Commentaire de citation sur Le Deutéronome 12:29

However, this is the proper interpretation. The strip of land [including Mt. Nevo] that stands opposite Beis-peor was not taken as a possession by the sons of Reuven due to the fear of idol worship. When Moshe died, the sons of Gad came and possessed it and their possession was thus expanded.⁴Thus when the Sifrei stated that the valley and mountain were possessed by both Gad and Reuven, it is not stating that it was divided between the tribes, but at first it was to be Reuven’s, as it was located near its border, but later it was possessed by Gad. It appears that the Netziv differentiates between Nevo and Mt. Nevo. While the tribe of Reuven possessed and built up Nevo, it did not possess the strip of land before Beis Peor, which included Mt. Nevo. They did not fear [the sin] of idol worship, and this is the interpretation of the words, “he dwells like a lion without fear, tearing off arm and even head.” As it states in the Midrash,⁵See Pirkei de-Rabbi Eliezer, towards the end of chapter 45 and Yalkut Shimoni, towards the end of remez 965. which is also cited by Tosafos in Tractate Sotah 45,⁶It is really 14a as cited in Harhev Davar, Deut. 33:21. There is a variation between the midrash referenced in n. 5 and what is cited by Tosafsos. The Yalkut and Pirkei de-Rabbi Eliezer state that it was anger – in other words, punishment – resulting from the idol-worship that is diminished. It appears that the Netziv is stating that the intent of these midrashic statements, and the midrash cited by Tosafos is the same. That is, the punishment that may result from the Jews’ sins lowers itself (is diminished), since Moshe’s grave weakens the influence of idol-worship. when idolatry raises its head [in that area] and views the grave of Moshe, it lowers itself. This is what the verse states: “He sees the foremost portion, for that is where the lawgiver’s plot is hidden.” The foremost reason for Gad’s confidence [that it would be protected from the sin of idolatry], was that Moshe was buried there. The verse adds, “He came with the first of the nation” [that is, he came with the foremost of the nation], for he brought there the heads of the nation, i.e., sages engrossed in the study of Torah, [and this provided additional protection]. By doing so, [the tribe of Gad was involved in] “doing what is just with God,” as it made this place habitable for Israel, since it is known that there is a mitzvah to settle the land of Israel.⁷See Deut. 12:29, “When the Lord your God cuts down the nations where you come to drive them away, and you drive them away and settle in their land.” The Sifrei on the verse states, “The settling of the Land of Israel is equal in weight to the observance of all the mitzvos of the Torah.” According to both the Rambam and Nahmanides, this is a positive commandment, since it occurred during the time of Joshua. See discussion of this mitzvah in the Megillas Esther le-Tosafos ha-Ramban, mitzvas aseh 4. By increasing the number of scholars [and deep analysis], “His ordinances with Israel” were increased [through the insights provided by these scholars of Gad].

“Do not inquire about their gods, saying, how did those nations worship their gods” [12:30]. The Torah teaches us that Israel should not say, we will worship God like the nations worship their foreign gods, with beautiful worship. The nations have chosen everything that God, blessed be His name, hates. They do this for their foreign gods, as the verse says, “because its speech is seductive to him till his iniquity be found out and he be hated” [Psalms, 36:3]. This means, the evildoers do everything that the Holy One hates and will anger God. Therefore, the verse says here that the nations can do no worse against the Holy One than that they burn their children before their foreign gods. Rabbi Akiva said: I saw a gentile who burned his father alive for the foreign god. How can anybody anger God more than to burn a person who was created for the person’s sake?⁸Bahya, Deuteronomy, 12:29.