88 —תפקיד שבט לוי במלחמת מדין ובמלחמות רוחניות

Shalom u'Vrachah! [From a different edition than above, beginning of Menachem Av 5703?] To conclude with a topic related to this Shabbat: Did members of Shevet Levi also participate in the war against Midian? There are two versions in Sifrei—brought in Yalkut Shimoni—on the verse "lekol matos Yisrael" (to all the tribes of Israel): a) "lekol" (to all), to exclude Shevet Levi, meaning they did not go to war; b) "lekol," to include Shevet Levi. This is also Rashi's version, who quotes it in his commentary on this verse. One can say that (according to Rambam at the end of Hilchot Shemitah v'Yovel) Shevet Levi does not wage war like other Israelites. If so, why was this war different?

The reason is simple: The wars against the seven nations were for conquering and settling their land, for people to plow, sow, etc. Therefore, since the Levites were separated from worldly matters (as Rambam writes there) and their role is "yoru mishpatecha l'Yaakov v'Toratecha l'Yisrael" (they shall teach Your laws to Jacob and Your Torah to Israel—Devarim 33:10), which plowing and sowing contradict (see Berachot 35b), they have no connection, by their nature, to material matters. But regarding Midian, since the war was not for conquering a settlement (since only afterward did Reuven's descendants etc. come), but rather to avenge G‑d's vengeance—as Ramban writes (Bamidbar 31:23)—even the Levite must go out to this war.

This also explains another difference between the war against Midian and other wars: In this war there were a thousand from each tribe—equally from all tribes—whether numerous or few in population. This makes sense according to the above: In wars of conquest for inheriting the land—where "to the many you shall increase their inheritance" etc.—the larger tribe needed more soldiers; but in a war for G‑d's vengeance, this was not so.

There is an allusion here regarding man's service to his Creator, as explained in discourses on "Heichaltzu" (in Likkutei Torah and from 5659): The war against the seven nations represents conquering seven bad traits—the coarseness of evil—and therefore Shevet Levi "and not only Shevet Levi but every person... whose spirit moves him (service of the heart) and whose mind understands (service of the intellect) to separate himself to stand before G‑d and serve Him" (Rambam there) does not belong in such a battle. But regarding Midian—which represents subtle evil as explained in those discourses—even a Levite and anyone similar among Bnei Yisrael must go out and fight.

However, it is a difficult task to eradicate subtle evil (as seen from the length and difficulty of this last exile, which is incomparable even to Babylonian exile). Therefore, this battle must be specifically according to Moshe Rabbeinu's instruction (and his extension in every generation—and especially in this last exile, ikveta d'Meshicha—as stated in Tikkunei Zohar 21b and Likkutei Torah by Arizal on Parshat Vaetchanan). Furthermore, going out to this battle must be with true self-sacrifice (as Sifrei brings via Yalkut Shimoni). Therefore, too, the reward matches measure for measure: just as they went without regard for logic but with self-sacrifice, so too was their victory beyond nature—for not even one man was lost in battle—and all will enter Eretz Yisrael through our righteous Mashiach speedily now.

With blessings and regards as usual; may they live; regards also to Haraha"g vaharaha"ch etc. Mohari shiy' and likewise; immediately for teshuvah—immediately for redemption.

Rabbi Menachem Schneerson

From a copy by secretariat. It was written based on handwritten edits on the previous letter; thus it was likely written after it, close in time.

Summary

The letter teaches that while some spiritual battles are reserved for those involved with worldly matters, eradicating subtle evil requires everyone—including those dedicated solely to holiness—to engage with self-sacrifice under Moshe Rabbeinu’s guidance.