Matot: Instill In Children Faith, Ideals, Good Morals

The parshah of Matot ends with the request made by the tribes of Reuven, Gad, and half of the tribe of Menashe to Moshe. They asked for permission to settle right there, on the eastern bank of the Jordan River, rather than crossing the river with the rest of the nation. They explained that they had large herds, and this region was very favorable for raising livestock.

The land they asked for was then occupied by Israel, with the permission of G-d. The local kings, Sichon and Og, had attacked the Jews. In the defensive battles that ensued, the Jews had conquered both kingdoms. Thus, this request might seem quite legitimate.

But Moshe was indignant, “Your brothers will go to war,” meaning, to conquer Eretz Yisrael, “and you will sit here?!” (Bamidbar 32:6). The petitioners replied that they would leave their property and families on the eastern bank of the Jordan, and they themselves would cross the river to fight together with all the tribes. They fulfilled their promise honestly, always marching in the vanguard of the troops, and everyone returned home from the war unharmed.

Nevertheless, the end was unfortunate. The tribes of Gad and Reuven and half of the tribe of Menashe were sent into exile earlier than the other tribes of Israel. “An inheritance, hastily [claimed] at the beginning, will not be blessed afterwards,” says the book of Mishlei (Proverbs, 20:21).

The descendants of Gad, Reuven and Menashe were wealthy. They possessed enormous herds. They valued their property and therefore settled apart from the rest of the tribes so that their cattle and sheep would have wider, richer pastures.

But, on the other hand, living along the border had its disadvantages, as well, since their territory was more frequently attacked by hostile neighbors.

It is interesting to note that they said to Moshe, “We will build sheepfolds for our flocks here and cities for our children, but we will go immediately before the children of Israel…” (Bamidbar 32:16-17). That is, in their minds, their property—their livestock—took precedence; their children came second.

Moshe answered, “Build yourself cities for your children and pens for your sheep…” (Bamidbar 32:24)—think about your children first; build cities for your families, provide them with all they need, and only afterwards, pens for your sheep.

There was a time when, above all, people strove to instill in their children faith, ideals, and good morals. Only afterward did they think about material well-being. Nowadays, we find many people who do just the opposite. Their main concern is to provide for themselves and their children financially; they are less concerned about morals. But one should live, as Moshe said, “We should first build cities for children, and only then, pens for the cattle.”

  

Masei: Greedy For A Good Deed

Masei (Journeys), is the final parshah of the Book of Bamidbar, lists all forty-two sites where the Jews encamped during their forty years in the desert.

The parshah then offers the instructions that G-d gave them, through Moshe, to be fulfilled when they at last reached their homeland.

They were commanded to drive out the current inhabitants and cleanse the land of all traces of idolatry. The borders of their homeland are listed and the order that they should settle the country.

Each tribe, apart from Levi, was to receive its own territory. The Levi’im, who are to serve as teachers to the rest of the nation, were to receive cities scattered throughout the country. Three of these cities are also designated as “Cities of Refuge,” to which someone who has accidentally committed a murder may flee from family members seeking revenge.

The parshah then continues with a detailed description of the punishment for murder.

Quoting Koheles (5:9), the Sages explain, “He who loves money, will not be sated with money…” Similarly, one who loves mitzvot is always anxious to perform another one.

The Torah commanded, “…you will have six cities of refuge. Three cities… on this side of the Jordan, and three cities… in the land of Canaan.”

  

Devarim: The Great Court

The Book of Devarim notes that before his death, Moshe Rabbeinu managed to fulfill half of the commandment regarding the six cities of refuge. He designated three of them on the eastern bank of the Jordan River. Since he was not allowed to enter the land itself, there was no way he could set aside the other three cities. Until all six cities of refuge were established, none of them would be functional, but that did not deter Moshe from doing as much as he possibly could under the circumstances in which he found himself.

 

Had Moshe not already done countless good deeds that were pleasing to G-d?

Yes, he had. But notwithstanding, he was eager to fulfill at least half of the mitzvah before he died!

The parshah also discusses the qualities that a Jewish judge should possess.

The Rambam says, “In the Sanhedrin, and in the high court, out of 71 people, and in the lower court, out of 23 people, you can appoint only those who are wise and understanding, great scholars of the Torah, who have a discerning mind, who also have knowledge of other sciences, such as medicine, mathematics, astronomy, and who are well-informed in the ways of witchcraft and idolatry, so that they know how to render judgment.”

In the Great Sanhedrin, it is commanded to appoint Kohanim, Levi’im, and Jews with a good pedigree. If there are no Kohanim and Levi’im, you may assemble the Sanhedrin from ordinary Jews.

It is impossible to appoint a very old or childless person—that is, one who has not experienced what it means to raise a child to maturity or has already forgotten it because he is not compassionate enough.

Members of the Sanhedrin must be presentable, have no physical defects and know most languages to be able to listen to the testimony of witnesses without the use of an interpreter.

A member of a three-person beit din must have seven qualities: [to be a man] wise, humble, G-d-fearing, indifferent to money, loving the truth, loved by people, have a good name… [These must be people who] are in control of their passions… and courageous, that is, ready to save the victim from the robber, as Moshe did with the daughters of Yitro. A fugitive who found himself in a foreign country, Moshe saw that the daughters of Yitro were drawing water for their sheep, and the shepherds drove them away so therefore he got up, intervened, and helped them water their sheep.

From the Great Sanhedrin, they sent messengers throughout Eretz Yisrael and looked for people worthy to be judges. They appointed a person as a judge in their city, and then promoted him.” (Laws of the Sanhedrin, 2:1-3, 6, 7).

As it is says in the Torah (Bamidbar 11:16): “…and they will stand there with you”—meaning, with Moshe Rabbeinu. A Jewish judge is a person who is similar to Moshe in knowledge and fear of G-d.

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