The story of the Israelites and their encounter with the daughters of Moab is a stark reminder. It's a tale of temptation, idolatry, and the devastating consequences of losing sight of our values.
The Torah tells us, "The people began to engage in harlotry with the daughters of Moav" (Numbers 25:1). But Bamidbar Rabbah, a collection of rabbinic teachings on the Book of Numbers, doesn't just leave it there. It delves into the context, drawing a fascinating parallel. Remember the Exodus? "Speak to the children of Israel, and they will return and encamp before Pi HaḤirot" (Exodus 14:2). What's Pi HaḤirot? According to Bamidbar Rabbah, it’s a place associated with harlotry. But because the Israelites behaved chastely then, it was called Pi HaḤirot– hinting at ḥerut, freedom.
The text contrasts this with the story at hand: "But these, who abandoned themselves to the women, it is written ‘the people began to engage in harlotry [with the daughters of Moav].’" Notice something? The text uses the term "the people" here, not "Israel." Bamidbar Rabbah points out a pattern: "Every place that it says 'the people,' it is an expression of denigration, but everywhere that it says 'Israel,' it is an expression of praise." : "The people were as complainers" (Numbers 11:1); "the people spoke against God and against Moses" (Numbers 21:5). It's a subtle but powerful distinction.
The text drives home a critical point: actions have roots. "The people began to engage in harlotry – cast a staff into the air, it falls on its place of origin." This isn’t just a random event; it’s part of a pattern. Bamidbar Rabbah even connects it back to the story of Lot and his daughters (Genesis 19:30–37). Remember that story? "Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, ‘she lay with him’ (Genesis 19:35). But regarding the elder it is written: ‘She lay with her father.’" The implications are clear: "She who began with harlotry initially, her daughters completed the task after her; ‘to engage in harlotry with the daughters of Moav.’"
But how did it all unfold? "They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods" (Numbers 25:2). According to Bamidbar Rabbah, they were following Bilam’s advice: "Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord" (Numbers 31:16). The text paints a vivid picture. They crafted curtains, seated harlots within, and stocked their hands with precious vessels. An elderly woman acted as a lookout, luring Israelites with the promise of fine goods from Beit She’an.
The temptation was multifaceted. They’d offer wine (before it was prohibited to drink wine made by gentiles), and say things like, "Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that 'we are all the children of one man' (Genesis 42:11), the sons of Teraḥ, father of Abraham?" They even offered kosher-style food. "You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat." A young woman would come out adorned and perfumed and seduce him.
The trap was set. "Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: 'Harlotry, wine and new wine capture the heart' (Hosea 4:11)." Then came the ultimate test. "I will not submit to you until you slaughter this to Peor, and prostrate yourself to it." At first, the Israelite might resist: "To idolatry I do not prostrate myself." But she'd minimize it: "You are doing nothing more than exposing yourself." And tragically, many succumbed. "He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: 'They prostrated themselves to their gods.'"
The consequences were severe. "Israel adhered [vayitzamed] to Baal Peor, and the wrath of the Lord was enflamed against Israel" (Numbers 25:3). Vayitzamed – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Or, like a person who is constant [tzamid] in his labor.
Rabbi Levi offers a chilling comparison: "This is a harsher decree than the calf, as regarding the calf it is written: 'Remove the gold rings' (Exodus 32:2), but here, vayitzamed, like bracelets." The scale of the tragedy was immense. At the calf, three thousand fell, but here, twenty-four thousand.
So, what was the response? "The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel" (Numbers 25:4). Rabbi Yudan suggests they hanged the leaders for failing to properly reprove the people. Rabbi Nehemya offers a different interpretation: God instructed Moses to empanel heads of the Sanhedrin, a rabbinical court, to judge those who went astray with Peor.
The story concludes with a stark reminder of accountability: "So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]" (Numbers 25:5).
What do we take away from this disturbing narrative? It’s a potent reminder of the seductive power of temptation, the importance of staying true to our values, and the devastating consequences of succumbing to external pressures. It's a call to be vigilant, to choose wisely, and to remember that our actions have far-reaching consequences, echoing through generations. Can we learn from the mistakes of the past? Can we resist the allure of the fleeting and prioritize the enduring? That's the challenge this ancient story lays before us.
“The people began to engage in harlotry with the daughters of Moav” – come and see what is written upon their exodus from Egypt: “Speak to the children of Israel, and they will return and encamp before Pi HaḤirot” (Exodus 14:2).What is Pi HaḤirot? It is a place designated for harlotry. Because they conducted themselves chastely, it was called Pi HaḤirot.79Harlotry is not mentioned explicitly, but rather ḥirot, an allusion to ḥerut, freedom. But these, who abandoned themselves to the men,80The Etz Yosef writes that this should read "women" instead of "men." it is written “the people began to engage in harlotry [with the daughters of Moav].” “The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them. “The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness.81Lot and his daughter were the ancestors of Moav (Genesis 19:30–37). “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav." “They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2). “They invited the people to the offerings of their gods” – they went in accordance with his82Bilam’s. counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more,83A more expensive price. and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11). Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’84Worship to Peor was undertaken by means of defecating before it. He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.”85After having worshiped Peor by defacating, they then proceeded also to bow down to Peor. “Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3). “Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets.86There they donated earrings for idolatry, but here, bracelets, which are larger. At the calf, three thousand fell, but here, twenty-four thousand. “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4). “The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.'87“Hang them” means: Have the leaders of the people hang the sinners. He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).
