In Parshat Matot we find that the tribes of Reuven and Gad did not want to cross over the Jordan to inherit their plot of land in the Holy Land, since they were overloaded with an abundance of cattle. They requested Moshe to already receive their lot in the land of Sichon and Og.
Moshe rebuked them that this was wrong since it would weaken the heart of the rest of Israel from entering the Land. (However, they promised Moshe that they would not settle in their Land until they first helped the rest of Israel enter and conquer the Holy Land.)
Yet, we find in the end of the Torah – in Parshat V’Zot HaBracha that the tribe of Gad was praised by Moshe for choosing his lot of land before entering the Holy Land since Gad’s intent was to be close to the burial plot of Moshe himself (i.e. intending that the merit of Moshe should constantly be with them).
There is a seeming contradiction: Here in Parshat Matot the tribe of Gad (and Reuven) are admonished for their overly concern of their wealth – their cattle – and for thus choosing their lot of land in the territory of Sichon and Og (which had plentiful vegetation for the cattle fodder). And yet in the last Parshah of the Torah Moshe praises Gad for choosing their lot of land to be within the borders of Moshe’s grave?
The tzaddik can definitely help a person in life, but on condition that the person also puts his own input and effort into getting things done!
The Imrey Emet – quoting Rav Simcha Bunim of Peshischa – explains that Heaven forbid that the holy tribes of Gad and Reuven should seek material gain as their goal. Rather their true intent was hinted at in their reasoning.
They used the words: מקנה רב – abundant cattle, which really hints to: קניין רב – acquiring the Rav.
Meaning, they were ready and willing to forgo the entering of the Holy Land just to be close to the holy body and grave of Moshe, their Rav. For they believed that everything -even their monetary possessions – must be totally connected to the holiness and merit of Moshe, which would require them to be as close as possible to the body of Moshe even after his passing (for tzaddikim continue to live on even after their passing).
Mount Nevo, burial place of Moshe Rabeinu
(Berthold Werner, CC BY 3.0, via Wikimedia Commons)
On one hand this is truly a major virtue, but on the other hand it is also a blemish. For as Pirkey Avot states: “If I am not unto me, then who will be [there] for me?”
In other words, as Rebbe Nachman explains, the Tzaddik cannot do everything, for if so, it would be like Hashem serving Himself, with no purpose and use of free choice.
Meaning, the tzaddik – his prayers, strength and merit – can definitely help a person in life, but on condition that the person also puts his own input and effort into getting things done.
And this was the deficiency in Gad and Reuven’s request: Although it is a major virtue to have faith in Tzaddikim and to be as connected as much as possible to them [even after their passing], still there are factors in life [such as entering the Holy Land] that a person needs to do himself for the prayer, strength and merit of the Tzaddikim to be activated.
May we master the balance of realizing how much we need the assistance of and connection to the tzaddikim in our lives, and yet realizing that we ourselves must also put our maximum effort and input into getting things done.
Shabbat Shalom
Meir Elkabas
