What is "Ach" coming to preclude?
Rashi: It precludes Yehoshua and Calev, who were given their portion in Eretz Yisrael without lots. 1
Seforno: Even though the portions were divided up according to size, 2 the division was made exclusively by means of lots ? and "Ach" comes to preclude dividing the land by any other other means. 3
Rashi: As the Pasuk states in Shoftim, 1:20 and in Yehoshua, 19:50.
See Oznayim la'Torah who discusses at length, why, besides Reuvn, Gad and half of Menasheh, who had already their portions, Yehudah, Efrayim and half of Menasheh received their portions without a Goral.
How was the Goral actually carried out?
Rashi (on Pasuk 54, citing Bava Basra, 122a): Elazar the Kohen Gadol, who was wearing the Urim ve'Tumim, announced with Ru'ach ha'Kodesh "In the event that Sheivet P'loni emerges, the following borders will emerge together with it!" The names of the tribes were written on twelve 1 slips, and the twelve areas of Eretz Yisrael on twelve slips. He mixed the slips in a box and the Nasi of the named tribe would place his hand inside the box and draw two slips ? one containing the name of his tribe, the other, the borders that it was destined to receive, miraculously complying with Elazar's prediction. 2 And finally, the lot would announce "I, the lot of G'vul P'loni, emerged for Sheivet P'loni!'
'Twelve' implies that also Gad and Reuven were in the lottery - Hashem will cause them to pick portions in Eiver ha'Yarden to show that He agreed that they inherit there. However, in Bamidbar 34:19-28 the Torah names the Nesi'im for the lottery, and omits Gad and Reuven! The Ibn Ezra and R. Bachye say that they were not in the lottery, since they already received their portions; I did not find anyone who disagrees. It seems that Rashi wrote '12' to denote all the Shevatim, but it is not precise. (PF)
What are the connotations of "li'Shmos Matos Avosam Yinchalu"?
Rashi #1 Ramban and Moshav Zekenim: Having insinuated earlier 1 that the land was to be distributed according to those who were about to enter Eretz Yisrael and who were being counted now, the Torah is now teaching us that, unlike all other cases of inheritance in the Torah, the inheritance here first went back to those who left Egypt 2 who had already died, and the living now inherited the deceased (from the grave). 3
Rashi #2: It automatically precludes Geirim and Avadim from receiving a portion.
Bava Basra, 117a & b: It teaches us that Eretz Yisrael was divided according to those who left Egypt and not according to those who entered Eretz Yisrael, 4 based on the Pasuk in Va'eira. 5
Sifri: It precludes Geirim and Avadim from receiving a portion in the land.
In Pasuk 53. See Sifsei Chachamim.
Rashi learns this from the word "Matos", the Ramban and Moshav Zekenim learn it from the word "Avosam," since 'Matos' is synonymous with 'Sheivet'' - tribe, as we find frequently. See Ramban.
Rashi: Consequently, if two brothers (neither of them, a firstborn) left Egypt, one leaving one son who entered Eretz Yisrael, the other one three sons, the former received one portion, and the latter, three. The four portions then went back to their grandfather, who bequeathed them equally ? two to the son with one son, and two, to the son with three sons, and they divided it equally.
See Torah Temimah, note 13.
See Torah Temimah citing Bava Basra, Ibid, and note 14 & 15.
How could they rely on the Goral? Yehudah had the most people; it needed to receive the biggest portion. If one of the portions was larger, perhaps it will fall to another tribe?
Kol Eliyahu: Initially they made equal portions. After casting the lot, they took from the smaller tribes and gave to the larger ones ? (33:54) "la'Rav Tarbu es Nachalaso ve'la'Me'at Tam'it es Nachalaso el asher Yetzei Lo Shamah ha'Goral Lo Yih'yeh le'Matos Avoseichem Tisnechalu" - you add to the larger tribes from adjacent tribes. B'nei Yosef complained (Yehoshua 17:14), since we are numerous, you must add on to our portion.
QUESTIONS ON RASHI
Rashi writes that the portions go back to their grandfather, who bequeaths them? Why is it not enough to return to their father?
Moshav Zekenim: Indeed, if their father was above twenty when he left Egypt, it would suffice. Rashi is referring to where the father was less than twenty, in which case it must go back to the grandfather, who who was twenty when they left Egypt.
