Reading with a Sense of Horror

Matot - Masei

Num. 30:02-36:13

Précis: Matot begins with a speech to the heads (matot) of the tribes concerning the importance and sacredness of vows. The parasha then returns to the war with the Midianites, including the purification of the warriors and division of the booty. The tribes of Reuben, Gad and half of Manasseh express their desire to dwell east of the Jordon, and are permitted to do so, after promising to enter the Land to help the rest of the People defeat the Canaanites.

            The Book of Numbers ends with Masei. “These are the stages (masei) of the journey” which the Israelites made through the desert. In what amounts to a recapitulation, all of the stops along the way are identified. The Israelites are reminded to drive the Canaanites from the Land. Most of the parasha outlines the Israelites' entry to the Promised Land and sets out the first steps to be taken as they establish their national home, including the distribution of land among the tribes. The Levitical cities are described, as well as the cities of refuge. Just prior to their invasion of the land, the laws differentiating between murder and killing are repeated. The parasha ends with a summary of the commandments and ordinances. 

Num. 31:17-18: “Now kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man.”

            This parasha relates the history of a war with the Midianites shortly before the Israelites enter the Promised Land. All of the Midianite men are to be slain, including the King, and all of the adult women are to be killed. The only survivors are the virgin females. Even the male children are to be killed (and this from people who had their own males children killed in Egypt!).

            We cannot read these verses without some sense of horror. This story has all too many connections with the Holocaust and with the idea of jihad and genocide.

            But is our lack of comfort based on a misplaced imposition of a modern sense of morality on a situation 3,000 years ago? I would answer “no.” The 20^th century was perhaps the most bloody century humanity has experienced. Can we so-called “modern” people look down upon these Biblical events and ignore the horrors of trench warfare, the Holocaust, and Hiroshima?        

            We should understand that this Biblical battle was the final struggle in a protracted war, and we know that protracted war takes a toll on the morality of most combatants. This being the case, the IDF’s record is truly remarkable during the decades-long struggle with its enemies, many of whom take pride in their ability to target innocent civilians with the most heinous disregard for life – including their own.

            Having said this, we can take justifiable pride in the efforts of the IDF in setting up strict rules of engagement, and in their  own investigations of allegations of violations of those which are designed at containing the instances of civilian collateral damage. This is so even when Israel is accused of war crimes while its opponents recklessly slaughter hundreds of thousands of innocents: men, women and children. Even during war, the IDF aims for a level of morality which other nations should envy. 

             Nevertheless,there is something so terribly sad in observing that bloody battles 3,000 years ago remain part of human experience today.

Transitions

Pinchas

Num. 25:10 - 30:1

Précis: This parasha begins with a reward for Pinchas’ zealotry in slaying the offending adulterers at the conclusion of the previous parasha. His reward is the hereditary High Priesthood for his family. The parasha continues with a second census conducted by Moses, with war being declared against Midian. The laws of inheritance are amended to provide, at least in certain cases, for daughters to inherit their fathers’ estates. Joshua is appointed the successor to Moses as leader of the People. The parasha then shifts to details of daily sacrifices, offerings for the new moon, and Festivals.

Num. 27:15 -16 “And Moses spoke to Adonai saying, ‘Let Adonai, God of the spirit of all flesh, appoint a man over the congregation who will go in front of them and who will bring them out and who will bring them in, so that Adonai’s congregation won’t be like sheep without a shepherd.…’”

             The text displays Moses’ role in finding his successor once he finally comes to terms with the fact that he will not personally lead the people into the Promised Land. His transfer of authority to Joshua, including his laying of his hands on his successor, seems to be generous and gracious, which is particularly striking since we know that Moses is bitterly disappointed. Midrash helps us to understand Moses’ actions.           

            Midrash tells us that Moses entered the Tent of Meeting one last time to negotiate with God, knowing that Abraham has successfully negotiated with God over the destruction of Sodom. Moses opens with a suggestion that Joshua will in fact take over the leadership, but Moses would remain around as a kind of senior counsel. The midrash continues that God seems willing, and then calls Joshua into the Tent (as Moses departs and waits outside). When Joshua comes out, Moses asks what God had told him. Joshua responds that on prior occasions when Moses had gone into the Tent, Moses had refused to tell Joshua what the conversation inside with God had been about. Now the roles are reversed, and Joshua will not speak about his conversation with God. The midrash concludes with Moses stating, “Better that I should die than I should live and envy Joshua.”

            Here is a key lesson in leadership: transition is inevitable, and the departing leader (executive director, rabbi, or president) should to do so graciously and helpfully.