1. The Uniqueness of the War with Midyan
Today’s discussion centers on Parsha’s Matos, focusing on the well-known maimer—Chassidic discourse—of Heichaltzu. This maimer, originally from the Alter Rebbe and made famous by the Rebbe Rashab, delves into the unique war described in this week’s Parsha. Unlike previous battles fought by the Jewish people against various nations, this war stands out for several reasons. Hashem specifically commands Moshe Rabbeinu to lead this war, stating that only after its completion will Moshe pass away. Rashi notes that Bnei Yisroel were reluctant to go to battle because they did not want Moshe Rabbeinu to die, even though they had willingly participated in earlier wars.
This raises a fundamental question: What makes this war so significant that it must be conducted by Moshe Rabbeinu himself, and why is his passing contingent upon its conclusion? The maimer explores at length the special nature of this conflict with Midyan, highlighting its distinctiveness among all the wars fought by Bnei Yisroel.
2. The Spiritual Meaning of Midyan and Its Relevance
The key to understanding the uniqueness of this war lies in the name “Midyan.” As explained in the maimer, Midyan is derived from “modoin,” meaning disagreement or strife. In a broader sense, there were seven primary nations inhabiting Eretz Yisroel, each corresponding to one of the seven emotional attributes (midos) within a person. The process of conquering these nations serves as a metaphor for personal spiritual growth: expelling negative traits from one’s own “Eretz Yisroel”—one’s heart—and replacing them with positive qualities.
While each nation represents a specific negative trait to be overcome, all these negative characteristics share a common root. According to the maimer, that root is not any particular emotion but rather something that fundamentally opposes Hashem: ego. This is reflected in Hashem’s command for revenge against Midyan—Nikmas Hashem b'Midyan—which Rashi explains as vengeance not just for Bnei Yisroel but for Hashem Himself, since Midyan led them into sin through their daughters at Bilaam’s advice.
3. Ego as the Root of Division and Strife
The Rebbe explains that ego—a person’s self-importance and self-recognition—is at the core of all other negative traits and conflicts. While each specific midah (character trait) may manifest differently, ego is what truly stands in opposition to Hashem, who demands humility and self-nullification (bittul). When one recognizes their own insignificance before Hashem and cultivates humility, it becomes much easier to overcome all other challenges and negative emotions.
This is why Moshe Rabbeinu was uniquely suited to lead this war: it was not merely a physical battle against a particular nation or trait but an existential struggle against ego itself. The Torah describes how everyone was involved in this effort—a kholtsu—indicating communal unity rather than individual action (ye kholtsu). The maimer emphasizes practical applications: often people find themselves in conflict without even knowing why, simply because agreeing would threaten their sense of self. True harmony comes from humility and tolerance.
4. Sin Aschinam and Its Connection to Destruction and Exile
The theme of ego-driven division directly connects to Sin Aschinam—baseless hatred—a central reason given by Chazal for the destruction of the Beis Hamikdash and our prolonged exile. The fast of Shivas Asar b'Tammuz marks when Yerushalayim's walls were breached, beginning a period of mourning for these tragedies. The Gemara teaches that while earlier exiles had clear causes, our current exile persists because its root cause remains unresolved: senseless hatred among Jews.
The maimer Heichaltzu, echoing these ideas, warns that people often rationalize their animosity with seemingly legitimate excuses, but at its core lies ego—the same force embodied by Midyan. Overcoming this requires cultivating unconditional love (Avas Chinam) as an antidote during these three weeks leading up to Tisha B’Av.
5. Practical Guidance for Shivas Asar b'Tammuz and Fasting Laws
A practical reminder was given regarding tonight’s fast: if you go to sleep without intending to wake before dawn (specifically before 3:18 AM), you may not eat if you wake up later during the night. However, if you explicitly intend before sleeping that you will get up before 3:18 AM (or simply stay awake until then), you may eat until that time. The fast concludes tomorrow at 8:57 PM.
6. Pidyon HaBen Celebration After the Fast
A special event will take place after tomorrow’s fast: a Pidyon HaBen ceremony for Baruch Roda’s stepson, who did not have his redemption performed at thirty days old as required by tradition (Pidyon HaBen—the mitzvah where a father redeems his firstborn son). If this was not done by the father when he was an infant, it becomes incumbent upon the son himself once he reaches adulthood.
The community is invited to participate in both the mitzvah and breaking the fast together with a festive meal provided by Baruch Roda following the ceremony. Notably, at Pidyon HaBen one washes for bread before performing the ritual so participants can begin eating promptly after nightfall.
7. Redemption on Both Personal and National Levels
The hope is expressed that just as we perform Pidyon HaBen—redeeming our children—so too should Hashem redeem us as His beloved children from exile (Bni Bechori Yisroel—‘My firstborn son Israel’). May we soon merit true redemption with Mashiach Tzidkenu and see peace restored in Eretz Yisroel as promised by Hashem: ‘Afilu cherev shel shalom lo saavor b'artzechem’—‘even a sword of peace shall not pass through your land.’