The Gemara (Bava Barsa 117a) searches to understand the nature of how Eretz Yisroel was originally divided up among the Jews. Rashbam explains that one possibility was that the Land was divided up according to tribes, with each of the tribes receiving an equal share regardless of whether one tribe’s population was greater or less than another. According to the first approach, after each tribe received its fixed section of land, the area was then divided up among its population. Accordingly, a tribe with a large population would give each recipient a relatively small tract of land, while the members of a tribe whose population was smaller would each receive a relatively large piece of land.
On the other hand, it might have been that the Land was initially divided based upon a per-capita basis, with each tribe receiving a share corresponding to its relative size in population. According to this approach, everyone in the nation ended up receiving an equal portion, as each tribe received an area corresponding to its population.
Based upon verses, the Gemara determines that the first method was the one used. The land was divided into twelve equal parts, and each tribe received a share equal to the others. Ramban and Ra’aved (in his 2nd explanation) also learn the Gemara in this manner, and they point out that we must now understand the verse (Bemidbar 33:54) which states, “For the numerous one you shall increase its inheritance, and for the fewer one you shall decrease its inheritance.” The verse was not referring to the initial distribution of the land, because that was done in an equal manner. Rather, the verse is referring to the second level of dividing the land, that which was done by each tribe among its own citizens. This is where a larger or smaller population divided the land into the tracts of land necessary to accommodate its citizens.
In his first approach, Ra’aved says that the Gemara knew that the tribes were not given areas of equal size. Tribes with larger populations were given larger areas, as the land was to be divided into twelve parts that were not equal, as this is the simple reading of the verse to give larger areas to the tribes which were more numerous. The question of the Gemara was whether it was only the first division of the land which was to be done with a lottery and the Urim v’Tumim, or whether the second division, within the various tribes themselves, should also be done with a lottery and the Urim v’Tumim. The Gemara answers that it was only the first division, that which was “for the numerous and for the fewer” that was done with the Urim v’Tumim. The second division, which was equal portions among the citizens of each tribe, was only done with a lottery, but not with the Urim v’Tumim.
Ben Yehoyada offers an interesting explanation of the dispute between R’ Yoshiya and R’ Yonason in our Gemara related to whether portions of land in Eretz Yisroel were given to those who left Mitzrayim or to those who entered Eretz Yisroel. In Sanhedrin (66a) R’ Yoshiya and R’ Yonason disagree about the parameters of the prohibition of cursing a parent. R’ Yoshiya holds that the “ו” of the phrase ואמו אביו connects the two words so that one does not violate the prohibition against cursing one’s parents unless one curses them both. R’ Yonason disagrees and asserts that the "ו" divides so that one is liable for cursing a father or a mother.
Earlier in the Gemara (100a) R’ Eliezer taught that Avrohom Avinu acquired Eretz Yisrael when he traversed the land following HaShem’s instruction התהלך בארץ לארכה ולרחבה – walk the land its length and width. The difficulty is that we only find that Avrohom walked the length of the land so how did he acquire the land? Mahari Algazi answers that R’ Elazar must be following R’ Yonason who says that a “ו ” is meant to divide and HaShem told Avrohom to acquire Eretz Yisroel by walking the length or the width, thus he acquired when he walked its length.
Based on this we could present the following explanation. Avrohom was told that his descendants would be given Eretz Yisroel after four hundred years of suffering in a land that was not their own. How do account for the fact that the Jews were enslaved in Mitzrayim for only 210 years? If we follow R’ Yoshiya who maintains that a “ו” connects Avrohom Avinu never successfully acquired Eretz Yisroel. Accordingly, the 400-year count could begin with the birth of Yitzchok and there were four hundred years between the birth of Yitzchok and the exodus from Mitzrayim. Consequently, he holds that the land was given to those who left Mitzrayim. According to R’ Yonason who maintains that the “ו” divides Avrohom Avinu acquired the land so we cannot include Yitzchok’s lifetime as part of the four hundred years. As such, the land was given to those who entered Eretz Yisroel for although the four hundred did not transpire they earned special merit by following HaShem into the wilderness.
