Rabbi Rafi Wolfe
Moshe spoke to the “Heads of the Tribes of Bnei Yisroel” and began detailing the myriad laws of vows and oaths. First of all, why are the aristocratic leaders of Klal Yisroel referred to in this way? Wouldn’t it have been more appropriate to refer to them with the more honorable title, “Princes of Israel”? Secondly, what is the connection between the reference to the Tribal heads and the laws of vows?
R’ Nison Alpert zt”l suggests the following: Moshe Rabbeinu is speaking to a group that will have the authority to compel the Jewish people to follow Hashem’s law. They will have the power to enforce judgments handed down from the Beis Din as well. Thus, Moshe is delivering an important message to them: Even though you will be the ones with the sticks (matot) – in other words, the moral and physical authority to compel the Jewish people to follow the Torah to the letter of the Law – resorting to physical force is not the right way. Rather, as Tribal Leaders you must speak to the people, use words, use reason, use kindness - not raw authority.
Words have great power. In the form of a vow or an oath, a few words can transform that which is permitted into that which is forbidden. For this reason, immediately following the posuk, “Moshe spoke to the Heads of the Tribes ... saying,” the Parsha continues with the portion that describes the laws of vows and oaths. The connection is quite clear: Use words - rather than force - to incorporate your message. At least as a first step, when trying to enforce compliance of Torah and mitzvos, use verbal persuasion. And spare the rod.
ויתן להם משה לבני-גד ולבני ראובן ולחצי שבט מנשה בן-יוסף את- וגו’ממלכת סיחן מלך האמרי ואת-ממלכת עוג מלך הבשן
Moshe gave to the tribe of Gad, the tribe of Reuven, and half of the tribe of Menashe, the son of Yosef, the kingdom of Sichon, the king of the Emorites, and the kingdom of Og, king of the Bashan...
The Torah describes an interesting interaction between the tribes of Reuven and Gad. They had an abundant flock, and noticed that the recently conquered land on the East side of the Jordan river was suitable for flock. They requested to Moshe that they stay on that side of the river, and not join their brothers into the Land of Israel proper, on the west side of the Jordan. After a whole back and forth, Moshe eventually agreed to their request. Seemingly out of nowhere, Moshe also decided to allocate some of this land for half of the tribe of Menashe. They seemingly didn’t request this, so why did Moshe do this? Also, why only half the tribe, and not the whole tribe?
There’s a surprising Midrash which will shed some light on this. Menashe, the son of Yosef, caused the sons of Yaakov to tear their garments. As a result, Hashem caused Menashe’s descendants to be torn apart, by being split in two. What is this referring to? When Yosef was under the guise of the Viceroy of Egypt, he sent his brothers home to their father. Before they left, Yosef asked Menashe to sneak the former’s precious goblet into the bag of Binyomin. This was a plot to frame Binyomin, in order to test his brothers to see if they’ve improved their ways. Menashe chased after them, and “caught” Binyomin red handed. The brothers tore their clothing in dismay, and we are taught that Menashe’s descendants were punished as a result. Moshe dividing Menashe into two portions of land was a fulfillment of this punishment.
However, we can ask a simple question on this teaching, from another Midrash. Yaakov is described as blessing his grandson Menashe with taking “from here and from here”. This is understood to be referring to the tribe of Menashe inheriting two separate portions of land. Again, this is being stated in the context of a blessing. How can this then be resolved with the other Midrash, which seems to describe the tribe being split up as a punishment?
We can suggest a simple solution to this contradiction. The blessing of Yaakov was that the tribe of Menashe should inherit two portions of land, and indeed that was considered something good. The plan was for this to be manifested as one giant portion of land, split in the middle by the Jordan River. This way, the tribe would not really be separated into two distinct tribes. However, the punishment changed how this blessing came about. It’s clear from verses in the book of Joshua that the portion of land that Menashe received on the East side of the Jordan was surrounded by other tribes. This essentially split the tribe of Menashe in two, without easy access to each other. Just like Menashe caused the sons of Yaakov to tear their garments, so too Hashem caused Moshe to tear the tribe of Menashe into two. Measure for measure.
Good Shabbos
Based on Likkutei Yehudah to Genesis 44:13, quoting his uncle the Gerrer Rebbe, the Penei Menachem
