Why Did Moses Divide the Tribe of Manasseh? A Powerful Torah Lesson on Unity

In this week's Torah portion, Parashat Matot, we encounter the well-known story of the tribes of Gad and Reuben.

The tribes of Gad and Reuben approach Moses and explain that the land where they are currently camped, on the eastern side of the Jordan River, is ideally suited for grazing livestock. "We have large flocks and herds," they say, "so we would like to remain here instead of crossing into the Land of Israel."

Moses responds with both sensitivity and firmness. He makes his position unmistakably clear and even compares their request, to some extent, to the sin of the spies, who discouraged the Jewish people from entering the Promised Land.

The tribes reply by assuring Moses that they have no intention of abandoning their brothers. Not only will they fight alongside the other tribes, they promise, but they will lead the nation into battle. Only after the land has been conquered and divided among all the tribes will they return to their families east of the Jordan. Moses accepts their proposal, but only on the condition that they faithfully fulfill their commitment.

"They Approached Him"

Notice the Torah's wording: "They approached him and said, 'We will build sheepfolds here for our livestock and cities for our children.'" (Numbers 32:16)

The verse begins with the words, "They approached him."

Before speaking, they first came closer to Moses. This movement of approaching conveys much more than physical proximity. It reflects respect, concern, and a genuine desire to communicate. They do not stand at a distance making demands or engaging in a cold conversation. Instead, they come close and speak personally.

Their approach is not only physical but emotional. Before presenting their position, they establish a relationship of trust.

There is an important lesson here: before speaking to someone, first draw close to them.

Judah's Approach to Joseph

We encounter nearly identical language at the beginning of Parashat Vayigash. When Judah approaches Joseph — still unaware that the Egyptian ruler standing before him is actually his brother, the Torah says, "Then Judah approached him."

Judah comes near in order to explain the family's situation and plead for Benjamin's release, knowing that if Benjamin does not return to their father, Jacob may die from grief.

There is a striking parallel between these two Torah portions. In both, the word "approached" expresses responsibility and mutual commitment.

Judah accepts responsibility for the promise he made to his father to protect Benjamin, thereby demonstrating his sense of responsibility toward his brothers. Similarly, the tribes of Gad and Reuben take responsibility for the conquest of the Land of Israel by offering a proposal that reflects their commitment to the entire nation.

At first, Moses accuses them of abandoning their brothers, much as Joseph's brothers had once abandoned him. But Gad and Reuben make it clear that nothing could be further from the truth. They are not withdrawing from the national mission, nor are they hesitant to enter the land. On the contrary — they will be the first to lead the charge.

Why Did Moses Include Half the Tribe of Menasseh?

After Moses and the two tribes reach an agreement, the Torah records a surprising detail.

The territory east of the Jordan is given not only to Reuben and Gad, who initiated the request, but also to half of the tribe of Menasseh, even though they played no part in the original negotiations.

"Moses gave to the children of Gad, the children of Reuben, and half the tribe of Menasseh, the son of Joseph, the kingdom of Sihon king of the Amorites and the kingdom of Og king of Bashan." (Numbers 32:33)

In effect, Moses tells Gad and Reuben: You will not be the only tribes living on this side of the Jordan. Half of the tribe of Menasseh will settle here with you.

At first glance, however, there is no indication that Menasseh, or any portion of the tribe, asked to remain east of the Jordan. Why, then, did Moses include them?

A Practical Explanation

The Ramban offers a practical explanation.

Initially, only Gad and Reuben approached Moses. Later, when the land was divided, Moses realized that the territory was larger than those two tribes required. He therefore looked for another tribe willing to settle there.

Some members of the tribe of Menasseh apparently desired that region, perhaps because they too owned large herds of livestock, and Moses allocated part of the territory to them.

A Spiritual Mission

The Netziv of Volozhin, in his commentary Ha'amek Davar (Deuteronomy 3:16), offers a much deeper explanation.

Moses foresaw that Jewish life east of the Jordan would be spiritually weaker than life in the Land of Israel. Therefore, he intentionally settled members of the tribe of Menasseh there in order to strengthen Torah life.

As the Netziv writes, Moses sought "to plant great Torah scholars among them, whose spiritual light would illuminate the darkness of the land."

A Measure-for-Measure Consequence

The Midrash goes even further. It teaches that the division of the tribe of Menasseh itself was a form of measure-for-measure justice.

"Because Menasseh, the son of Joseph, caused the tribes to tear their garments through the incident of the goblet found in Benjamin's sack, his inheritance was likewise torn apart—half in the Land of Israel and half beyond the Jordan." (Pesikta Zutarta, Matot)

The Torah's emphasis that this is "the tribe of Menasseh, the son of Joseph" reminds us of Menasseh's role in Joseph's plan. According to Rabbeinu Bachya and other commentators, Menasseh was the one who, at Joseph's command, hid the silver goblet in Benjamin's sack, leading the brothers to tear their garments in anguish (Genesis 44:13).

According to the Midrash, the division of Menasseh's inheritance reflects, measure for measure, the emotional pain that Joseph, through Menasseh, caused his brothers.

A Deeper Parallel Between Joseph and Moses

Beyond illustrating the precision of Divine justice, the Midrash reveals another remarkable connection between these two Torah narratives.

Joseph hid the goblet not out of revenge but to test his brothers. Were they prepared, once again, to abandon one of their own?

When the brothers tore their garments after Benjamin was seemingly taken from them, it appeared to be another tragic family fracture. In reality, however, that very moment exposed the depth of their love and responsibility for one another. Their grief became the catalyst for the family's reunion.

Something similar happens in our parashah.

On the surface, Moses appears to be "splitting" the tribe of Menasseh in two. Yet this division is also an illusion. Precisely because members of the same tribe live on both sides of the Jordan River, Menasseh becomes the bridge connecting the two regions. Jews living on opposite sides of the river would continue to see one another not as separate communities, but as brothers.

Why Was Joseph's Son Named Menasseh?

This idea becomes even more meaningful when we consider the origin of Menasseh's name.

The Torah tells us: "Joseph named the firstborn Menasseh, because God has made me forget all my hardship and all my father's house." (Genesis 41:51)

The Hebrew word nashani means "has caused me to forget." Joseph explains that the birth of Menasseh enabled him to move beyond the painful chapters of his life.

The Radak explains that God granted Joseph such wealth and honor that his former suffering faded from his consciousness. The Ralbag similarly writes that God's abundant goodness enabled Joseph to stop dwelling on all the hardships he had endured and the pain of separation from his family.

To Joseph, Menasseh represented healing. He symbolized the ability to build a future that was no longer defined by the wounds of the past.

The Tribe That Could Unite the Nation

Perhaps this explains why Moses specifically chose the tribe of Menasseh.

When the actions of Gad and Reuben threatened to create another division among the tribes, Moses selected the tribe whose very identity represented healing, reconciliation, and moving beyond old conflicts.

Menasseh reminds the Jewish people that Gad and Reuben have not abandoned them. They have not turned their backs on their brothers. They remain one family. The pain of Joseph's sale, the jealousy, the betrayal, and the family conflicts of the past need no longer define the future.

Menasseh teaches every generation that even when we are geographically divided, we remain brothers.

Where Moses Remains

The exact location of Moses' burial place is unknown. Yet the Torah does tell us where he spent his final moments before his passing: "Ascend this mountain of Abarim, Mount Nebo."

Nebo was one of the cities built by the tribe of Reuben east of the Jordan (Numbers 32:38).

Perhaps there is a deeper symbolism here.

In a sense, Moses became forever associated with the tribes that demonstrated unwavering commitment to their brothers.

Where there is mutual responsibility, the ability to embrace one another despite differences, and the refusal to abandon family; that is where Moses continues to dwell.