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Published: May 28, 2021, 1:50 p.m.

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EQUALITY UNDER HALAKHAH: A MORAL DIALOGUE ACROSS GENERATIONS

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Every once in a while a verse from Tanakh comes and just smacks you upside the head like a flounder. How could I not have known that? Why did the opposite always seem obvious?

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\\xa0\\xa0\\xa0This week I was fishsmacked by Yechezkel 47:21-23:

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:\\u05d5\\u05b0\\u05d7\\u05b4\\u05dc\\u05b7\\u05bc\\u05e7\\u05b0\\u05ea\\u05b6\\u05bc\\u059e\\u05dd \\u05d0\\u05b6\\u05ea\\u05be\\u05d4\\u05b8\\u05d0\\u05b8\\u05a7\\u05e8\\u05b6\\u05e5 \\u05d4\\u05b7\\u05d6\\u05b9\\u05bc\\u059b\\u05d0\\u05ea \\u05dc\\u05b8\\u05db\\u05b6\\u0596\\u05dd \\u05dc\\u05b0\\u05e9\\u05b4\\u05c1\\u05d1\\u05b0\\u05d8\\u05b5\\u05a5\\u05d9 \\u05d9\\u05b4\\u05e9\\u05b0\\u05c2\\u05e8\\u05b8\\u05d0\\u05b5\\u05bd\\u05dc

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\\u05d5\\u05b0\\u05d4\\u05b8\\u05d9\\u05b8\\u0597\\u05d4 \\u05ea\\u05bc\\u05b7\\u05e4\\u05bc\\u05b4\\u05a3\\u05dc\\u05d5\\u05bc \\u05d0\\u05d5\\u05b9\\u05ea\\u05b8\\u05d4\\u05bc\\u0598 \\u05d1\\u05bc\\u05b0\\u05e0\\u05b7\\u05d7\\u05b2\\u05dc\\u05b8\\u05d4\\u0592 \\u05dc\\u05b8\\u05db\\u05b6\\u0597\\u05dd

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\\u05d5\\u05b0\\u05d4\\u05b8\\u05d9\\u05b8\\u05a3\\u05d4 \\u05d1\\u05b7\\u05e9\\u05bc\\u05c1\\u05b5\\u0594\\u05d1\\u05b6\\u05d8 \\u05d0\\u05b2\\u05e9\\u05c1\\u05b6\\u05e8\\u05be\\u05d2\\u05bc\\u05b8\\u05a5\\u05e8 \\u05d4\\u05b7\\u05d2\\u05bc\\u05b5\\u0596\\u05e8 \\u05d0\\u05b4\\u05ea\\u05bc\\u0591\\u05d5\\u05b9 \\u05e9\\u05c1\\u05b8\\u059a\\u05dd \\u05ea\\u05bc\\u05b4\\u05ea\\u05bc\\u05b0\\u05e0\\u05a3\\u05d5\\u05bc \\u05e0\\u05b7\\u05d7\\u05b2\\u05dc\\u05b8\\u05ea\\u0594\\u05d5\\u05b9

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\\u05e0\\u05b0\\u05d0\\u05bb\\u0596\\u05dd \\u05d0\\u05b2-\\u05d3\\u05b9\\u05e0\\u05b8\\u05a5\\u05d9 \\u05d9\\u05b0\\u05e7\\u05b9\\u05d5\\u05b4\\u05bd\\u05e7: \\u05e1

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You must divide this land to yourselves, to the tribes of Israel.

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It will be that you will make it fall-by-lot as a homestead to you,

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and to the gerim/converts who are gar/dwell among you, who have sired children in your midst.

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They shall be to you like the ezrach/citizen of the Children of Israel;

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\\xa0with you they will fall-by-lot into homestead,

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\\xa0in the midst of the Tribes of Israel.

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It will be in the tribe with which the convert dwells \\u2013 there you will place his homestead.\\xa0

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The word of Hashem Elokim.

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\\xa0\\xa0\\xa0\\xa0I always took for granted that converts did not have hereditary portions in the Land of Israel.\\xa0How could they, when the Land was fully distributed in the time of Yehoshua?! Also, I knew that according to Mishnah Bikkurim 1:4, converts do not read the Bikkurim declaration \\u201cbecause they cannot say that Hashem promised to our ancestors to give to us\\u201d, and that Rabbeinu Tam went so far as to suggest that converts could not be obligated in Grace after Meals because the second blessing expresses gratitude for the Land.

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True, we rule against Rabbeinu Tam, and many hold against the Mishnah that converts read the Bikkurim declaration, on the ground that the Torah etymologizes Avraham as \\u201cav hamon goyim\\u201d, \\u201cfather of (converts from) many nations\\u201d. True, the land is overall given to the collective Jewish people, including the converts among us. But converts don\\u2019t have hereditary homesteads that their children inherit, do they? Perhaps this is one of the contradictions between Yechezkel and Torah that Chananyah ben Chizkiyah stayed up all night resolving in order to keep it off the banned books list (Chagigah 13a).

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\\xa0None of the standard traditional commentaries seem bothered. See for example Metzudat David 47:22:

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 \\u05d0\\u05ea\\u05db\\u05dd \\u05d9\\u05e4\\u05dc\\u05d5 = \\u05e2\\u05de\\u05db\\u05dd \\u05d9\\u05d9\\u05e8\\u05e9\\u05d5 \\u05d1\\u05e0\\u05d7\\u05dc\\u05d4

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with you they will fall-by-lot = they will inherit homesteads together with you.

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As for the land being fully divided amongst the \\u201coriginal\\u201d clans - Abravanel spells out the standard resolution:

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But why was this not also so in Yehoshua\\u2019s division of the Land?\\xa0Because the erev rav that ascended with Israel from Mitzrayim did not join them in their exile, and did not suffer their sufferings; rather, when they saw their success and redemption, they mixed into them, as Shemot 12:38 says: Also an erev rav/mixed multitude ascended with them, because they joined them only in their time of ascension, not before then, and also because they became a stumbling rock and tripping block to the Children of Israel in the Golden Calf episode and the other occasions of sin in the wilderness, and therefore it was not fitting for them to merit gaining homesteads with them.

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But regarding the Future-To-Come, the prophet did not say here that the converts who would join them in the time of Redemption would homestead with the Children of Israel, because the Sages already said (Yebamot 24b) that \\u201cwe must not accept converts in the Days of the Messiah\\u201d; rather he commanded this regarding the converts who dwelled among the Jews in Israel\\u2019s time of exile and accepted the holy covenant and endured the suffering of exile, because it is fit for them, that just as they became Israel to endure suffering, so too they should be part of the homesteading of the land, and this is what (Yechezkel 47:21-23) means\\xa0. . . that they will take their share of the good which Hashem will give-as-benefit to Israel = \\u05e9\\u05de\\u05d4\\u05d8\\u05d5\\u05d1 \\u05d0\\u05e9\\u05e8 \\u05d9\\u05d8\\u05d9\\u05d1 \\u05d4\\u05e9\\u05dd \\u05dc\\u05d9\\u05e9\\u05e8\\u05d0\\u05dc \\u05d9\\u05e7\\u05d7\\u05d5 \\u05d7\\u05dc\\u05e7\\u05dd.

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\\xa0On this understanding, contemporary converts and their descendants will have full hereditary shares of the Land when it is reapportioned in Messianic times.

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I read Abravanel\\u2019s last line as a deliberate allusion to Bamidbar 10:33, where Mosheh promises his in-laws that if they remain with the Jews,

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\\xa0\\u05d5\\u05b0\\u05d4\\u05b8\\u05d9\\u05b8\\u0596\\u05d4 \\u05db\\u05bc\\u05b4\\u05d9\\u05be\\u05ea\\u05b5\\u05dc\\u05b5\\u05a3\\u05da\\u05b0 \\u05e2\\u05b4\\u05de\\u05bc\\u05b8\\u0591\\u05e0\\u05d5\\u05bc

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It will be that if you travel with us,

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then it will be that the good which Hashem will give-as-benefit to us, we will give as benefit to you.

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In other words, Mosheh promised them a share in the Land.\\xa0This reading is borne out by a beraita (Yerushalmi Bikkurim 1:4) which holds that specifically the descendants of Yitro could recite the Bikkurim declaration in full. (This connection is made by Torah Temimah. Note also that Kapot Temarim to Sukkah 34a explains that all converts can recite the declaration because it can be read as referring to the future - \\u201cto give to us\\u201d \\u2013 and converts will have Hashem-given land in Messianic times.)

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\\xa0Or HaChayyim takes a slightly more limited approach, suggesting that Mosheh offered a share specifically in the \\u201cLands of Sichon and Og\\u201d, i.e. TransJordan, which was not part of the original Divine promise. This approach requires Mosheh to know in advance that Sichon and Og will refuse Israel permission to cross.

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\\xa0Rashi, following Sifri, points to an even more limited approach. Mosheh offered Yitro the usufruct of a vast tract around Yericho, extending to Yerushalayim. According to some tannaim, this tract was left unapportioned so that the Temple could be built on unapportioned land. When the Temple was built, Yitro\\u2019s descendants were evicted after 440 years of tenancy.\\xa0\\xa0

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\\xa0These narrower approaches recognize that Bamidbar 10:32 is Mosheh\\u2019s second offer. His first offer is in 10:29:

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\\u05dc\\u05b0\\u05db\\u05b8\\u05a4\\u05d4 \\u05d0\\u05b4\\u05ea\\u05bc\\u05b8\\u0599\\u05e0\\u05d5\\u05bc\\u0599 \\u05d5\\u05b0\\u05d4\\u05b5\\u05d8\\u05b7\\u05a3\\u05d1\\u05b0\\u05e0\\u05d5\\u05bc \\u05dc\\u05b8\\u0594\\u05da\\u05b0

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Mosheh said to Chovev ben Reuel the Midianite, Mosheh\\u2019s in-law:

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We are traveling to the place about which Hashem said \\u201cI will give it to you\\u201d;

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go with us and we will give good-as-benefit to you

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for Hashem has spoken of giving good to Israel.

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This offer is rejected in 10:30:

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:\\u05d5\\u05b7\\u05d9\\u05b9\\u05bc\\u05a5\\u05d0\\u05de\\u05b6\\u05e8 \\u05d0\\u05b5\\u05dc\\u05b8\\u0596\\u05d9\\u05d5

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\\u05dc\\u05b9\\u05a3\\u05d0 \\u05d0\\u05b5\\u05dc\\u05b5\\u0591\\u05da\\u05b0

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:\\u05db\\u05b4\\u05bc\\u05a7\\u05d9 \\u05d0\\u05b4\\u05dd\\u05be\\u05d0\\u05b6\\u05dc\\u05be\\u05d0\\u05b7\\u05e8\\u05b0\\u05e6\\u05b4\\u059b\\u05d9 \\u05d5\\u05b0\\u05d0\\u05b6\\u05dc\\u05be\\u05de\\u05d5\\u05b9\\u05dc\\u05b7\\u05d3\\u05b0\\u05ea\\u05b4\\u05bc\\u0596\\u05d9 \\u05d0\\u05b5\\u05dc\\u05b5\\u05bd\\u05da\\u05b0

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He said to him:

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I will not go

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rather I will go to my land and my culture.

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Sifri records a position in which Mosheh\\u2019s second offer is also rejected, presumably because it still implies second-class citizenship.\\xa0\\xa0\\xa0\\xa0

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\\xa0\\xa0Sifri also records positions that greatly narrow the implications of Yechezkel 47. \\u201cIf the verses cannot relate to homesteading; then apply them to atonement\\u201d, meaning that converts are atoned for by the sacrifices of the tribes they accompany; \\u201cIf the verses cannot relate to homesteading, then apply them to burial\\u201d, meaning that converts have a right to be buried in the Land. These positions begin by reading Mosheh\\u2019s first offer as specifically excluding any land rights: \\u201cthe place about which Hashem said \\u201cI will give it to you\\u201d \\u2013 and not converts.\\u201d

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\\xa0What sort of negotiation is taking place? Many commentaries understand Mosheh as interested in preserving Yitro\\u2019s status as a powerful symbol of the persuasive truth of Judaism: \\u201cIf you leave now, everyone will say that your conversion was for gain, and you left when the gain was disappointing.\\u201d If that is correct, then perhaps Yitro\\u2019s reply should be understood as: \\u201cIf your religion is true, then how can you not give converts\\u2019 genuinely equal status? Isn\\u2019t that both unjust and hypocritical, when your own Torah says there must be one law for them, for the convert and the citizen\\u201d?

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\\xa0Chizkuni seems to acknowledge the moral force of Yitro\\u2019s argument, with Mosheh\\u2019s first response being that his hands are bound by Halakhah.

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,\\u05d5\\u05d4\\u05d8\\u05d1\\u05e0\\u05d5 \\u05dc\\u05da \\u2013 \\u05de\\u05df \\u05d4\\u05e9\\u05dc\\u05dc

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\\u05d0\\u05d1\\u05dc \\u05dc\\u05ea\\u05ea \\u05dc\\u05d5 \\u05d7\\u05dc\\u05e7 \\u05d1\\u05d0\\u05e8\\u05e5, \\u05dc\\u05d0 \\u05d4\\u05d9\\u05d4 \\u05d4\\u05e8\\u05e9\\u05d5\\u05ea \\u05d1\\u05d9\\u05d3\\u05dd

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we will give good-as-benefit to you from the spoils we take,

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but to give him a portion in the land \\u2013 they did not have the authority.

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But when Yitro rejects that offer, Mosheh finds a loophole \\u2013 the verse excluding converts did not apply to lands conquered beyond G-d\\u2019s original grant. Maybe that was enough to satisfy Yitro \\u2013 Ramban thinks so -\\xa0but maybe not.

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\\xa0Keli Yakar adopts a wholly different approach.

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\\u05d5\\u05d0\\u05d7\'\\u05db \\u05d4\\u05d1\\u05d8\\u05d9\\u05d7\\u05d5 \\u05d1\\u05d8\\u05d5\\u05d1\\u05d4 \\u05e8\\u05d5\\u05d7\\u05e0\\u05d9\\u05ea

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\\u05e9\\u05d9\\u05d4\\u05d9\\u05d4 \\u05de\\u05db\\u05dc\\u05dc \\u05d4\\u05e1\\u05e0\\u05d4\\u05d3\\u05e8\\u05d9\\u05df

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\\u05e9\\u05e0\\u05e7\\u05e8\\u05d0\\u05d5 \\u05e2\\u05d9\\u05e0\\u05d9 \\u05d4\\u05e2\\u05d3\\u05d4

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\\u05db\\u05de\'\\u05e9 \\u05d5\\u05d4\\u05d9\\u05d9\\u05ea \\u05dc\\u05e0\\u05d5 \\u05dc\\u05e2\\u05d9\\u05e0\\u05d9\\u05dd

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After (Yitro rejected the first offer) Mosheh promised him a spiritual good

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namely that he would be included in the Sanhedrin

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which are called \\u201cthe eyes of the congregation\\u201d

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as 10:31 says \\u201cand you will be eyes for us\\u201d

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Mosheh\\u2019s second offer was not land but authority itself \\u2013 he promised Yitro a seat on the Sanhedrin, a share in making the laws. (We will leave for another time how this promise can be squared with the halakhah excluding converts from positions of serarah.)

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\\xa0If Yitro accepted this version of the second offer, then he probably joined the Sanhedrin with the express ambition of modifying halakhah to give converts fully equal inheritance rights. Perhaps the verses in Yechezkel reflect his success. But then the Mishnah, and Sifri, and Rabbeinu Tam all pushed back against that outcome, and also met with some success. The moral history of halakhic interpretation is not linear.

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\\xa0Yitro accepted all of halakhah as binding even while maintaining his moral critique, and that is a powerful lesson for our generation. But we must also recognize that Yitro accepted only after Mosheh acknowledged that all those subject to halakhah must have seats at the highest tables of halakhic conversation and decisionmaking. 

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Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Rosh Beit Midrash of its Summer Beit Midrash Program and a member of the Boston Beit Din.

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Rabbi Klapper is a widely published author in prestigious Hebrew and English journals. He is frequently consulted on issues of Jewish law from representatives of all streams of Judaism and responds from an explicit and uncompromised Orthodox stance.

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