Parashat Debarim- Living in a Torah Community
In Parashat Debarim Moshe recalls the battle Beneh Yisrael waged against the powerful kings Sihon and Og, which resulted in Beneh Yisrael’s conquest of these kingdoms’ territory. He then relates that this territory was distributed among the tribes of Reuben and Gad, as well as half the tribe of Menashe.
Moshe’s presentation of this process of territorial distribution requires some explanation. First, he specifies the portions of land that he gave to Reuben and Gad (3:12), and he then proceeds to delineate the borders assigned to half the tribe of Menashe (3:13-15). Thereafter, he completes the discussion regarding the territory he assigned to Reuben and Gad (3:16-17). The obvious question arises, why did Moshe interrupt his description of Reuben and Gad’s territory by informing us of Menashe’s portion? Why did he not complete the discussion of Reuben and Gad’s lands before beginning his discussion of Menashe’s territory?
This question perhaps relates to the broader issue of why Menashe became involved in the settlement of this area at all. Earlier, in the Book of Bamidbar (chapter 32), the Torah relates that after the conquest of the land of Sihon and Og, Reuben and Gad approached Moshe to request permission to permanently settle the area, and Moshe ultimately agreed. No mention is made there of the tribe of Menashe, and it thus seems that Menashe did not join Reuben and Gad in petitioning Moshe to allow permanent settlement in this area. Why, then, did part of the tribe of Menashe settle together with Reuben and Gad in the region of Sihon and Og? How did they become involved in this entire issue?
The Nesiv (Rav Naftali Sevi Yehuda Berlin of Volozhin, 1817-1893), in his Ha’amek Dabar commentary, explains that Moshe feared the consequences of having two tribes living in the remote regions across the Jordan River, far away from the rest of the nation. This arrangement could have potentially resulted in a certain disconnect between these two tribes and the rest of the nation, and these tribes’ assimilation among the surrounding peoples. In order to prevent this from happening, Moshe instructed certain segments of the tribe of Menashe, which was known for its outstanding Torah scholars, to go and live in the area settled by Reuben and Gad. The presence and influence of these scholars would help ensure that the people of Reuben and Gad would retain their strong connection and bond with the rest of the nation, that they would remain fully committed to the Torah despite living in remote areas.
This is why Moshe interrupted his description of Reuben and Gad’s settlement by mentioning the territory assigned to Menashe. The settlement of Reuben and Gad hinged upon the presence of the scholars from Menashe, and the process of land distribution to Reuben and Gad was thus incomplete without the involvement of Menashe. By mentioning the land assigned to Menashe amidst his discussion of the land given to Reuben and Gad, Moshe taught that Reuben and Gad’s settlement in that area was conditioned upon the presence of the scholars from Menashe, who would help ensure Reuben and Gad’s connection to Torah and Misvot.
The lesson we can take from these verses is the importance of living in a vibrant Torah community. Establishing one’s home and raising one’s children in close proximity to a synagogue and among other Torah-committed Jewish families is a vital component in combating the negative influences of the general society. We should be proud that this element has always been among the hallmarks of our community that has allowed us to be as successful as we have been in retaining our firm commitment to our religious traditions. Generally speaking, when members of our community marry it is self-understood that they will find a home within close walking distance of a synagogue and in a neighborhood with religious schools and a close-knit religious social network. We should take pride in this special commitment that characterizes our community, and with God’s help it should enable us to continue growing and strengthening our devotion to Torah and Misvot.
