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"Moses spoke to the tribal heads …" (30:2)
The word "matot," which means tribes, also means staffs. Staffs
symbolize stability and permanence, like a staff which is hard and strong.
Massey means "journeys," and alludes to a changing and non-
permanent situation. The fact that the two Torah portions of Matot and
Massey are often read together teaches us that even when we are traveling
on a journey, for vacation or business, we must be as vigilant and unchanging
in our religious observance as when we are at home.
(Likutei Sichot)
"Moshe spoke to the heads of the tribes.... When a man utters
an oath…." (30:2-3).
The word used here for tribes is "matot," which is a derivative
of the word for "staff," denoting strength and firmness. In
order to fulfill an oath, which means separating oneself and refraining
from things which the Torah otherwise permits, we need the strength of
a staff.
(Tzemach Tzedek)
"He must not break (lit: profane) his word." [30:3]
Explains Rashi: "He should not make his words profane." A person
should not allow his words and physical deeds be profane; even the weekday
affairs of a Jew have to be done with a holy purity.
Lichutei Sichot [translated from Sichat HaShavuah #341]
"...He must not break his word; he must do all that he expressed
verbally." (30:3)
One must be careful to never break his word and to make sure to always
do everything he says he will. About such a person it is said: "Since
he does everything he says, G-d will make sure that all his blessings
and words are fulfilled-when a righteous person decrees, G-d executes!"
from Avodat Yisrael (translated from Sichat HaShavuah 32)
"You shall be guiltless before the L-rd, and before Israel."
(32:22)
A person who is innocent before G-d and at peace with his conscience will
ultimately be found guiltless by his fellow man; if he does experience
occasional difficulties, they will only be temporary. By contrast, a person
who strives to be innocent only in the eyes of man will eventually end
up being a hypocrite.
(Bina La'itim) (From L'Chaim #1030)
"Avenge the vengeance of the children of Israel against the Midianites,
after which you will be gathered to your people." (31:2)
Moses was told by G-d to lead the children of Israel in their war of vengeance
against the Midianites. Yet, when Moses told the Israelites about the
war, he told them it was because of G-d's vengeance that they were fighting.
Why? If the Israelites would have thought they were fighting for their
own vengeance, after which Moses would be gathered to his people, i.e.
die, they would have told Moses they could forgive the Midianites, thus
lengthening Moses' life. But, when Moses told them they were fighting
for G-d's vengeance, they had no choice but to go to war.
(Siftei Tzadikim)
"To execute the vengeance of G-d on Midian." (31:3)
The name "Midian" comes from the root "madon," meaning
quarrel and strife. Midian symbolizes contention and unwarranted hatred.
The war against Midian is truly "the vengeance of G-d." For,
there is nothing so opposed to G-d as dissention and needless hatred.
(Sefer HaMaamarim)
"A thousand from a tribe, a thousand from a tribe for all the
tribes of Israel shall you send to the army." (31:3)
Included in this army were a thousand from the tribe of Levi, who were
normally exempt from going to war. This was a different sort of battle.
Unlike the battle for the Land of Israel, which was over a material issue
(land), the war against Midian was a spiritual one. The Midianites had
caused the Jews to sin. The war was "to inflict G-d's vengeance against
Midian," as Moses stated, to sanctify G-d's name. The tribe of Levi
was "set aside to serve G-d and worship Him," and sanctifying
His name was within their domain.
(Likutei Sichot)
Included in this army were a thousand from the tribe of Levi, who were
normally exempt from going to war. This was a different sort of battle.
Unlike the battle for the Land of Israel, which was over a material issue
(land), the war against Midian was a spiritual one.
The Midianites had caused the Jews to sin. The war was "to inflict
G-d's vengeance against Midian," as Moses stated, to sanctify G-d's
name. The tribe of Levi was "set aside to serve G-d and worship Him,"
and sanctifying His name was within their domain.
(Likutei Sichot)
Moses said to the children of Gad and the children of Reuben, "Shall
your brothers go out to battle while you settle here?" (32:6)
The tribes of Reuben and Gad wanted to stay in the land east of the Jordan
river. Even though the Jewish people are dispersed all over the world,
we are emotionally connected, and when a Jew experiences misfortune, Jews
all over the world feel compassion. Therefore, Moses asked the tribes
of Reuben and Gad, "Can you sit here calmly and enjoy your land when
you know that your fellow Jews are engaged in battle?"
(Sha'ar Bat Rabim)
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When our ancestors were in the wilderness, on the eve of their entry
into the Land of Israel, they were commanded to be vigilant with the kosher
status of their vessels, and with the purity and sanctity of their family
life. In our days, too, in these last days of exile, our generation should
be particularly vigilant with these two mitzvos - with kashrus and with
the laws of family purity - as a preparation for our entry into the Land
of Israel together with our Righteous Moshiach.
(Lubavitcher Rebbe)
Mashiach will only determine their tribal lineage, that is, he will inform
that "this one is of such-and-such a tribe." He will not pronounce
on those presumed to be of legitimate ancestry that "this one is
illegitimate and that one is a "slave"; for the law stipulates
that once a family is intermixed [with the Jewish community at large]
it remains intermixed.
(Maimonides' Mishna Torah, Laws of Kings Ch. 12-Reprinted
with permission from L'Chaim Magazine (www.lchaim.org ).)
"Arm men to be soldiers against Midian." [Num. 31:3]
The Torah portion speaks of two wars, against Midian and against the seven
nations of Canaan, which had two different motives: vengeance and conquest.
Elsewhere, the Torah speaks of a third war, that against Amalek, whom
the Jewish people are commanded to annihilate. The three wars, conquest,
retribution and destruction, differ in how the enemy is treated and what
is done with the property. Each represents a different aspect of our war
against the forces opposed to G-dliness and delaying Moshiach. The seven
nations of Canaan are the seven emotional traits. Amalek is arrogance
and ego. Midian is baseless hatred. The uniqueness of the war against
Midian is that all Jews must fight, and take vengeance, by acting with
ahavat yisroel (loving one's fellow Jew).
[From The Moshiach M-Wire]
"They said…let this land be given to us as our permanent
property, and do not bring us across the Jordan." (Num. 32:5)
Moshe agreed to the request of the tribes of Reuven and Gad (Num. 32:1-5)
to settle on the other side of the Jordan because their intention was
to prepare for the eventual settlement in the time of Mashiach. This meaning
gave a different element to the entire entrance to Eretz Yisrael and made
it closer to the final, complete entrance with the redemption.
(Pninei HaGeula)
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