These sources explore why Moshe initially resisted Reuven and Gad's request to settle east of the Jordan, examining the distinction between the sanctity of Eretz Yisrael proper and territories beyond it. The sources discuss the theological and practical dimensions of this disagreement.
לא היה בדעת משה לחלקה לשבטים
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What the sources say
The foundational premise is that Ever HaYarden possesses a lesser degree of holiness than Eretz Yisrael proper — the Ramban (Bamidbar 21:21) cites the teaching of Chazal that Ever HaYarden is not fit for the Beit HaMikdash or the dwelling of the Shechinah, and the Shem MiShmuel (Matot 8:7) elaborates that this lesser sanctity stems from the fact that it was conquered before Eretz Yisrael itself.
The Or HaChaim (Bamidbar 32:7) makes explicit that Moshe's actual preference was for all of Israel to dwell in the land that God gave them precisely because it would be more holy — meaning Moshe was keenly aware of the kedushah advantage of Eretz Yisrael proper.
Yet the Shem MiShmuel (Matot 8) explains why Moshe ultimately acquiesced: once the condition was set that Reuven and Gad would fight alongside their brothers before receiving their territory, Moshe understood that the land of Ever HaYarden would effectively be sanctified through its allocation following the conquest and settlement of the western land — and, faced with the practical reality that they needed cities for their children and enclosures for their flocks and would not build while the land was not yet theirs, Moshe was compelled to agree rather than enter into ongoing dispute.
רמב"ן על במדבר כ״א:כ״א
Ramban on Numbers 21:21
The rabbis state that there are ten levels of kedusha, and the east bank of the Jordan is not suitable for the Beit HaMikdash or the dwelling of the Shekhinah.
וְעוֹד אָמְרוּ רַבּוֹתֵינוּ (במדב״ר ז ח) בְּעֶשֶׂר קְדֻשּׁוֹת, שֶׁאֵין עֵבֶר הַיַּרְדֵּן רָאוּי לְבֵית הַמִּקְדָּשׁ וְלִשְׁכּוֹן הַשְּׁכִינָה.
Or HaChaim on Numbers 32:7
It is possible that Moshe did not intend to divide the Land among the tribes and desired that all Israel dwell in the Land that God gave them so that it would be more holy.
וְאֶפְשָׁר כִּי מִטַּעַם זֶה לֹא הָיָה בְּדַעַת מֹשֶׁה לְחַלְּקָהּ לַשְּׁבָטִים, וְהָיָה חָפֵץ שֶׁיִּהְיוּ כָּל יִשְׂרָאֵל בָּאָרֶץ אֲשֶׁר נָתַן ה׳ לָהֶם לֶהֱיוֹתָהּ יוֹתֵר קְדוֹשָׁה. וְאֶפְשָׁר כִּי מִטַּעַם זֶה לֹא הָיָה בְּדַעַת מֹשֶׁה לְחַלְּקָהּ לַשְּׁבָטִים, וְהָיָה חָפֵץ שֶׁיִּהְיוּ כָּל יִשְׂרָאֵל בָּאָרֶץ אֲשֶׁר נָתַן ה׳ לָהֶם לֶהֱיוֹתָהּ יוֹתֵר קְדוֹשָׁה.
Shem MiShmuel, Matot 8:7
The passage discusses why territory east of the Jordan lacks the complete sanctity of Eretz Yisrael, noting that while Tanach sources indicate conquered lands outside Eretz Yisrael receive its sanctity and mitzvot apply in them, the east bank presents a problem since it was necessarily conquered before entering the land proper (as Sichon prevented passage), yet it does not achieve the same status as the western bank, suggesting this requires explanation despite the general rule that all conquered territory becomes part of Eretz Yisrael's sanctity.
ונראה דהנה עבר הירדן אינה כשירה לבית שכינה כבספרי ואיננה קדושה לגמרי כמו ארץ ישראל ובספר יהושע אם טמאה ארץ אחוזתכם, ואף דכתיב סוף פרשת עקב כל המקום אשר תדרוך כף רגלכם בו לכם יהי', ובספרי דכל מקומות מחו"ל שירשו ישראל יהיו קדושים בקדושת ארץ ישראל, וכן ברמב"ם וברמב"ן במקומו שכל מקום אשר ירצו לכבוש בארץ שנער ובארץ אשור וזולתם יהי' שלהם והמצוות כולן נוהגת בהם כי הכל א"י וא"כ יש לשאול למה נופל מזה עבר הירדן, וי"ל משום דנכבשה קודם א"י והיינו טעמא דסוריא כבספרי שאמר הקב"ה לדוד סמוך לפלטין שלך לא כבשת ואתה הולך ומכבש ארצות אחרות, ומ"מ עדיין יש לשאול התינח סוריא שהי' יכול לכבוש ארץ ישראל מקודם והקדים את סוריא אבל עבר הירדן שהי' מוכרח לכבוש מקודם שהרי לא נתן אותם סיחון לעבור בגבולו למה לא תקדש כמו עבר המערבי
שם משמואל, מטות ח׳
Shem MiShmuel, Matot 8
Moshe refused to grant Reuven and Gad the land until the condition of crossing the Jordan and settling the western bank was fulfilled, in order that the land be sanctified with the holiness of Eretz Yisrael completely; however, Reuven and Gad were not concerned with this matter because they needed cities for their livestock and fences for their flocks and did not want to build while the land was not yet theirs, so Moshe was compelled to agree to their words in order to avoid discord.
ומעתה יובן טעמו של משה רבינו עה"ש שלא רצה ליתן להם את הארץ עד שיתקיים התנאי מקודם כדי שתתקדש בקדושת א"י לגמרי מאחר שתהי' החלוקה והישיבה אחר חילוק וישוב עבר המערבי, אך בני גד ובני ראובן לא חששו לזה באשר היו צריכין ערים לטפם וגדרות לצאנם, לא רצו לבנות בעוד הארץ איננה שלהם, ומשה רבינו עה"ש כדי שלא לכנוס במחלוקות הי' מוכרח להסכים לדבריהם:
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