The Book of Numbers closes leaving behind the turmoil of desert for the hope of a future that lies ahead. All is waiting as Moses is forced to prepare his people for the life that he shall never know. Yet in this task Moses too shall be raised to his highest point.

Time is running short in his life as Moses is commanded by God:

“Avenge the children of Israel of the Midianites; afterward you shall be gathered unto your people.” (Numbers 31:2)

A new man (Phineas) is to lead the nation in this task. Ultimately however, it is to be Moses' leadership that saves them. Returning with the spoils and captives the nation meets Moses' disdain. For among the captives the people brought the same women who had led the nation to lust and paganism before the deity Baal-Peor (Cf. Numbers 25).

Moses calls for reason pleading, “Behold, these caused the children of Israel, through the counsel of Balaam, to revolt so as to break faith with the LORD in the matter of Peor, and so the plague was among the congregation of the LORD. Now therefore...kill every woman who has known a man by lying with him. ” (Ibid. 31:16) Action is demanded against those who had led the nation astray before. Though he does not lead them to battle Moses teaches his people the lessons of danger and of justice.

Yet it is another incident in which Moses reveals all that he has learned as a leader. In the debate with the tribes of Reuben and Gad, Moses is called upon to save his people from the mistakes of the past.

By nature the dialogues of the Bible are precise, providing us only the primary details of the discussion involved. Yet here in Chapter 32 great attention is given to the debate of Moses and the two tribes of Reuben and Gad. Careful analysis reveals the brilliance to be found in the subtleties of scripture.

The entire context for the request of the two tribes is given to us in the opening verse:

“MUCH LIVESTOCK had the children of Reuben and the children of Gad; and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for LIVESTOCK.” (Ibid. 32:1)

Appearing six times in our narrative “livestock” is immediately introduced to us. Indeed the strange syntax of this opening verse allows us to understand more than anything else it is “livestock” which motivates this request. Yet the choice of phrase livestock (in Hebrew “mikneh”) carries a still greater connotation. Rabbi Elchanan Samet Explains:

“The Bible uses a number of different terms to denote the herds and flocks of animals raised by man: they are sometimes called "tzon" or "tzon u-vakar," sometimes "be'ir" and at other times "mikneh." This last term emphasizes the possessive aspect – the fact that they are the property of their owners.”

Indeed we are to understand the unifying and motivating force between the two tribes to be a shared interest in their possessions.

It is in this context that the request is placed:

“the children of Gad and the children of Reuben came and spoke unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying:...the land which the LORD smote before the congregation of Israel, is a land for livestock, and your servants have livestock.” (Numbers 32:2-4)

Here no appeal is lodged. Rather an observation is made. The Tribes give a subtle hint, they fall silent waiting for the national leaders to make the suggestion themselves. The paragraph break that the narrative places represents the silence that answers them.

Now they are forced to place the formal plea:

“And they said: If we have found favour in your sight, let this land be given unto your servants for a possession; do not bring us over the Jordan.” (Ibid. 5)

Moses responds with a tirade of fury:

“Shall your brethren go to the war, and shall you sit here? why will you turn away the heart of the children of Israel from going over into the land which the LORD has given them? Thus did your fathers, when I sent them from Kadesh-Barnea to see the land. For when they went up unto the valley of Eshcol, and saw the land, they turned away the heart of the children of Israel, that they should not go into the land which the LORD had given them. And the LORD'S anger was kindled in that day, and He swore, saying: Surely none of the men that came up out of Egypt, from twenty years old and upward, shall see the land which I swore unto Abraham, unto Isaac, and unto Jacob; because they have not wholly followed Me; save Caleb the son of Jephunneh the Kenizzite, and Joshua the son of Nun; because they have wholly followed the LORD. And the LORD'S anger was kindled against Israel, and He made them wander to and fro in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed. And, behold, you are risen up in your fathers' stead, a brood of sinful men, to augment yet the fierce anger of the LORD toward Israel For if you turn away from after Him, He will yet again leave them in the wilderness; and so you will destroy all this people.” (Ibid. 6-15)

In his reproach Moses the leader shows his own personal pain. The tribes may not expect this response. Yet we are able to understand Moses' motive. For the leader forever barred from the land, watching others reject it willingly is a cruel torment.

Yet far more guides Moses. At the deepest core of his soul the ideals of Moses are three in number: 1. The God he serves 2. the people he faithfully leads. 3. the land in which the relationship between the two is to be rooted. In this single request Moses sees his own deepest values rejected. A betrayal of the people: “Shall your brethren go to the war, and shall you sit here?” A rejection of the land and God: “why will you turn away the heart of the children of Israel from going over into the land which the LORD has given them?” The last forty years of his life have been given to raising a generation dedicated to the memory of the past. Here at the last moment all his lessons seem to have gone unheeded. This the leader cannot allow.

The Tribes respond trying to address Moses' deepest concerns:

“And they came near unto him, and said: 'We will build sheepfolds here for our livestock, and cities for our little ones; but we ourselves will be ready armed to go before the children of Israel, until we have brought them unto their place. For we will not inherit with them on the other side of the Jordan, and forward, because our INHERITENCE has fallen to us on this side of the Jordan eastward.” (Ibid. 16-17&19)

Here the answer addresses the issue of brotherhood. Yet the values of God and Land remain unheeded.

Moses responds to the new proposal:

“And Moses said unto them: if you will do this thing: if you will arm yourselves to go before the LORD to the war, and every armed man of you will pass over the Jordan before the LORD, until He has driven out His enemies from before Him, and the land be subdued before the LORD, and you return afterward; then you shall be clear before the LORD, and before Israel, and this land shall be unto you for a HOLDING before the LORD. But if you will not do so, behold, you have sinned against the LORD; and know you your sin which will find you. Build you cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.”(Ibid. 20-24)

Despite the initial appearance this is not an accession to the demand. Rather Moses both qualifies and rebukes. Concern is focused upon the priorities of the people. The attention of the tribes fell first upon their possessions, “We will build sheepfolds here for our livestock, and cities for our little ones.” Here Moses amends this perspective, “Build you cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.” Moreover Moses moves himself further from the emphasis of possession as is noted by Rabbi Elchanan Samet “Even when he repeats their words he is careful to use a different term: "Build yourselves cities for your children and sheepfolds for your flocks (tzonkhem)[not livestock (mikneh)].”

While the Tribes equate the land they are to receive with that of their brethren referring to both as an “inheritance.” Moses, however is careful to make it clear that the land they desire cannot be compared to that which is promised-it is merely a “holding.” The leader hopes that the mindset of this people might yet be altered.

Most strikingly is the effort to accentuate the role that God must fill. Making reference to The Lord six times in his speech, Moses' point is commanding. Canaan is special first and foremost because it is “the land that the LORD has given.” Every word seems a lesson to his people.

The words of Moses are indeed heard as the Tribes respond:

“Thy servants will do as my lord commands OUR LITTLE ONES, OUR WIVES, our flocks, and all our livestock, shall be there in the cities of Gilead; but your servants will pass over, every man that is armed for war, before the LORD to battle, as my lord says.” (Numbers 32:25-26)

The order of priorities has indeed changed. livestock is still a value, but only far behind that of family and loyalty. Moreover they understand that their action is only fully significant if done in connection with God.

Moses is willing to agree. He charges those who are to succeed him with the task of securing the Tribes' promise. Thus it appears that the men of Reuben and Gad win the confrontation. A precedent is established as the tribe of Manasseh go on to conquer more land without requesting permission.

Yet in his compromise Moses shows the bravest guidance of all. In conceding defeat Moses is able to save these two tribes from being lost to the fate of their fathers. Land, God and People shall remain the ideal. But even without the land Moses does all he can to connect the tribes to their brethren and their God. Though they reject the paradigm Moses is not willing to reject them.

Ultimately this tale does not end here. Instead its sequel is found at the end of the great task of conquest. There as Joshua absolves them of their oath the Tribes return to their homes over the Jordan River. We are told that they construct an alter of grand proportions. The rest of the nation is alarmed at this act of apparent paganism. Readying themselves for war the main body of Israel first sends a delegation across the Jordan. They plead with the Tribes blaming the act upon “impure land” and urging them to join them in the land God had given. The Tribes answer faithfully:

“God, God, the LORD, God, God, the LORD, He knows, and Israel he shall know; if it be in rebellion, or if in treachery against the LORD-do not save us this day.” (Joshua 22:21)

This is not an alter of idol worship rather it is built lest “In time to come your children might speak to our children, saying: What have you to do with the LORD, the God of Israel? Therefore we said: Let us now prepare to build us an altar, not for burnt-offering, nor for sacrifice; but it shall be a witness between us and you, and between our generations after us, that we may do the service of the LORD.” (Ibid.24-27)

These words spoken long after his death are in essence the words of Moses. Brotherhood and God become the eternal axioms of the Tribes. Neither compromise nor time has robbed the ideals given by their teacher. Instead the immortal words live on:

“Behold the pattern of the altar of the LORD, which our fathers made, not for burnt-offering, nor for sacrifice; but it is a witness between us and you.” (Ibid. 28)

With his death announced as imminent Moses clutches onto a new type of immortality. His is the legacy of eternal leadership, the teaching that cannot be lost. Moses acts freely in his decision, not once consulting God. Yet in so doing he shows the full conviction of the teacher representing God's truest will. Every passion is felt as he turns to his students as if to declare silently, “You shall not be lost.” Here in his last great days Moses becomes the model of all Biblical leadership.