Matos-Ma'asei

At the end of parshas Matos we are told of the discussion between Moshe Rabbeinu and the tribes of Gad and Reuven regarding the inheritance of the land of the Ever HaYarden. The initial request of the Bnei Gad and Bnei Reuven is met with anger by Moshe Rabbeinu based on his concern that this request will destroy the morale and will of the People to enter Eretz Yisrael -v'lamah s'niun es lev ha'am - just as the spies had done many years before. The verse then states "vayigshu ailav vayomru" Bnei Gad and Reuven come near to Moshe and speak to him, clarifying their request and explaining that they have no intention of disheartening nor abandoning Bnei Yisrael and will, indeed, lead the charge into the battlefield to capture Eretz Yisrael. The term vayigshu seems strange. Bnei Gad and Reuven were in the midst of a discussion with Moshe Rabbeinu. They made a request and recieved a response. Presumably they were already standing right near him while in the midst of this conversation. Why is there a need to vayigshu - come near - if they were already there?

In the beginning of parshas Ma'asei we are told of 42 journeys of Bnei Yisrael during their 40 year sojourn in the desert. The verse tells us that they encamped and travelled at and through various places without any details of the events that occurred at these stops, even though Chazal inform us of some significant events that occurred at many of them. Of the 42 stops, the Torah only informs us of events that occurred at three of them: Ailim (there were 12 springs and 70 date trees); Refidim (where the people did not have water); Hor Hahar (where Aharon Hakohen died and was buried). Why are these three places singled out for description of events versus the other 39 stops?

There are two other places of interest where the term vayigash is used that can shed light on its meaning in general and its particular significance during the discussion between Moshe and the Bnei Gad and Bnei Reuven.

Vayigash ailav Yehuda. After the sons of Yaakov return to Egypt to face the wrath of the viceroy Yosef and the charges against Binyamin of stealing Yosef's goblet, the verse informs us that Yehuda approaches Yosef. The verses at the end of the previous parhsa (Miketz) began the story of the return of the brothers to Egypt and the initiation of the discussion between them and Yosef. It is specifically in the middle of this discussion that the verse informs us that Yehuda comes closer to Yosef - vayigash ailav Yehuda. Why does the verse tell us that Yehuda came near to Yosef if he was already near him for the beginning of their conversation?

Similarly, during the episode of Yitzchak's blessing to Yaakov, the term vayigash - coming near - is used quite often (g'sha na va'amushcha bni, vayagesh lo). Here, too, Yaakov is already in front of Yitzchak. Why does he need to further approach Yitzchak?

The term vayigash connotes two important ideas. First, it is an intimate discussion that might clarify matters but does not change from its original point. Yehuda does not waver from his original request to free Binyamin. Perhaps there is a more strenuous argument, perhaps even a different argument, nonetheless a steadfast commitment to the original plea of saving Binyamin from the hands of Yosef remains. Similarly, Yitzchak requests that Yaakov approach him but maintains his intention of delivering the blessings to the child before him. Perhaps he wants more clarity of the individual but does not waver from his original intent of blessing that child.

Second, the term vayigash recognizes a need for sensitivity to others around the conversation. Yehuda understands the sensitivity he needs to exhibit in his discussions with the viceroy of Egypt as he insists on a modification of the original decree against Binyamin. This modification could have a deleterious impact on the viceroy's authority. Similarly, Yitzchak is sensitive towards the feelings of the 'other' brother who will not be a recepient of these blessings.

These are the ideas expressed by Bnei Gad and Bnei Reuven as well. They are reprimanded by Moshe in the strongest terms. They are accused of actions that can cause catastrophic events, as powerful as those caused by one of the most catastrophic moments in Jewish history: the episode of the spies. Yet, they approach Moshe with steadfast resolve to pursue their original goal: attainment and acquisition of Ever HaYarden. They do not waver or modify their argument or request. They merely clarify it. Nonetheless, they are sensitive to Moshe's concerns and, therefore, approach Moshe more quietly, sensitive to the danger that this request could cause.

The description of the journeys of Klal Yisrael offer a similar idea. The encampments that contain detail are of particular significance. First, we are told of Ailim. Ailim is a place with twelve springs, one for each Tribe, and 70 date trees, one for each of the Elders. Ailim is a place where the need for each individual tribe and individuals in general is considered. However, the second area with detail is Refidim - a place riddled with controversy, bereft of concern for other opinions and the consequences of machlokes for all of society. The consequences of the controversy led to the deaths of Moshe and Aharon. Hence, the description of the third place - Hor Hahar - explaining to us that if we violate the need for sensitivity to others and choose a path of machlokes then catastrophe follows.

These parshiyos are delivering the formula for success as we enter Eretz Yisrael. The formula for both immediate and sustained success is vayigash: unwavering commitment to Torah, mitzvos, and Jewish morals and ethics without sacrificing the highest levels of sensitivity and concern for the needs of every member of Klal Yisrael; as well as the the need to display the utmost sensitivity and concern for every member of Klal Yisrael without sacrificing our steadfast commitment to Torah, mitzvos, and Jewish morals and ethics.