Matot: Unity and Individualism

As you read through perakim 30 and 31 (as a lead-up to 32, the request of Reuven, Gad and half of Menashe), consider the following:

Perek 30

1. The parashah begins with Moshe telling רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל wgat Hashem has commanded. Why is this unusual? What may be the significance of this specific opening?

2. The section concerns itself with נדרים, but more specifically, the relationship of men and women around נדרים. The woman is center to the discussion. What overarching lessons do you think emerge from this section about family relationships? How might this perek be juxtaposed to the women of Midian, found in the next perek?

3. What seems to be the general attitude about vows, and how do you take your perception from the pesukim?

Perek 31

4. Hashem commands Moshe to take revenge on the Midyanim, which will be the last mission before Moshe dies. Why do you think that revenge (conceptually) is appropriate here? Why is this mission specifically the last one?

5. How does this mission serve as a model for all future military operations in terms of a) representation b) leadership c) role of tum'ah and taharah in war d) division of spoils?

6. How does this chapter bring us full circle to the beginning of the Sefer?

How do both sections serve as a "set up" for perek 32?

As you read perek 32, consider the following (some of these questions come from the Abarbanel, indicated by a letter "A".)

1. Why is this narrative here? Should it have come after the war with Sichon and Og (end of parashat Chukat) and BEFORE the narratives of Balak/Bila'am, Ba'al Pe'or and the mitzvot of Pinchas? (A)

2. Their petition seems somewhat rambling and unfocused. How do we make sense of what they are asking and why in this way? (A)

3. What do you think is underlying their petition?

4. Why is Moshe comparing their request to what the Meraglim did?

5. What do you think is underlying Moshe's response?

6. Why might Moshe be stipulating the same basic condition in so many permutations and with so many conditions? (A)

7. Reuven, et.al. make what is called a "double neder", containing a positive and a negative. What do you think is the practical function of such a neder? What might be its psychological power?

8. How is this section an outgrowth of the two sections that come before?

9. How might this section be seen as a "repair" for the sins of the parashiyot Beha'alotcha, Shlach and Korach?

Compare and contrast these shepherds with the "shepherd" model begun with Hevel.

How do you understand the Abarbanel's stance on these tribes and their chosen profession?

How does the Ramban view these tribes and their request?

Consider also Bereisht 13. How might this narrative inform us?

How do each of these parshanim deal with the second "ויאמרו" in pasuk 5?

Is there one of the 3 that rings more "true" to you?

Consider also:

Bereishit 15:2-3

Bereishit 30:27-28