"Neither black nor white" -- The tribe of Gad and its inheritance

Rav M. Elon

Continuing our studies of the natures of the Tribes of Yisra'el, which materialize through their flags' colors and insignias, we will examine the Tribe of Gad this week -- a tribe which will dominate until the conclusion of Sefer Bamidbar.

We encounter the Tribe of Gad together with the descendants of Re'uven, when they desire to settle on the eastern region of the Jordan River, rather than crossing the Jordan and settling to its west. The incident is described as follows:

"The descendants of Re'uven and Gad had an extremely large number of animals, and they saw that the Ya'azer and Gil'ad regions were good for livestock"

(Bamidbar 32:1)

Before we continue with the description of the incident, let us recall the historical backdrop to this incident. Moshe and Am Yisra'el fought Sichon, the Emorite King, defeating him. This forms the background to the request of Gad:

"The descendants of Gad and Re'uven therefore came and presented the following petition to Moshe, El'azar the Kohen, and the Princes of the community: 'Atarot, Divon, Ya'azer, Nimra, Cheshbon, El'a'le, S'vam, N'vo, and B'on - (in) the land that God struck down before the Community of Yisra'el -- is livestock land, and your servants own livestock.'"

(Bamidbar 32:2-4)

This is the end of the first account of Bnei Gad (The descendants of Gad) and Bnei Re'uven's actions. They do not make their request outright, choosing to 'hint' at what it is they desire. Then, after their introduction, they reveal their request:

"They said: 'If we have found favor in your eyes, let this land be given to us as our permanent property -- do not take us across the Jordan.'"

(Bamidbar 32:5)

They finally make their request, yet they choose a rather strange turn of phrase: "If we have found favor in your eyes." Appreciating the introduction we made as to the background to this incident, we realize that there is a hidden fear underlying their request that prevents them from directly appealing for the fulfillment of their wishes. This hidden fear -- which we must clarify -- is expressed in Moshe's extreme reaction to their request:

"Moshe said to the descendants of Gad and Re'uven, "Will your brothers go out to war while you settle here?"

(Bamidbar 32:6)

The Torah mentions Gad prior to Re'uven in the above verse, as opposed to the verse which opens this entire sequence of events:

"The descendants of Re'uven and Gad had an extremely large number of animals..."

(Bamidbar 32:1)

The consistent placing of Gad prior to Re'uven in the following verse is blatantly obvious. In recording the two tribes in this manner, the Torah indicates that Bnei Gad were the more dominant in this plea to Moshe Rabbenu. This is an expression of power and strength.

The might of Bnei Gad is expressed in Moshe's b'racha (blessing) to the tribe prior to his death:

"To Gad he said: 'Blessed is the one who helps Gad expand; he dwells at peace like a lion, tearing as at prey the arm and the head. He saw the first (portion) for himself, for that is where the portion of the lawgiver is hidden; he came with the first of his people, doing what is just with God, and lawful with Yisra'el."

(D'varim 33:20,21)

In his b'racha, Moshe views Bnei Gad's request in an entirely different light, in a positive light, for in saying: "He saw the first (portion) for himself," he praises the tribe.

What is praiseworthy in their request?

Rashi answers as follows:

"He saw it fitting to take his portion in the land of Sichon and Og, which was the start of the conquest of the Land."

(Rashi, D'varim 33:21)

Gad, therefore, is conceived as a mighty hero at the end of Moshe's life. He is praised for his actions, while in the beginning the underlying motive of his deed causes great concern. What is the nature of this tribe?

We will examine this issue via the medium of the color of Gad's tribal flag.

The Midrash says:

"Gad, his stone is agate, and his flag is colored neither black nor white, rather black and white blended together, and the image is of an encampment, reflecting the verse: 'Raiders shall raid Gad, but he will raid at (their) heel,' (B'reshit 49:19.)"

(Bamidbar Rabba 2:7)

There is no precedent for this description. It begins with negation, "neither black nor white," telling us what the flag isn't before telling us what it is. This mode of description does not appear with regard to any other tribe. Then it concludes the description, "rather black and white blended together," which itself begs clarification.

The key to understanding what Gad's nature is lies in the transformations that will occur in his portion of inheritance in the end of days, as is described in Sefer Y'chezkel.

Let us recall that one of the most evident differences between the method of inheritance of the tribes in the days of Y'hoshu'a and the manner in which they inherit the land in Y'chezkel's prophecies is that while in the era of Y'hoshu'a the land is divided in the manner of a 'puzzle,' consisting of various pieces. In the prophecies of Y'chezkel the land is not divided as 'pieces of a puzzle,' but rather by strips of land. Each tribe inherits a strip of land stretches from the east to the west.

We have already noted that the tribes inherit in a different manner in the prophecies of Y'chezkel to the manner in which they inherited at the conquest of the land Land by Y'hoshu'a. The greatest distinction between these two portions can be found in the Tribe of Gad.

While in the era of Moshe and Y'hoshu'a's leadership, Gad inherited first, on the east side of the Jordan River, in Y'chezkel's prophecies Gad receives the southernmost portion to the west of the Jordan.

Y'chezkel states as follows:

"As for the rest of the tribes: from the eastern side to the western side -- Binyamin, one (portion.) Next to Binyamin's border, from the eastern side to the western side -- Shim'on, one (portion.)"

Next to Shim'on's border, from the eastern side to the western side -- Yissachar, one (portion.)

Next to Yissachar's border, from the eastern side to the western side -- Zevulun, one (portion.)

Next to Zevulun's border, from the eastern side to the western side -- Gad, one (portion.)

Along Gad's border, on its southern side southward, the boundary will be from Tamar to the waters of M'rivat Kadesh, to the brook, on the Great Sea.

This is the land which you will divide by lot to the tribes of Yisra'el for inheritance, and these are their portions, says the Lord God."

(Y'chezkel 48:23-29)

Therefore, to Gad's northern border is the tribe of Zevulun, and his southern border is "the waters of M'rivat Kadesh" -- this being the southernmost point of the land, and thus there being no tribes to the south of Gad. This is Gad's boundary, and in fact the southern boundary of Eretz Yisra'el. This is the significance of "Raiders shall raid Gad, but he will raid at (their) heel -- meaning that in the future his inheritance will be placed at the heel of Eretz Yisra'el.

Here we find a very interesting point -- there is a clear connection between Gad and Moshe Rabbenu. For it is in the portion of Gad during the era of Y'hoshu'a that Moshe Rabbenu is buried, as the verse states:

"For that is where the portion of the lawgiver is hidden."

(D'varim 33:21)

In the future, Gad's inheritance will reach the border of "the waters of M'rivat Kadesh," which is the location where it was decreed that the Lawgiver, Moshe Rabbenu, will not merit to enter Eretz Yisra'el.

Another connection between Moshe Rabbenu and the Tribe of Gad is that just as the burial place of Moshe Rabbenu is unknown, so too there is a personality, who is attributed to the tribe of Gad, about whom very little is known -- namely, Eliyahu Ha'Navi.:

"And Rabi El'azar ben P'dat said: 'Eliyahu was of Jerusalem, and was a member of those of the Chamber of the Hewed Stones, and he was from a city of Yehuda, and his portion spanned two tribes: five parts in Binyamin, as the verse states: 'And Tzela, Elef, and Y'vusi -- which is Jerusalem,' (Y'hoshu'a 18:28,) and three parts in Yehuda, as it states: 'Tz'nan and Chadasha and Migdal-Gad,' (Y'hoshu'a 15:37.)"

(Sh'mot Rabba 40:4)

Elsewhere the Midrash records a discussion of the Sages as to which of the tribes is Eli'yahu's tribe. The Sages do not reach agreement as to this question, the only point that they do consent upon is the Eliyahu was termed "Gil'adi" (Giladean,) inferring that he came from the region of Gil'ad which is in the portion of Gad

The special nature of Bnei Gad is already evident in their very name -- "Gad."

We recall that Gad is named by his mother Leah:

"And Leah said: 'Ba-Gad.'"

(B'reshit 30:11)

This has a double meaning, either "bagad" -- from the root of "b'gida" -- "treason, treachery;" or it can indicate good luck, as Y'sha'yahu states:

"Who set (festive) tables to Gad"

(Y'sha'yahu 65:11)

'Gad' referring to an idolatrous constellation offering good fortune.

The Midrash also employs the term "Gad" to indicate good fortune:

"'And Leah said: 'Ba-Gad'' -- Gad of my home has come; Gad of the world had come, he who is destined to shatter the foundations of the idolaters has come. And who is this? Eliyahu."

(B'reshit Rabba 71)

This ambivalent, ambiguous nature of Gad is revealed in Moshe Rabbenu's concern that Bnei Gad are in fact traitors turning their backs on their brothers. Moshe's concern is that Bnei Gad are seeking to withhold themselves from participating in the conquest of the western trans-Jordan, and hence his rebuke:

"Will your brothers go out to war while you settle here?"

(Bamidbar 32:6)

Yet it then becomes apparent that Bnei Gad are those who are most willing to sacrifice of themselves for the nation, and they do no return to their own portion until all the tribes have inherited their rightful portion in Eretz Yisra'el.

Moshe Rabbenu is angered by Bnei Gad for it was his intention that no tribe settle on the eastern banks of the Jordan River, (just as the future tribal settlement will take place at the end of days.) Therefore Moshe approaches Sichon, the King of the Emori, through the diplomatic channels -- simply requiring to pass through his land -- however Sichon wages war against Yisra'el, forcing Yisra'el to do battle with him. Regarding Og we see matters are entirely different, God directly commands Moshe:

"Do not fear him," (Bamidbar 21:34) and furthermore "Instigate war with him," (D'varim 2:24.) Thus Moshe understands that his own original approach will not be put into operation.

[Therefore the Ramban (Bamidbar 21:34) writes as follows: "And according to the p'shat (literal understanding of the text,) at this time, Moshe did not intend to conquer the land of Sichon and Og in order give it to Yisra'el. But then Sichon waged war against Yisra'el (attacking them) in the desert, and they (Yisra'el) were thus forced to battle them. Then God informed him 'Behold I have already handed Sichon and his land over to you, begin the conquest,' (D'varim 2:31,) for at this point began the conquest of the Seven Nations of Canaan. However Og gathered his armies in Edre'I, which is a city on the edge of his boundary, and Yisra'el could have turned away from him as they did from (the descendants of) Esav, but God said to him: 'Do not fear him, advance toward him and instigate war, for I have handed him over to you.'"]

The catalyst which changed the entire process that Moshe desired to lead was the striking of the rock at the waters of M'rivat Kadesh -- when instead Moshe was meant to speak to the rock. Moshe was punished for this sin with his refused entry into Eretz Yisra'el. This sin can be explained, not as to whether the miracle of causing the rock to give water through speech is greater than causing the rock to give water through striking it, but rather as a question of the ultimate objective. It is striking, or speech?

If Moshe Rabbenu had spoken to the rock, the enemies of Yisra'el would have been defeated by the power of speech, and by the power of the arm, the power of the sword. Then the King of Edom would have assented to the call for peace, and we would have inherited and inhabited the land in the manner in which Y'chezkel prophesied for the end of days -- Bnei Gad would have inhabited the area of the waters of M'rivat Kadesh instead of their inheritance to the east of the Jordan. Then all those tribes who chose to settle the east banks of the Jordan would have surrendered their desires and wishes to those of Yisra'el. However, the Divine plan for the settlement of Eretz Yisra'el changed.

Then Bnei Gad approach Moshe Rabbenu, placing an incoherent request. Their request is incoherent for their financial concerns are the primary basis for their request. Moshe suspects that this is in fact an act of treachery and betrayal, and hence he reacts harshly. Bnei Gad and Bnei Re'uven take full responsibility for their actions. They commit themselves to only return to their own homes once the last of each of the tribes has gained his inheritance portion. This commitment is what Moshe praises them for in the future.

Gad has tremendous powers, he has the white and the black. White is the color of Z'vulun's stone, black is similar to the color of Yissachar's stone. It is these two contrasts that he contains: "Ba-Gad" -- "treachery" as well as "Luck has come."

On one hand, Eliyahu is destined to descend from Gad, Eliyahu, who will "return the hearts of the fathers to the sons, and the hearts of sons to fathers," (Mal'achi 3:24.)

On the other hand Gad possesses the earthly might of "tearing as at prey the arm and the head."

Hence we find in Gad the fusion of the realm of potential and the realm of deed. When Gad is born, the fusion of these potentials, and the danger and opportunity that they offer is evident, therefore he is named "Ba-Gad," denoting both treachery and good luck.

Our Sages say that Gad was born circumcised -- Moshe was also born circumcised. Eliyahu, the future progeny of Gad is the angel of Brit Milah -- "The Covenant of Circumcision." Yet at the same time Gad's territory includes the resting place of the Pe'or idolatry -- and indication of the sharp contrasts within this tribe.

Gad reveals that despite Moshe's dream not having been realized yet, and thus Yisra'el must raise the sword and march out in formation -- Gad will lead them. Despite this, the tribes who dwell on the eastern banks of the Jordan, "where the lawgiver is hidden," are destined to inherit portions to the west of the Jordan.

When all the above will be rectified and the member of the Tribe of Gad will "return the hearts of the fathers to the sons, and the heart of sons to fathers," then "The wilderness and the arid land will be glad, and the desert will rejoice," (Y'sha'yahu 35:1.) Then Bnei Gad too will be connected to Moshe Rabbenu -- this connection will not be as a result of Moshe's burial ground being with Gad's portion, but rather Gad will return to settle to the boundary of the waters of M'rivat Kadesh. At M'rivat Kadesh everything began, and it is there that is will be rectified. Then Gad will settle at the heel.

Only then will Eliyahu, the returner of hearts, announce the complete redemption! Amen!

Translated by Sholem Hurwitz.

Copyright Keren Yishai/Rav M. Elon