From The Rabbis Notebook: In last week’s Parsha the tribes of Reuven and Gad asked permission to settle in the trans-Jordan lands of Sichon and Og. Moshe acquiesced on condition that they become the point guard in the campaign to occupy the Promised Land. Additionally, Moshe insisted that ½ of the tribe of Menashe join them in settling the trans-Jordan lands. In last week’s Rabbi’s Notebook I explained why Moshe insisted that the tribe of Menashe join the venture; however, I did not explain what was driving Gad and Reuven to make the request. What were their real motives for wanting to live apart from the rest of the Jewish people? What were their real motives for wanting to be further from Jerusalem and the Bais Hamikdash (holy temple)? What were their real motives for wanting to live closer to the other nations? What were their real motives for wanting to be the first line of defense protecting Israel’s eastern border? It is true that they had large cattle holdings and the trans-Jordan lands would provide ample pasture for their herds; however, that was the rationalization not the real motive. What were their real motives? Rav Dessler explained that free willed beings must always battle the bias they have in favor of things physical and desired. No matter how spiritually evolved a person might be, he or she will still be physically bound to their existence. From birth to death the physical connection is a reality that cannot be denied. It can be controlled and sublimated; it can be modified and restricted; it can be avoided and subjugated; however, it can never be eradicated. Only death can sever the innate bond between the body and soul, the physical and the spiritual. Even the greatest Tzadik (righteous individual) will retain what Rav Dessler calls “the shadow” of his physicality. That shadow is a reality that must be never be ignored or taken for granted. What “shadow” possessed the tribes of Reuven and Gad motivating their request to settle the lands of Sichon and Og? Furthermore, in what way did their commitment to lead the Jewish forces into battle offset Moshe’s concerns for their spiritual and physical safety? Gad was a tribe of warriors and Reuven was a tribe that should have been kings. Gad was blessed by Yakov that they would lead the Jewish people in the campaign to capture the Promised Land and that all their men would return home safely. (Ber. Rashi 49:19) Reuven was the first-born of Yakov who should have been king but wasn’t. Yakov criticized his impetuousness while Moshe blessed his acceptance. For a variety of reasons it became clear that Reuven was not the best qualified to be king; instead, Yehuda and Yoseph each rose to that position. Yehuda (starting with King David) eventually became king of Israel forging the national government and building the Bais Hamikdash. Yoseph, on the other hand, was king when interfacing with the non-Jewish world in the environment of the non-Jewish world for the benefit and survival of the nation. Rather than resent Yoseph for his dreams of royalty or Yehuda for his divinely appointed destiny, Reuven accepted that he would merely be “numbered among the Jewish people.” (Divarim 33:6) I would like to suggest that the otherwise intended leadership of Reuven and the gifted fighting ability of Gad were the “shadowed motives” for their request to occupy the captured lands of Sichon and Og. Gad was a tribe of gifted warriors; disciplined, courageous, able, and willing; however, more so than all those essential qualities, they were one of the tribes of the Bnai Yisroel. Gad, like all his brothers and the tribes they birthed, were first and foremost servants of G-d. They believed in His primacy and the absolute control He maintained over the world. In Uz Yashir (Song at the Sea) we sing, “G-d is the Man of War?” Everyone is familiar with the adage, “There are no atheist in fox-holes.” In many regards, that may be among the truest statements ever made. Soldiers, old and young alike, have told me that in war everyone knows that G-d walks the battlefield. So many near misses and “almosts” occur that it is impossible to explain why this one died and that one lived. The finger of G-d points and the hand of G-d protects; nevertheless, the best armies must still train their men to produce the finest warriors. Training is the effort we put forth within the context of our absolute faith and dependency on the “Man of War.” Therein lays the “shadow” of Gad’s secret motivation. It is very difficult to work at becoming the best and not take credit for the outcome. “My strength and the power of my efforts accomplished all this!” Gad’s challenge was to see beyond the successes of war and acknowledge that it was all done by the grace of G-d. The lands of Og and Sichon were symbolic as well as practical, especially the lands of Og. Rashi explained in last week’s Parsha and in Bereshis that Og was a survivor of the Mabul (Great Flood). Og was 1000 plus years old and was prediluvian. He was the sole survivor of the Rephaim, an ancient pre-Mabul race of giants, and most likely the oldest living human. Og thought of himself as invincible, all-powerful, and immortal. In many regards he was the ultimate practitioner of “My strength and the power of my efforts accomplished all this!” Having witnessed and survived the destruction of the world, the war between the five and four kings, and countless other conflicts, Og believed he would live forever. Witness to the evolution and demise of innumerable religions and lifestyles, he was unpleasantly surprised to see the return of monotheism and the Jewish nation. Until they arrived at the borders of his land he believed that Judaism would also go the way of the world ? rise, fall, and if remembered as a historical footnote. Instead, he had to contend with it being alive and well and knocking at his front door! The death of Og by the hands of Moshe Rabbeinu established in the minds of all, including the Jews, that Hashem was truly “the Man Of War.” By all natural accounts Og should have killed Moshe; instead, like Dovid and Goliath, Og was destroyed and the primacy of Hashem was established. In the minds of Gad, occupying the lands of Og had a very special meaning. As they built their homes and farms, everyone would know that the demise of Og represented the death of his philosophy. However, in the depths of their heart, the tribe of Gad was actually attracted to Og’s way of thinking. It was that slight shadow of self-assurance and righteous determination that Moshe suspected, questioned, and then challenged. Reuven’s shadowed motivation was different. As the one who did not become King, Reuven exhibited laudable restraint and acceptance. He did not complain and he did not appear resentful; yet, in the depths of his heart he mourned the loss of his kingship. Upon arriving at the borders of the Promised Land Reuven realized that he wanted to be different and apart from the rest of the nation. He wanted the chance to justify the order of his birth. Please understand that it is not for us to determine motives for the deeds of our forefathers. The generation that occupied the Promised Land merited doing so because they were the most deserving. By comparison, our levels of Emunah (belief) and Bitachon (trust) are but the faintest shadow of the profundity and depth of their faith. Yet, every mortal must acknowledge his own shadow. I believe that Gad and Reuven had theirs as well. At the end of this week’s Parsha, (3:16-22) Moshe sums up his succinct history of the desert years by charging Yehoshua to remember that it was G- d Who had vanquished the great kings Sichon and Og. Recounting the deal he had made with the two tribes of Reuven and Gad, Moshe reminded the nation that all of them would be confronted by the same shadowed challenge as had Reuven and Gad. Only by assuming the point position and leading the army into battle would Gad and Reuven see the folly of their true motives. Forced into the most dangerous and vulnerable position in each battle the great warriors of Gad and the determined leaders of Reuven would have to face their own shadows. To whom would they attribute the promised victories? Would they allow the shadow of self-congratulations and arrogance to mar the proof of G-d’s mastery or would they dispel all shadows as they went to battle singing the praises of Hashem and His absolute mastery over all things? (3:22) “You shall not fear them! G-d shall wage war for you!”
Posted on: Tue, 29 Jul 2014 16:00:33 +0000
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