Today, we're diving into a fascinating moment from the book of Bamidbar (Numbers), chapter 10, verse 29, where Moses makes a heartfelt plea to his father-in-law, Yitro (Jethro).
The verse reads, "the father-in-law of Moses." And the Sifrei Bamidbar calls this "the highest tribute of all, to be called 'the father-in-law of Moses.'" What a compliment!
But it's not just flattery. Moses is inviting Yitro to join the Israelites on their journey, saying, "We are traveling," implying, "immediately to Eretz Yisrael (the Land of Israel)." But things get complicated.
According to R. Shimon b. Yochai, the Torah already tells us, in Devarim (Deuteronomy) 4:22, that Moses himself won't cross the Jordan. So, why would he say "we are traveling" to Eretz Yisrael? The text emphasizes that even his bones wouldn't cross the Jordan!
The Sifrei Bamidbar offers a few compelling explanations. Perhaps Moses included himself to reassure the people. He didn't want them to think, "If the one who brought us out of Egypt can't enter, what hope do we have?" Another reason? So that Yitro wouldn't think, "If Moses isn't going, why should I?"
The sages offer a third, even more poignant idea: Moses, in his dedication and perhaps a moment of… what, wishful thinking? … "lost sight" of the decree. He momentarily believed he would enter with them. Can you imagine the emotional weight of that? To lead your people to the promised land, and for a moment, feel like you're going with them, only to remember the truth?
Then there's the sticky issue of who gets a piece of the land. Moses says they're going "to the place of which the L-rd said: It will I give to you." But what about converts, gerim? The text acknowledges that "proselytes have no portion in it." Doesn't that seem unfair?
So how do we reconcile this with Ezekiel 47:23, which says, "And it shall be, with the tribe with which the proselyte dwells, there shall you give his portion"? If converts can't inherit land, what "portion" are we talking about?
The Sifrei Bamidbar offers two interpretations. First, it suggests it's about atonement. A convert living among the tribe of Judah is atoned for with the communal offerings of that tribe. Similarly for Benjamin, and so on. Another interpretation? It speaks of burial rights. Converts are allotted burial in Eretz Yisrael. Even if they don't get land in life, they find a place in the land in death.
Now, back to Moses's invitation: "Come with us and we will do good with you." Seems like a nice gesture, right? But the Rabbis ask, isn't it obvious that you do good to members of your household? So, what's the big deal?
The text answers that it follows a fortiori – if you do good to a member of your household, how much more so should you do good to a "member of the household" of Him who spoke and brought the world into being! Yitro isn't just a guy; he's connected to the Divine.
Finally, Moses says, "for the L-rd has spoken good for Israel." But wait, hadn't the L-rd always spoken good for Israel? The Sifrei Bamidbar explains that the Lord commanded Israel to do good to the converts, to treat them with humility.
So, what do we take away from this? This isn't just a historical anecdote. It's a reminder of the complexities of leadership, the importance of inclusivity, and the ongoing negotiation between divine promise and human reality. It reminds us that even in the grand narrative of a nation's journey, there's always room for personal connection, for honoring those who support us, and for extending kindness to those who join us along the way. And maybe, just maybe, it reminds us to hold onto hope, even when the path ahead is uncertain.