במדבר, פרק ל״ד, פסוק ט״ו

The allocation of land to the tribes of Israel takes a deliberate turn, bringing renewed attention to Reuben, Gad, and the half-tribe of Manasseh, who had already secured their portion outside the primary borders of the Promised Land. Revisiting their land distribution serves to clarify and precisely define the exact location of their territory [רבנו בחיי, אבן עזרא]. The manner in which they acquired the land indicates that it was granted to them by Moses as a single, shared unit, rather than being carved out for each tribe individually [אור החיים].

Their settlement on the eastern side of the Jordan River also preempts any potential resentment from the remaining tribes. Even though the landmass given to these two and a half tribes was significantly larger than the others, the rest of the Israelites had no grounds to contest the division. The justification lies in the profound difference in location and quality. The western portion of the Land of Israel is infinitely superior, both physically and spiritually, to the eastern side of the Jordan. This vast disparity between the regions is compared to the difference between premium grain and worthless chaff [העמק דבר].

Despite this stark contrast in the quality of the land, the eastern territory remains deeply connected to the rest of the nation. By closely associating the Jordan River with the city of Jericho, a clear legal precedent is established: just as Jericho is an inseparable part of Canaan, the Jordan River itself is legally considered part of the Land of Israel. This classification has practical applications, particularly regarding the laws of animal tithing. Because the river is part of the proper land, properties on opposite banks merge into a single domain, allowing animals grazing on both sides to be counted together as one flock [תורה תמימה].

When specifying the exact geographic direction of this territory, the description uses a dual expression to emphasize its eastern orientation. In the framework of biblical geography, the east is viewed as the "front" or "face" of the world. Consequently, the west is understood as the back, the south as the right side, and the north as the left. The specific phrasing used to pinpoint the location serves to highlight and reinforce that the front of the world is oriented directly toward the east [רש"י, גור אריה, מזרחי, שפתי חכמים].