Parsha Matos/Masei 5773: The Jews’ FINALLY Accept Moshe as Hashem’s Annointed Leader and Connecting with Eretz Yisrael

by Moshe Burt

Our twin-bill Parshiyot Matos/Masei actually deals with two linked points: B’nai Yisrael’s belated unequivocal acceptance of Moshe as their Divinely Annointed Leader and with the ideal of a Jew’s love, dedication and connection with Eretz Yisrael.

Parshiyot Balak and Pinchas seem to represent a watershed event in the history of B’nai Yisrael. As noted in Parshat Pinchas, it appears that 1/3 of B’nai Yisrael died either by the hand of the Judges, or by way of the plague which struck some 24,000 jewish men who partook in the Midianite/Moabite bazaar. It couldn’t have gotten much worse, there was only one way for B’nai Yisrael to go from there — Up!

We find that after the rock-bottom event of the Ba’al Pe’or, the B’nai Yisrael FINALLY, unequivocably recognized Moshe Rabbeinu as their leader, as HaKadosh Borchu’s Annointed. The question is; Why only now did the Jews finally accept Moshe as Hashem’s Annointed Leader and quit squabbling and rebelling? Was there something connecting the timing of this recognition with acquisition of the knowledge that Moshe would not be leading the B’nai Yisrael into Eretz Yisrael? Was it that this latter recognition sunk into the collective consciousness of B’nai Yisrael and they came to the realization that, as the oft-recorded 80s disco tune went, “You don’t know what you got ’til you lose it”?** And what, if any, are comparable lessons to be learned in our contemporary generations?

Near the beginning of our Parsha Matos, Sefer Bamidbar, Perek 31, posuk 5 states:

“So there were delivered from the thousands of the Children of Israel, a thousand from each tribe, twelve thousand armed for the legion.”

Rabbi Artscroll (The Artscroll Stone Chumash, page 905) cites Rashi who states, on the words “were delivered”:

This term implies that the Jewish warriors had to be coerced into going to war [against Midian during which they killed the 5 kings of Midian and the evil Bila’am]. This is to their credit, because they knew that Moshe would die when the war was won, and they did not wish to go, so that their triumph would not be at the cost of their leader’s life. For much of the forty years in the Wilderness, they complained to and about him, but now they showed their love for him and had to be delivered against their will.

And so B’nai Yisrael manifested this final, ultimate, unequivocal recognition of Moshe Rabbeinu as their leader by their words and actions regarding the war itself, by Sh’vatim Gad and Reuven leading the nation in the war and by the inquiry of the daughters of Tzlafchad, descendants of Yosef (Joseph).

In our Parsha, Sh’vatim Gad and Reuven approached Moshe Rabbeinu regarding their desire to graze their flocks and settle their families on the East side of the Yarden. To this, Moshe Rabbeinu replied, “Shall your brothers go off to war, and shall you sit here?” (Sefer Bamidbar, Perek 32, posuk 6)

Moshe was quite angry at the two Sh’vatim. He was concerned lest Gad and Reuven would avoid taking part in the wars for Eretz Yisrael, that other Sh’vatim might follow suit and B’nai Yisrael might be condemned to wandering in the desert another 40 years.

There are those commentators who hold that the hearts of Gad and Reuven were in the right place and that they had every intention, of their own volition, of taking part in the wars and, in fact, preceding the rest of B’nai Israel into battle.

There were other commentators who viewed the desire of Gad and Reuven to settle on the East side of the Yarden as representing greed, a secular approach to Eretz Yisrael and a tendency toward separatism vs. communal responsibility.

Regarding Moshe Rabbeinu’s response to the pledge of Sh’vatim Gad and Reuven to fight in the upcoming war; “then you shall be vindicated from Hashem and from Israel,” Rabbi Artscroll cites Yoma (38a) on Perek 32, posuk 22;

It is not enough for one to know that one’s actions are proper in Hashem’s eyes. One must also act in such a way as to not engender suspicion on the part of human beings.

But, the most poignant explanation of the situation comes from the Tiferet Yehonatan who is quoted in the sefer “Torah Gems” where he states, on “Shall your brothers go off to war, and shall you sit here?”:

“‘…When your enemies attack Israel — you shall sit here’ — you will remain in peace in whatever country you are living in? Do not think so for an instant, because a war in defense of Israel is a war for the survival of the entire Jewish people whereever they are.’” (Torah Gems, Aharon Yaakov Greenberg, Parsha Matos, page 156.)

This explanation is as poignant now; in the context of recent contemporay history, ie. the geirush from Gush Katif and the Shomron and everthing that has happened and is happening since.

And so, this caring for and craving for one’s narrow personal comfort and sense of “the normal life” of the nations segues into Parsha Masei which teaches us that “Hashem spoke to Moshe… by the Jordan, at Yericho” telling him to speak to the B’nai Yisrael and tell them (Artscroll Stone Chumash, Sefer BaMidbar, Peek 33, p’sukim 51-56, pages 922-923);

“When you cross the Jordan to the land of Canaan, you shall drive out all of the inhabitants of the Land before you; and you shall destroy all their prostration stones; all of their molten images…. You shall possess the Land as an inheritance by lot to your families…. But if you do not drive out the inhabitants of the Land before you, those of them whom you leave shall be pins in your eyes and thorns in your sides, and they will harrass you upon the Land in which you dwell. And it shall be that what had meant to do to them, I shall do to you. “

These posukim literally scream out from our Torah to this very generation!

Rabbi Artscroll (page 923) then cites the Rashbam and follows with it’s own commentary;

… If they fail to do so, they will suffer the fate Hashem had intended to impose upon the Canaanites, and be driven out.

Only in the perspective of Hashem’s wisdom can this passage be understood. No human ruler has the right to decree that an entire population is to be… exiled, but Hashem revealed that the Canaanite presence was incompatible with both the Land’s holiness and Israel’s mission on earth. History is the most conclusive proof of this, for the fact was that the Jews could not bring themselves to eliminate all of the Canaanites, with the result that the Jews were drawn to idolatry, debauchery, and were in turn periodically oppressed and finally exiled.

This author recalls a point discussed and sent out a few years ago at this time by that kiruv legend, Jeff Seidel regarding Parsha Pinchas:

Parshat Pinchas relates a story (Sefer Bamidbar 27:1-12) about the daughters of Tzlafchad, descendants of Yosef (Joseph). These daughters wanted and loved the Land of Israel so much that they wanted a piece of it. As Rav Moshe Feinstein asks, why do they have to have a claim in the land, just because they love it? Wouldn’t entering or living in the land be fulfilling enough?

Rav Moshe thus concludes that if a person truly loves something, they’d want it to be theirs, and no one else’s. This is why the daughters wanted to actually own a piece of the land, rather than simply living in it. This logic applies to marriages, as well as the Torah’s preference that every Jew writes their own Torah (or a portion of it). In our terms, it’s not enough to borrow and read Jewish books. We need to love the Torah we read SO much that we feel the need to own it! As this week’s Parsha urges, we should not only seek, read and enjoy words of Torah, but we should OWN those books, and live those words!

Perhaps, the lesson to be learned regarding the B’nai Yisrael’s final, unequivocal recognition of Moshe Rabbeinu as their undisputed leader relates, in our time, to the Jewish people’s Divine title, connection and possession of Eretz Yisrael. Again, “You don’t know what you got ’til you lose it”!

If one could express possession of Eretz Yisrael as our own in human terms: if our land were a human being, one could embrace, hug, cling, possess and squeeze hard never letting go. We understand the Land as the physical, tangible manifestation of Hashem’s being and will. So, based on Rav Moshe’s axiom, a Jew possessing his Land, as if embracing it, seems the phyiscal manifestation on earth of the spirituality of Torah, tefillah, chesed and cleaving to Hashem. And therefore, to one who passionately loves the Land, every inch of it is important — he is jealous for every inch of it and willing to fight for all of it, not just that one piece of the Land where he and his live.

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them at leftist-agendized, supreme court legalized gunpoint, that our dear brethren Jonathan Pollard and Sholom Rubashkin, as well as the other MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bim hay v’yameinu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!

**YouTube link placed strictly for authenticity of statement.

Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.