דברים, פרק ל״ג, פסוק כ״א

The tribe of Gad possessed a unique character, defined by their decision to settle east of the Jordan River while simultaneously serving as the primary vanguard for the military conquest of the western territories. Recognizing the value of the very first land conquered by the Israelites, the territories of Sihon and Og, Gad claimed this region as their inheritance before the other tribes received their portions [רש"י, אבן עזרא, ספורנו, בכור שור]. This early selection was driven by a profound awareness. The primary approach among commentators is that Gad knew, either through divine inspiration or tradition, that this specific territory was destined to hold the grave of Moses, the great lawgiver. Because Moses was decreed not to cross into the western land, his resting place remained in this eastern region, completely concealed and hidden from all human eyes [רש"י, ספורנו, מזרחי, תולדות יצחק, שטיינזלץ]. Knowing that their land would host the nation's leader provided the tribe with a deep sense of security. They understood that if God chose to bury Moses in this soil, the territory was inherently holy and permanently secured against any future territorial claims from neighboring nations like Ammon and Moab [פענח רזא, הדר זקנים, דעת זקנים, בכור שור].

Other perspectives offer a more physical understanding of this choice, focusing on the spoils of the conquered territory. In this view, the hidden portions refer to the magnificent, cedar-roofed palaces of the defeated Amorite rulers and nobles, which the tribe of Gad saw and desired for their own estates [אבן עזרא, רבנו בחיי, הטור הארוך]. Alternatively, the prized portion might allude to the neighboring tribe of Reuben, or even to Gad's own status as a prince and judge [חזקוני]. Another interpretation suggests the land itself was rich in natural resources, containing precious materials waiting to be mined and quarried from the earth [הכתב והקבלה].

Despite securing their own homes early, the warriors of Gad did not remain behind. They faithfully honored their agreement with the Israelites, marching at the very front of the camp to conquer the land for the rest of the nation [רש"י, רבנו בחיי, רלב"ג, מלבי"ם, רא"ש]. This dual commitment highlighted two distinct virtues: righteousness and justice. They performed an act of righteousness toward God by volunteering for a commanded war far beyond their basic obligations, even remaining away from their families for an additional seven years until every tribe had settled. Simultaneously, they executed justice with Israel by strictly fulfilling the legal conditions of their pact to aid in the conquest [אור החיים, הכתב והקבלה, אדרת אליהו, מלבי"ם]. Furthermore, by establishing their homes on the eastern frontier, they formed a protective barrier against foreign enemies, acting with kindness and righteousness to secure the entire land [העמק דבר].

While these actions define the character of Gad, many commentators apply the conclusion of this historical reflection directly to Moses himself. As the hidden lawgiver resting within Gad's territory, Moses is envisioned leading the wilderness generation into the World to Come. In this light, it was Moses who performed righteousness with God by setting aside his personal desires, teaching the Torah, bringing spiritual merit to the masses, and constantly defending the Israelites before God. Ultimately, he fulfilled his life's mission by teaching God's laws and justice to the entire nation [אור החיים, תורה תמימה, תולדות יצחק, בכור שור].