to a fascinating passage from Sifrei Bamidbar, a rabbinic commentary on the Book of Numbers, and explore the complexities of war, justice, and the consequences of bad counsel.
The Israelites, after a period of wandering, find themselves at war with Midian. Bamidbar 31:7 tells us, "And they warred against Midian." The text goes on to say they surrounded it from all four sides. But, according to R. Nathan, there was a strategic twist: the Israelites deliberately left one side open, offering the Midianites an escape route. Why? Was it an act of mercy, or a calculated military tactic?
Then comes the fall of the Midianite kings. "The five kings of Midian," the text notes, "as they were all one in counsel, they were all one in death." A chilling reminder of the cost of unity, even when that unity is directed toward nefarious ends.
But the story doesn’t end there. Bilam, the infamous prophet who tried to curse Israel, meets his end as well. "And Bilam the son of Beor they slew by the sword." The text offers a rather…unusual take: "Israel gave him his full reward and did not stint him." What?! Reward a man who actively sought their destruction? The explanation is startling. Bilam, it seems, had given the Israelites a piece of brutally honest advice back in the days of Balak (Numbers 22-24). He essentially told them that if they were six hundred thousand strong and couldn't withstand their enemies then, what made them think they could now? So, for this…insightful… assessment, they paid him. R. Nathan, however, offers a different perspective: Bilam was executed using the four judicial death penalties. This aligns with Joshua 13:22, which states that "Bilam the son of Beor the sorcerer the children of Israel slew by the sword together with their slain." It seems Bilam's reward was a swift, if belated, justice.
After the battle, the Israelites collect the spoils. Bamidbar 31:10 mentions "and all tirotham," which the text explains refers to either their houses of idolatry or the posts of their sentinels. Then, a striking detail emerges: "And they took all of the spoil… and they brought it to Moses." The commentary emphasizes the honesty of the Israelites, contrasting their actions with the story in Joshua 7:1, where "the children of Israel embezzled the spoils." Here, there's no hint of theft or corruption. They brought everything to Moses.
So, what happens next? Moses and Elazar the Cohein (priest) go out to meet the returning army. Abba Channan, quoting R. Eliezer, suggests they did so because they saw the young Israelites eager to grab the spoils. Perhaps a pre-emptive move to ensure fairness and prevent chaos?
But then, tension flares. "And Moses was wroth with the commanders of the host." The commentary adds, "the great ones bear the stigma." Pinchas, known for his zealotry, interjects, "Our teacher, we did as you commanded us." Clearly, there’s a disagreement about how the victory was handled.
The core of the conflict is revealed in Bamidbar 31:15-16: "And Moses said to them: Have you let all the females live? These are the women who were (consigned as harlots) against the children of Israel by the word of Bilam."
Here’s where the story takes a truly dark turn. What was Bilam’s "word"? He advised the Midianites that they could not defeat Israel through conventional warfare. Instead, he suggested a more insidious tactic: to use their women to seduce the Israelite men, leading them astray and causing God to turn against them. "The G-d of these detests lewdness," Bilam reportedly said. "Consign your wives and daughters to them and steep them in lust and their G-d will war against them."
Bilam understood a fundamental principle: Israel’s strength was directly tied to their adherence to God’s will. As long as they followed His commandments, He would protect them. But if they strayed, they would become vulnerable. The text poignantly reminds us: "As long as Israel does His will, He wars for them… And when they do not do His will, He wars against them." And, even more tragically, "the Merciful One becomes cruel to them." The commentary references Isaiah 63:10 and Eichah 2:5 to underscore this point: divine protection can turn into divine wrath.
So, what can we take away from this complex narrative? It’s a potent reminder of the dangers of internal corruption and the devastating consequences of following bad advice – even if that advice seems, on the surface, strategically sound. It’s a story of war, justice, and the constant struggle to maintain faith in the face of temptation. And it leaves us pondering: how often do we, individually and collectively, fall prey to the seductive whispers of those who seek to undermine our values?