Raboyseyee and Raboyseyettes:
Ershtens: last week the Oisvorfer mentioned that a special shout-out would be given to the first person who correctly identified the other instances where Moishe Rabaynu was epes a shtikel stumped by a question and sought guidance from the RBSO. Though there were many responders, mostly with correct answers, avada there can only be one first: And though he likely assigned a summer intern or efsher maybe even an junior associate to do the research, still he was the first to submit the correct answers and this week we give a shout out to famed attorney Steven Wagner of Cohen Tauber Speivack and Wagner P.C. (www.ctswlaw.com ). Given the possibility that trouble might find a number of you Oisvorfs, I thought you might want to know that Steven is, in addition to being a talmid chochom, an excellent litigator and can also help those in trouble, if you chap and get chapped.
This shabbis we say a warm hello to the nine days and Choidesh Ov which begins on Friday, and say goodbye to Sefer Bamidbar while listening to the back end of yet another double header. With the Oisvorfer’s heylige Toirah thoughts now in many continents, and reaching tens of thousands, the list also includes many people who have no clue nebech what the nine days leading up to Tisha Be’ov are, nor can this topic be covered in an introductory paragraph; efsher the Oisvorfer will be properly motivated to share his thoughts on the three weeks, two fast days, the nine days, and all the mishigas (insanity) and chumras (imposed restrictions) that we observe in a special edition: don’t count on it, just a thought.
Lots going on, much ground to cover including discussions about vows by girls and women and how to undo them, the war against the Midianites and how those in command did not, according to Moishe, execute the plan properly, the spoils of war and how to properly divide the booty, laws about koshering (the method by which a utensil that had been used with non-kosher food is rendered permissible for use). and toiveling (oft- time confused as being the same: they’re not) vessels, dishes, a shtikel breakaway by 2 ½ shevotim (tribes), a review and detailed listing of the Yiddin’s wanderings during the past 40 years, the command to conquer the Promised Land, a very clear delineation of the boundaries of what we call Israel today, the appointment of leaders who will oversee the lottery system to be implemented when divvying up the Land, instructions for taking care the Leviyim (Levites) who nebech (sadly) weren’t to receive a real portion of the Land and finally but seemingly quite important, a discussion on the setting up of Oray Miklat (cities of refuge), designated safe-houses, so to speak, for the inadvertent killer. Shoin: take a breath and exhale: we just covered two gantza (entire) parshios and a total of 244 pisukim in one long run-on sentence and paragraph.
There’s mamish so much going on, we may need the entire long shabbis to read, learn and chazir what went on ober where to start and what to cover? So many interesting topics the Oisvorfer could write 8 pages and sadly, that’s what you’ll be getting this week. What to do? Nu, we’ll skip around a bit, why not, and who says we can’t? Let’s start by finding out why Moishe was all upset at Pinchas and the army. Here’s what unfolded.
The RBSO orders and declares war against the Midianites for their complicity and the underhanded methods employed in seducing a good number of Yiddin into sex acts with their daughters, rachmono litzlon (heaven forbid). As part of the instructions for battle, the RBSO also tells Moishe that this will be his final act as leader and that he will pass away after the war. Not exactly great motivation for Moishe to act with zerizus (haste) ober says Rashi that Moishe sprang into immediate action. Moishe immediately drafted 1,000 men from each sheyvet and shoin, an army of 12,000 was born. Do all agree that the army had 12,000 men and that every sheyvet participated? Avada nisht and avada there is some machloikes (disagreement) as to whether or not the Leviyim participated or hid in some draft dodging Yeshiva. Some say that the Leviyim did join the army since this was a war or revenge and not a war for purposes of conquering the land which they weren’t going to receive a part of; why fight? Avada when it comes to revenge, all are interested. Shoin!
On the other hand, another Medrish tells us that although the specific instructions called for 1,000 soldiers per sheyvet, the real instructions called for 3,000 men per tribe for a total of 36,000. And how do we reconcile these two numbers? Nu, since it’s Medrish, avada this isn’t much of an issue and the answer goes like this: taka there were 3,000 soldiers per shevet ober of those, only 1,000 per tribe were real fighters. And the others? Nu, they were there for moral support which they showed by davening (praying) for the real soldiers to win the war; shoin, also a job. Gishmak mamish and maybe a shtikel plan for dealing with the Yeshiva bochurim over in Israel?
Is everyone tzifridden (satisfied) with this Medrish? No! Why would an army of 12,000 in total require an additional 24,000 daveners? Isn’t one good davener and shokeler enough to cover the entire army? Nu, mistama it depends on how well and in which directions he shokels and avada if the Talis is over head or not; isn’t that the hallmark of a good davener and shokeler? Moreover that same Medrish tells us that the 24,000 daveners also accompanied the Yiddin into the battlefield for moral support, and some question why this was necessary. Isn’t the RBSO anywhere and everywhere? Why not daven in Shul or in the midbar? Says R’ Chaim Shmuelevitz: true prayer can only be generated if one can feel deep empathy for the fellow Yid for whom is praying. Without this key ingredient, the prayer will never be genuinely heartfelt. This is why, although the RBSO is everywhere, the davening Yiddin needed to be on location, on the battlefield, witnessing in live color everything that their brothers were experiencing. Only then could they effectively pray for their brothers at arms. Gishmak mamish!
Back to the war where the Medrish tells us: the Yiddin were epes a shtikel reluctant to comply with the war instructions knowing that Moishe would die shortly after successful completion of the battle. Pinchas is appointed to lead the war, avada you recall that he was adept with his spear. Some say he was appointed because of a tradition we Yiddin have that the person starting a mitzvah also gets to finish it. And since Pinchas began the mitzvah of avenging the RBSO’s honor by killing Kosbi the Midianite princess, he was rewarded with finishing the job and the Midianites; gishmak mamish. The war was on; the army hut gihargit (killed) all the menner (males) including Bilam and five kings ober (however) the women, children, herds, flocks, and possessions of Midyan were taken as booty. The cities and palaces were destroyed. Sounds like the mission was accomplished, but was it? Was Moishe happy? Seemingly not!
Moishe, Elozor, and other leaders went out to greet and congratulate the returning army. Avada he knew they were going to win the war by killing their enemies because this particular war was a war of revenge, so ordered by the RBSO Himself. And when the RBSO orders war, one needn’t worry about the outcome. And taka why was the RBSO so upset with the Midianites? Seemingly He was still upset over their role in the sex games in which the Midianites and Moabite meydlich (girls) entrapped the hapless Yiddin into mishuga sex acts and avoido zoro leading to the death of 24,000 Yiddin before Pinchas took matters into his own hands. Says the Ohr HaChaim: Midyan represents physical lusting, (no kidding)! They have to be seen as that evil and be destroyed. Moishe would then know that the Yiddin were ready to cross the Jordan and into the land. And what did the Yiddin do during the war? Did they kill the veyber, those women that caused such a shande (embarrassment), and angered the RBSO so? Zicher nisht, instead they killed the men only, took the booty and let the women off the hook. Is it that Pinchas had no hard feelings for these women, if you chap? Ober we are taught that the troops and their general (Pinchas) made a cheshboin (reasoning) that since women did not participate in the battle, they were but innocent bystanders and were not deserving of death. Moreover efsher they thought that these fine women still had what to give to society and to the Yiddin, if you chap. Efsher they planned a shtikel reunion, ver veyst?
Moishe was not at all tzifridden (happy) that the officers gave the women of Midyan a pass since it was mamish women that were instrumental in the downfall of the Yiddin in the Pe’or affair (the deadly combination of sex and avoido zoro (idol worship)) and the consequent plague. Nor was he happy about the children being spared and though Pinchas and his commanders figured that the young males would make good slaves, Moishe reprimanded them mamish. His thinking was that the males would grow up and threaten the Yiddin while the women were all whores and had been the whole cause both of the immorality and the idolatry of the hapless Yiddin. Shoin! Moishe ordered the Yiddin to go back and wipe out the women, which this time they did. All the women and male children were killed; the girls remained captive. Which girls, and how old were those selected for life vs. death? Nu, believe it or not, this selection was based on whether or not they were of age to have sexual relations. Explains the heylige Gemora azoy: that the command was not just to slay those women who had actually had intercourse mamish, but also to kill anyone that was “fit for intercourse.” How does one get ‘fit’ for intercourse? Says the heylige Gemora: it’s a technical term within halocho (Jewish law) that intercourse at a specific age is considered intercourse, whereas at an earlier age the act is not called intercourse. If she wasn’t fit, Pinchas could acquit! Avada, this is no excuse for any of you chazerrim to get involved with younger meydlich claiming an age exemption. And what is that age? Says the Gemora: three years old and one day. Shreklich (OMG)!! And scary too!
Lest you be nicshoil (fall prey chas v’sholom), let me stress that the heylige Gemora is not recommending or saying that it’s a good thing to have intercourse with a 3 year old girl. Rather, it is giving a technical definition of when an act is considered an act. Is it a wonder that they don’t encourage girls to learn Gemora?
Some of you may be wondering why the RBSO waged war against the Midianites when it was the Moabites that supplied the whores that enticed and seduced the Yiddin; what’s taka pshat? Ober we should never question the RBSO because avada He knows best and although the women of both Moiav and Midyan were involved in the plot to seduce the unsuspecting men, the war of revenge is described as being against Midyan alone. Taka why? This is because the Moabites were not so giferlich after all and mistama they threw a good party. Says the medrish: the women (of Moiov), were driven by their sexual lust only, whereas those Midianite whores were doing the old bait and switch routine, forcing their clients to perform avoido zora (idolatry) for their god as well. Chap that? In other words: sex alone is nisht giferlach ober sex coupled with avoido zoro is mamish like speaking loshoin horo with the Talis over the head and is disgusting mamish. And following these war games and the mass killings, the soldiers were ordered to remain outside the camp for seven days because of their ritual impurity. They were tomay (impure).
With the war over, it’s time to split up the booty and the RBSO taka ordered Moishe to do just that. The booty is to be divided equally between the soldiers and the people; whether or not the daveners partook in the booty, the Medrish doesn’t tell us. Oh and like most governments and states operate bazman hazeh (in our times), taxes of 1/500 were imposed on the extraordinary income. It’s avada good to have the RBSO on your side during war because we learn that not even one Yid was lost during the battle. Veyter.
The 40 year journey is mamish about to end; the Yiddin approached the land of Israel from the eastern border and arrived at the Jordan River. All is good until the Shevotim (tribes) of Reuven and Gad couldn’t help but notice the beauty of the land and how suited it would be for their abundance of behamois (livestock); they saw rich grazing terrain. What next? After waiting 40 years to enter the land, suddenly these two shevotim became enraptured with some grassy knolls and ask Moishe Rabaynu if they could stay behind and pitch their tents and live outside of the land; does this at all make sense? And Moishe’s response? Moishe’s initial reaction is intense anger, fearing that the request would discourage the Yiddin from wanting to proceed into the Land, repeating the very sad experience of the meraglim (spies) and avada you all recall how poorly that worked out. Ober, he relented and agreed on the condition that they contribute their share in the conquering of the land, and indeed, the tribes of Gad and Reuven were the first into battle. Still one has to be left bewildered mamish at the request; what were they thinking?
Nu, says the Medrish: they were taka punished severely for this outrageous request to dwell on the other end of the Jordan River. Years later when the Yiddin were exiled from Israel, these shevotim were exiled first, and only then were the rest of the tribes exiled, and the reason the Medrish gives for this punishment is because they dwelled “outside” of the land. Another Medrish tells us that when these two shevotim asked to dwell on the other side of the Jordan, they first mentioned their interest in fertile grazing land, and only afterward mentioned their intention to set up good schools for their children’s education. Says Rashi quoting the Medrish that this reversal of priorities is what earned them such harsh rebuke. It seemed that they were more concerned with their livelihood than they were with their own kinderlach.
Of course not all agree that this was such a terrible request and says the Medrish HaGadol that their request was for holy reasons: they were afraid that inside the Land, their plethora of animals might be found grazing where they shouldn’t or chapping where they shouldn’t, in other people’s fields. To avoid the issue of potential gezel (theft) they requested separation in a territory that would be self-sustaining. Veyter, let’s see what’s going on in Parshas Masseye.
Efsher you’re wondering why the heylige Toirah, where every word counts and means something, would be so verbose and devote 49 pisukim to list every single place the Yiddin camped out during their midbar sojourns, especially those way stations where nothing nefarious took place and so were Chazal (our Sages). Ober (however), like I’ve told you many times; avada there’s an answer, in fact several. What difference does it make to us if they moved from A to B or from C to D and why list each of the 42 stops by name?
Rashi tells us that they didn’t quite move about as much as meets the eye: seemingly they spent 19 years in one camp. Says Rabbaynu B’chaya: that there were sparks of holiness in those 42 locations and in an early form of the scavenger hunt, the Yiddin had to go get each of them. And says he: just as the Yiddin journeyed through the Midbar following their redemption from Mitzrayim, so too will we one day, when the Moshiach appears in the final redemption; dramatic mamish.
Seemingly the RBSO wanted the Yiddin to remember each stage of the journey to the Promised Land. Do we need additional answers? Avada nisht but that didn’t stop various medroshim from waxing prophetically about this topic. And who can go without some color from Rashi who says: that the BNY needed to remember the good and the bad that happened to them during the wilderness journeys so that they will have a degree of perspective when they reach their new home in Canaan.
This parsha is also famous for another form of delineation: In Parshas Masseye, the RBSO lays out Israel’s very specific borders and Moishe also has the job of apportioning the land to the shevotim. And Moishe, now a mature 120 and near death, his fate having been sealed a few weeks back, enlists the help of the Niseeim which included these two characters by the names of Eldad and Meydad- remember them? Of course you don’t – so let the Oisvorfer remind you.
Who were Eldad and Maydad and how were they able to survive the 40 year midbar adventure when everyone else from their generation including Moishe, Aharoin and Miriam and the other zekaynim (elders) with whom they served, didn’t make it over? The heylige parsha (35:20-28) provides the answer and lists the names of the Neseeim who will head each Sheyvet during the process of dividing and inheriting the land for their tribesman. Says the Medrish Tanchuma way back in Parshas Bahaloisecha: two of those Neseeim were Eldad and Maydad, named Elidad ben Kislon and Kemuel ben Shiftam. Moreover we learn this week that they were appointed Neseeim in the fortieth year in the desert, just before entering the Land. So far so good.
Says the Targum Yoinoson azoy: way back in Mitzrayim, when Paroy the Minuvil decreed that all male children should be drowned, Amram divorced his eishes chayil Yoicheved, which started a movement that others followed (Soitah 12). It took the cajoling of Miriam to re-unite her parents, leading ultimately to Moishe’s birth. But what took place following their divorce? Was she (Yoicheved) alone? Seemingly not! Says Yoinoson, that following her divorce, she married Elitzophon and that Eldad and Maydad are offspring from that marriage. That makes them Moishe’s and Aharoin’s half brothers. Gevaldig! And…………………….
In case you’re wondering how Yoicheved could re-marry her ex-husband Amram and give birth to Moishe after marrying Elitzofon in between…you’re not alone. Isn’t that strictly verboten? Ober let’s also remember that all this happened before matan Toirah and avada, all (almost) was allowed. Sounds kosher to me. Another version of who they were goes like this: pick the one you like best for the shabbis tish. The Ksav v’Kabbolo quotes that a certain scholar (unnamed) sent a letter to Rav Amram Gaon saying he saw the graves of Eldad and Maydad and on their tombstones is written “Brothers of Aharoin from the father but not the mother.” What? According to this version, Yoicheved was his aunt and became forbidden to him with the giving of the Toirah. In other words: before matan Toirah, marrying the tanta (aunt) seemed normal, ober immediately following, this became verboten and Amram immediately divorced her. Gevaldig! What happened next? Let’s see. Nu, I see you’re stuck here and wondering – Amram married his Tanta? Ok-so he did, no big deal: incest is best, no? But he was lonely and nebech tzibrochin (broken apart) but not for long as he immediately remarried and had two other children named in a way to emphasize that they came from a kosher marriage: Eldad – “ainoy dodah,” meaning not from my aunt and; Maydad – “mi hu dodasi” who is my aunt. The relationship between Eldad and Maydad and Moishe, Aharoin, and Miriam in this version is mamish farkert (the opposite) of the Targum we just studied, but so what- it’s medrish and who says it has to make sense or be true? In any event, in this version, they are half brothers through the same father. Moreover the writer of this p’shat questions the authenticity of this legend; in other words: he wrote it but didn’t believe it.
And his reasoning is quite logical: If Amram divorced Yoicheved only after matan Toirah, that only leaves two intervening years until the episode of where Eldad and Maydad became prophets. Could Mrs. Amram , during those two years, have delivered two kids and could they have become prophets when they were not yet two years old? Too much to swallow, ver veyst? We taka learned just last week that girls are mature enough for action at age 3 and one day, but prophets at age 2? And what was their prophecy?
Says Targum Yoinasan azoy: Eldad gave prophecy that Moishe would die in the desert, and that Yehoishua would lead the BNY into Eretz Yisroel: he was 2 for 2- maybe at age 2? And Maydad predicted about the quails that would fall the next day: he was also right. Ober, they both prophesized about the battle of Goig and Mogoig which hasn’t happened yet but still can, and mistama will, just before the coming of Moshiach. And as the old axiom goes: every medrish is true, some just didn’t happen yet!!.
Or, how about this version? A final opinion cited by many commentaries (including the Da’as Zekeinim) is that of the Tanchuma: Eldad and Maydad were neither brothers, nor were they related to Moishe and Aharoin. In fact, Eldad was really Elidad ben Kislon and Maydad, Kemuel ben Shiftan and according to this medrish, Eldad was from Sheyvet Binyomin while Maydad was from Ephraim. And how do you like that? The bottom line: we don’t really know who their parents were but we do know that the RBSO liked them; did they need more, does anyone? Zicher nisht (surely not).
Nu, are you sleeping yet? Wake up because we’re getting to the meat: murder suspense. The parsha also contains a mamish mind boggling section on murder and what happens to someone who murdered someone else b’shoigeg (accidentally). Let’s start with some background: a shoigeg killer is a person who accidentally kills another. And the parsha, in great detail, tells us how this person is to be treated. Let’s learn the Mitzvah:
Says the heylige Toirah: Where a Jew killed accidentally, he would go into exile by fleeing to one of the established Orei HaMiklot, “Cities of Refuge” in the Holy Land. There, he would live out his life until the death of the Koihen Gadol (Bamidbar 35).
What’s pshat? Reuvain unintentionally killed Shimoin; he is called a “shoigeg killer” and he must flee to a city of exile. While the Toirah understands that his act was unintentional and certainly not premeditated, had he shown a greater regard for life, he would have been more cautious, and this incident would not have occurred. The Toirah therefore holds him accountable for Shimoin’s death, and he must remain in exile forever or until another death- namely the koihen godol.
He is sent to the one of the six cities set aside for shoigeg killers where he gets to rest and relax. Basically, it’s a safe house, safe from relatives of the murdered person’s family who would otherwise be seeking revenge. Are you chapping all this?
I know you have many questions about this even without Medrish so let’s taka first understand the mechanics, and if space permits, we’ll go tiffer (deeper). Six principal cities of refuge were designated in the Holy Land, three on either side of the Jordan River. Why so many? Avada we wouldn’t want to inconvenience the killer by making him jump on a bus to travel long distances, after all, killing could be tiring. And the RBSO in His compassion instructed that the Yiddin have six. Moreover, in addition to these six, there were, according to the heylige Gemora (Makkois 10A), 42 cities that were assigned to the Liviyim (these were scattered throughout the Land) and these too served as safe havens for the accidental killer. So, what then was the difference between the six and the others? Says the Gemora: that the six primary ones, those designated on either side of the Jordan, were unique because their dwellers were not required to pay for lodging, whereas such expenses were incurred in the other forty-two Levite cities. You hear this? Free room and board mamish. Seemingly the RBSO was hinting that the Yiddin were still mischievous and that accidental killings would be a regular occurrence.
So far, this sounds like a gevaldige place to live out one’s life. In case you’re wondering why even regular killers wouldn’t run to these places and claim that it was all an accident…nu the heylige Gemora tells us that there was mamish a system to root out the intentional murderer and it went like this. A murderer (all) could flee to the Orei Miklot, where he’d come before a judicial tribunal. If the killing was ruled intentional, he was handed over to the victim’s relative and anyone who committed a pre-meditated murder was put to death. If the tribunal found in his favor, that the murder was unplanned and without malice, he could stay in the Orei Miklot until the Koihen Godol’s death, at which time he was free to go home. Even the intentional murderer couldn’t be condemned to death unless two witnesses incriminated him. The willful murderer couldn’t commute his death sentence nor could the accidental murderer escape the Orei Miklot by monetary payments.
We can mamish envision the check- in lines and registration desk for these resort cities as the killer arrives and is confined to reside within the walls of the city he selected as his safe house. And how long could he enjoy his stay? Indefinitely or until the death of the current Koihen Godol. Did you just read that right? Some random person kills another and he (the killer) gets to live worry free in his choice of cities forever or until the Koihen dies. Not just any koihen but the big kihunna. Gotta love it!
Until the death of the Kohain Godol? Yes you read that correctly too. He sits there until the koihen godol, who is mamish not at all involved, not related to the individuals, may never have met them and in general, does not have to know them, dies. And then he’s set free; justice mamish!? And while he’s there, who looks after him? Says the heylige Gemora that the mother (seemingly a few actually died during this period) of the Koihain Godol makes sure he’s ok, resting comfortably and being fed properly and mistama also gives him a massage. You find this strange? Hey: it’s Mishna, Gemora and Medrish, and who are you to argue? The Mishnah tells us that since shoigeg killers could only return home when the Koihen Godol died, the mother of the Koihen Godol would bring the killers food and clothing. By acting with great kindness, she would create in the accidental killer a sense of appreciation so he would not pray for her son to die. Are you confused yet? In other words: the Koihen’s mother was afraid that the davening of the killer would have a deleterious effect on her son: namely death.
Why should his prayer kill the Koihen Godol? Isn’t this the same fellow that just killed someone? Since when does the RBSO listen to the prayer of a killer, accidental or not, to then kill the koihen godol so that he (the accidental killer) can go free? Is this a game of ‘tag and you’re it??’ What’s p’shat here? Is this mamish emes? This Gemora is rather difficult to understand: no kidding! The Koihen Godol is considered one of the greatest men of his generation, certainly a Tzadik. The shoigeg killer, on the other hand, is viewed as someone who can’t even remain amongst the nation; he must be exiled. Yet it appears that had the shoigeg killer davened, his prayers might have been answered, and the Koihen Godol would have died. Logical, ver veyst? Ober the RBSO seems to have a soft spot for the accidental killer and the heylige Gemora tells us another amazing detail. And how did he find his way?
Chazal tell us that signs with directions to the Orei Miklot appeared on every cross-road in settled territories. Beautiful! And this is why Gemora is so gevaldig, and this is why you should have paid attention when the Rebbe was talking instead of daydreaming about meydlich (girls) or chas v’sholom boys. Now hear this: there were no signs directing one to Yerusholayim where the Yiddin came to bring Korbonois (sacrifices) and taka why? Say the medrish, that if the accidental killer, while en route to the Orei Miklot, was forced to ask directions, he might be discovered by the gossip mongers and this would avada make him a “marked man”. On the other hand, if Yiddin journeying to Yerusholayim asked for directions, it would lead to discussion of the Yom Toiv and how good it was to be holding one day versus two days (a topic the Oisvorfer will cover near the yomim tovim) and this could bring achdus (brotherhood) and unity for the journey.
And while you’re pondering all this gevaldige Toirah, here’s another tidbit you mistama never learned. In this week’s parsha, we’re again told about Aharoin’s death and the exact date he died. It is, to the Oisvorfer’s knowledge (which isn’t all that great,) the only case in the entire Toirah where a date is given for someone’s passing. Just this tidbit alone will make even a bum like you look good at the shabbis tish.
And we conclude the parsha and Sefer Bamidbar with the next chapter of Tzelofchod’s five very intelligent daughters who asked for and received permission from the RBSO Himself to inherit land that might have come their father’s way, had he lived. Says the heylige Toirah that as Moishe is divvying up the new land, a few rabble rousers from the girls’ own Sheyvet (Menashe) came forth and worried aloud about the real potential that land given to the girls would change hands were they to get married, (which they do in this parsha) to bochurim from other shevotim. They used Toirah law which transfers land to the hands of their husbands as their guise to protest the potential of losing land and to keep the assets in the mishpocho, so to speak. Avada you all know that many people including choshovo leaders, at times do things in the name of the heylige Toirah, mostly for their own personal agendas.
Nu, when it comes to land and money, it’s tribe members only, and people get serious. What to do? The RBSO, however, chaps that money and land are critical, and declared as follows: “The daughters of Tzelofchod will marry the best prospects in their eyes. They must, however, marry within the sheyvet of their father”, to keep the property within the tribe. In effect, though they now lost opportunities to marry men from 11 of the 12 shevotim, the RBSO understood the sensitivities when it comes to money issues. Or we can posit that efsher the RBSO also understood that with land as an asset, they would zicher (surely) find someone to marry them, the marriage pool potential being cut to 1/12 the size notwithstanding. And who said money isn’t everything? Seemingly, in this case, money was everything.
Chazak, chazak and a gitten shabbis-
The Oisvorfer Ruv