1. Overview of Parshas Matos and Masei
This week’s study covers the double portion of Matos—tribes, and Masei—journies, which together conclude the book of Bamidbar. We are also on the threshold of beginning Devarim—Deuteronomy, which is essentially a review by Moshe Rabbeinu of all that has transpired with the Jewish people thus far. Devarim is sometimes called Mishneh Torah—the repetition or second Torah, as it recaps and reinforces the teachings and events of the previous books. To catch up on the narrative: The Jewish people are journeying toward Eretz Yisrael and must pass through various kingdoms. They request passage from neighboring nations, but some, like Esav, refuse. Hashem instructs them not to provoke certain nations, including Moav. Rashi explains that while war was forbidden with Moav, they were permitted to frighten them somewhat. The fear among these nations was heightened by Israel’s victories over powerful kings such as Sihon and Og.2. The Sin with Midianite and Moabite Women
As the Jews encamp near Moav, Balak, king of Moav, hires Bilam to curse them. However, Bilam ends up blessing Israel instead. Before departing, Bilam advises Balak that Hashem despises promiscuity; if the Jewish men can be enticed into sin with Midianite women, Hashem’s anger will be aroused against them. This strategy proves effective: Jewish men are seduced by Midianite and Moabite women and are led into idolatry as a reward for their intimacy. Hashem’s anger is kindled; a plague breaks out and some are executed by beisdin—the court. The episode climaxes when Zimri, a tribal leader, publicly brings a Midianite woman before Moshe Rabbeinu in defiance. Pinchas responds zealously by killing both Zimri and the woman, halting the plague.3. Hashem’s Command for Vengeance Against Midian
In the aftermath, Hashem commands Moshe Rabbeinu to take vengeance against Midian for causing Israel to sin so grievously. This mission is Moshe’s final task before his death—his brother Aharon has already passed away and Elazar now serves as Kohen Gadol. Moshe sends Elazar with troops to wage war against Midian; they kill all the males but spare the women. Upon returning with spoils and captives (including women), Moshe becomes angry with the officers for allowing the women to live—they were responsible for leading Israel astray in the first place. He instructs them to complete their mission according to Hashem’s intent.4. Purification and Koshering of War Spoils
The returning soldiers bring back vessels among their spoils. Moshe instructs that these utensils cannot be used immediately: first, they must be purified from tumah—impurity due to contact with corpses on the battlefield. This is accomplished through immersion in a mikveh, as well as sprinkling water mixed with ashes from the parah adumah—red heifer—a process described earlier in Parshas Chukas. Elazar then adds further instruction: not only must vessels be purified from impurity, but if they were used for non-kosher food (as was likely among gentile possessions), they must also be koshered—purgation according to how they were used (fire or water). This is a foundational source for modern laws of koshering utensils.5. Moshe’s Anger and Its Consequences
A striking detail emerges: while Moshe gives instructions about purification from corpse impurity, it is Elazar who teaches about koshering vessels—a break in continuity that prompts Rashi’s comment: because Moshe became angry at the officers for sparing the women, he forgot part of the law regarding koshering vessels. Rashi notes three other instances where Moshe became angry and subsequently erred: during the inauguration of the Mishkan when he objected to burning a goat (which was actually correct), and at Mei Merivah when he struck rather than spoke to the rock for water. In each case, anger led to error or forgetfulness. The lesson is clear: even justified anger can cloud judgment and lead one astray—a principle illustrated even by Moshe Rabbeinu himself.6. The Deeper Lesson About Anger from Chassidus
Chassidus teaches that anger reflects a lack of trust in Hashem’s providence—bashert, meaning everything happens by divine design. If one becomes angry at another person’s actions or at circumstances beyond control, it suggests denial (even subconsciously) that Hashem orchestrates all events. The Alter Rebbe equates anger with idolatry (avodah zarah) because it implies belief in forces outside Hashem’s will. While those who choose evil are accountable for their actions before God, one who suffers wrong should recognize it as divinely ordained for their own journey or test. This perspective helps avoid bitterness or resentment: instead of being consumed by anger over life’s difficulties or others’ misdeeds, one can accept events as part of Hashem’s plan while still holding wrongdoers responsible for their choices.7. Zealousness Versus Anger: Pinchas Versus Moshe Rabbeinu
A question arises: why is Pinchas praised for his zealous action (which appears fueled by anger), while Moshe is faulted when his anger leads him astray? The answer lies in motivation and execution: Pinchas acts not out of personal emotion but as an agent channeling Hashem’s wrath appropriately—a necessary act devoid of personal animosity. By contrast, even justified human anger can cloud judgment or lead to mistakes if not kept in check. The Torah thus distinguishes between acting decisively out of necessity versus reacting emotionally out of frustration or rage. When discipline is required—whether with children, students, spouses or others—it should be administered calmly without emotional anger so as not to err or cause unnecessary harm.8. Analysis of Rashi and Lessons from Mistakes Due to Anger
Rashi singles out this episode (with koshering vessels) as an explicit case where anger led directly to forgetting halacha—a more obvious mistake than previous incidents where debate or ambiguity existed regarding what was correct practice. The Rebbe explains that here Moshe did not merely omit part of an instruction but actively prescribed an incomplete solution (sprinkling alone suffices), which was incorrect since koshering was also required. Forgetting thus became an actionable error due to anger clouding his reasoning. In earlier cases (such as burning offerings during Mishkan inauguration or striking instead of speaking to the rock), there were grounds for debate or misunderstanding rather than outright error caused by emotional disturbance. The message is powerful: even when justified in our feelings—even when we are “right”—if we allow ourselves to act out of anger rather than calm deliberation we risk making mistakes we may later regret.9. Practical Application: Avoiding Mistakes Through Emotional Restraint
The Torah records these episodes not simply as historical facts about Moshe Rabbeinu but as enduring lessons for us all. If even someone as great as Moshe could err due to anger despite being justified in his feelings, how much more must we guard ourselves? In our own lives—in relationships with family members, colleagues or friends—if we react angrily we may say things we regret or make poor decisions under emotional duress. Even if our grievance is legitimate (“even if I’m right”), expressing it calmly rather than angrily will yield better results both practically and spiritually. Ultimately, these stories teach us self-mastery: pause before reacting emotionally; wait until calm returns before addressing grievances; recognize Hashem’s hand in all things while holding others accountable appropriately without personal animosity. If we internalize this lesson from Parshas Matos-Masei and apply it practically in our lives, then we have truly learned Torah not just intellectually but transformationally.