Outside Looking In: Parashat Matot-Mas`ei

Parashat Ms'ei

Torah Sparks
Numbers 30:2 – 32:42
Numbers 33:1 – 36:13

Our double Torah portion tells of the negotiations between Moses and the tribes of Reuben and Gad. These two tribes ask that they be allowed to settle down on the eastern side of the Jordan River, since that land is suitable for their extensive holdings of livestock. (This move to settle on the eastern side of the Jordan is apparently eventually joined by some parts of the tribe of Menasheh.)

Moses hears this idea with incredulous rage. After all the struggles to make it to the Promised Land, with an entire generation perishing in the wilderness because they did not want to enter, now these two tribes again raise the idea of refusal to enter the land. Moses is afraid that the entire enterprise of the Jewish people was now imperiled.

But the tribal leaders of Reuben and Gad seek to reassure Moses. They pledge that they will do everything they can to help their brethren take possession of the Holy Land. They will, in fact, place themselves in the advance guard of the army, taking upon themselves the greatest danger, on behalf of the entire people. Moses reluctantly acquiesces.

Thus, at the very brink of the fulfillment of the Divine plan to bring the Israelites into the land promised to their ancestors, that fulfillment is compromised and changed. At the very moment when we were to all enter into the Promised Land, at that very moment we created the reality of a Diaspora Jewish community, a community of Jews who would not go to Israel to live. How could such a contradictory situation be countenanced by Moses and God? We see that there is no decision to postpone the entry of the Israelites by another generation, as God had decided because of the refusal of the scouts to enter the land. Instead God makes do with our imperfect willingness to be connected to Israel.

God’s acquiescence is conditional upon the commitment of those who do not live in Israel to be willing to support Israel and sacrifice on her behalf. The tribes of Gad and Reuven had to vow to fight alongside the other tribes to help those other tribes conquer the land. That was their immediate contribution to the security and wellbeing of the entire people.

But eventually they made another contribution to the Jewish people: Elijah the prophet, traditionally called “Elijah the Gileadite,” came from that side of the river, from that community. As a prophet, Elijah confronted the leadership of the Israel and the entire populace and challenged them with their moral corruption and spiritual cowardice. This contribution was no less important, and was in many ways far more enduring than the initial commitment of these Diaspora tribes.

As a Diaspora community we should read this text with attention. How can we make our contribution to the welfare and future of Israel?

Shabbat Shalom,
Rabbi David Greenstein

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