Not A Man Is Missing | Parashat Matot Masei

0:03Good evening, dear talmidim. We are going to delve into a crucial connection between two of our weekly parashiyot, Parashat Balak and Parashat Pinchas. As we recall, the events in Parashat Balak set the stage for a great spiritual challenge for Am Yisrael. In Parashat Balak, at the end of the parashah, Bilaam gave Balak the wicked advice to send all of the young women to entice the Jewish people to sin with them. This terrible counsel led to the incident of Peor, which brought a devastating plague upon our people. It was in Parashat Pinchas that Hashem gave Pinchas a tremendous blessing for killing Zimri, the head of the Shevet Shimon, who publicly sinned with Cozbi bat Tzur, a Midianite princess. Pinchas's zealous act immediately stopped the plague, saving Am Yisrael. Following this catastrophic plague, which resulted from the Midianite women's enticement, Am Yisrael is commanded to go to war against the Midianites and utterly destroy them, a unique command unlike that given for other nations we have fought. Here, Hashem states that we must not just hurt them, but eliminate them from the world. We are now delving into Parashat Matot, which follows the tragic events of Parashat Pinchas, where the plague afflicted Am Yisrael. This plague was a direct consequence of the widespread sinning with Midianite women, catalyzed by the brazen act involving the Midianite woman, Kozbi, with whom Zimri ben Salu was sinning, which ultimately stopped the plague after Pinchas's zealous act. In this week's parasha, Am Yisrael is commanded to go to war against the Midianites. They are commanded not just to fight them, but to utterly destroy them, a unique decree unlike the wars we fought against other nations. Here, Hakadosh Baruch Hu explicitly commands us to kill them, not merely to defeat or hurt them, but to eliminate them completely from the world, men, women, and children. This absolute command of destruction, particularly of the Midianite women and children who had enticed our people, is crucial to understanding Moshe Rabbeinu's later reaction.

1:01We learn from this the incredible standard of those who went out to battle under the leadership of Moshe Rabbeinu. They were not just ordinary men; they were tzaddikim of the highest caliber, so much so that not a single one of them was lost. This was a direct result of their immense righteousness. And it is with this profound understanding of their spiritual state that we read about the aftermath of a particular war, where a challenging situation arose. And when the Jewish people won this war, they came back, but they're bringing a number of women and children with them. And Moshe Rabbeinu was furious at them: "How did you bring these women?!" The Hakhamim explained that the soldiers were tzaddikim. They weren't allowed to go to war if they weren't tzaddikim. This is the crucial point, my dear friends! The entire premise of their participation in battle was contingent upon their being completely righteous. As we discussed, they even underwent a process of teshuva for any past transgressions, ensuring they were pure and fit to represent Hashem's army. It was their tzidkus, their perfect righteousness, that enabled them to emerge victorious and unharmed from the battlefield. This explains Moshe Rabbeinu's strong reaction, as he understood the spiritual implications of their actions and the potential compromise of their sanctity. Brothers, we are discussing the incredible miracle of the war with Midian, as recorded in Parshas Matos, where Klal Yisrael achieved a stunning victory without a single casualty. The Gemara in Maseches Makkos teaches us about the stringent spiritual requirements for those who went out to battle. It was not a small matter; if somebody even spoke between putting on his tefillin shel yad and tefillin shel rosh, they would not have been allowed to go to war. All of the soldiers of Moshe Rabbeinu were tzaddikim, righteous people who didn't commit even small sins. They all did teshuvah for the major sins they had committed in the past, whatever they might have been. They were tzaddikim; otherwise, they would not have been allowed to go to war. Hence, not a single one of them died. This high level of spiritual purity is what allowed them to experience such an open miracle, demonstrating Hashem's protection over His righteous army. However, as we see from the continuation of the parshah, the story doesn't end there, for they returned with the Midianite women and children, leading to a new set of halakhic challenges.

2:02We learn in Parashat Matot, in Sefer Bamidbar, Perek Lamed-Aleph, about the war against Midian. It was an astonishing military victory for Am Yisrael. The pasuk tells us that not a single Jew died in the war. It was truly a miraculous preservation of life for our people. Even in a fist fight, people get hurt. Here you have a full-blown war, and not a single Jew died. But they come back with a multitude of women and children. Moshe Rabbeinu was incensed. He instructs them, saying, "Although ordinarily, according to standard halakha, you do not kill the women and children taken captive in war, in this particular case, the laws are different." Why? Because these women, some of them, are considered harlots, are considered prostitutes, zonot, because they caused Am Yisrael to sin with them. The righteous soldiers responded, "Rebbe, we figured that they only sinned with them because the men told them to do it. So they were like forced into it." Moshe Rabbeinu then declared, "No, I have nevuah! I know that these women were instrumental in leading our people astray, and therefore they cannot be allowed to remain amongst us." We learn from the parashah of Pinchas the severity of the sin of Ba'al Peor. When Moshe Rabbeinu instructed the army regarding the Midianite women, there was a discussion about their culpability. The question arose whether these women were truly deserving of such a harsh decree. From the perspective of ordinary human judgment, one might argue for leniency, saying that they were perhaps coerced or unwitting participants. Yet, from the perspective of Torah, these women... ...are considered harlots, or more accurately, zonot, because they actively caused Am Yisrael to sin with them. And the righteous soldiers initially argued, "But we thought they only sinned with them because the men told them to. They seemed to be forced into it!" Moshe Rabbeinu responds decisively, "No, I have prophetic insight into the true nature of their actions." He knew, through divine revelation, that these women were not coerced. On the contrary, their intent was malevolent; they sought to destroy Am Yisrael from within. We see this exemplified in the figure of Kozbi bat Tzur, whose very name, Kozbi, is understood by our Sages to reflect her role, as if she declared, "Destroy Am Yisrael through me." This reveals a conscious, malicious intent. Therefore, Moshe Rabbeinu declared that these women, who willingly engaged in such destructive behavior against Am Yisrael, had forfeited their right to exist among our people.

3:00We are discussing the severe consequences of actively trying to lead Am Yisrael astray, especially in matters that imperil their spiritual well-being. This is not about passive transgression, but about willful design to cause others to stumble, a sin so grave that Chazal teach it can be worse than murder. When we look at the incident of Ba'al Pe'or, we see a stark example of this. The Midianite women involved in that tragic episode acted with malicious intent. They weren't forced into it; they wanted to destroy Am Yisrael. Hence, the figure known as Kozbi bat Tzur, whose very name, Kozbi, hints at falsehood and deception, represents this destructive intention. It's as if the Torah itself, in giving her this name, describes her deliberate purpose: to destroy Am Yisrael through her actions. So these women, Moshe Rabbeinu states, who sinned with Am Yisrael with such malicious intent, they lost their right to exist. Their actions were not mere mistakes, but a deliberate campaign to undermine the spiritual integrity of our nation. Such a grave sin, which actively sought to corrupt and destroy, carries with it the most severe judgment from HaKadosh Baruch Hu. ...Thus, in the context of the war against Midian, the only ones who are allowed to survive are those who have never known a man. These are the young girls who have not experienced physical intimacy. Now, from this profound directive, we can understand what Rabbi Shimon Bar Yochai teaches. Rabbi Shimon Bar Yochai states that someone who causes another Jew to sin is worse than a murderer. This demonstrates the immense spiritual gravity of leading another Jew astray, a transgression whose repercussions far exceed even physical violence, as the Torah itself suggests regarding eternal consequences.

3:59My dear talmidim, it is crucial to understand the profound difference in the Torah's approach to various adversaries of Am Yisrael. Midian's fate was exceptionally severe, not merely due to warfare, but because of a much deeper spiritual transgression. The Gemara and Midrashim discuss extensively the gravity of leading others astray, and this principle is key here, because that's how the Torah treats them. A murderer gets a certain punishment, but someone that causes other people to sin, there's literally no end to their suffering as they go into the seventh level of Gehinnom and never come out. And the people of Midian, unlike all of the other enemies of the Jewish people, were judged by this most extreme measure of justice, for their intention was to corrupt the very neshama of the Jewish people, to sever their connection with Hashem. They did not merely seek physical harm, but spiritual destruction, and for that, the Divine decree was absolute. My dear friends, we are continuing our study of Parashat Matot, and we come across a very difficult mitzvah that Hashem commanded us regarding Midyan. Unlike other wars, where certain rules apply, here the command was unique. The Torah tells us in no uncertain terms: We were obligated to remove them from the world. Why? Because they caused Am Yisrael to sin. And unlike the wars against other nations where women and children might be spared, here the halacha was different. Because they caused Am Yisrael to sin, it was therefore a war of vengeance. Vengeance, not for the sake of Hashem's direct honor, but rather vengeance for the sake of all of Klal Yisrael, who now have sins on their neshamot because of these people. This is why the halacha was so severe and the command so absolute. And what a tremendous Ness it was, a true miracle, that Klal Yisrael was victorious.

5:03We have been learning about the miraculous victory over Midian, a war fraught with spiritual danger as much as physical. The Torah describes the tremendous success of our soldiers, who went out to battle. Now, at the end of the parasha, it says that these tzaddikim soldiers came to Moshe Rabbeinu and brought a big treasure to thank Hashem. To thank Hashem that not a single one of them died. Rashi says, quoting the Gemara in Masechet Shabbat, that not only were there no casualties in terms of lives lost, but they were also thanking Hashem because they all withstood a far greater test: not a single one of them sinned with immorality during the war. This is a profound testament to their righteousness. When would they possibly have been tempted to sin with immorality? As the Targum Yonatan Ben Uzziel elaborates, these tzaddikim soldiers stood firm, similar to Yosef HaTzaddik, even amidst the greatest temptations. My dear friends, we often speak of the challenges of war, the physical dangers. But there is another kind of battle, a spiritual one, that often takes place after the physical victory. Imagine the scene, as described for us: our soldiers, having won the war, now enter the homes of the vanquished. And there, amidst the spoils of gold and silver, they find the wives and daughters of the very soldiers they had just defeated – many of them described as exceedingly beautiful and vulnerable. In such a situation, one might expect various failings. But the Gemara in Masechet Shabbat reveals a profound spiritual triumph. It relates that not only were there no physical casualties from the war itself, but more profoundly, the soldiers were thanking Hashem precisely because they had all withstood the ultimate test – that not a single one of them sinned with immorality. When, you might ask, would they possibly be tempted to sin with immorality in such a context? Targum Yonatan ben Uzziel clarifies this, explaining that these tzaddikim (righteous) soldiers, who stood the test, were similar to Yosef HaTzaddik himself, who, despite being in the most challenging and tempting of situations, always remained pure. This incredible display of self-control and kedushah (holiness) in the face of immense spiritual peril is a testament to their unwavering faith and righteous character, truly a Kiddush Hashem (sanctification of God's Name).

6:01Good evening, talmidim. We are learning tonight from the Gemara, a fascinating aggadah about the incredible kedusha of some of our greatest Tannaim. The Gemara recounts a situation that truly tested their spiritual strength. After they won the war, part of the process of winning the war is collecting the spoils. So, they went into all of these houses, and inside these houses were women – the wives of these soldiers they just killed, and their daughters. Many of them were very beautiful, many of them very rich, full of jewelry, full of gold, full of silver, and all kinds of precious adornments. Now, think about this scenario. Here are soldiers who have just come from battle, filled with the heat of war, encountering such a situation. Yet, as our holy Tanna, Yonatan ben Uziel, tells us... My dear talmidim, we've been discussing the incredible spiritual strength required to maintain one's kedushah (holiness) even in the most trying circumstances. The Gemara presents us with an astounding account, particularly when dealing with the aftermath of war, a time when human passions and frustrations are often at their peak. We spoke earlier about the soldiers who approached Moshe Rabbeinu, attesting to their purity, despite the immense challenges and temptations they faced with no one watching, no one guiding. And indeed, the Tanna (Mishnaic sage), Yonatan ben Uziel, commenting on this very scenario, explains how such a miraculous feat was achieved. He states that Yonatan ben Uziel says that these soldiers took off all of the jewelry, all of the gold, from these women without sinning once, without even looking at them! How, asks Yonatan ben Uziel, can a man achieve such a level of self-mastery? This isn't merely a historical anecdote, chaverim (friends); it's a profound lesson in the power of the human will, guided by Torah and yiras Shamayim (fear of Heaven). It teaches us that even when faced with overwhelming temptation, when all physical constraints are removed, when the yetzer hara (evil inclination) rages most fiercely, it is possible to rise above, to maintain one's nitzachon (victory) over base desires. Such is the measure of true gadlus (greatness) in an oved Hashem (servant of G-d).

6:50Baruch HaShem, we delve deeper into the profound lessons our Torah teaches us about the human condition and the incredible power of kedusha (holiness) even in the face of immense nisyonot (tests). We often ponder the challenges individuals face, particularly in environments devoid of external structure or accountability. Imagine, if you will, the circumstances of a soldier returning from the intensity of battle. We learn from our Chachamim (Sages) that even then, when one feels... that no one is looking at him. No one is telling him what to do. He's after a war; he's got all this energy, all this frustration in him. He sees a beautiful woman. Her husband is dead, her father is dead. How does he not commit a sin? This is an extraordinary question, and the answer is given to us by the very soldiers returning from the war against Midyan. They proudly told Moshe Rabbeinu, "When we went there, we didn't sin!" This incredible declaration highlights the immense spiritual strength and the mesirat nefesh (self-sacrifice) that can be mustered even in the most challenging of times. It stands as a stark contrast to the earlier tragic events of Ba'al Pe'or, which saw many fall due to temptation. Their purity exemplifies the capacity for individual kedusha that can overcome even the most powerful urges. This is precisely why we are given such potent lessons, to remember the critical importance of guarding our spiritual integrity, much like the zealous act of Pinchas, which sanctified HaKadosh Baruch Hu's name and brought an end to the plague, stemming from transgressions such as the death of Zimri over Cozbi.

7:21We are taught by our holy Chachamim that every single mitzvah and every sacrifice, every korban that was brought, was given for a specific spiritual purpose. There are hidden layers of meaning, profound lessons for our avodas Hashem today. We just read in Parashat Pinchas how a terrible plague befell Am Yisrael due to a grave transgression. That's why we're given this sacrifice, why we're giving all this money. Why? Because HaKadosh Baruch Hu gave us special powers at that moment for each and every single one of us individually, to remember the death of that man over that woman, the death of Zimri over Cozbi bas Tzur. We see from this tragic episode the absolute devastation that can be caused by giving in to the yetzer hara, even for a moment. The Torah doesn't just recount these events as history; it presents them as a stark warning and a guide for us, teaching us the profound consequences of our actions and the vital importance of yiras Shamayim, the fear of Heaven. These accounts reinforce the teachings of our Chachamim: fearing Hashem is not merely a good thing, but a necessary thing, to avoid such terrible fates and to merit a life of true kedusha. We often speak about ahavat Hashem, the love of Hashem, and indeed, it is paramount to serve our Creator out of love. As Rabbi Yonatan ben Uzziel teaches us, we should do the mitzvot after contemplating the immense kindness of Hashem, how He blessed us with sight, with mobility, with sustenance, and with all the wonders of life. To follow His law out of such a profound love is a beautiful and elevated form of avodat Hashem. However, as deep and sincere as this love may be, it alone, regrettably, may not always be enough to safeguard us from straying. What truly provides that unyielding barrier against transgression, what truly fortifies our spiritual resolve, is yirah – fear and trepidation before Hashem. We see this powerfully illustrated in the Midrash, when Bnei Yisrael were in Mitzrayim during the plague of Choshech. They were given a unique opportunity to see into the homes of the Egyptians, to fulfill Hashem's command to take their silver and gold. And what happened to the Egyptians who refused to give? The Midrash describes their terrible fate in this world, and we shudder to think what is happening to him in Gehenna right now? We do not want to go to Gehenna. Hence, we did not even look at those women. We took the jewelry without even looking at them. From there we learn – and this is what the Chachamim teach us here – that fearing Hashem is not only a good thing, but a necessary thing, the very cornerstone of our spiritual edifice, safeguarding us from aveirah and leading us closer to Hashem's divine will. This yirah ensures that even when ahavah might waver, our commitment to Hashem remains unshakeable.

8:14We often ponder the deepest motivations behind our service of Hashem. Some great Sages emphasize the path of love, serving the Creator out of a profound appreciation for all His goodness. Indeed, our Sages teach us this explicitly. The holy Rabbi Yonatan ben Uzziel, zichrono livracha, states: "Do the mitzvot after you think about how amazing Hashem is, and how He gave you eyes to see, and legs to walk, and food to eat, and all of the wonderful things in life. Do the mitzvot, follow His law, because you love Him." However, while love is a lofty ideal, and indeed the ultimate goal, by itself it may not always be enough to safeguard us from the enticements of the yetzer hara and keep us from transgressing. What truly acts as a potent barrier against sin, my dear friends, is yirah – fear and trepidation. It is the fear of Hashem's judgment, the fear of the consequences that await those who stray from His path. The contemplation of Gehenna, of the Kever and the Kaf HaKela, and the spiritual rectifications that await us, provides the necessary deterrence. This profound fear of punishment, for going against the will of our Father in Heaven, is what will ultimately keep us away from those sins... "...Indeed, it is the awe of divine judgment that compels us to righteous living; for when one considers the ramifications of going against His mitzvos and He puts one in the special places that are designated for punishment – Gehenna, Kaf HaKela, gilgulim (transmigrations of souls), and other spiritual afflictions – then the fear and trepidation of punishment is the only thing that is going to keep one away from those sins, and ensure our adherence to His sacred mitzvos. This understanding is crucial, as we find when Moshe Rabbeinu addresses Am Yisrael in Parashat Matot..."

9:15Therefore, my dear talmidim, we understand that our relationship with the Ribbono shel Olam is multifaceted. It's not merely about emotional attachment, for true connection runs deeper, requiring both love and reverence; and that's why there is no such thing as serving Hashem with simply loving Him alone. Yirah, fear of Hashem, is the very foundation of connecting to HaKadosh Baruch Hu. This is also the reason why, in Parashat Masei, when Moshe Rabbeinu is telling Am Yisrael to follow the ways of Hashem, specifically at the end of Parashat Matot, Moshe Rabbeinu tells Reuven and Gad about this very principle, and this concept of commitment and consequence is precisely what Moshe Rabbeinu emphasizes to them. They have to make sure that they're going to deliver on their promise and help their brethren in the wars. That's going to happen in Eretz Yisrael, because if they don't, they're going to get punished for it. But Moshe Rabbeinu constantly says, 'You have to follow Hashem.' And Onkelos, every single time where it says 'follow Hashem', he explains... We know from Parshas Mattos that the tribes of Reuven and Gad, and half of the tribe of Menashe, had a solemn promise to fulfill. They had to make sure that they are going to deliver on their promise and help their brethren in the wars that are going to happen in the Land of Israel. Because if they don't, they are going to get punished for it. But Moshe Rabbeinu constantly says, "You have to follow Hashem." And Onkelos, every single time the Torah says "follow Hashem," he translates it as "follow the fear of Hashem," and thereby guides us away from any anthropomorphic misconceptions of Hakadosh Baruch Hu.

10:15Good morning, everyone, and welcome back to our shiur. Today, we continue our discussion on yiras Shamayim, the fear of Heaven, which is the bedrock of all our avodah. It is a concept that requires deep understanding, for without it, one can fall into grievous errors regarding the nature of the Ribbono shel Olam. A superficial understanding can be quite dangerous. For instance, imagine a situation where an uncle says, "Follow the way of fear of Hashem, follow the way of fear of Hashem." Why does merely following Hashem in this simplistic manner make a person think things that are incorrect and heretical? It is because it can lead to the terrible misconception that Hashem is a human being, Hashem is someone that you can follow physically, Hashem you could agree or disagree with. No, no! This is, chas v'shalom, a profound distortion of our emunah! Hashem is not a human being, nor is He corporeal in any way. He is infinite, wholly separate from all physical limitations. To "follow Hashem" means to follow His mitzvos, to uphold His holy Torah, and to internalize the awe and reverence for His absolute Kingship, not to imagine Him as some physical entity or a peer with whom one can debate. Our path is Derech Hashem, but it is a spiritual path of adherence to His will, not a physical following of a human-like deity. My dear talmidim, we often speak about what it truly means to connect with the Ribono shel Olam, to live a life imbued with His kedusha. When we say 'to follow Hashem,' what does that truly entail? It means to constantly be guided by Yirat Shamayim, the awe and fear of Heaven. This Yirat Shamayim is not a negative fear, G-d forbid, but a profound reverence that shapes our every thought and action, ensuring we always walk in His holy ways.