Parshat Balak4 min read

Zimri Dragged a Midianite Princess to Moses and Challenged Him

Cozbi had named her price. Moses or the High Priest. He still walked her through the weeping elders to the Tent door, braid in his fist.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. She Would Take Moses or No One
  2. He Took Her by the Braid
  3. Moses Had No Answer
  4. Phinehas Took the Spear
  5. They Found One of Their Own Among the Dead
Zimri Dragged a Midianite Princess to Moses and Challenged Him Click for full size

She Would Take Moses or No One

Cozbi was the daughter of Zur, one of the five chiefs of Midian (Numbers 25:15). When a prince of Simeon came to her with his offer, she did not bargain like a woman of the camp. She named the top of Israel and stopped there.

"I will give myself only to Moses, or to Eleazar the High Priest," she said.

She was a king's daughter. A Midianite princess does not become an ornament for a man who cannot match her father's house. If Midian had sent her into that camp to break something, the break had to land at the height of the people, or it was wasted.

Zimri son of Salu answered with his own house. He was a prince of Simeon. If rank was the price, he said, he could pay it. He would prove it in front of Moses himself.

He Took Her by the Braid

The elders were already weeping at the entrance of the Tent of Meeting. The plague was moving through the courtyards. Twenty-four thousand would be dead before it stopped (Numbers 25:9). Baal Peor still sat on the camp like smoke that would not lift.

Zimri did not take her around the back of the tents. He seized Cozbi by the braid and dragged her through the congregation to the holiest doorway they had.

People made room because they did not know how to stop a prince who had decided not to be stopped. Her hair was in his fist. Her feet moved because his did. He chose that door the way a man chooses a witness. Heaven was there, and Moses in the doorway with the leaders around him.

Moses Had No Answer

He stopped in front of Moses and did not lower his voice.

"Son of Amram," he said. "Is this woman permitted to me, or is she forbidden?"

The question cut both ways on purpose. If Moses said forbidden, Zimri had the next line ready. "Your own wife Tzipporah is a Midianite. You married a foreigner. The rule you put on me you lifted off yourself." If Moses said permitted, the camp would hear that the door was open in the middle of a plague that had begun with foreign women and foreign worship.

Moses opened his mouth. Nothing came. The ruling stuck in his throat. He stood at his own door and wept.

The congregation froze with him. Zimri did not wait for the tears to finish. He walked past the weeping into the inner tent, Cozbi still in his hand.

Phinehas Took the Spear

Only Phinehas moved.

He saw Moses weeping and the prince already gone inside. He remembered a teaching Moses himself had given them. A zealot may strike a man who does this in public. He took a spear. He followed them in. He did not ask again for a ruling that would not come.

He pinned Zimri and Cozbi through the belly, the two of them still together, and carried them out on the spear to the door where the elders had been crying. The plague stopped. Twenty-four thousand were already gone. The camp had its silence back, and it was a worse silence than the weeping.

They Found One of Their Own Among the Dead

The war with Midian came after. When it ended, the returning men found an Israelite among the Midianite dead. One of their own had crossed all the way over. He was not a man who had stumbled at Baal Peor and come home ashamed. He was a corpse on the enemy side, and his presence made the warriors impure. They could not walk straight back into the camp.

Moses went out to them. He did not come with a song. He came because the contamination had run both ways, and the men who had done the killing now had to stand outside until they were clean. Cozbi's braid at the Tent door had not been a private sin. It had opened a road some Israelites walked all the way into Midian's graves.


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From the tradition

Sources

3 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tanchuma, Balak 20Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

(Numb. 25:6:) “Just then one of the Children of Israel came and brought a Midianite woman unto his brothers [before the eyes of Moses and the eyes of the whole congregation of the Children of Israel].” What reason was there for him doing so? [The incident serves] to teach you that he had respect neither for Heaven nor for mortals. It is also stated concerning him (in Prov. 21:24), “An insolent and arrogant one, scorner is his name; [he acts with arrogant wantonness].” She said to him, “Because I am a king's daughter, I am surrendering to no one but Moses or Eleazar.” He said to her. “I also am as great as they are, and [to show you,] I am bringing you before their eyes.” [Then] he seized her by her braid and brought her to Moses. He said to him, “Son of Amram, is this woman permitted or forbidden? Now if you say that she is forbidden [because] this woman is a Midianite, [remember that] the very woman who is under you (as your wife) is a Midianite; and who permitted you to have her?” The ruling (halakhah (Jewish religious law)) slipped from his mind. They all wept bitterly. That is what is written (in Numb. 25:6), “they were weeping at the entrance of the tent of meeting.” Why were they weeping? Because they became weak at that time. A parable: To what is the matter comparable? To a king's daughter who had adorned herself for entering the wedding canopy [and] for sitting in the [bridal] palanquin. When she was found indulging in immorality with another, her father and her kinsfolk became weak. So it was with Israel. At the end of forty years they had camped by the Jordan to cross into the Land of Israel, and there they became lawless through unchastity. They weakened Moses and the righteous who were with him. And why were they weakened? See that [Moses] had [previously] stood up to six hundred thousand [men] with the [golden] calf, as stated (Exod. 32:20), “And he took the calf that they had made.” It was simply so that Phinehas would come and receive his due. Because [Moses] had been indolent [in the execution of justice], (according to Deut. 34:6) “no one knows his burial place.” [This fact serves] to teach you that one must be as strong as a leopard and as swift as an eagle to do the will of his Creator. From here you learn that the Holy One, blessed be He, is as meticulous with the righteous as a thread of hair.

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Legends of the Jews 6:110Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The Torah doesn't shy away from these thorny issues, and one story in particular, the aftermath of the war with Midian, really makes you think.

Readers often focus on the battles themselves, the victories and defeats. But what happens after the dust settles? In this case, after the Israelite warriors returned from Midian, things weren’t so simple. According to Legends of the Jews, as retold by Ginzberg, there was an Israelite apostate among the Midianite slain, which, in a way, caused ritual impurity to cling to the warriors. They couldn't even enter the Israelite camp right away; they had to remain outside.

Moses? Ever the compassionate leader, he didn't wait for them to come to him. He went out to them. But his welcome wasn't exactly celebratory.

He soon discovered that while the men of Midian were all killed, the women were spared. And that’s when his anger flared. Why? Because Moses understood a crucial principle: "Upon the leaders falls the blame for the faults of the people. He reminded them that it was the Midianite women who had led the Israelites astray at Shittim (Numbers 25), a pivotal moment where idolatry and immorality threatened to consume the community. This wasn't just about revenge; it was about protecting the spiritual integrity of Israel.

But Phinehas, ever zealous, had a reply. He essentially said, "Wait a minute, Moses! We were following your orders! You told us to 'avenge ourselves of the Midianites' (Numbers 31:2), but you didn’t specifically say anything about the women!" It's a classic example of interpreting instructions literally, maybe even to a fault.

So, what did Moses do? He then commanded them to kill all the Midianite women who were "ripe for marriage," sparing only the young girls. A harsh command, no doubt. But how did they even determine who was "ripe for marriage?"

Here's where it gets interesting. All the women were led past the gold plate of the mitre (headplate) on the High Priest's forehead. The mystical property of the mitre would cause those destined to die to grow pale. Think about the implications for a moment. It wasn't just a physical examination; it was something…more. It was almost as if the divine was weighing in on the decision.

What does this story ultimately tell us? It's certainly not a simple tale of good versus evil. It grapples with complex issues of leadership, obedience, justice, and the lasting consequences of sin. It challenges us to consider the moral ambiguities inherent in warfare and the responsibilities leaders bear for the actions of their people. It's a story that stays with you, prompting reflection long after you've heard it.

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Legends of the Jews 6:60Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

The story centers around Zimri, a prince of the tribe of Simeon, and his brazen defiance. He publicly takes Cozbi, a Midianite woman, as his own. A clear violation of the law. But Zimri doesn't just sin; he flaunts it, turning it into a theological challenge.

Zimri grabs Cozbi "by the locks of her hair" (as Ginzberg vividly describes it in Legends of the Jews) and drags her before Moses. He then has the audacity to ask Moses, "Tell me, son of Amram, is this woman permitted to me, or is she forbidden?" It’s dripping with sarcasm and challenge.

When Moses, of course, says she is forbidden, Zimri pounces. "Art thou really the faithful expounder of the Torah," he sneers, "whose reliability God praised with the words, 'He is faithful in all Mine house?' How then canst thou assert that she is forbidden me, for then thy wife would be forbidden to thee, for she is a Midianite like this woman, and this one is a noble woman of a noble family, whereas thy wife is the daughter of an idolatrous priest." He's twisting the knife, pointing out Moses' own marriage to Zipporah, a Midianite woman, and using it as a weapon against him.

It's a brilliant, if malicious, argument. He's using logic, twisted as it may be, to undermine Moses' authority and justify his actions. It's a public spectacle designed to humiliate Moses and weaken his leadership.

The effect is devastating. According to Legends of the Jews, Moses, Eleazar, and the elders are reduced to tears. They are speechless, paralyzed by Zimri's audacity and the seeming logic of his challenge. How could they possibly answer him? What could they do to stop him?

And then, a divine rebuke. God, seeing Moses’s paralysis, demands, "Where is thy wisdom? Thou didst need to utter only one word, and Korah and all his company were swallowed by the earth. Canst thou now do nothing better than to weep?" Remember the story of Korah? Moses had faced down that rebellion with decisive action. Where was that Moses now?

The Tanakh itself (Numbers 25:6) tells us that the people were weeping at the entrance of the Tent of Meeting when Zimri brought Cozbi before them. It was a moment of profound crisis and despair.

The Holy Spirit, in this moment of crisis, cries out, "The stouthearted are spoiled, they have slept their sleep" (as quoted in Legends of the Jews). It’s a lament, a recognition of the failure of leadership in the face of brazen sin.

What are we to make of this story? It highlights the importance of not just knowing the law, but also having the courage and wisdom to apply it in difficult situations. It shows us that sometimes, even when we are right, we can be rendered speechless by the audacity of those who are wrong.

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