Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Matot - Masei
Brothers in Arms
This D’var Torah has been sponsored Anonymously
In Appreciation of Rabbi Naftali Kassorla's Enlightening Divrei Torah
In Appreciation of Rabbi Naftali Kassorla's Enlightening Divrei Torah
Among the many topics discussed in this week’s parsha is the episode of the tribes of Reuven and Gad, as the nation approaches the Land of Israel. The Nation is preparing themselves to conquer it as their eternal homeland, which will later be apportioned to each of the Tribes.
The Torah tells us : “The Children of Reuven and Gad had abundant livestock – very great” (32:1). They come to Moshe with a request: “If we have found favor in your eyes, let this land be given to your servants as a heritage; do not bring us across the Jordan” (ibid. 5). The tribes of Reuven and Gad request from Moshe to remain on the other side of the Jordan river, rather than take a portion in the land of Israel.
Moshe castigates the tribes for this request – for it might show the rest of the nation that they are afraid of entering the land, thus repeating the mistake of the Spies. (Rashi ibid. 7)
The Shevatim, acquiescing to Moshe’s critique, promise to participate in the battles to conquer the land. They exclaim: “ואנחנו נחלץ חשים לפני בני ישראל” – “We shall arm ourselves swiftly before the Children of Israel” (ibid. 17).
Hearing this pledge, Moshe responds, “If you do this thing, if you arm yourselves before Hashem for the battle...then you shall return [i.e. to your land]” (Ibid. 20).
The Abarbanel points out a subtle difference between the statement of the tribes and Moshe’s repetition of their commitment: the Tribes state that they will fight with their brethren, “before the children of Israel”, yet Moshe says they will fight “before Hashem.” Why is Moshe repeating back the pledge of the tribes with this slight change?
The Abarbanel explains that Moshe sensed the tribe’s affirmation of loyalty was based on their feeling of obligation based on a shared bond of brotherhood; they did not wish to desert their brethren at a time of war. However, Moshe’s reply to them is as follows: “You must fight before Hashem,” meaning that the reason for fighting along with the rest of the Nation should not only be based on tribal loyalty, but rather on account of the Will of Hashem.
Perhaps we can explain this Abarbanel in broader terms. Human definitions of compassion and morals are not static; they are subject to societal change. What was once considered an anathema and toxic to civilization, may today be regarded as axiomatic to a functional society. Yesterday in the mainstream, today a bigot.
The only absolute guarantee of consistent moral truth is a reliance upon the definition which G-d, the Source of all morality, has set out for us. This was the gift to the world at Har Sinai: Moral Monotheism, based not on subjective human conceptions, but rather a Divinely based ethos. I once heard it said that the Laws of the Torah are timely and timeless – flexible enough to accommodate the ways of modern man, while at the same time ironclad in the face of societal degeneracy.
Over the years, archeologists have uncovered steeles and manuscripts showcasing ancient societies’ complex laws. The Code of Hammurabi – one of the greatest archeological finds in modern history – bears stark resemblances to many aspects of our Holy Torah. Yet, as we know, it couldn’t be more different. Imbued in the Torah and the moral message that it proclaims, standing at its core, is not some ancient and long-forgotten War Lord; but rather stands G-d Himself – infusing it with timeless, enduring truth, unchained from the confines of man.
This is why it was imperative that the tribes enter their mission not just on the basis of what they defined as compassionate and correct, stemming from a feeling of familial obligation. Moshe emphasized to them the importance of doing the task with the intention of fulfilling Hashem’s Will, based on a moral standard which is never-changing and consistently applicable.
The Torah is our guidebook and anchor for what is moral, compassionate, kind and – most importantly – true. If we make the mistake of relying only on our own subjective standards, we may arrive at erred conclusions and incorrect decisions. But when our innermost intention is to act “before Hashem,” and we behave according to the ways set by the Torah, then we can know our actions to be absolutely and undeniably correct.
Moshe’s message to the tribes speaks to us today as well. May we have the strength in life to make all of our decisions according to the Will of Hashem and in doing so, merit to find success in all of our endeavors.
Shabbat Shalom
