*************************************************************** THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *************************************************************** YEHOSHUA - CHAPTER 22 THE MIZBAYACH of BNEI GAD & REUVEN Over the last several decades, the delicate question of "who's a Jew" has caused some vicious debates within Am Yisrael. Interestingly enough, this very same issue was already a 'hot topic' over three thousand years ago, and almost led to a civil war only a few years after Yehoshua first captured the land. In this week's shiur, as we study the story of the Mizbayach that Bnei Gad & Reuven built, we'll take a closer look at this story (and we may find a message for today as well). INTRODUCTION Chapter 22 describes how the armies of Reuven, Gad, and Menashe (the 2 &1/2 tribes) return to their "nachala" [inheritance] on the eastern bank of the Jordan River. It also forms the final chapter of the "nachala" section of Sefer Yehoshua (that began back in chapter 13). In this manner, the 2 & 1/2 tribes form both the opening and closing sections of the "nachala" section of Sefer Yehoshua. They were the first tribes to take their "nachala", but because they kept their promise to help the rest of the tribes conquer their "nachalot" in Eretz Canaan (see Bamidbar chapter 32), they were also the last tribe to 'settle down'. A TRAGIC MISUNDERSTANDING After Bnei Gad & Reuven returned to their "nachala", they decided to erect a MIZBAYACH [altar] near the banks of the Jordan River (see 22:9-11). When the other tribes saw this MIZBAYACH, they became enraged for they understood this monument as nothing less than idol worship. [Recall that the Torah forbids sacrifices outside the confines of the Mishkan / see Devarim 12:5-12, and Mesechet Zevachim chapter 14.] In fear that this terrible 'sin' of the 2 & 1/2 tribes would evoke God's rage against the entire nation, the ten tribes gathered in Shiloh to declare war on their brethren (see 29:12). Luckily, before actually going to war, the ten tribes first sent an inquiry mission led by Pinchas (the son of the Kohen Gadol). After a short dialogue (see 22:13-34), it immediately became clear that the entire incident was a misunderstanding, for the 2 & 1/2 tribes never intended to offer sacrifices on this MIZBAYACH. Rather, their intention was to build a symbol to show that even though they were living outside of Biblical borders of Eretz Canaan, that they still belong to the same nation. Satisfied by their inquiry findings, Bnei Yisrael immediately called off their battle plans, and a civil war was averted. THE QUESTIONS As we read this story in chapter 22, several questions arise that require explanation. 1. Is the "nachala" of the 2 & 1/2 tribes part of the 'holyland' or not? In other words, what are the borders of Eretz Yisrael? Is Transjordan included? 2. Why are the 2 & 1/2 tribes so fearful that future generations will not consider them part of the nation? 3. Why do they chose specifically a MIZBAYACH for their symbol? [Why not a "menorah" (or a "mogen dovid")?] 4. Why are the ten tribes originally so 'trigger happy'? 5. Why is specifically Pinchas chosen to lead the inquiry mission, rather than his father? As you may have expected by now, to answer all of these questions, we must return to our study of Chumash. To answer question #1, we must first return to the basic points of our shiur (on Parshat Masei) regarding the Biblical borders of the land of Israel. EXPANDING BORDERS Two cliche's, both based on psukim in Tanach, are commonly used to describe the expanse of the borders of the Land of Israel: (A) 'from Dan to Beer Sheva' (see I Melachim 5:4-5) (B) 'from the Nile to the Euphrates' (see Br. 15:18) The discrepancy between these two borders is immense! According to (B), Eretz Yisrael encompasses almost the entire Middle East, while according to (A), Israel is a tiny country not much bigger than the state of Rhode Island. To understand why, it is necessary to differentiate between: (A) "ERETZ CANAAN", as promised to Avraham Avinu at BRIT MILAH, whose borders a defined in a rather precise manner in Parshat Masei (see 34:1-13); and (B) "HA'ARETZ, as promised to Avraham Avinu at BRIT BEIN HA'BTARIM, whose borders are defined by a very general phrase "from the River of Egypt [the Nile] to the River of Prat [the Euphrates]". (see Breishit 15:18) The basic borders of Eretz Yisrael are those of "Eretz Canaan" (A), i.e. 'from Dan to Beer Sheva', as promised to Avraham Avinu in Brit Milah. These borders constitute a natural geographic area; for Eretz Canaan is bordered by the Mediterranean Sea on the West, the Negev desert on the South, the Syrio-African Rift (Jordan River) to the East, and the Lebanon Mountain Range to the North (see also Breishit 10:19-20). Should Bnei Yisrael first conquer this 'kernel' area, then potentially the borders can be (but do not have to be) extended. The potential limits of this expansion are set by Brit Bein HaBtarim, whose borders - "from the Nile to Euphrates" (Breishit 15:18) - can be understood as geographic LIMITS rather than physical borders. In other words, each river represents one of the two centers of ancient civilization - Egypt (Nile) and Mesopotamia (Euphrates). After conquering Eretz Canaan, Am Yisrael can, if necessary, expand its borders by continuous settlement outward, up until (but not including) the two ancient centers of civilization, Egypt and Mesopotamia. EXPANDING KEDUSHA This interpretation explains why Transjordan does not acquire "kedushat ha'aretz" until "Eretz Canaan" is conquered. When Transjordan is first conquered by Moshe Rabeinu in Sefer Bamidbar (see 21:35-35), Eretz Canaan had not yet been captured, therefore this area had no "kedusha". However, once Eretz Canaan was captured by Yehoshua (with the help of Bnei Gad & Reuven), then when the 2 & 1/2 tribes return - the "kedusha" of Eretz Yisrael can now extend to Transjordan as well. [Note the use of "lifnei Hashem" in Bamidbar chapter 32, especially in 32:29-30. For a more detailed explanation, see TSC shiur on Parshat Massei.] When Bnei Gad & Reuven follow the terms of their agreement with Moshe, not only do they help Bnei Yisrael conquer Eretz Canaan, they also facilitate Transjordan becoming an integral part of Eretz Yisrael ("ha'aretz"). [For the "halachik" definition of these points, see Rambam Sefer Zeraiim, Hilchot Maasrot, Chapter One, Halachot 1-3.] SOMETHING TO WORRY ABOUT This background explains why the 2 & 1/2 tribes are so worried. As becomes apparent from the above discussion, that the status of Transjordan is quite complicated, and hence a serious fear exists that the rest of the nation will consider only Eretz Canaan as Eretz Yisrael. If so, then anyone living on the eastern bank of the Jordan would not be considered part of Am Yisrael. [After all, Moshe Rabeinu himself was in Transjordan, even though he was not allowed in Eretz Yisrael.] Furthermore, there are several other nations also live in Transjordan such as Edom, Amon & Moav. They too were once part of the family of Avraham, but once 'rejected' from the family they took up residence on the eastern side of the Jordan. Therefore, a serious fear exists that within a few generations the ten tribes will consider the 2 & 1/2 tribes no different than Amon, Moav, and Edom. For this reason, they decide to erect a monument that will serve as a everlasting reminder that the 2 & 1/2 tribes living in Transjordan are an integral part of Am Yisrael. WHY A MIZBAYACH Now we must explain why they chose specifically a MIZBAYACH to symbolize their connection to Am Yisrael. One could suggest a reason based on their opening statement (i.e. after they are first questioned by the other tribes concerning their actions). Note how they begin their response: "KEL ELOKIM HASHEM [shem HAVAYA], KEL ELOKIM HASHEM, He knows an Yisrael should [also] know if this mizbayach was built as a rebellion against God..." (see 22:21-23) This repetition of God's 'full' Name twice, emphasizing that Elokim's Name is HAVAYA, may relate to the expanding nature of Eretz Yisrael's borders. Recall from our shiur on Parshat Lech L'cha that God's promise of Eretz Canaan to Avraham at Brit Milah was given exclusively b'shem ELOKIM, while God's promise of the land to Avraham at Brit Bein ha'Btarim was given exclusively b'shem HAVAYA. Hence, this opening statement may allude to their claim that Transjordan, as it is part of the land promised to Avraham at Brit Bein ha'Btarim b'shem Havayah, should now be considered part of Eretz Yisrael. So what symbol should one choose to represent shem Havaya? Again, we must return to Sefer Breishit and Parshat Lech L'cha. THE MIZBAYACH OF THE AVOT Recall that when God first instructed Avraham to travel to Eretz Yisrael, that commandment was given b'shem Havayah/ see 12:1-3). Then when Avraham first arrived, to thank Hashem for His promise of the land he built a MIZBAYACH in Shchem (see 12:7). Then he travelled on to Bet-el where he not only built a MIZBAYACH, but also called out b'shem HAVAYA! (see 12:8 and Ramban). Later we find several other instances where both Avraham and Yitzchak build a MIZBAYACH and call out b'shem Havaya (e.g. see Breishit 13:4 and 26:25. These sources indicate a very strong connection between a MIZBAYACH and shem Havaya, and the very purpose of Am Yisrael to become a nation that will "call out b'shem Havaya". [Not to mention the connection between Brit Bein ha'Btarim and korbanot (see Rashi on 15:9-13).] Hence, a model of the MIZBAYACH may have been an appropriate monument and symbol to show that the tribes living on both sides of the Jordan river share a common goal and common religion. Possibly, these may have been some of the considerations behind the decision of the 2 & 1/2 tribes to build the MIZBAYACH. This may explain the actions of Bnei Gad & Reuven, but how about the 'trigger happy' reaction of Bnei Yisrael? The primary reason that they themselves explain is the fear of God's punishment of the entire nation for the sin of a minority, as was the case with the sin of shevet Shimon at Baal Peor (see 22:16-18 & Bamidbar chapter 25). This indeed explains the nation's fear and anger, but why were they so quick to take up arms (see 22:12)? One could suggest that this may also have been the affect of spending the last seven years fighting battles to conquer the land. Unfortunately, after so may years of battle, going to war almost became a way of life. Even when battles are fought for 'good' reasons, they can often leave lasting affects on attitude and approach to solving problems. This may also explain why Pinchas was chosen to lead the 'inquiry commission'. Recall that it was Pinchas himself who zealous for God and immediately killed Zimri, and later led Bnei Yisrael to war against the Midyanim (see Bamidbar 31:1-7). But it was also Pinchas the grandson of Aharon who known for his ability to be a "rodef shalom" - to search for peaceful solutions. Luckily for Am Yisrael, Pinchas chose the path of his grandfather Aharon, and first searched for a peaceful solution before resorting to a military one. No matter how serious an offense appears to be, it is always best to attempt dialogue before resorting to force. In next week's shiur we will discuss the closing two chapters of Sefer Yehoshua.