Why Consult a Torah Scholar?

The story of the tribes of Gad and Reuben, found in our parasha, is marked by the mention of many details with repetitions and lengthy elaborations. Our sacred Torah is very precise in its wording, with each word holding profound meaning. What is the significance of this exceptional elaboration in the parasha, and what can we learn from it?

Moreover, this question posed by the tribes of Gad and Reuben is undoubtedly one of many questions that came before Moses. Why does the negotiation between Moses and the questioners get highlighted particularly in this query, with Moses' response detailed extensively?

However, by examining the parasha, we learn about the unique leadership style of Moses, and the Torah's approach to resolving public dilemmas.

The tribes of Gad and Reuben approach Moses with a proposal-request: "The land which Hashem has conquered before the congregation of Israel is a land suitable for cattle, and Your servants have cattle... If we have found favor in your eyes, let this land be given to your servants for a possession, do not make us cross the Jordan."

Moses examines the request from two aspects: whether the request itself is applicable, and its impact on the whole of Israel. Consequently, he rejects the request entirely, even reprimanding the requesters by addressing two outcomes: "Shall your brethren go to war while you dwell here?!" - this part dismisses the plan of the tribes of Gad and Reuben on its own. The second part deals with the public impact: "Why do you dishearten the heart of the children of Israel from going over to the land which Hashem has given them? This is what your fathers did... And Hashem's anger was kindled on that day... And, behold, you have risen in your fathers' stead, an increase of sinful men, to augment yet the fierce anger of Hashem toward Israel!" In other words, this act might create an impression of fear among the people and deter them from entering and conquering the land.

Upon hearing this, the tribes of Gad and Reuben clarify their true intention to Moses: "We will build sheepfolds here for our cattle and cities for our children." In other words, we do not intend to separate from the nation, we will be the first to go to battle, thus eliminating any negative public influence of our request. We merely prefer the eastern bank of the Jordan for grazing purposes.

At this stage, one would expect Moses to approve their request concisely. However, not only does Moses revisit the details, but he also modifies the language of their statement and details the most suitable course of action. Firstly, he adjusts the perceived self-reliance evident in their request. Their wording was: "We will go armed ... until we have brought them to their place." But Moses corrects: "If you will go armed before Hashem to the war... and every armed man of yours will pass over the Jordan before Hashem... and the land will be subdued before Hashem... and this land shall be your possession before Hashem." Know, says Moses, only Hashem gives us the land, and we must approach its conquest with complete faith.

They said: "We will build sheepfolds here for our cattle and cities for our children," and Moses corrects: prioritize your children over your possessions: "Build cities for your children and sheepfolds for your flocks."

However, Moses' response does not end there. Concerned about the potential spiritual disconnect resulting from the geographical separation between the dwellings of the tribes of Reuben and Gad and the other tribes, Moses initiates an additional step. He turns to the tribe of Menashe, known as a scholarly tribe, and divides them between the two banks of the Jordan. This way, family ties will maintain a connection to the Torah of Israel.

From this, we can learn how valuable is the counsel of a Torah scholar, who advises with a broad Torah-based view of the complex and comprehensive reality. Shabbat Shalom.