B'nai Yissaschar (Tamuz-Av 2:2), by Rav Tzvi Elimelech of Dinov, notes that the parshiyos of Matos-Masei are always read during the Three Weeks, the period of mourning over the Exile and the destruction and absence of the Holy Temple. In these parshiyos, we find the commandment to divide Eretz Yisrael among the tribes and the outline of the boundaries of the Land (see Rabbi H. Schachter, "The Boundaries of the Land", for the deeper significance of the boundaries). Precisely during the saddest period of the year focusing on the bitter, long Exile, these sections serve as a source of solace reminding us of the promise of the Torah, the N'vi'im and the K'suvim of the eventual return of all Jews to their eternal inheritance and the restoration of the Bais haMikdash to its full splendor.
An analysis of an interesting conversation between the tribes of Reuvein and Gad and Moshe Rabbeinu reveals another aspect of these parshiyos relating to this theme. These tribes request that they be allowed to stay on the East Bank of the Jordan River (in the area known today as Jordan), it being a fertile grazing ground suitable for their considerable herds of cattle and sheep. Their request, although initially met with fierce opposition from Moses who accuses them of following the ignominious path of the Spies in rejecting Eretz Yisrael, is finally accepted after they agree to first fight alongside their brethren against the Canaanite inhabitants dwelling on the West Bank of the Jordan and only then return to their homes on the East Bank.
The passages in the Torah, though, describing their request are written peculiarly. First, the tribes state: "Ataros v'Divon ... (a listing of the major cities in Transjordan) eretz mikneh hu, v'la'avadecha mikneh" -- "[the cities here are] a land for livestock and your servants have livestock" (32:3-4). These verses are then followed by a parsha s'tuma indicated by a letter samech in chumashim, and by spaces in the Torah, the equivalent of a paragraph break in English writing. Then, they resume their request with the following: "yutan es ha'aretz hazos la'avadecha la'achuza, 'al ta'avireinu es haYardein" -- "let this land be given to your servants as an inheritance, do not bring us across the Jordan" (32:5). What is the significance of the paragraph break in the middle of their request?
Perhaps we can suggest an explanation. (See Rav S. R. Hirsch and Abravanel for somewhat different interpretations.) B'nei Gad and b'nei Reuvein were understandably quite reluctant to blatantly request permission to remain and not enter the main part of Eretz Yisrael. They therefore chose to hint at their proposal -- which they did by merely stating the grazing potential of the land and the fact that they had cattle, without formulating their request further -- and then pause to see what Moshe's response would be. They were met with utter silence on Moshe's part which is indicated by the parsha s'tuma break and therefore had no choice but to fully express their desire and risk Moshe's wrath which they indeed incurred.
Moshe is known as Rabbeinu, our teacher. Why, indeed, did he not reply to their implied request immediately instead of waiting for them to be more explicit? Perhaps because such a "possibility" was never considered possible to him! Let us recall that Moshe beseeched Hashem for days to be allowed entry into the Promised Land only to be denied his fervent wish (see beginning of Va'etchanan). The mention of cattle and grazing land did not make an impression on Moshe for it surely would not make any sense for the tribes to desire to remain in Chutz La'aretz for economic considerations! (See Yehoshua (22:19) and commentaries there and Birkei Yoseif O"C (489) for a detailed discussion of the status of Eiver HaYardein (the Transjordan); also Ohr HaChaim (Matos, 32:3 s.v. "Achein"). All would agree that the area certainly has less k'dusha than Eretz Yisrael proper and therefore with respect to the mainland is considered Chutz La'aretz.) Or perhaps, Moshe, by his silence wished to indicate to them the folly of their misguided request hoping they would not inquire further. Indeed, Midrash Tanchuma (5) criticizes these tribes for abandoning the Land in their pursuit of monetary gain and explains that due to this sin, they were the first tribes exiled by Assyria.
The period that we currently commemorate must instill within us a yearning to return to the "land that the eyes of Hashem are on [constantly]" (Eikev 11:12), not just a mourning over the past, but a longing for the future. Our sojourn in Galus however long and however necessary must be viewed as a temporary banishment from the Eretz Chemdah. The Three Weeks culminate with Tish'a B'Av. The first tragedy that occurred on that date was the return of the Spies on the night of 9 Av followed by their discouraging, slanderous report on the Land and the majority of K'lal Yisrael believing them. In the language of the Psalmist (106:24): "Vayim'asu b'eretz chemdah" -- "they despised the Desired Land." Part of the 'avodah of this time period, as hinted at by the B'nei Yissaschar, is to desire the Desired Land and demonstrate our solidarity with the Land and its inhabitants through prayer, thoughts and actions and thus correct one of the root causes of the Exile. Equally as important, though, is to anxiously await the time when each of us will become one of the Land's inhabitants (also see "Mitzvot and Eretz Yisrael").
B'nai Yissaschar additionally notes that parshas Pinchas is also always read during the Three-Week period. This is partly because of its reference to the division of the Land and partly because it discusses the mo'adim (holidays). This reminds us of the promise of Z'charia (8:19) that the fast days commemorating the churban will be converted into holidays in times of ge'ulah. May our desiring Eretz Yisrael serve as a z'chus to hasten the fulfillment of this prophecy.