בס "ד

UN PENSIERO SU PARSHAT MATOT-MASEI 5786

A Personal and Weighty Mission

The command to punish Midian was for Moses more than a military assignment. G-d connects this mission directly to his death: “Avenge the Israelites on the Midianites; afterward you will be gathered to your people” (Numbers 31:2). Moses therefore knows that this will be his final task before he dies.

For this reason, the command carries deep emotional weight. Midian was not just another enemy nation. After fleeing Egypt, Moses found refuge there. He built a new life in Midian, married Tzipporah, and had children. Against this background, the command takes on a deeply personal dimension.

Yet Moses does not delay the execution of G-d’s word. As soon as he receives the command, he begins preparations and instructs the people regarding the coming battle. The Kli Yakar notes that Moses understood that the completion of this mission was directly connected to his death. Nevertheless, he acted with joy and without delay in fulfilling G-d’s will. (Kli Yakar on Numbers 31:2:1–2)

According to the Kli Yakar, Moses also understood that the people might be inclined to delay the war once they realized that his death was tied to its completion. Therefore, he did not present the war as Israel’s revenge on Midian, but as “the vengeance of G-d against Midian.” In this way, no one would consider postponing the fulfillment of G-d’s command. In this the Kli Yakar sees proof of Moses’ devotion: despite knowing the personal cost, he chose immediate action. (Kli Yakar on Numbers 31:2:2)

Why Moses Did Not Fight

Moses himself does not go out to battle. The Chizkuni explains that this is due to his personal history with Midian. Since Midian had provided him refuge when he fled from Pharaoh, Moses considered it inappropriate to personally fight against them. Just as he did not strike the Nile during the plagues because it had saved him as a baby, he also refrained from fighting Midian directly. (Chizkuni on Numbers 31:2:1)

The Or HaChaim explains that there is no contradiction here. G-d’s command to Moses did not necessarily require him to engage in physical combat, but rather to take responsibility for preparation, organization, and spiritual leadership of the war. The actual fighting was entrusted to Pinchas and the selected warriors. (Or HaChaim on Numbers 31:2:1–2)

Thus, three dimensions of Moses’ leadership come together: his personal connection to Midian, his full obedience to G-d’s command, and his responsibility to spiritually prepare Israel for a just war. (Chizkuni on Numbers 31:2:1; Kli Yakar on Numbers 31:2:1–2; Or HaChaim on Numbers 31:2:1–2)

Lessons for Today

Acting Without Delay

What can we learn from Moses today?

First, his readiness to act immediately upon receiving G-d’s command. The Kli Yakar emphasizes that Moses did not delay the mission, despite its personal cost. We, too, often postpone good intentions until tomorrow. Yet spiritual growth begins at the moment we decide to act today on what we know is right. (Kli Yakar on Numbers 31:2:2)

This also applies to someone who learns the Seven Noahide Laws and gradually comes to understand what G-d asks of them. Knowledge alone is not enough; insight ultimately demands action.

Respecting the Past

A second lesson comes from Moses’ attitude toward Midian. Although Midian was guilty and had to be judged, Moses still acknowledged that he had once found refuge there. For this reason, he did not personally lead the battle. (Chizkuni on Numbers 31:2:1)

This teaches that it is possible to be critical of ideas or systems from one’s past without losing appreciation for the good that was received there. For many Noahides, the search for G-d did not begin within Noahidism itself, but within another religious tradition. This does not mean that one cannot reject false teachings, but such critique can still be accompanied by respect and gratitude for the steps that led someone toward truth.

Spiritual Conclusion: Inner Conflict and Transformation

The war against Midian can be understood as more than a historical event. In Chassidic and Kabbalistic tradition, Midian represents division, conflict, and separation. Midian is connected to the word madon (strife or dispute) and is described as the root of division and intolerance. (Heichaltzu 5659, ch. 3; referencing Zohar II:68a and the writings of the Arizal)

This division can also exist within a person’s inner world, especially during transitional phases between different spiritual or religious frameworks. This application is my own reflection on these sources. (Own application)

According to the explanation of the Rabbi Sholom Ber Schneerson, the fifth Lubavitcher Rebbe, the seven Canaanite nations represent the seven raw emotional traits that must be refined. The war against Midian, however, goes deeper: it addresses the very root of division itself. (Letter of the Lubavitcher Rebbe, Menachem Av 5703; referencing Heichaltzu and Likkutei Torah)

Therefore, Midian must be overcome before the battle against the “seven nations” can begin. Only once the root of inner division is addressed can true refinement of character and emotions take place. (Letter of the Lubavitcher Rebbe, Menachem Av 5703; Heichaltzu 5659, ch. 3)

The victory over Midian is therefore not only a historical event, but also a model for inner transformation. Unconditional love and unity stand as the response to division and conflict. (Heichaltzu 5659, ch. 3)




Di Angelique Sijbolts
Con i ringraziamenti al rabbino Tani Burton


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