Disproportionate?

Matot-Masei

Num. 30:2 – 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 Jordan, 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 into 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 are to enter the Land. All of the adult men and male children are slain, including the King, and all of the adult women are also slain, with the only survivors being virgin females.

            It is very hard to read these verses without horror. The described killing outdoes God’s destruction of the first born of Egypt in the final plague before the Exodus. This story has 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 last 100 years have been the bloodiest humanity has ever experienced because of warfare. Can we so-called “modern” people look down upon the events in our reading and ignore the horrors of trench warfare, poison gas, the Holocaust, Hiroshima and terrorism? 

            We should understand that the battle described here 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. The recent border attacks from Gaza have been met with lethal reaction by the IDF, which some suggest is “disproportionate.” Do adherents of that idea feel that it’s necessary for a line of Jewish dead to be arrayed before lethal force is used? How many Israelis must die first? 10? 20? 100? (Yes, I intend to suggest a reverse Sodom argument.)

            Based on the human experience of the last 100 years, we should understand that our claim to moral superiority over our ancient ancestors is misplaced and undeserved. Additionally, we can take justifiable pride in the efforts of the IDF and the United States military to investigate allegations of violations of the strict rules of engagement each nation has adopted. They are aimed at containing the instances of civilian collateral damage.

            The Torah sets forth strict rules of warfare, and so should we  -  and we and Israel do.

Our Own Promised Land

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. 27:12–14 “God told Moses, ‘Ascend these heights of Abarim and view the land that I have given to the Israelites. When you have seen it, you too will be gathered to your kin as your brother Aaron was. For in the wilderness of Zin, when the community was murmuring, you disobeyed My command to uphold my sanctity in their sight by means of the water.’”

            Moses is ordered to climb the heights and observe the land he will not be permitted to enter. In front of him is the goal for which he has striven for more than four decades, now out of reach. It seems almost cruel. While Moses had been told that he would not be entering the Land, this knowledge has now become concrete before his eyes. He knows that his greatest desire will remain forever out of reach. Somehow, he finds the strength to accept this.

            We all have dreams which we strive for, often for lifetimes of effort. Every step we take along life’s long journey seems to have as its purpose the attainment of some ultimate goal – our own versions of reaching a “Promised Land.” Perhaps it is a benefit of retirement that the pressure to succeed seems to abate, at least a bit. But that urge to succeed remains.

            Unlike Moses, our “Promised Land” remains unknowable, and like Moses it is not promised. The best plans of each of us go awry. How can we cope with disappointment over our own failure to achieve what we had hoped for? Here, Moses teaches us to understand that the goal is not really the important part of life. What we are, and who we are inside, and how we cope with what is real are the most important parts of life.