply about remembering the Beis Hamikdash and trying to comprehend what we have lost.

       Parshas Devarim always falls out the week before Tisha B’Av. By focusing on this lesson from the parsha, we can see what we need to work on. We must respect our friends and neighbors, by putting their physical and spiritual needs before our own, and repair our relationship with Hashem, by accepting upon ourselves the ‘burden’ of the pleasures of the Torah, and respecting each and every Jew. Every Jew is extremely important to Hashem, therefore, all of their needs, both physical and spiritual, should be our top priority.

Shabbat Shalom!     

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Dvar Torah for Parshas Matos-Masei

       Parshas Matos-Masei has Bnei Yisrael right on the border of Eretz Yisrael, making final preparations to enter the land. However, two of the tribes were seemingly not as eager to enter Eretz Yisrael.

       The tribes of Reuven and Gad came to Moshe with a request. The pasuk reads, “הָאָרֶץ אֲשֶׁר הִכָּה יְהוָה לִפְנֵי עֲדַת יִשְׂרָאֵל אֶרֶץ מִקְנֶה הִוא וְלַעֲבָדֶיךָ מִקְנֶה. וַיֹּאמְרוּ אִם מָצָאנוּ חֵן בְּעֵינֶיךָ יֻתַּן אֶת הָאָרֶץ “הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה... “The land that Hashem struck down before the congregation of Yisrael is a land for livestock, and your servants have livestock.’ They said, ‘If it pleases you, let this land be given to your servants as a heritage” (Bamidbar 32:5-6). As the pasuk explains, these two tribes had a larger amount of animals than the rest of the tribes, so they wanted to remain on the other side of the Jordan River in order to raise their flocks in the superior grazing areas found there.

       Moshe, however, is not happy with this request. He gets upset at them, and tells them how the last time someone didn’t want to go into Eretz Yisrael, the entire nation wandered in the desert for forty years! They come back to him to further explain their request.

       “וַיֹּאמְרוּ גִּדְרֹת צֹאן נִבְנֶה לְמִקְנֵנוּ פֹּה וְעָרִים לְטַפֵּנוּ. וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים לִפְנֵי בְּנֵי יִשְׂרָאֵל עַד אֲשֶׁר אִם הֲבִיאֹנֻם אֶל מְקוֹמָם וְיָשַׁב טַפֵּנוּ בְּעָרֵי הַמִּבְצָר מִפְּנֵי יֹשְׁבֵי הָאָרֶץ. לֹא נָשׁוּב אֶל בָּתֵּינוּ עַד הִתְנַחֵל בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלָתוֹ.” “…And they said, ‘We will build sheepfolds for our livestock here and cities for our children. We will then arm ourselves quickly before the children of Yisrael until we have brought them to their place. Our children will reside in the fortified cities in account of the inhabitants of the land. We shall not return to out homes until each of the children of Israel has taken possession of his inheritance.” (32:16-18). It’s not that they didn’t want to go into Eretz Yisrael or that they were afraid of participating in the war, they were simply being practical. They knew they would need extra space for their considerable flocks, so they asked to be able to set up a place for them before the conquering of the land, and they would stay there even after.

       Even with this explanation, Moshe still was not happy. He made them swear that they would take place in the war equally with the rest of the nation, wait until everyone else was settled in their portions, and only then return home. Why the seeming animosity from Moshe? Once he understands that Reuven and Gad were not afraid to enter Eretz Yisrael, why didn’t he trust them to fulfill their promise?

       Based on an explanation from the Kli Yakar, we can contrive an answer to this question.

       When the pasuk explains the amount of animals the two tribes had, it uses an unusual language. “וּמִקְנֶה | רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד” “The descendants of Reuven and Gad had an abundance of livestock, very numerous” (32:1). While it doesn’t appear strange in English translation, in the original Hebrew, there are two terms used to describe the amount of livestock, “רַב”, “many”, and “עָצוּם מְאֹד”, “very strong”. Additionally, these terms are listed in different parts of the pasuk. If these two phrases mean basically the same thing, why do we need both and why are they not written next to each other?

       The Kli Yakar explains that each term is supposed to be used separately. The term “many” is used to describe the flocks of Reuven; they were the ones with the massive amount of animals. Gad’s flocks are referred to as “very strong”, because they were particularly fierce. In fact, the gemarah says that they did not need outside protection from wolves because they could defend themselves.

       When the tribes came to Moshe with their second proposal, they told him that they would build places for their animals and only then would they build cities for their children (See pasuk16); Moshe told them they should do it the opposite way, building the places for their families and then their animals. Based on this explanation of the Kli Yakar, we can understand their thought process. Because of the ferocity of their animals, the tribes believed it would be better to set them up as “watchsheep” for their families. Therefore, it was necessary to set up places for them before they set up anything permanent for the women and children.

       However, Moshe was still not happy since this was the wrong way to handle this. These two tribes needed to believe that Hashem was going to take care of them no matter what. More than that, since Reuven and Gad had seemingly found their place of comfort and were ready to settle down with no other issues, the other tribes were looking at these two to see what they would do. Therefore, Moshe told them to first build cities for their children; that they should show the other tribes that they trusted in Hashem to keep their families safe from harm, even when they already had a good guard system available. This attitude then trickled down to the rest of the people. With this attitude in place, the nation was ready to enter Eretz Yisrael.

Chazak Chazak V’Nischazek!

Shabbat Shalom! 

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