Parshat Matot-Masei
Among the many topics discussed in this week's parshiot is the episode of the tribes of Reuven and Gad. Having already conquered and settled the east bank of the land of Israel, Rueven and Gad ask Moshe Rabbeinu if instead of inheriting their share in Israel, they can keep these lands as their share. Moshe castigates the tribes for this request, because it might show the rest of the nation that they are afraid of entering the land, thus repeating the sin of the Meraglim. The tribes vow to Moshe that they will "arm themselves swiftly in the vanguard of the Children of Israel." Hearing this pledge Moshe replies to the tribes, "If you do this thing, if you arm yourselves before HaShem for the battle…..then you shall return (i.e. your land)".
The Abarbanel points out a difference between the pledge of the tribes and Moshe's response: the tribes state that they will fight with their brethren, the children of Israel, yet Moshe responds that they will fight before HaShem.
It seems that the tribe's affirmation of loyalty was based on the shared bond loyalty to their bothers; they did not want to leave the rest of the nation deserted in war. However Moshe's reply to them is "No, you must fight before HaShem," meaning that the reason for fighting should not be based a feeling of loyalty to the nation, but rather on the obligation to fulfill the will of HaShem.
This Abarbanel is difficult to understand. Why does it seem that Moshe is reprimanding the tribes for their reason to fight? Are unity and loyalty not a foundation of the Torah? Given the time of year in which we now find ourselves, when we are told of the destructive effects of sinat chinam (baseless hatred) and the importance of ahavat Yisrael (love for fellow Jews), we would think that unity should be a central focus of our lives, and the performance of our mitzvot.
In order to make sense of this, we must understand what it means to feel unity and compassion. Human definitions of compassion are imprecise, and are subject to societal changes. The absolute guarantee of consistent moral truth is reliance upon the definition of compassion which G-d, the Source of all morality, has set out for us. This is why it was imperative that the tribes enter their mission with the intention of doing HaShem's will, and not what they define as compassionate and correct.
Sometimes we look at the commandments of the Torah and think "that is not moral" – as though we understand morality better than Hashem does. But the Torah is the absolute standard of what is true, what is moral, compassionate and kind; it is our complete guide to life and is all-encompassing. That which falls outside the bounds of Torah and Halacha is by definition immoral. With our own subjective standards, we will make mistaken decisions, but when our innermost intention is to do everything "before HaShem," and we act according to the standards set by the Torah, then we can know our actions to be truly correct.
This was Moshe's message to the tribes and to us today, that the only way to deepen their brotherly connection is by doing the will of HaShem. May we have the strength in life to make all our decisions according to His Will and may we merit seeing the rebuilding of the Beit Hamikdash very soon.
Shabbat Shalom
Naftali Kassorla
