The Torah tells us, "When you besiege a city…you shall not destroy its trees" (Deuteronomy 20:19). Seems pretty straightforward. Protect the environment, even in wartime.
But then we read, "Assail the Midianites," implying a different set of rules. What's going on? That's what Bamidbar Rabbah 21 explores.
The Midrash (rabbinic interpretive commentary) dives into this tension, and it's fascinating. It uses another story from the Book of Kings to help us understand. King Yoram of Israel, along with Yehoshafat, the king of Judah, and the king of Edom, are on a campaign against Moab. They find themselves in a terrible predicament – no water!
Panic sets in. Yoram cries out, blaming God. But Yehoshafat, a righteous king, asks if there’s a prophet nearby. Someone mentions Elisha, the successor to Elijah. But here’s the interesting part: the text subtly points out Yoram's lack of respect for Elisha. Only Yehoshafat acknowledges the prophet's importance.
And get this – the Midrash highlights Yehoshafat's humility. When they go to see Elisha, Yehoshafat doesn’t present himself as a king in all his royal splendor. He goes as a humble, God-fearing man. Why? Some say it was because a decree had been issued that he would be killed with Ahab, and he was saved by his prayer. From that moment the verse began counting the reign of his son. That's why "king" is not written. It's a powerful image of a leader putting aside ego to seek guidance.
Elisha, initially reluctant to help Yoram, relents because of Yehoshafat’s presence. He calls for a musician, and as the music plays, the spirit of God comes upon him. Elisha performs a miracle, promising water in the desert. But then he delivers another command: "You shall smite every fortified city…and you will fell every good [tov] tree, stop all springs of water" (II (Kings 3:1)9).
Wait a minute! Didn’t the Torah say not to destroy the trees? The kings question this, and Elisha responds that this rule applies to other nations, but Moab is different. They are "inconsequential and contemptible." As it says, "This is trivial in the eyes of the Lord; He will deliver Moav into your hand" (II (Kings 3:1)8).
Here's where it gets really interesting. Elisha connects this command to another verse: "You shall not seek their peace or their welfare [tovatam]" (Deuteronomy 23:7). He interprets "tovatam," their welfare, as referring to their "good [tovot] trees."
So, what does this all mean? The Midrash isn’t necessarily advocating for wanton destruction. Instead, it's grappling with the complexities of war and the potential need to make exceptions to general rules. The Midianites, like the Moabites, are presented as exceptions. Perhaps their actions warranted a different approach, a harsher judgment.
The Bamidbar Rabbah doesn't give us easy answers. It presents a challenging case, forcing us to consider the nuances of ethical decision-making in difficult circumstances. It invites us to wrestle with the tension between universal principles and specific situations, reminding us that sometimes, even in the realm of sacred law, things aren’t always black and white. It is a reminder that leadership requires humility and a constant striving for discernment.
Another matter: “Assail the Midianites” – because I wrote: “When you besiege a city many days to wage war against it to seize it, you shall not destroy its trees” (Deuteronomy 20:19) – but to these, you shall not do so, but rather, destroy their trees. Likewise you find that when Yoram king of Israel went out to wage war against Moav, “They went around on a route of seven days; there was no water for the camp or for the animals” (II Kings 3:9), they began weeping. “The king of Israel said: Alas, as the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:10). Yehoshafat responded to him: “Is there no prophet of the Lord here, that we may inquire of the Lord through him? One of the servants of the king of Israel replied and said: Elisha son of Shafat is here, who poured water over the hands of Elijah” (II Kings 3:11) – to inform of the wickedness of Yoram, who did not acknowledge him, as it was only Yehoshafat who acknowledged him: “Yehoshafat said: The word of the Lord is with him. The king of Israel and Yehoshafat [and the king of Edom] descended to him” (II Kings 3:12). Why is “king” not stated here regarding Yehoshafat? It is to inform you of the humility of that righteous one, who did not wish to descend before the prophet in royal garments, but rather as a common, God-fearing man. Some say: It is because the decree was issued that he would be killed with Ahab;9Yehoshafat was saved from the decree by his prayer (Matnot Kehuna; see I Kings 22:32). from that moment the verse began counting the reign of his son. That is why king is not written. In reward for having descended before the prophet, they merited witnessing all the miracles. When Elisha saw them he said to the king of Israel: “What have I to do with you? Go to the prophets of your father and to the prophets of your mother” (II Kings 3:13), as he had never in his life consulted him. He began pleading before him: “The king of Israel said to him: Nay, for the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:13). “Elisha said: As the Lord of hosts, before whom I stand, lives, were it not that I honor the presence of Yehoshafat king of Judah, I would not look at you, and I would not see you. Now bring me a musician.… [And he said:].… So said the Lord: You will not see wind, and you will not see rain, but this ravine will be filled with water, and you and your livestock…will drink” (II Kings 3:14–17). He gave them water, which they needed. Moreover, he said to them: ‘The Moavites are in your hand’; “He will deliver Moav into your hand. You shall smite every fortified city…and you will fell every good [tov] tree, stop all springs of water” (II Kings 3:18–19). They said to him: ‘The Torah said: “You shall not destroy its trees” (Deuteronomy 20:19), and this is what you say?’ He said to them: ‘Regarding all the nations he commanded this matter, but this [nation, Moav,] is inconsequential and contemptible,’ as it is stated: “This is trivial in the eyes of the Lord; He will deliver Moav into your hand” (II Kings 3:18), as He said: “You shall not seek their peace or their welfare [tovatam]” (Deuteronomy 23:7) – these are their good [tovot] trees. That is why it is stated: “Assail the Midianites.”
