ספר במדבר - פרשת מטות - לא:א-יב - שני

"And Hashem spoke to Moshe, saying." This is the introduction to the command that Hashem is about to give Moshe regarding the war against Midyan. The Torah is setting up the context for the instructions that follow, where Hashem will tell Moshe to take revenge for the Bnei Yisrael against the Midyanim. The teacher does not elaborate further on this verse itself, as the main discussion begins with the next verse.

"Take revenge, the revenge of the Bnei Yisrael from the Midyanim; after that, you will be gathered to your people." Hashem tells Moshe to take revenge on behalf of the Jewish people against the Midyanim because of the harm they caused. The teacher explains that the Midyanim caused the Bnei Yisrael to sin, and therefore, revenge is appropriate. Hashem tells Moshe that after this mission is completed, he will pass away. The teacher notes that this is a direct command to go out to war with the Midyanim, and the phrase "after you do this you will be gathered to your people" means that Moshe's death is tied to the completion of this command.

Rashi asks: Why is Hashem only avenging the Bnei Yisrael from the Midyanim and not from the Moavim? The teacher reviews the background: In the previous parsha, we learned about Balak, the king of Moav, who invited Bilam (from Midyan) to curse the Bnei Yisrael. When Bilam failed to curse and instead blessed them, he advised Balak to cause the Jews to sin with the daughters of Moav. The sin with the daughters of Moav is described in Parshas Balak, and there is also the incident with the Midyanite woman and Zimri ben Salu.

The teacher points out that already in Parshas Pinchas, Hashem told Moshe to "be at enmity with the Midyanim." Rashi there also discusses why the command is only against Midyan and not Moav. Rashi explains that the Moavim entered into this matter out of fear—they were afraid the Jews would take their possessions, as the Torah says "do not wage war with them." Hashem prohibited the Jews from waging war against Moav, and Rashi in Devarim explains that the Moavim were simply scared of being plundered. The teacher elaborates that the Moavim had a reason to be afraid, as the Torah describes their fear of the Jewish people.

In contrast, the Midyanim got involved in a fight that was not theirs—they had no reason to get involved, but they did so anyway, inviting Bilam and participating in the plot against the Jews. Therefore, Hashem commands revenge only against the Midyanim. Rashi brings a second explanation: There are two good descendants that need to come from Moav and Amon—Rus the Moaviyah and Naamah the Amonis. Rus is the ancestor of the Davidic dynasty, and Naamah is the mother of Rechavam, king of Israel. Hashem did not want to destroy Moav and Amon to allow these important descendants to come into the world. The teacher references the Gemara in Yevamos and Baba Kama, which discuss these points, and notes that Rashi is quoting from these sources. There is a discussion about why the Gemara says "two good birds" (praidos) when only one (Naamah) is from Amon, and the teacher mentions that Tosfos and the Gur Aryeh address this question.

"And Moshe spoke to the people, saying: Arm from among yourselves men for the army, and they shall be against Midyan to give the revenge of Hashem against Midyan." Moshe gives over Hashem's command to the people. He tells them to prepare men for the army, to arm themselves, and to go to war against Midyan to carry out Hashem's revenge. The teacher explains that this is Moshe Rabbeinu relaying the command, and he notes the change in wording: Whereas Hashem said "the revenge of the Bnei Yisrael," Moshe calls it "the revenge of Hashem." The teacher explains that even though the Midyanim caused the Jews to sin and brought about destruction and death among the Jewish people, Moshe frames the war as avenging Hashem's honor—because one who stands up against the Jewish people is as if he stands up against Hashem Himself.

The teacher also notes that Moshe tells them to take 1,000 per tribe from all the tribes of Israel, including the tribe of Levi. This is significant because Levi was often separated from other matters, such as the service of the Mishkan, but here they are included in the army. The teacher raises a question about the count: Since Yosef is divided into Menashe and Efraim, why is the total only 12,000 and not 13,000? He suggests looking into the commentaries for clarification.

The teacher also discusses the phrase "they were given over from the thousands of Israel," explaining that the language of being "given over" indicates that the people had to be forced to go. This shows the praise of the Jewish leaders and the people: Before they heard that Moshe's death was tied to this war, they were tough with Moshe, but once they realized that his death depended on the completion of this command, they were reluctant to go, not out of fear of war, but because they did not want Moshe to die. Therefore, they had to be "given over"—they had to be compelled to go to war.

Rashi comments on "And Moshe spoke, etc.": Even though Moshe heard that his death was dependent on this matter—since Hashem told him to take revenge and then he would be gathered to his people—Moshe did this command with joy and did not delay. The teacher explains that Rashi brings this from the Sifri. The question is, how do we know that Moshe did it with joy and did not delay? Perhaps it is because the verse immediately follows with Moshe giving over the command, showing that he did not hesitate even though it meant his own passing would come after the war.

Rashi on "Heichaltzu" explains that this word, as translated by the Targum, means to arm for war—to prepare armed soldiers. The teacher clarifies that the term is a language of arming oneself for battle, and that Moshe is instructing the people to get ready for war in a military sense.

Rashi on "Anoshim" explains that this means righteous people. The teacher elaborates that "Anoshim" is understood as tzadikim—righteous individuals. Rashi brings proofs from other places: In Shemos, when it says "Bechar lanu anoshim" (choose for us men) regarding the war with Amalek, it also refers to righteous people. Similarly, in Devarim, when it says "Anoshim chachamim veyeduim" (wise and known men), it means tzadikim. So here, too, Moshe is told to select righteous people for the army.

Rashi explains that the phrase Nekamas Hashem—the vengeance of Hashem—means that anyone who stands up against the Jewish people is as if he is standing up against Hashem Himself. Moshe refers to the war as the vengeance of Hashem, even though the original command was to take vengeance for the Bnei Yisrael, because harming the Jewish people is equated with harming Hashem. This is why Moshe uses this language when instructing the people to go to war.

The verse says, 'A thousand from each tribe, a thousand from each tribe, for all the tribes of Yisrael you shall send to the army.' The teacher explains that Moshe is telling the people to prepare men from among them to go to the army—specifically, a thousand from each tribe. The phrase l'chol matos Yisrael—for all the tribes of Yisrael—means that every tribe, including Levi, participated by sending a thousand men. Even though the tribe of Levi was usually separated for different tasks, such as serving in the Mishkan, here they too were included in the army. The teacher notes that this is significant because the tribe of Levi was often excluded from other counts or tasks, but here they are included in the war effort. He also raises a question about the count: since Yosef is usually split into two tribes—Menashe and Efraim—why is the total only twelve thousand and not thirteen? He suggests looking into the commentaries for an answer to this question.

Rashi, quoting the Sifri, explains that the phrase l'chol matos Yisrael—for all the tribes of Yisrael—comes to include the tribe of Levi. Even though Levi was often separated from other tribes for various responsibilities, here they too are included in the command to send men to the army. This means that every single tribe, including Levi, sent a thousand men to participate in the war against Midian.

The verse says, 'And there were delivered from the thousands of Yisrael, a thousand from each tribe, twelve thousand armed for the army.' The teacher explains that the word vayimasru—they were delivered—implies a sense of being forced or given over with some reluctance. This teaches us the praise of the shepherds of Israel, specifically Moshe Rabbeinu, and how beloved they were to the Jewish people. Before the people heard that Moshe's death was dependent on the vengeance against Midian, Moshe would complain that the people were difficult, as he said, 'Od me'at v'sakluni'—soon they will stone me. But once the people heard that Moshe's death would follow the war with Midian, they did not want to go, because they did not want Moshe to die. Therefore, they had to be forcibly given over to the army. This shows how much the people cared for Moshe and did not want to lose him.

Rashi explains the word vayimasru—they were delivered—to teach us the praise of the shepherds of Israel, meaning the leaders like Moshe. It shows how beloved they were to the Jewish people. Before the people knew that Moshe's death was tied to the war with Midian, Moshe would say, 'Od me'at v'sakluni'—soon they will stone me, indicating that the people were difficult. But once they heard that Moshe's passing was dependent on the vengeance against Midian, they did not want to go to war, because they did not want Moshe to die. They had to be given over to the army against their will. This reluctance was not out of fear of war, but because they did not want to lose their beloved leader, Moshe Rabbeinu.

The verse says, 'And Moshe sent them, a thousand from each tribe, to the army, them and Pinchas the son of Elazar the Kohen to the army, and the holy vessels and the trumpets for sounding in his hand.' The teacher explains that the verse singles out Pinchas, teaching us that Pinchas was equal to all of them. Rashi asks: Why did Pinchas go and not his father Elazar? Hashem said that the one who began the mitzvah—Pinchas, who killed Kazbi bas Tzur—should also complete it by leading the war. Another explanation is that Pinchas went to take vengeance for Yosef, his maternal ancestor, since the Midianim sold Yosef to Egypt. Rashi brings a proof that Pinchas' mother was descended from Yosef, as it says Elazar married from the daughters of Putiel, which refers both to Yisro, who fattened calves for idol worship, and to Yosef, who overcame his yetzer hara. Therefore, Pinchas had a personal connection to this vengeance. Additionally, Pinchas was the meshuach milchama—the specially anointed Kohen for war—so it was his role to go out to battle, not Elazar's. Pinchas also brought with him the holy vessels and the trumpets, as required for war.

Rashi explains the phrase osam ve'es Pinchas—them and Pinchas—to teach that Pinchas was considered equal to all of them. Why did Pinchas go and not Elazar? Hashem said that the one who began the mitzvah, by killing Kazbi bas Tzur, should also complete it. Another explanation is that Pinchas went to avenge Yosef, his maternal ancestor, since the Midianim sold Yosef to Egypt. Rashi brings a proof that Pinchas' mother was descended from Yosef, as it says Elazar married from the daughters of Putiel, which refers to both Yisro and Yosef. Yisro is called Putiel because he fattened calves for idol worship, and Yosef is called Putiel because he overcame his yetzer hara. Therefore, Pinchas had a personal connection to this vengeance. Additionally, Pinchas was the meshuach milchama—the Kohen anointed for war—so it was his role to go out to battle.

Rashi explains the phrase u'klei hakodesh—the holy vessels—to refer to the Aron and the Tzitz. The Aron was the Ark that would go out to war with them, and the Tzitz was the headplate with Hashem's name engraved on it. Rashi says that Bilaam was with the kings of Midian and used sorcery to make them fly. Pinchas showed them the Tzitz, which had Hashem's name, and when they saw it, they fell from the air and died. That is why the verse says the kings of Midian fell 'on their slain'—they fell from the air onto the dead below. The same is said about Bilaam in Yehoshua, where it says he fell 'on their slain.' Rashi also notes that the trumpets were in Pinchas' possession, not necessarily that he held them in his hand, but that he had them with him as part of his role in leading the war.

The Rashi here explains the word beYado as meaning "in his possession" or "under his control." Rashi brings a proof from another verse, where it says, "Vayikach es kol artzo miyado"—he took all his land from his hand—which also means from his possession, not literally from his hand. So here too, when it says that the trumpets were in his hand, it means they were in his possession, not that he was literally holding them at every moment.

The verse says that they waged war against Midian as Hashem commanded Moshe, and they killed all the males. The teacher explains that this is the fulfillment of Hashem's command to take revenge against the Midianim for causing the Jewish people to sin. This was not just a regular war, but a specific act of vengeance as instructed by Hashem. The teacher also notes that the war was carried out exactly as Hashem had told Moshe, showing the obedience of the Jewish people to the divine command.

This verse lists the five kings of Midian who were killed: Evi, Rekem, Tzur, Chur, and Reva. It also says that Bilaam ben Beor was killed by the sword. The teacher elaborates that the kings of Midian were killed "on their slain," which, as explained earlier, means they fell from above—Rashi says they were flying through sorcery, and when the tzitz (the headplate with Hashem's name) was shown to them, they fell down onto the dead. The teacher also notes that Bilaam was killed by the sword, possibly when he fell or that he was killed in battle. The verse emphasizes that all five kings were killed, and Bilaam, who had advised Midian and Moav to cause the Jews to sin, was also killed in this war.

Rashi asks: Why does the verse need to say "the five kings of Midian" when it already lists their names, which are clearly five? The answer is to teach that they were all equal in their advice (to harm the Jews) and therefore all received the same punishment. Rashi also explains that Bilaam went to collect his reward for causing 24,000 Jews to die through his advice. He left Midian to meet the Jews and give them bad advice, telling them that if they couldn't defeat the Jews when they were 600,000 strong, how could they hope to do so now with only 12,000? Nevertheless, the Midianim paid Bilaam his full reward and did not cheat him. The teacher notes that this shows the depth of Bilaam's involvement and the justice in his punishment.

Rashi explains the phrase beCherev—by the sword. Bilaam came against the Jews and switched his usual method: the Jews' strength is in their mouths, through prayer and supplication, but Bilaam tried to use their own method against them by cursing them with his mouth. Therefore, the Jews switched to the method of the nations, which is the sword. As it says, "Ve'al charbecha tichyeh"—you shall live by your sword. The teacher points out that this is a measure-for-measure punishment: since Bilaam tried to use the Jews' own weapon (speech), they used the weapon of the nations (the sword) against him.

This verse describes how the Bnei Yisrael took captive the women of Midian and their children, and took all their animals, livestock, and wealth as spoils. The teacher explains that after killing the males and the kings, the Jews took all the remaining people and possessions of Midian as booty. This was part of the fulfillment of Hashem's command to take revenge on Midian and to completely defeat them, not just militarily but also economically, by taking all their possessions.

The verse says that the Jews burned all the cities of Midian in their dwelling places and all their fortresses with fire. The teacher explains that this means the Jews did not just take the spoils but also destroyed the infrastructure of Midian, burning their cities and strongholds. This was a complete destruction, leaving nothing behind for the Midianim to return to, and was part of the total revenge that Hashem had commanded.

On the word Tirasam, Rashi explains that this means the place of their palaces, their main residence. It is a term used for the dwelling of priests who know their laws. Alternatively, it is the term for the dwelling of their officers, as we see in the Targum for the phrase "Sarnei Plishtim"—the princes of the Philistines—which is translated as "Toranei Plishtai." So, Rashi is giving two explanations: either it refers to the place where their religious leaders live, or it refers to the place where their officers or princes reside, based on the translation of similar terms in other places in Tanach.

The verse says, "And they took all the booty and all the spoils, both of man and of animal." The teacher explains that after the war with Midian, the Jewish people gathered all the spoils. This included everything that was taken from the Midianites: all their possessions, all the movable property, and all the captives—both people and animals. The Torah is emphasizing that nothing was left behind; everything was collected and brought together as part of the spoils of war. The teacher also notes that the Torah uses three different terms here—shalal, malkoach, and baz—and each one will be explained by Rashi in the following comments.

On the words "Vayikchu es kol haShalal..."—"And they took all the booty..."—Rashi explains that this teaches us about the righteousness and uprightness of the Jewish soldiers. They were not suspected of stealing or taking any of the spoils for themselves without permission. The verse says "all the booty," meaning they brought everything, not keeping anything for themselves. Rashi brings a proof from Shir HaShirim, "Shinaich ke'eder haRecheilim..."—"Your teeth are like a flock of ewes..."—which the Sages interpret as referring to the soldiers: just as sheep come up from washing clean and none are missing, so too, the soldiers returned from war clean of sin, and none were missing. Even those who went to war were all righteous people. The teacher emphasizes that this is a praise of the Jewish fighters, showing their honesty and integrity in not taking anything unlawfully from the spoils.

On the word shalal, Rashi explains that this refers to movable property—specifically, clothing and jewelry. So, when the Torah says they took the shalal, it means they took all the items of value that could be moved, like garments and ornaments. The teacher points out that this is a specific category of spoils, distinct from other types, and Rashi is clarifying what is included under this term.

On the word baz, Rashi explains that this refers to movable property that is not jewelry. So, while shalal is clothing and ornaments, baz is other types of movable property that are not considered jewelry. The teacher notes that Rashi is distinguishing between different categories of spoils, and each term in the verse refers to a specific type of property.

On the word malkoach, Rashi explains that this refers to people and animals. In places where the Torah mentions "shvi"—captives—together with malkoach, "shvi" refers to people, and malkoach refers to animals. The teacher elaborates that the Torah is being precise in its language, and Rashi is helping us understand that each term is used for a specific type of spoil: shalal for clothing and jewelry, baz for other movable property, and malkoach for living captives, both human and animal.

The verse says, "And they brought to Moshe and to Elazar the Kohen and to the congregation of the children of Israel the captives, and the spoils, and the booty, to the camp, to the plains of Moav, which are by the Yarden near Yericho." The teacher explains that after gathering all the spoils and captives from the war with Midian, the soldiers brought everything back to the camp. They brought it to Moshe, to Elazar the Kohen, and to the entire congregation, to the area where the Jewish people were encamped in the plains of Moav, across from Yericho. The teacher emphasizes that this was done in an orderly and public manner, showing that nothing was hidden or taken for personal gain. Everything was brought before the leaders and the people, demonstrating the honesty and integrity of the soldiers, as Rashi explained earlier. The teacher also notes that the Torah is careful to list each category—captives, spoils, and booty—again, highlighting the thoroughness and transparency of the process.