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By Rabbi Naftoly Bier
In Chapter 32:1, the Torah introduces us to the discussion between Moshe Rabeinu, משה רבינו , and the tribes of Gad and Reuvain in the following manner: ומקנה רב היה לבני ראובן“ , And to the sons of Reuvain…” The question is, why does the Torah introduce the section with a “vav”, “and”; there must be a connection to the preceding chapter. Moreso, why didn’t they come immediately after the conquest of the lands they seeked as it took place earlier as we learned at the end of chapter 21?
The Alshich HaKodesh explains that only at this juncture after the spoils of war from the war against Midian were divided, did the tribes of Gad an Reuvain approach Moshe Rabeinu to allow them to settle on the eastern side of the Jordan River. For at this point the number of their cattle became so large that they felt that it would be impossible to have enough grazing pasture on the western side of the river.
It is possible there is a subtle message also being taught. When we study/learn chapter 31:25-54, we are startled at how much the Torah elaborates, detailing the spoils of war with Midian exactly how much each group received. We could have done the math ourselves! And what difference does it make exactly how many sheep, donkeys, cattle, etc. there were? Furthermore, why were Moshe Rabeinu, Elazar HaKohen, and ראשי אבות העדה involved in the counting and distribution; designate a group of cattle merchants to do this tedious, mundane task?
The Ramban 31:36 answers that the Torah is relating a miracle that despite the time it took to divide the spoils not one animal died.
In פ‘ חיי שרה , the Medrash asks why is it that the Torah spends “so much space” to relate the purchase of the מערת המכפלה , the burial place of the patriarchs and matriarchs (and אדם וחוה , Adam and Eve), whereas so many mitzvos are only a couple of words? “How many quills are broken, how much ink is spilled!”
The Medrash, בראשית רבה נח:ח , answers to teach us: ‘כל שהוא מברר מקחו של צדיק כאילו מקיים את העשרת הדברות כולה שנאמר בני חת עשרה פעמים’
“Whoever clarifies a sale to a righteous person (every blade of grass, every bush, rock is specifically designated to the rightful owner) is analagous to observing the עשרת הדברות, the Ten Utterances (Commandments).” This being inferred from the fact that the sellers, the “children of חת, Cheis” are repeated ten times.
The fundamental, unequivocal foundation of all of positivity in עבודת ה‘ , life, is the absolute adherence to integrity and honesty. If one conducts oneself in such a manner, it is the segue to all of Torah, for the most honest questions are, where do I come from and what is the purpose of my creation?
When one divides 675,500 sheep, it is an arduous task. To do it correctly demands that one ascertain the worth of every sheep; it depending on the health, weight, and milk production. Yes, it would be expedient to just say to one another, “Well, we are getting it for free anyway, let’s just divide it in half without all the bother.”
The Torah emphatically teaches that’s not proper; one has to be absolutely honest and tedious in the division for every person wants to fairly gain the same as another. This idea of integrity is so fundamental that the leaders of Klal Yisroel were appointed by Hashem, in order to inculcate Klal Yisroel with this monumental message. The miracle (Ramban) took place as a testimony to their impeccable honesty.
The juxtaposition of the request of tribes of Gad and Reuvain can be understood in the following manner: Recognizing the essentiality of אמת, “truth” as the founding principle of all of Torah, they selflessly offered to not cross the Jordan River, in order to establish a paradigm for absolute honesty in business dealings. Being the owners of large herds of cattle necessitated adequate grazing lands, which they asserted can only be on the eastern side of the Jordan River.
The Talmud ⋅מכות כד, Tractate Makkos 24a teaches that the נכיא חבקוק, the prophet Habakkuk instructed that all the principles, Mitzvos of the Torah are included, coalesced or unified in one basic principle: אמונה. Rabbeinu Bachye defines אמונה as integrity in one’s financial dealings as we are taught by ירמי’ הנביא, the prophet Jeremiah, chapter 5 verse 1, “Walk about the streets of Jerusalem… if you will find a person who dispenses justice and seeks truth (integrity) then I (Hashem) will forgive it.” Explains Rabbeinu Bachye, “if one is negligent to be honest in their financial dealings, they will invariably come to neglect Torah and will forfeit their place in עולם הבא, the ‘World to Come’. Repeatedly, he teaches that is incongruous for a dishonest person to connect, relate to Hashem who is the paradigm of אמת.
Moshe Rabeinu perceived flaws in their intentions and reasoning. Though outwardly it seemed very selfless and spiritual on their part, they were lacking in perfection of not having any emotional, intellectual, or financial bias in their arguments.
A formidable challenge in our daily living is to relentlessly question ourselves if our actions are pure. The Torah teaches us that if we conduct ourselves in our financial affairs with consummate integrity, we will be developing an ability to truly accomplish genuine objectivity in all of one’s actions. Rav Yaakov M’Lisa in his commentary on שיר השירים, Song of Songs, 3:2, “ I, (Hashem) arose and travelled through the city, in the streets and squares, I was seeking who I love and I couldn’t locate him”, explains that שלמה המלך teaches us that if Hashem would find an individual who is perfectly honest in his monetary affairs, one would bring Moshiach due to this achievement!
