Class 006 —No One Missing: The Miracle of the War with Midyan

1. The Miraculous Outcome of the War with Midyan

The section of Parshas Matis we are studying today describes a truly remarkable event. After the Jewish people waged war against Midyan, they emerged with an enormous amount of spoil—cattle, people, gold, and silver. The sheer scale of what they acquired is astonishing. But even more fascinating is what the Torah testifies next: the heads of the army came to Moshe Rabbeinu and reported that after counting all the soldiers who went to war—each tribe having contributed 1,000 men for a total of 13,000^[1]—not even one person was missing. In a battle of such magnitude, this is an extraordinary miracle: every single soldier returned safely. This level of protection is unparalleled. Even in earlier wars described in the Chumash, we don’t find such explicit testimony that not a single person was lost. Rashi notes that in previous battles, there may have been minimal losses—perhaps just a single servant girl—but here, the Torah emphasizes that absolutely no one was missing. This stands out as an open miracle and serves as a powerful lesson for us today.

2. Praying for Miracles in Our Times

Reflecting on this miracle has special relevance now, as Israeli forces face dangerous enemies in Gaza. We pray that the promise found in our Parsha—lo nifkad mimenu ish—not even one person should be missing—should be fulfilled for them as well. We hope for their success to be beyond natural expectations, just as it was for our ancestors in the desert. The connection between the Torah reading and current events is striking. Our prayers are that Hashem will grant similar protection and success to those defending Am Yisroel today, sparing every life and ensuring victory over those who threaten us.

3. The Meaning of “Lo Nifkad Mimenu Ish”

Rashi raises an interesting question about the phrase lo nifkad mimenu ish. Normally, the word pikudim means “counted,” as seen throughout previous Parshiyos like Pinchas. It usually refers to those present and accounted for. Here, however, nifkad seems to mean “missing”—no one was lacking. Rashi explains that although pikudim can mean “counted,” it can also mean “lacking” or “missing,” depending on context. He brings proofs from other verses where similar language is used to indicate absence or lack. This dual meaning seems paradoxical: how can one word mean both being present and being absent? Yet, when understood deeply, it reflects a profound truth about spiritual existence.

4. True Existence Through Bittle to Hashem

The paradox in language points to a deeper idea: true existence comes through bittle—self-nullification before Hashem. When someone is “not present” in terms of ego or self-importance—when they don’t take credit for themselves—they actually become more real by being part of Hashem’s existence. In this context, when the Torah says no one was missing (lo nifkad mimenu ish), it’s because each soldier recognized that their success came from Hashem alone—not from their own strength or merit (koichi ve’otzem yodi). Their humility and subjugation made them truly counted among those who exist eternally through their connection to Hashem.

5. Bringing Gifts as Atonement After Victory

Immediately after this miraculous outcome, the soldiers brought gifts to Hashem as an act of atonement (lechaper al nafshoseichem). Rashi explains that these gifts included various golden vessels—foot rings, hand rings, finger rings, earrings—and notably the kumaz, which represents improper thoughts related to sins with Midyanite women. While Rashi focuses on atonement for specific sins symbolized by these items, the plain meaning suggests that all gifts were brought as general atonement for themselves after returning from war.

6. Guarding Against Pride After Success

Why did they need atonement if they had just experienced such miraculous protection? Human nature tends toward pride after success—especially when victory comes without loss or injury. There’s a temptation to attribute success to human effort or ingenuity rather than recognizing Hashem’s hand. For example, after modern military successes like those attributed to Israel’s Iron Dome (Kipat Barzel), there’s often public pride and claims of credit—even from world leaders who helped fund or develop technology. This attitude can be spiritually dangerous; it risks forgetting that ultimate protection comes only from Hashem. Therefore, bringing gifts immediately after victory served as a corrective—to acknowledge any thoughts of self-credit and reaffirm that all success is due solely to Hashem’s intervention.

7. The Iron Dome and Divine Protection

There’s an interesting parallel between today’s Iron Dome defense system and what we read in Parshas Matis. In the Tochecha, iron skies are described as a curse—a barrier preventing rain from reaching earth. Yet here iron serves as protection—a shield against harm. Ultimately, our certainty lies not in technology but in Hashem’s blessing and protection over Am Yisroel—especially for those soldiers who are moyser nefesh, risking their lives on behalf of Klal Yisroel by entering enemy territory under dangerous conditions. Our prayers are with them: may Hashem fulfill what we read in this Parsha—that not even one person should be harmed—and grant lasting security so that Am Yisroel can dwell safely in their land once and for all.