1. Completing Sefer Bamidbar and the Double Portion
This week’s Torah and Tea is a bit more informal, as I didn’t prepare the usual material, but we’ll schmooze about the parsha. We have a double portion: Matos—Tribes and Maasei—Journeys. With these two parshiyos, we finish Sefer Bamidbar, the Book of Numbers. While there are technically five books in the Torah, Sefer Devarim (Deuteronomy) is essentially a repetition—Moshe Rabbeinu reviews the Torah again for the people. The main storyline of the Torah concludes with Bamidbar. One of the fascinating topics in this week’s reading is Hashem’s promise to give Eretz Yisrael—the Land of Israel—to the Jewish people as their inheritance. While all those between 20 and 60 who left Egypt perished in the desert due to their refusal to enter Eretz Yisrael, eventually, those who remained merited a share in the land.2. The Request of Bnei Gad and Bnei Reuven
In Chumash, we find that two tribes, Bnei Gad and Bnei Reuven, approached Moshe Rabbeinu with an unusual request: they did not want their portion in Eretz Yisrael proper but preferred to settle on the eastern side of the Jordan River. This area had been conquered from Sihon and Og before entering Israel and was especially suitable for cattle, which these tribes possessed in abundance. Initially, Moshe Rabbeinu was very upset by their request. He rebuked them for potentially discouraging their brethren from entering Eretz Yisrael after all that had transpired. However, Bnei Gad and Bnei Reuven clarified that they were not shirking their responsibility; they would join in battle to conquer Eretz Yisrael before returning to settle their families east of the Jordan. Moshe Rabbeinu agreed on condition: only if they would lead in battle and not return home until every Jew received his portion would they be allowed to settle there. Interestingly, although only these two tribes made this request, when Moshe distributed the land east of the Jordan, half of Shevet Menashe also received a portion—even though they never asked for it.3. Why Did Menashe Receive Land East of the Jordan?
This raises a question discussed by many meforshim—commentators: Why did Moshe give part of this territory to half of Shevet Menashe? The Ramban suggests that once it was decided to give land east of the Jordan to Gad and Reuven, it became clear that there was too much land for just two tribes. An offer was made for others to join, and half of Menashe accepted. However, as the Rebbe points out, this answer is unsatisfying. Why offer such a portion at all if settling outside Eretz Yisrael proper was considered less than ideal? After all, Moshe Rabbeinu was not pleased with Gad and Reuven’s choice; it reflected misplaced priorities—caring more for cattle than for spiritual connection to Israel. The deeper issue is why Moshe proactively involved Menashe at all if this arrangement wasn’t ideal even for those who requested it.4. The Spiritual Role of Menashe’s Portion
The Rebbe explains that what happened with Menashe was fundamentally different from Gad and Reuven. The latter chose convenience over spiritual opportunity; they prioritized material needs above being part of Eretz Yisrael proper. By contrast, half of Shevet Menashe did not request land outside Israel nor did they reject their share within Israel—the other half remained west of the Jordan! Their settlement eastward represented something else entirely: an expansion of holiness beyond its original borders. Moshe Rabbeinu’s leadership extended even into territories he could not physically enter. Hashem instructed him to ascend a mountain and view all of Eretz Yisrael so he could spiritually transmit its sanctity to future generations. In fact, tradition teaches that when Moshiach comes there will be an expansion into additional lands—the Keni, Kinezi, and Kadmoni—nations beyond those originally conquered. Thus, by giving half of Menashe territory east of the Jordan, Moshe initiated this future expansion: it was not about avoiding Israel but about preparing for its growth beyond its original borders.5. Making Israel Wherever We Are: Mission vs. Convenience
This distinction has practical implications even today regarding our relationship with Eretz Yisrael. Sometimes people choose not to move or connect deeply with Israel due to comfort or material considerations—a modern echo of Gad and Reuven’s choice. I shared a story about someone who worked many years toward a pension but ultimately chose aliyah—moving to Israel—saying “Who cares about pension? I’m Jewish; I belong in Israel.” This reflects a shift from prioritizing convenience toward embracing identity and mission. Yet sometimes our mission requires us to be elsewhere. The Rebbe himself remained in America because his role as leader demanded global reach—not personal preference but fulfilling Hashem’s will where one can have greatest impact. There’s even a story where a chossid insisted on moving to Israel against his rebbe’s advice until finally told: “Magdo Eretz Yisroel—make here Israel.” Sometimes our task is not physical relocation but transforming our current environment into an extension of holiness.6. The Unique Qualities of Shevet Menashe
Why specifically was Menashe chosen for this role? We see from earlier in Chumash that Menashe loved Eretz Yisrael deeply—evidenced by the daughters of Tzlafchad (from Menashe), who passionately requested their share in the land when others might have forfeited it. Menashe thus represents those who expand holiness outward without abandoning its core values or location. They are like pioneers (halutzim) who extend boundaries out of love rather than avoidance. Additionally, there is meaning behind Menashe’s name itself: Yosef named his son Menashe because “God has made me forget” (nashani Elokim). Living comfortably can make us forget our roots or purpose; yet Yosef gave this name as a reminder never to lose sight amid comfort or success. The story is told about chassidim sitting underground during Soviet oppression: one complained about darkness until another replied “You’ll get used to it.” The danger isn’t darkness itself but becoming accustomed—forgetting what light looks like! So too with exile or comfort: we must remember our mission always.7. Lessons for Our Time: Expanding Holiness with Purpose
Menashe’s legacy teaches us that wherever we are placed by Divine Providence (ma Hashem mitz’adei gever kadano—the steps of man are guided by Hashem), we have an opportunity either to succumb to comfort or transform our surroundings into “Israel.” If we’re outside Eretz Yisrael due only to convenience or fear (like Gad and Reuven), that is spiritually lacking. But if we’re sent on a mission (like Menashe), then our task is positive expansion—magdo Eretz Yisroel, making wherever we are into an extension of holiness. We must remain conscious Jews wherever we live: teaching right from wrong, modeling holiness and goodness for ourselves and others. When we remember our true purpose as Jews—a light unto nations—we merit both spiritual connection now and ultimately physical return with Moshiach Tzidkeinu speedily in our days.