It is also necessary to understand the nature of the war against Midian. The principal reason[7] behind it was to exact retribution for Israel from the Midianites rather than to acquire their lands, for the Torah implies that the land of Midian did not become part of Israel's inheritance.

This is in contrast to the land inherited by the tribes of Gad, Reuven and half of Menashe which had belonged to Sichon and Og, as Rashi explains on the phrase,[8] "Ataros and Divon." Thus, the principal reason behind this war was retribution.

(On the words[9] "the elders of Midian" in Parshas Balak, Ramban comments that the territory of Midian was actually part of the land of Sichon. Accordingly, Midian was included within the land inherited from Sichon, and hence the war with Sichon was not completed until after the war with the kings of Midian. However, the literal meaning of Scripture does not support this view.)

It is also necessary to understand[10] [a seeming contradiction]: When G-d speaks to Moshe, Scripture states, "Exact the retribution of the people of Israel," yet Moshe tells Israel "to exact the retribution of G-d from Midian."

We must understand what "the retribution of G-d" actually means. Midian harmed only Israel, as it is written,[11] "For they harass you." As a [logical] response to this, Scripture states, "Exact the retribution of the people of Israel."

It is indeed written[12] that "part of G-d is His people," and[13] "He kept them as the apple of His eye." "Whoever[14] touches them, it is as if he touches the apple of His eye." From these texts it follows that the "retribution of Israel" is [simultaneously] the "retribution of G-d."

However,[15] the wording of the text declares: "Exact the retribution of G-d" - implying that the war against Midian is intrinsically connected to the Name of G-d, v-u-v-h [pronounced Havayah]. It should be pointed out that [Midian, as well as being an actual nation, is representative of a spiritual force, a power in the realm of evil. From the quoted verse it appears that] the kelipah of Midian is the [evil] counterpart and opposition to the Name Havayah. When Midian, through the activity and expression of its kelipah [i.e., spiritual source], caused Israel to sin, a blemish was brought upon the Name of G-d [i.e., an obstruction in the revelation of G-dliness]. Thus, exacting G-d's retribution of Midian and destroying them, rectifies that blemish.

On the surface, this is difficult to understand: How is it that Midian is the evil counterpart of the Name Havayah, to the point that [destroying] it is called "the retribution of Havayah"? One might think that the seven Canaanite nations would cause a greater blemish in the Name of G-d, for [in the Kabbalah] they represent the seven evil attributes, the antithesis of holiness. Midian, however, is not one of these seven nations.

Another matter requiring explanation is the Torah's use of the word Heichaltzu ("arm yourselves"). Yeichaltzu [in the third person] would have been more appropriate, for Heichaltzu implies all of you. But since the verse states "[Arm] from you," meaning that the people did not all go to war - only one thousand per tribe, as the Torah subsequently indicates, which is why the text states "from you" (i.e., part of you) rather than "all of you" - it follows that Yeichaltzu, rather than Heichaltzu, would have been the preferred term, for the latter implies that all of Israel should arm themselves in hasty preparation for this war.

Another textual question: Instead of stating "One thousand per tribe...for all the tribes of Israel," the verse should have said "from every tribe."

Summary: The meaning of the Midianite war. The opposition to the Name Havayah. Questions on the language used in the Torah.

   

Notes:

7. (Back to text) See Ramban on Bamidbar 31:23, Bechaye, and other commentaries. The fact that the Midianite war was not a war of land conquest answers Ravad's criticism of Rambam at the end of the "Laws Relating to Sabbatical and Jubilee Years" [13:10]. The explanation of the Kesef Mishneh (ibid.) is different, but this is not the place for further elaboration.

8. (Back to text) [Bamidbar 32:3.]

9. (Back to text) [Ibid. 22:4.]

10. (Back to text) Midrash Rabbah, beginning of Parshas Matos.

11. (Back to text) [Bamidbar 25:18.]

12. (Back to text) [Devarim 32:9.]

13. (Back to text) [Ibid. 32:10.]

14. (Back to text) Cf. Zechariah 2:12.

15. (Back to text) See I Shmuel, 2:10 and commentaries there; Likkutei Torah, Parshas Nasso, the maamar entitled Havayah Yeichatu, ch. 1.