Parshat Pinchas - Inheriting Eretz Yisrael

The beginning of Parshat Pinchas tells of a census that Hashem commanded Moshe and Elazar HaKohen to take of B'nei Yisrael. After counting the people, Hashem begins outlining the eventual division of Eretz Yisrael among the tribes, families and individuals. 

I will admit that in the past, I basically just skimmed through this part of the parsha without much attention. This week though, I noticed an absolutely amazing Rashi (which I will paraphrase for clarity and convenience).

If you read this section of the parsha (Bamidbar 26:52-55) carefully, you will notice that in a span of 3 pesukim Hashem seemingly gives 2 different directives as to how the land should be divided  (I am only including English text since the Hebrew is not cooperating at the moment).

In pasuk 53-54 Hashem says that a portion of the land is given to each individual person. Therefore, the more people entering the land from a given shevet, the more land is given to that shevet to divide:

 "You shall divide the Land among these as an inheritance, in accordance with the number of names: To the large [tribe] you shall give a larger inheritance and to a smaller tribe you shall give a smaller inheritance, each person shall be given an inheritance according to his number."

Then, in the very next pasuk (pasuk 55) Hashem says that the division of the land is somehow based on the number of fathers in the previous generation who left mitzrayim.

"Only through lot shall the Land be apportioned; they shall inherit it according to the names of their fathers"

So which one is it - is the land to be divided by accounting for every individual entering the land, or is the land divided up by looking back a generation in order to divide it per-father who left mitzrayim (in other words, one equal portion per family and not per individual)??

Rashi explains - both. The nature of the inheritance of Eretz Yisrael is unique and different that all other inheritance. When it comes to Eretz Yisrael, not only do living descendants inherit from their deceased ancestors, but the departed ancestors actually inherit from the living descendants as well.

How so? It went line this:

First, the land was split up among all of the individuals who were actually entering the land to live there. Once every individual received his portion on paper, something amazing happened - the land was then "bequeathed" to the deceased ancestors and essentially divided up per family that left Mitzrayim.
Only then was it returned to back to the living individual children and grandchildren who were entering the land.

Practically, nothing changed in the end result - every individual received his portion when all is said and done. For some reason though, the process of inheritance could not be completed without the deceased ancestors becoming brief owners of the land themselves and then passing it back to their children.

The obvious question is why?? Why would Hashem want to involve the previous generation in this process? Why the need for this generation to posthumously become owners of the land and only then pass it down to their children who were to live there???

I think the message here is clear - although the generation that left Mitzrayim did not enter Eretz Yisrael personally, it was in their merit that their children were able to do so.
Yes, the actual acquisition and settling of the land was going to be done by the individuals living there, but without the efforts of the previous generation,this opportunity would have never been realized. The generation that left Mitzrayim had its ups and downs in the desert, but at the end of the day this was the generation to leave Mitzrayim and accept the Torah.

Perhaps Hashem's intent here is to tell the Jewish people as follows: Although your parents didn't make it into Israel, don't think that you could've done it without them. Realize what kind of efforts they made on your behalf. Appreciate the zechut avot from which you are benefiting.

Perhaps this is why the land had to first go through the hands of the generation that left Mitzrayim and only then could it be received by their children.

I would just add that while Rashi is clearly talking specifically about those generations, I think the same message remains true today. Many generations before ours were never zoche to visit, let alone live in Eretz Yisrael. But perhaps it is due to their tefillot and merits that we, their childen, are able to do so today.

Shabbat Shalom.                                                                                                                                                                                                                                                                                                                                                                                                                                 

Related Links to Audio Shiurim

I have come across some audio shiurim that relate to issues we've disussed in previous posts. I thought it would be worthwhile pointing them out:

In this post we discussed the issue of having your internet business run on Shabbat. R' Elon Soniker recently gave a series on the topic. I've found 2 parts so far: Part 1   Part 2

[FYI - I found the following summary (in shorthand) of Part 1:  "Websites on Shabbat? Looks at 3 types: 1) informational only (e.g. Shul website); 2) deferred sales (widgets to be delivered in the future); 3) immediate sales (download computer programs). Well, what’s the issue for Shabbat? (Rashi in Beitzah) I) business prohibited under Mmtzoh Cheftzocha; or II) maybe you’ll come to write because of the transaction.
Mishneh Brurah says must be “obvious” that it’s business for internet so: I) wouldn’t be a problem; II) might be. Detailed discussion of time clocks/zilzul issue (but leaves out R’HS unique shitah based on “new” text of Rambam). Another issue – What if ownership action takes place on Friday but on condition that it not take effect until Shabbat day.]

Also on this topic, R' Assaf Bednarsh gives a shiur on these issues here.

We also have been discussing Machon Tzomet's solution to oil drilling on Shabbat. I mentioned R' Rozen's acknowledgement of the controversial nature of his institution's approach and the critique it has received from other halachic authorities.

I was told that R' Dovid Miller discusses this debate here.

Full disclosure - I have not yet listened to any of these shiurim so I cannot comment on the content.

243:1 - Drilling for Oil on Shabbat #3 - Response from Machon Tzomet

After sending my letter to Machon Tzomet last week, I received a brief response from R' Rozen via email. He basically assured me that there are no non-Jews working in the drilling site on Shabbat and the oil flows totally on its own.

I responded again by stressing that the non-Jewish presence at the site was not the focus of my question and that it was mentioned only to illustrate a possible concern with the current setup.

I have not yet received a second response... 

Two additional updates on this front are actually a tag-team assist from my sister and brother in law (Shira & Chaim). Chaim summarized some very good points for and against the Machon Tzomet solution for oil drilling. I've included his comments at the end of the post. Shira actually attended a shiur from R' Rozen the other day and subsequently spoke to him about the issues we raised. R' Rozen reportedly made 2 interesting comments:

1. He acknowledged that Machon Tzomet's approach in general is somewhat controversial and has historically been the source of disagreement with other Rabbinic authorities
2. He confirmed what we suspected in previous posts - the reason for the media coverage was to try and mitigate the possible mar'it ayin factor. This may be a chiddush as we pointed out, but it does seem to make sense.

Chaim's comments are as follows: