“Moses spoke to the heads of the tribes of the children of Israel, saying: This is the matter that the Lord commanded:” (Numbers 30:2). “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane his word; he shall act in accordance with everything that emerges from his mouth” (Numbers 30:3). “Moses spoke to the heads of the tribes.… If a man takes a vow to the Lord” – that is what is written: “You will take an oath: As the Lord lives, in truth, in justice and in righteousness” (Jeremiah 4:2). The Holy One blessed be He said to Israel: Do not think that it is permitted for you to take an oath in My name, even truthfully. You are permitted to take an oath in My name only if all these attributes exist in you: “The Lord your God you shall fear […and by his name you shall take an oath]” (Deuteronomy 6:13, 10:20) – that you shall be like those who called God-fearing: Abraham, Job, and Joseph. Abraham, as it is written: “For now I know that you are God-fearing” (Genesis 22:12). Job, as it is written: “A virtuous and upright man, fearing God” (Job 1:8). Joseph, as it is written: “I fear God” (Genesis 42:18). That is, “the Lord your God you shall fear.” “Him you shall serve” (Deuteronomy 6:13, 10:20) – if you devote yourself to Torah and to engaging in mitzvot, and you have no other work; that is why it is stated: “Him you shall serve.” “To Him you shall cleave” (Deuteronomy 10:20) – can a person cleave to the Divine Presence? Is it not already stated: “For the Lord your God is a consuming fire” (Deuteronomy 4:24)? Rather, it is to say to you: Anyone who marries his daughter to a scholar who studies Bible and Mishna, and engages in commerce and benefits him [the scholar] from his property, this is the one in whose regard it is stated: “To Him you shall cleave.” If you have all these qualities you are permitted to take an oath, but if not, you are not permitted to take an oath, There was an incident involving King Yannai, who had two thousand cities and all of them were destroyed due to true oaths. How so? A person would say to another: ‘By oath that I am going and eating this and that in such and such place, and drinking this and that in such and such place.’ They would go and fulfill their oath, and they were destroyed. If for one who takes a true oath it is so, one who takes a false oath, all the more so.
The Lord said to Moses, saying: (Numbers 31:1). “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2). “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” – Rabbi Yehuda says: Had Moses sought to live several years, he could have lived, as the Holy One blessed be He said to him: “Take vengeance…then you will be gathered.” The verse made his death contingent upon Midian. This is, rather, to inform you of Moses’ praiseworthiness. He said: Will the vengeance of Israel be delayed so that I will live? Immediately, “Moses spoke to the people, saying: Select from among you men for the army” (Numbers 31:3). “Men” – righteous, and elsewhere: “Choose men for us” (Exodus 17:9), and likewise, “when slumber falls upon men” (Job 4:13).1This verse is being interpreted as describing prophecy; thus the "men" mentioned in the verse are prophets. “To wreak the Lord’s vengeance against Midian” (Numbers 31:3) – the Holy One blessed be He said: “The vengeance of the children of Israel,” but Moses said: “The Lord’s vengeance.” The Holy One blessed be He said to them: ‘It is nothing other than your justice, as they caused Me to harm you.’ Moses said: ‘Master of the universe, were we uncircumcised, idolaters, or deniers of mitzvot, they would not hate us. They persecute us only due to the Torah and mitzvot that You gave to us. Therefore, it is Your vengeance’ – “to wreak the Lord’s vengeance against Midian.”
“One thousand from each and every tribe [elef lamateh elef lamateh], from all the tribes of Israel, you shall send to the army” (Numbers 31:4). “One thousand from each tribe [elef lamateh] from the thousands of Israel were provided, twelve thousand mobilized soldiers” (Numbers 31:5). “One thousand from each [and every] tribe.… [One thousand from each tribe]” – some say: He sent two thousand from each and every tribe; and some say: Three thousand from each and every tribe, twelve thousand guarding their weapons. In their regard it is stated: “Your teeth are like a flock of ordered ewes…that are all paired” (Song of Songs 4:2). And there were twelve thousand for prayer. From where is it derived that it is so? It is as it is stated: “Elef lamateh elef lamateh” – that is twenty-four thousand. “Elef lamateh from the thousands of Israel were provided” – that is another twelve thousand. What is “one thousand from each tribe from the thousands of Israel were provided [vayimasru]”?2The word vayimasru can be interpreted to mean they were handed over. Thus it is explained that they were handed over to somebody else, such that they were pairs. It is that they were provided to be partners for one another.3This was to avoid situations where a man would enter alone to take a woman captive. Another matter: “Were provided” – against their will. Because the verse made Moses’ death contingent upon the vengeance against Midian, they said: ‘We will go to Midian, and Moses will die,’ and they refrained from going. The Holy One blessed be He said to Moses: ‘Draw lots on the tribes, and they will be provided on their own.’
“Moses sent them, one thousand per tribe to the army, them and Pinḥas son of Elazar the priest to the army, with the holy vessels and the trumpets for sounding in his hand” (Numbers 31:6). “Moses sent them” – the Holy One blessed be He said to Moses: “Take the vengeance” (Numbers 31:2) – you yourself; and he sends others? It is, rather, because he grew in Midian, he said: It is not right that I should cause anguish to one who treated me well. The parable says: Do not throw a stone into a well from which you have drunk. Some say: This was not the Midian where Moses had grown, as this was alongside Moav and is in ruins until now. Why did he send Pinḥas? He said: The one who began with the mitzva, let him complete it. He caused His wrath to be withdrawn and smote the Midianite woman; let him complete his mitzva.4The mitzva that he started to do. “With the holy [hakodesh] vessels” – this is the Ark, as it is stated: “Because the sacred [hakodesh] service [is upon them, they shall bear on the shoulder]” (Numbers 7:9). Rabbi Yoḥanan said: These are the priestly vestments, which include the Urim and the Tumim, just as it is stated: “And Aaron’s holy [hakodesh] vestments” (Exodus 29:29). “They campaigned against Midian, as the Lord commanded Moses, and they killed every male” (Numbers 31:7). “They killed the kings of Midian among those they slayed: Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian; and Bilam son of Beor they killed by sword” (Numbers 31:8). “They campaigned against Midian, as the Lord commanded Moses, and they killed every male…[They killed] the kings of Midian…[and Bilam son of Beor] they killed by sword” – what did he seek there? It is, rather, that he went to collect his payment for the twenty-four thousand.5Bilam went to seek his payment for the advice he rendered Balak (see Sanhedrin 106a) that ultimately led to twenty-four thousand Israelites being killed in a plague (see Numbers 25:9). In his regard it is stated: “He who digs a pit will fall into it, and he who rolls a stone, it will return onto him” (Proverbs 26:27). “They took all the spoils and all the plunder of man and of animal” (Numbers 31:11). “They brought to Moses, and to Elazar the priest, and to the congregation of the children of Israel, the captives, the plunder, and the spoils, to the camp, to the plains of Moav, which are along the Jordan at Jericho” (Numbers 31:12). “They took all the spoils and all the plunder.… They brought to Moses and to Elazar the priest” – to inform you of their praiseworthiness, that they did not take anything from the loot without permission; rather, they brought it before them and then they took. “Moses, Elazar the priest, and all the princes of the congregation came out to meet them” (Numbers 31:13) – to inform you of Moses’ humility and his praiseworthiness, as they were all the disciples of his disciples.
Another matter: “Take the vengeance” (Numbers 31:2) – this is what the verse said: “He will not withdraw His eyes from the righteous, and kings upon the throne” (Job 36:7). What is, “He will not withdraw His eyes from the righteous”? The Holy One blessed be He will not withhold from the righteous one what he desires with his eyes. It is to teach you that Moses desired to see the vengeance against Midian before he died. He requested from the Holy One blessed be He that he see it with his eyes. In Moses’ regard it is stated: “The righteous one will rejoice in seeing vengeance” (Psalms 58:11) – the vengeance against Midian. “He will wash his feet in the blood of the wicked” (Psalms 58:11) – this is Bilam. Moses said to Pinḥas and to the men of the army: ‘I know that the wicked Bilam is there to collect his payment. If the wolf comes to the flock, spread a net for him. That wicked one, if you see that he is performing sorcery and flying in the air, show him the frontplate on which “sacred to the Lord” (Exodus 28:36) is written. He will fall; and kill him’: “They killed the kings of Midian among [al] those they slayed” (Numbers 31:8) – as they were performing sorcery with Bilam and flying. When they saw the frontplate, they6The Midianite kings. fell upon [al] their slain.
Our Rabbis said: It is written in Joshua: “As I was with Moses I will be with you” (Joshua 1:5). Joshua should have lived one hundred and twenty years. Why were ten years deducted from his years? When the Holy One blessed be He said to Moses: “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2), even though he was given tidings of death, he did not postpone the matter, but rather, he acted with alacrity – “Moses sent them” (Numbers 31:6). But Joshua, when he came to wage war with the thirty-one kings, he said: If I kill them immediately, I will die immediately, just as Moses our teacher did. What did he do? He began delaying their war, as it is stated: “For many years, Joshua waged war with all those kings” (Joshua 11:18). The Holy One blessed be He said to him: ‘Since this is what you did, I will deduct ten years from your years.’ Solomon said: “Many are the thoughts in the heart of a man, but it is the counsel of the Lord that will stand” (Proverbs 19:21).
“The children of Reuben and the children of Gad had much livestock; it was very considerable. And they saw the land of Yazer and the land of Gilad, and, behold, the place was a place for livestock” (Numbers 32:1). “The children of Reuben and the children of Gad had much livestock” – halakha: three gifts were created in the world. If one acquires one of them, he acquires the delight of the entire world. If he acquired wisdom, he acquired everything. If he acquired might, he acquired everything. If he acquired wealth, he acquired everything. When? It is when they are gifts of Heaven and they come by means of the Torah. But the might and wealth of flesh and blood is nothing, just as Solomon says: “I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also not to the wise is bread, and also not to the clever is wealth, and also not to the knowledgeable is favor; rather, time and chance befalls all of them” (Ecclesiastes 9:11). Likewise, Jeremiah says: “So said the Lord: Let the wise not glory in his wisdom, and let the valiant not glory in his valor; let the rich not glory in his riches. Rather, let [the one who glories] glory in this: [perceiving and knowing Me]” (Jeremiah 9:22–23). These gifts, when they do not come from the Holy One blessed be He, they will ultimately cease from him. Our Rabbis taught: Two wise men stood in the world, one from Israel and one from the idolaters, Aḥitofel from Israel and Bilam from the nations of the world, and both were eradicated from the world. Likewise, two mighty men stood in the world, one from Israel and one from the nations of the world, Samson from Israel and Goliath from the nations of the world, and both were eradicated from the world. Likewise, two wealthy men stood in the world, one from Israel and one from the nations of the world, Koraḥ from Israel and Haman from the nations of the world, and both were eradicated from the world. Why? It is because their gift was not from the Holy One blessed be He, but they seized it for themselves. You find similarly with the children of Gad and the children of Reuben, who were wealthy and they had considerable livestock. But they loved their money and settled themselves outside of the Land of Israel. That is why they were exiled first among all the tribes, as it is stated: “He exiled the Reubenite, the Gadite, and half the tribe of Manasseh” (I Chronicles 5:26). What caused this for them? It is because they separated themselves from their brethren because of their acquisitions. From where is it derived? It is from what is written in the Torah: “The children of Reuben [and the children of Gad] had much livestock…”
This is what the verse said: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8). What is, “for it is neither from the east nor from the west”? It is not from the fact that a person goes out and toils in commerce and goes from east to west that he becomes wealthy. Even if he sets sail in ships and goes from east to west, and circulates in the wildernesses and on the mountains, he does not become wealthy. What is “nor from the wilderness or the mountains [harim]” (Psalms 75:7)? Rabbi Abba of Rumanya said: All the harim in the Bible are mountains, except for this one, which is exaltedness, as a person is not exalted by these matters. What does the Holy One blessed be He do? He takes money [nekhasim] from this one and gives it to that one, as it is stated: “He humbles this one and exalts that one” (Psalms 75:8). That is why they7Property are called nekhasim; it is because they are concealed [nikhsim] from this one and revealed to that one. And why are they called zuzin?8The name of a coin. It is because they move [zazim] from this one and are given to that one. Money Mamon – what are you counting [moneh]; it is nothing. Maot – what of the future time [ma le’et]? In this manner you expound. Likewise Hannah says: “The Lord puts to death and brings to life; He lowers to the netherworld and raises. The Lord impoverishes and makes rich; He humbles, also [af] elevates” (I Samuel 2:6–7). What is af elevates? With the wrath [af] that He brings against this one, He elevates that one. A certain noblewoman asked Rabbi Shimon ben Ḥalafta: ‘In how many days did the Holy One blessed be He create the world?’ He said to her: ‘In six days, as it is stated: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11). She said to him: ‘From that time until now, what has He been doing?’ He said to her: ‘He sits and crafts ladders; He elevates this one and lowers that one.’ That is why it is stated: “But it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:8). Know that when He sought for the children of Reuben and the children of Gad to become wealthy, He toppled the Midianites before Israel so that the children of Reuben and the children of Gad would become wealthy. What is written previously? “The children of Israel took the women of Midian and their young children captive, [and all their livestock]” (Numbers 31:9), and then “Much livestock.” The Holy One blessed be He humbled the Midianites and exalted Israel, to realize what is stated: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8).
Another matter: “Much livestock” – this is what the verse said: “The heart of the wise is to his right, and the heart of the fool is to his left” (Ecclesiastes 10:2). “The heart of the wise is to his right” – this is the good inclination, which is situated to his right. “And the heart of the fool is to his left” – this is the evil inclination, which is situated to his left. Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – these are the righteous, who devote their hearts to the Torah, which is to the right, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the wicked, who devote their hearts to becoming wealthy, as it is stated: “On its left, wealth and honor” (Proverbs 3:16). Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – this is Moses. “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the children of Reuben and the children of Gad, who rendered the primary secondary and the secondary primary, as they valued their property more than lives. They said to Moses: “We will build sheep enclosures for our livestock here, and cities for our children” (Numbers 32:16). Moses said to them: ‘That is inappropriate; rather, render the primary primary and the secondary secondary. First, “build cities for you for your children” (Numbers 32:24), and then, “and enclosures for your flocks”’ (Numbers 32:24). That is, “the heart of the wise is to his right” – this is Moses. “And the heart of the fool is to his left” – these are the children of Reuben and the children of Gad. The Holy One blessed be He said to them: You valued your livestock more than lives. As you live, there will be no blessing in it. In their regard it is stated: “An estate seized hastily at the start, its end will not be blessed” (Proverbs 20:21). Likewise it says, “Do not weary yourself to become rich; based on your discerning, cease” (Proverbs 23:4). But who is wealthy? It is one who rejoices in his share, as it is stated: “When you eat of the labor of your hands, you are happy and it is good for you” (Psalms 128:2).
וַיְדַבֵּר משֶׁה אֶל רָאשֵׁי הַמַּטּוֹת, אִישׁ כִּי יִדֹּר נֶדֶר לַה' (במדבר ל, ב ג), הֲדָא הוּא דִּכְתִיב (ירמיה ד, ב): וְנִשְׁבַּעְתָּ חַי ה' בֶּאֱמֶת בְּמִשְׁפָּט וּבִצְדָקָה, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, לֹא תִהְיוּ סְבוּרִים שֶׁהֻתַּר לָכֶם לְהִשָּׁבַע בִּשְׁמִי אֲפִלּוּ בֶּאֱמֶת, אֵין אַתָּה רַשַּׁאי לְהִשָּׁבַע בִּשְׁמִי אֶלָּא אִם כֵּן יִהְיוּ בְּךָ כָּל הַמִּדּוֹת הָאֵלּוּ (דברים י, כ): אֶת ה' אֱלֹהֶיךָ תִּירָא, שֶׁתְּהֵא כְּאוֹתָן שֶׁנִּקְרְאוּ יִרְאֵי אֱלֹהִים, אַבְרָהָם, אִיוֹב וְיוֹסֵף. אַבְרָהָם דִּכְתִיב (בראשית כב, יב): כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹהִים אַתָּה, אִיּוֹב דִּכְתִיב (איוב א, ח): אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים, יוֹסֵף דִּכְתִיב (בראשית מכ, יח): אֶת הָאֱלֹהִים אֲנִי יָרֵא, הֱוֵי אֶת ה' אֱלֹהֶיךָ תִּירָא. (דברים י, כ): וְאֹתוֹ תַעֲבֹד, אִם אַתָּה מְפַנֶּה עַצְמְךָ לַתּוֹרָה וְלַעֲסֹק בְּמִצְווֹת וְאֵין לְךָ עֲבוֹדָה אַחֶרֶת, לְכָךְ נֶאֱמַר: וְאֹתוֹ תַעֲבֹד. (דברים י, כ): וּבוֹ תִדְבָּק, וְכִי יָכוֹל אָדָם לִדָּבֵק בַּשְּׁכִינָה, וַהֲלֹא כְּבָר נֶאֱמַר (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא, אֶלָּא לוֹמַר לָךְ, כָּל הַמֵּשִׂיא בִּתּוֹ לְתַלְמִיד שֶׁקּוֹרֵא וְשׁוֹנֶה וְעוֹשֶׂה פְּרַקְמַטְיָא וּמְהַנֵּהוּ מִנְּכָסָיו, זֶהוּ שֶׁנֶּאֱמַר עָלָיו: וּבוֹ תִדְבָּק, אִם יֵשׁ בְּךָ כָּל הַמִּדּוֹת הָאֵלּוּ אַתָּה רַשַּׁאי לְהִשָּׁבַע, וְאִם לָאו אֵין אַתָּה רַשַּׁאי לְהִשָּׁבַע. מַעֲשֶׂה בְּיַנַּאי הַמֶּלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי אֲלָפִים עֲיָרוֹת וְכֻלָּם נֶחֶרְבוּ עַל שְׁבוּעַת אֱמֶת, כֵּיצַד, אוֹמֵר אָדָם לַחֲבֵרוֹ בִּשְּׁבוּעָה שֶׁאֲנִי הוֹלֵךְ וְאוֹכֵל כָּךְ וְכָךְ בְּמָקוֹם פְּלוֹנִי, וְאֶשְׁתֶּה כָךְ וְכָךְ בְּמָקוֹם פְּלוֹנִי, וְהָיוּ הוֹלְכִין וּמְקַיְּמִין שְׁבוּעָתָן, וְנֶחֶרְבוּ. מַה הַנִּשְׁבָּע בֶּאֱמֶת כָּךְ, הַנִּשְׁבָּע עַל הַשֶּׁקֶר עַל אַחַת כַּמָּה וְכַמָּה.
“Moses spoke to the heads of the tribes of the children of Israel, saying: This is the matter that the Lord commanded:” (Numbers 30:2).
“If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane his word; he shall act in accordance with everything that emerges from his mouth” (Numbers 30:3).
“Moses spoke to the heads of the tribes.… If a man takes a vow to the Lord” – that is what is written: “You will take an oath: As the Lord lives, in truth, in justice and in righteousness” (Jeremiah 4:2). The Holy One blessed be He said to Israel: Do not think that it is permitted for you to take an oath in My name, even truthfully. You are permitted to take an oath in My name only if all these attributes exist in you: “The Lord your God you shall fear […and by his name you shall take an oath]” (Deuteronomy 6:13, 10:20) – that you shall be like those who called God-fearing: Abraham, Job, and Joseph. Abraham, as it is written: “For now I know that you are God-fearing” (Genesis 22:12). Job, as it is written: “A virtuous and upright man, fearing God” (Job 1:8). Joseph, as it is written: “I fear God” (Genesis 42:18). That is, “the Lord your God you shall fear.”
“Him you shall serve” (Deuteronomy 6:13, 10:20) – if you devote yourself to Torah and to engaging in mitzvot, and you have no other work; that is why it is stated: “Him you shall serve.” “To Him you shall cleave” (Deuteronomy 10:20) – can a person cleave to the Divine Presence? Is it not already stated: “For the Lord your God is a consuming fire” (Deuteronomy 4:24)? Rather, it is to say to you: Anyone who marries his daughter to a scholar who studies Bible and Mishna, and engages in commerce and benefits him [the scholar] from his property, this is the one in whose regard it is stated: “To Him you shall cleave.” If you have all these qualities you are permitted to take an oath, but if not, you are not permitted to take an oath,
There was an incident involving King Yannai, who had two thousand cities and all of them were destroyed due to true oaths. How so? A person would say to another: ‘By oath that I am going and eating this and that in such and such place, and drinking this and that in such and such place.’ They would go and fulfill their oath, and they were destroyed. If for one who takes a true oath it is so, one who takes a false oath, all the more so.
נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אַחַר תֵּאָסֵף אֶל עַמֶּךָ (במדבר לא, ב), רַבִּי יְהוּדָה אוֹמֵר אִלּוּ הָיָה רוֹצֶה משֶׁה לִחְיוֹת כַּמָּה שָׁנִים הָיָה חַי, שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא נְקֹם וְאַחַר תֵּאָסֵף, תָּלָה הַכָּתוּב מִיתָתוֹ בְּמִדְיָן, אֶלָּא לְהוֹדִיעֲךָ שִׁבְחוֹ שֶׁל משֶׁה, אָמַר בִּשְׁבִיל שֶׁאֶחְיֶה יְעַכֵּב נִקְמַת יִשְׂרָאֵל, מִיָּד (במדבר לא, ג): וַיְדַבֵּר משֶׁה אֶל הָעָם לֵאמֹר הֵחָלְצוּ מֵאִתְּכֶם אֲנָשִׁים לַצָּבָא, אֲנָשִׁים, צַדִּיקִים. וּלְהַלָּן (שמות יז, ט): בְּחַר לָנוּ אֲנָשִׁים, וְכֵן (איוב ד, יג): בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים. (במדבר לא, ג): לָתֵת נִקְמַת ה' בְּמִדְיָן, הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר: נִקְמַת בְּנֵי יִשְׂרָאֵל, וּמשֶׁה אָמַר: נִקְמַת ה' בְּמִדְיָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לָהֶם אֵינוֹ אֶלָּא דִּיקוֹ שֶׁלָּכֶם, שֶׁגָּרְמוּ לִי לְהַזִּיק אֶתְכֶם, אָמַר משֶׁה רִבּוֹן הָעוֹלָמִים, אִם הָיִינוּ עֲרֵלִים, אוֹ עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, אוֹ כּוֹפְרֵי מִצְווֹת, לֹא הָיוּ שׂוֹנְאִין אוֹתָנוּ וְאֵינָן רוֹדְפִין אַחֲרֵינוּ אֶלָּא בִּשְׁבִיל תּוֹרָה וּמִצְווֹת שֶׁנָּתַתָּ לָנוּ, הִלְכָּךְ הַנְּקָמָה שֶׁלְּךָ לָתֵת נִקְמַת ה' בְּמִדְיָן.
The Lord said to Moses, saying: (Numbers 31:1).
“Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2).
“Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” – Rabbi Yehuda says: Had Moses sought to live several years, he could have lived, as the Holy One blessed be He said to him: “Take vengeance…then you will be gathered.” The verse made his death contingent upon Midian. This is, rather, to inform you of Moses’ praiseworthiness. He said: Will the vengeance of Israel be delayed so that I will live? Immediately, “Moses spoke to the people, saying: Select from among you men for the army” (Numbers 31:3). “Men” – righteous, and elsewhere: “Choose men for us” (Exodus 17:9), and likewise, “when slumber falls upon men” (Job 4:13).1This verse is being interpreted as describing prophecy; thus the "men" mentioned in the verse are prophets.
“To wreak the Lord’s vengeance against Midian” (Numbers 31:3) – the Holy One blessed be He said: “The vengeance of the children of Israel,” but Moses said: “The Lord’s vengeance.” The Holy One blessed be He said to them: ‘It is nothing other than your justice, as they caused Me to harm you.’ Moses said: ‘Master of the universe, were we uncircumcised, idolaters, or deniers of mitzvot, they would not hate us. They persecute us only due to the Torah and mitzvot that You gave to us. Therefore, it is Your vengeance’ – “to wreak the Lord’s vengeance against Midian.”
(במדבר לא, ד): אֶלֶף לַמַּטֶּה וגו', יֵשׁ אוֹמְרִים שְׁנֵי אֲלָפִים מִכָּל שֵׁבֶט וְשֵׁבֶט שָׁלַח, וְיֵשׁ אוֹמְרִים שְׁלשֶׁת אֲלָפִים מִכָּל שֵׁבֶט וְשֵׁבֶט, שְׁנֵים עָשָׂר אֶלֶף מְשַׁמְּרִים אֶת כְּלֵיהֶם, עֲלֵיהֶם נֶאֱמַר (שיר השירים ד, ב): שִׁנַּיִךְ כְּעֵדֶר הַקְּצוּבוֹת, שֶׁכֻּלָּם מַתְאִימוֹת, וּשְׁנֵים עָשָׂר אֶלֶף לִתְפִלָּה. וּמִנַיִן שֶׁכֵּן, שֶׁנֶּאֱמַר: אֶלֶף לַמַּטֶּה אֶלֶף לַמַּטֶּה, הֲרֵי עֶשְׂרִים וְאַרְבָּעָה אֲלָפִים, (במדבר לא, ה): וַיִּמָּסְרוּ מֵאַלְפֵי יִשְׂרָאֵל אֶלֶף לַמַּטֶּה, הֲרֵי שְׁנֵים עָשָׂר אֲחֵרִים, מַהוּ וַיִּמָּסְרוּ מֵאַלְפֵי יִשְׂרָאֵל אֶלֶף לַמַּטֶּה, שֶׁהָיוּ נִמְסָרִין זוּגוֹת זֶה לָזֶה. דָּבָר אַחֵר, וַיִּמָּסְרוּ, בְּעַל כָּרְחָן, לְפִי שֶׁתָּלָה הַכָּתוּב מִיתַת משֶׁה בְּנִקְמַת מִדְיָן, אָמְרוּ נֵלֵךְ לְמִדְיָן וְיָמוּת משֶׁה, וְנִמְנְעוּ מִלֵילֵךְ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הַפֵּל גּוֹרָלוֹת עַל הַשְּׁבָטִים וְהֵם מֻסָּרִין מֵאֲלֵיהֶן.
“One thousand from each and every tribe [elef lamateh elef lamateh], from all the tribes of Israel, you shall send to the army” (Numbers 31:4).
“One thousand from each tribe [elef lamateh] from the thousands of Israel were provided, twelve thousand mobilized soldiers” (Numbers 31:5).
“One thousand from each [and every] tribe.… [One thousand from each tribe]” – some say: He sent two thousand from each and every tribe; and some say: Three thousand from each and every tribe, twelve thousand guarding their weapons. In their regard it is stated: “Your teeth are like a flock of ordered ewes…that are all paired” (Song of Songs 4:2). And there were twelve thousand for prayer.
From where is it derived that it is so? It is as it is stated: “Elef lamateh elef lamateh” – that is twenty-four thousand. “Elef lamateh from the thousands of Israel were provided” – that is another twelve thousand.
What is “one thousand from each tribe from the thousands of Israel were provided [vayimasru]”?2The word vayimasru can be interpreted to mean they were handed over. Thus it is explained that they were handed over to somebody else, such that they were pairs. It is that they were provided to be partners for one another.3This was to avoid situations where a man would enter alone to take a woman captive.
Another matter: “Were provided” – against their will. Because the verse made Moses’ death contingent upon the vengeance against Midian, they said: ‘We will go to Midian, and Moses will die,’ and they refrained from going. The Holy One blessed be He said to Moses: ‘Draw lots on the tribes, and they will be provided on their own.’
וַיִּשְׁלַח אֹתָם משֶׁה (במדבר לא, ו), אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: נְקֹם נִקְמַת, אַתָּה בְּעַצְמְךָ, וְהוּא מְשַׁלֵּחַ אֶת אֲחֵרִים, אֶלָּא מִפְּנֵי שֶׁנִּתְגַּדֵּל בְּאֶרֶץ מִדְיָן אָמַר אֵינוֹ בְּדִין שֶׁאֲנִי מֵצֵר לְמִי שֶׁעָשָׂה בִּי טוֹבָה, הַמָּשָׁל אוֹמֵר בּוֹר שֶׁשָּׁתִיתָ מִמֶּנּוּ אַל תִּזְרֹק בּוֹ אֶבֶן. וְיֵשׁ אוֹמְרִים שֶׁאֵינָהּ זוֹ מִדְיָן שֶׁנִּתְגַּדֵּל בָּהּ משֶׁה, שֶׁזּוֹ בְּצַד מוֹאָב וְהִיא חֲרֵבָה עַד עַכְשָׁו, לָמָּה שָׁלַח פִּינְחָס, אָמַר, מִי שֶׁהִתְחִיל בְּמִצְוָה הוּא גוֹמֵר, הוּא הֵשִׁיב אֶת חֲמָתוֹ וְהִכָּה אֶת הַמִּדְיָנִית, הוּא יִגְמֹר מִצְוָתוֹ. (במדבר לא, ו): וּכְלֵי הַקֹּדֶשׁ, זֶה הָאָרוֹן, שֶׁנֶּאֱמַר (במדבר ז, ט): כִּי עֲבֹדַת הַקֹּדֶשׁ וגו'. רַבִּי יוֹחָנָן אָמַר אֵלּוּ בִּגְדֵי כְּהֻנָּה, שֶׁהֵם אוּרִים וְתֻמִּים, כְּמוֹ שֶׁנֶּאֱמַר (שמות כט, כט): וּבִגְדֵי הַקֹּדֶשׁ אֲשֶׁר לְאַהֲרֹן. (במדבר לא, ז ח): וַיִּצְבְּאוּ עַל מִדְיָן כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה וַיַּהַרְגוּ כָּל זָכָר, וְאֶת מַלְכֵי מִדְיָן וגו' הָרְגוּ בֶּחָרֶב, מַה בִּקֵּשׁ שָׁם, אֶלָּא שֶׁהָלַךְ לִטֹּל שְׂכָרוֹ מִן עֶשְׂרִים וְאַרְבָּעָה אֶלֶף, עָלָיו נֶאֱמַר (משלי כו, כז): כֹּרֶה שַׁחַת בָּהּ יִפּוֹל וְגוֹלֵל אֶבֶן אֵלָיו תָּשׁוּב. (במדבר לא, יא יב): וַיִּקְחוּ אֶת כָּל הַשָּׁלָל וְאֵת כָּל הַמַּלְקוֹחַ, וַיָּבִאוּ אֶל משֶׁה וְאֶל אֶלְעָזָר הַכֹּהֵן, לְהוֹדִיעַ שִׁבְחָן שֶׁלֹא נָטְלוּ כְּלוּם מִן הַבִּזָּה שֶׁלֹא בִּרְשׁוּת, אֶלָּא הֵבִיאוּ לִפְנֵיהֶם וְאַחַר כָּךְ נָטְלוּ. (במדבר לא, יג): וַיֵּצְאוּ משֶׁה וְאֶלְעָזָר הַכֹּהֵן וְכָל נְשִׂיאֵי הָעֵדָה לִקְרָאתָם, לְהוֹדִיעַ עִנְוְתָנוּתוֹ וְשִׁבְחוֹ שֶׁל משֶׁה שֶׁהָיוּ כֻּלָּם תַּלְמִידֵי תַלְמִידָיו.
“Moses sent them, one thousand per tribe to the army, them and Pinḥas son of Elazar the priest to the army, with the holy vessels and the trumpets for sounding in his hand” (Numbers 31:6).
“Moses sent them” – the Holy One blessed be He said to Moses: “Take the vengeance” (Numbers 31:2) – you yourself; and he sends others? It is, rather, because he grew in Midian, he said: It is not right that I should cause anguish to one who treated me well. The parable says: Do not throw a stone into a well from which you have drunk.
Some say: This was not the Midian where Moses had grown, as this was alongside Moav and is in ruins until now. Why did he send Pinḥas? He said: The one who began with the mitzva, let him complete it. He caused His wrath to be withdrawn and smote the Midianite woman; let him complete his mitzva.4The mitzva that he started to do.
“With the holy [hakodesh] vessels” – this is the Ark, as it is stated: “Because the sacred [hakodesh] service [is upon them, they shall bear on the shoulder]” (Numbers 7:9). Rabbi Yoḥanan said: These are the priestly vestments, which include the Urim and the Tumim, just as it is stated: “And Aaron’s holy [hakodesh] vestments” (Exodus 29:29).
“They campaigned against Midian, as the Lord commanded Moses, and they killed every male” (Numbers 31:7).
“They killed the kings of Midian among those they slayed: Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian; and Bilam son of Beor they killed by sword” (Numbers 31:8).
“They campaigned against Midian, as the Lord commanded Moses, and they killed every male…[They killed] the kings of Midian…[and Bilam son of Beor] they killed by sword” – what did he seek there? It is, rather, that he went to collect his payment for the twenty-four thousand.5Bilam went to seek his payment for the advice he rendered Balak (see Sanhedrin 106a) that ultimately led to twenty-four thousand Israelites being killed in a plague (see Numbers 25:9). In his regard it is stated: “He who digs a pit will fall into it, and he who rolls a stone, it will return onto him” (Proverbs 26:27).
“They took all the spoils and all the plunder of man and of animal” (Numbers 31:11).
“They brought to Moses, and to Elazar the priest, and to the congregation of the children of Israel, the captives, the plunder, and the spoils, to the camp, to the plains of Moav, which are along the Jordan at Jericho” (Numbers 31:12).
“They took all the spoils and all the plunder.… They brought to Moses and to Elazar the priest” – to inform you of their praiseworthiness, that they did not take anything from the loot without permission; rather, they brought it before them and then they took.
“Moses, Elazar the priest, and all the princes of the congregation came out to meet them” (Numbers 31:13) – to inform you of Moses’ humility and his praiseworthiness, as they were all the disciples of his disciples.
דָּבָר אַחֵר, נְקֹם נִקְמַת, זֶה שֶׁאָמַר הַכָּתוּב (איוב לו, ז): לֹא יִגְרַע מִצַּדִּיק עֵינָיו וְאֶת מְלָכִים לַכִּסֵּא, מַהוּ לֹא יִגְרַע מִצַּדִּיק עֵינָיו, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹנֵעַ מִן הַצַּדִּיק מַה שֶּׁרוֹצֶה בְּעֵינָיו, לְלַמֶּדְךָ שֶׁמּשֶׁה מִתְאַוֶּה לִרְאוֹת בְּנִקְמַת מִדְיָן קֹדֶם שֶׁיָּמוּת, וְהָיָה מְבַקֵּשׁ מִן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּרְאֶה בְּעֵינָיו, עַל משֶׁה נֶאֱמַר (תהלים נח, יא): יִשְׂמַח צַדִּיק כִּי חָזָה נָקָם, נִקְמַת מִדְיָן, (תהלים נח, יא): פְּעָמָיו יִרְחַץ בְּדַם הָרָשָׁע, זֶה בִּלְעָם, אָמַר משֶׁה לְפִינְחָס וּלְאַנְשֵׁי הַצָּבָא, יוֹדֵעַ אֲנִי שֶׁבִּלְעָם הָרָשָׁע הוּא שָׁם לִטֹּל שְׂכָרוֹ, עַד שֶׁהַזְּאֵב בָּא לַצֹּאן פָּרְשׂוּ לוֹ מְצוּדָה, וְאוֹתוֹ רָשָׁע אִם תִּרְאוּ אוֹתוֹ שֶׁעוֹשֶׂה כְשָׁפִים וּפוֹרֵחַ בַּאֲוִיר הָעוֹלָם, הַרְאוּ לוֹ אֶת הַצִּיץ שֶׁכָּתוּב בּוֹ (שמות כח, לו): קֹדֶשׁ לַה', וְהוּא נוֹפֵל וְהִרְגוּ אוֹתוֹ, וְאֶת מַלְכֵי מִדְיָן הָרְגוּ עַל חַלְלֵיהֶם, שֶׁהָיוּ עוֹשִׂין כְּשָׁפִים עִם בִּלְעָם וּפוֹרְחִין וּכְשֶׁרָאוּ אֶת הַצִּיץ נָפְלוּ עַל חַלְלֵיהֶם.
Another matter: “Take the vengeance” (Numbers 31:2) – this is what the verse said: “He will not withdraw His eyes from the righteous, and kings upon the throne” (Job 36:7). What is, “He will not withdraw His eyes from the righteous”? The Holy One blessed be He will not withhold from the righteous one what he desires with his eyes. It is to teach you that Moses desired to see the vengeance against Midian before he died. He requested from the Holy One blessed be He that he see it with his eyes. In Moses’ regard it is stated: “The righteous one will rejoice in seeing vengeance” (Psalms 58:11) – the vengeance against Midian. “He will wash his feet in the blood of the wicked” (Psalms 58:11) – this is Bilam. Moses said to Pinḥas and to the men of the army: ‘I know that the wicked Bilam is there to collect his payment. If the wolf comes to the flock, spread a net for him. That wicked one, if you see that he is performing sorcery and flying in the air, show him the frontplate on which “sacred to the Lord” (Exodus 28:36) is written. He will fall; and kill him’: “They killed the kings of Midian among [al] those they slayed” (Numbers 31:8) – as they were performing sorcery with Bilam and flying. When they saw the frontplate, they6The Midianite kings. fell upon [al] their slain.
אָמְרוּ רַבּוֹתֵינוּ כְּתִיב בִּיהוֹשֻׁעַ (יהושע א, ה): כַּאֲשֶׁר הָיִיתִי עִם משֶׁה אֶהְיֶה עִמָּךְ, וְהָיָה צָרִיךְ יְהוֹשֻׁעַ לִחְיוֹת מֵאָה וְעֶשְׂרִים שָׁנָה, כְּמשֶׁה רַבֵּינוּ, וְלָמָּה נִתְקַצְּרוּ שְׁנוֹתָיו עֶשֶׂר שָׁנִים, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אַחַר תֵּאָסֵף אֶל עַמֶּךָ, וְאַף עַל פִּי שֶׁנִּתְבַּשֵֹּׂר בְּשׁוֹרַת מָוֶת לֹא אֵחַר הַדָּבָר אֶלָּא נִזְדָּרֵז, וַיִּשְׁלַח אֹתָם משֶׁה. אֲבָל יְהוֹשֻׁעַ כֵּיוָן שֶׁבָּא לְהִלָּחֵם עִם שְׁלשִׁים וְאֶחָד מְלָכִים, אָמַר אִם אֲנִי הוֹרְגָם מִיָּד, מִיָּד אֲנִי מֵת כְּשֵׁם שֶׁעָשָׂה משֶׁה רַבֵּינוּ, מֶה עָשָׂה הִתְחִיל מְעַכֵּב בְּמִלְחַמְתָּם, שֶׁנֶּאֱמַר (יהושע יא, יח): יָמִים רַבִּים עָשָׂה יְהוֹשֻׁעַ אֶת כָּל הַמְּלָכִים הָאֵלֶּה מִלְחָמָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְכָךְ עָשִׂיתָ, הֲרֵינִי מְקַצֵּר שְׁנוֹתֶיךָ עֶשֶׂר שָׁנִים. אָמַר שְׁלֹמֹה (משלי יט, כא): רַבּוֹת מַחֲשָׁבוֹת בְּלֶב אִישׁ וַעֲצַת ה' הִיא תָקוּם.
Our Rabbis said: It is written in Joshua: “As I was with Moses I will be with you” (Joshua 1:5). Joshua should have lived one hundred and twenty years. Why were ten years deducted from his years? When the Holy One blessed be He said to Moses: “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2), even though he was given tidings of death, he did not postpone the matter, but rather, he acted with alacrity – “Moses sent them” (Numbers 31:6). But Joshua, when he came to wage war with the thirty-one kings, he said: If I kill them immediately, I will die immediately, just as Moses our teacher did. What did he do? He began delaying their war, as it is stated: “For many years, Joshua waged war with all those kings” (Joshua 11:18). The Holy One blessed be He said to him: ‘Since this is what you did, I will deduct ten years from your years.’ Solomon said: “Many are the thoughts in the heart of a man, but it is the counsel of the Lord that will stand” (Proverbs 19:21).
וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד. הֲלָכָה שָׁלשׁ מַתָּנוֹת נִבְרְאוּ בָּעוֹלָם, זָכָה בְּאַחַת מֵהֶן נָטַל חֶמְדַת כָּל הָעוֹלָם, זָכָה בְּחָכְמָה זָכָה בַּכֹּל, זָכָה בִּגְבוּרָה זָכָה בַּכֹּל, זָכָה בְּעשֶׁר זָכָה בַּכֹּל, אֵימָתַי בִּזְּמַן שֶׁהֵן מַתְּנוֹת שָׁמַיִם וּבָאוֹת בְּכֹחַ הַתּוֹרָה, אֲבָל גְּבוּרָתוֹ וְעָשְׁרוֹ שֶׁל בָּשָׂר וָדָם אֵינוֹ כְּלוּם, שֶׁכֵּן שְׁלֹמֹה אוֹמֵר (קהלת ט, יא): שַׁבְתִּי וְרָאֹה תַּחַת הַשֶּׁמֶשׁ כִּי לֹא לַקַּלִּים הַמֵּרוֹץ וְלֹא לַגִּבּוֹרִים הַמִּלְחָמָה וְגַם לֹא לַחֲכָמִים לֶחֶם וְגַם לֹא לַנְּבֹנִים עשֶׁר וְגַם לֹא לַיֹּדְעִים חֵן כִּי עֵת וָפֶגַע יִקְרֶה אֶת כֻּלָּם. וְכֵן יִרְמְיָה אוֹמֵר (ירמיה ט, כב כג): כֹּה אָמַר ה' אַל יִתְהַלֵּל חָכָם בְּחָכְמָתוֹ וְאַל יִתְהַלֵּל הַגִּבּוֹר בִּגְבוּרָתוֹ אַל יִתְהַלֵּל עָשִׁיר בְּעָשְׁרוֹ, כִּי אִם בְּזֹאת יִתְהַלֵּל וגו', וּמַתָּנוֹת אֵלּוּ בִּזְּמַן שֶׁאֵינָן בָּאִין מִן הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹפָן לְהִפָּסֵק מִמֶּנּוּ. שָׁנוּ רַבּוֹתֵינוּ, שְׁנֵי חֲכָמִים עָמְדוּ בָּעוֹלָם, אֶחָד מִיִּשְׂרָאֵל וְאֶחָד מֵעוֹבְדֵי כּוֹכָבִים, אֲחִיתֹפֶל מִיִּשְׂרָאֵל וּבִלְעָם מֵאֻמּוֹת הָעוֹלָם, וּשְׁנֵיהֶם נֶאֶבְדוּ מִן הָעוֹלָם. וְכֵן שְׁנֵי גִּבּוֹרִים עָמְדוּ בָּעוֹלָם, אֶחָד מִיִּשְׂרָאֵל וְאֶחָד מֵאֻמּוֹת הָעוֹלָם, שִׁמְשׁוֹן מִיִּשְׂרָאֵל וְגָלְיַת מֵאֻמּוֹת הָעוֹלָם, וּשְׁנֵיהֶם נֶאֶבְדוּ מִן הָעוֹלָם. וְכֵן שְׁנֵי עֲשִׁירִים עָמְדוּ בָּעוֹלָם, אֶחָד מִיִּשְׂרָאֵל וְאֶחָד מֵאֻמּוֹת הָעוֹלָם, קֹרַח מִיִּשְׂרָאֵל וְהָמָן מֵאֻמּוֹת הָעוֹלָם, וּשְׁנֵיהֶם נֶאֶבְדוּ מִן הָעוֹלָם, לָמָּה, שֶׁלֹא הָיָה מַתְּנָתָן מִן הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא חוֹטְפִין אוֹתָהּ לָהֶם. וְכֵן אַתָּה מוֹצֵא בִּבְנֵי גָד וּבְנֵי רְאוּבֵן שֶׁהָיוּ עֲשִׁירִים וְהָיָה לָהֶם מִקְנֶה גָּדוֹל, וְחִבְּבוּ אֶת מָמוֹנָם וְיָשְׁבוּ לָהֶם חוּץ מֵאֶרֶץ יִשְׂרָאֵל, לְפִיכָךְ גָּלוּ תְּחִלָּה מִכָּל הַשְּׁבָטִים, שֶׁנֶּאֱמַר (דברי הימים א ה, כו): וַיַּגְלֵם לָראוּבֵנִי וְלַגָּדִי וְלַחֲצִי שֵׁבֶט מְנַשֶּׁה, וּמִי גָּרַם לָהֶם עַל שֶׁהִפְרִישׁוּ עַצְמָם מִן אֲחֵיהֶם בִּשְׁבִיל קִנְיָנָם, מִנַּיִן, מִמַּה שֶּׁכָּתוּב בַּתּוֹרָה: וּמִקְנֶה רַב הָיָה לִבְנֵי רְאוּבֵן וגו'.
“The children of Reuben and the children of Gad had much livestock; it was very considerable. And they saw the land of Yazer and the land of Gilad, and, behold, the place was a place for livestock” (Numbers 32:1).
“The children of Reuben and the children of Gad had much livestock” – halakha: three gifts were created in the world. If one acquires one of them, he acquires the delight of the entire world. If he acquired wisdom, he acquired everything. If he acquired might, he acquired everything. If he acquired wealth, he acquired everything. When? It is when they are gifts of Heaven and they come by means of the Torah. But the might and wealth of flesh and blood is nothing, just as Solomon says: “I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also not to the wise is bread, and also not to the clever is wealth, and also not to the knowledgeable is favor; rather, time and chance befalls all of them” (Ecclesiastes 9:11). Likewise, Jeremiah says: “So said the Lord: Let the wise not glory in his wisdom, and let the valiant not glory in his valor; let the rich not glory in his riches. Rather, let [the one who glories] glory in this: [perceiving and knowing Me]” (Jeremiah 9:22–23).
These gifts, when they do not come from the Holy One blessed be He, they will ultimately cease from him. Our Rabbis taught: Two wise men stood in the world, one from Israel and one from the idolaters, Aḥitofel from Israel and Bilam from the nations of the world, and both were eradicated from the world. Likewise, two mighty men stood in the world, one from Israel and one from the nations of the world, Samson from Israel and Goliath from the nations of the world, and both were eradicated from the world. Likewise, two wealthy men stood in the world, one from Israel and one from the nations of the world, Koraḥ from Israel and Haman from the nations of the world, and both were eradicated from the world. Why? It is because their gift was not from the Holy One blessed be He, but they seized it for themselves.
You find similarly with the children of Gad and the children of Reuben, who were wealthy and they had considerable livestock. But they loved their money and settled themselves outside of the Land of Israel. That is why they were exiled first among all the tribes, as it is stated: “He exiled the Reubenite, the Gadite, and half the tribe of Manasseh” (I Chronicles 5:26). What caused this for them? It is because they separated themselves from their brethren because of their acquisitions. From where is it derived? It is from what is written in the Torah: “The children of Reuben [and the children of Gad] had much livestock…”
זֶה שֶׁאָמַר הַכָּתוּב (תהלים עה, ז ח): כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב וְלֹא מִמִּדְבַּר הָרִים, כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, מַהוּ כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב, לֹא מִמַּה שֶּׁאָדָם יוֹצֵא וְעָמֵל בִּסְחוֹרָה וְהוֹלֵךְ מִמִּזְרָח לְמַעֲרָב נַעֲשָׂה עָשִׁיר, אֲפִלּוּ פּוֹרֵשׁ בִּסְפִינוֹת וְהוֹלֵךְ מִמִּזְרָח לְמַעֲרָב וְחוֹזֵר עַל הַמִּדְבָּרוֹת וְעַל הֶהָרִים, אֵינוֹ נַעֲשָׂה עָשִׁיר, מַהוּ וְלֹא מִמִּדְבַּר הָרִים, אָמַר רַבִּי אַבָּא מֵרוּמַנְיָא, כָּל הָרִים שֶׁבַּמִּקְרָא הָרִים הֵם, חוּץ מִזֶּה שֶׁהוּא רוֹמֵמוּת, שֶׁאֵין אָדָם מִתְרוֹמֵם מִן הַדְּבָרִים הָאֵלּוּ, מַה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה נוֹטֵל נְכָסִים מִזֶּה וְנוֹתֵן לָזֶה, שֶׁנֶּאֱמַר: כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, לְכָךְ נִקְרָא שְׁמָם נְכָסִים שֶׁנִּכְסִים מִזֶּה וְנִגְלִין לָזֶה, וְלָמָּה נִקְרָא שְׁמָם זוּזִין, שֶׁזָּזִים מִזֶּה וְנִתָּנִין לָזֶה. מָמוֹן, מָה אַתָּה מוֹנֶה אֵינוֹ כְּלוּם. מָעוֹת, מַה לְּעֵת, וְכַלָּשׁוֹן הַזֶּה אַתָּה דּוֹרֵשׁ. וְכֵן חַנָּה אוֹמֶרֶת (שמואל א ב, ו ז): ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל, ה' מוֹרִישׁ וּמַעֲשִׁיר מַשְׁפִּיל אַף מְרוֹמֵם. מַה אַף מְרוֹמֵם, בְּאַף שֶׁהוּא מֵבִיא לָזֶה, מְרוֹמֵם אֶת זֶה. שָׁאֲלָה מַטְרוֹנָה אַחַת אֶת רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, לְכַמָּה יָמִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם, אָמַר לָהּ לְשֵׁשֶׁת יָמִים, שֶׁנֶּאֱמַר (שמות כ, יא): כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, אָמְרָה לוֹ מֵאוֹתָהּ שָׁעָה וְעַד עַכְשָׁיו מֶה עוֹשֶׂה, אָמַר לָהּ יוֹשֵׁב וְעוֹשֶׂה סֻלָּמוֹת, מַעֲלֶה לָזֶה וּמוֹרִיד לָזֶה, לְכָךְ נֶאֱמַר: כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים. תֵּדַע לְךָ כְּשֶׁבִּקֵּשׁ שֶׁיַּעֲשִׁירוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד הִפִּיל אֶת הַמִּדְיָנִים לִפְנֵי יִשְׂרָאֵל כְּדֵי שֶׁיַּעֲשִׁירוּ בְּנֵי גָד וּבְנֵי רְאוּבֵן, מַה כְּתִיב לְמַעְלָה (במדבר לא, ט): וַיִּשְׁבּוּ בְנֵי יִשְׂרָאֵל אֶת נְשֵׁי מִדְיָן וְאֶת טַפָּם, וְאַחַר כָּךְ (במדבר לב, א): וּמִקְנֶה רַב, הָא שֶׁהִשְׁפִּיל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַמִּדְיָנִים וְרוֹמֵם אֶת יִשְׂרָאֵל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב וְלֹא מִמִּדְבַּר הָרִים, אֶלָּא כִּי אֱלֹהִים שׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים.
This is what the verse said: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8). What is, “for it is neither from the east nor from the west”? It is not from the fact that a person goes out and toils in commerce and goes from east to west that he becomes wealthy. Even if he sets sail in ships and goes from east to west, and circulates in the wildernesses and on the mountains, he does not become wealthy.
What is “nor from the wilderness or the mountains [harim]” (Psalms 75:7)? Rabbi Abba of Rumanya said: All the harim in the Bible are mountains, except for this one, which is exaltedness, as a person is not exalted by these matters. What does the Holy One blessed be He do? He takes money [nekhasim] from this one and gives it to that one, as it is stated: “He humbles this one and exalts that one” (Psalms 75:8). That is why they7Property are called nekhasim; it is because they are concealed [nikhsim] from this one and revealed to that one. And why are they called zuzin?8The name of a coin. It is because they move [zazim] from this one and are given to that one. Money Mamon – what are you counting [moneh]; it is nothing. Maot – what of the future time [ma le’et]? In this manner you expound.
Likewise Hannah says: “The Lord puts to death and brings to life; He lowers to the netherworld and raises. The Lord impoverishes and makes rich; He humbles, also [af] elevates” (I Samuel 2:6–7). What is af elevates? With the wrath [af] that He brings against this one, He elevates that one. A certain noblewoman asked Rabbi Shimon ben Ḥalafta: ‘In how many days did the Holy One blessed be He create the world?’ He said to her: ‘In six days, as it is stated: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11). She said to him: ‘From that time until now, what has He been doing?’ He said to her: ‘He sits and crafts ladders; He elevates this one and lowers that one.’ That is why it is stated: “But it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:8).
Know that when He sought for the children of Reuben and the children of Gad to become wealthy, He toppled the Midianites before Israel so that the children of Reuben and the children of Gad would become wealthy. What is written previously? “The children of Israel took the women of Midian and their young children captive, [and all their livestock]” (Numbers 31:9), and then “Much livestock.” The Holy One blessed be He humbled the Midianites and exalted Israel, to realize what is stated: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8).
דָּבָר אַחֵר, וּמִקְנֶה רַב, זֶה שֶׁאָמַר הַכָּתוּב (קהלת י, ב): לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ, לֵב חָכָם לִימִינוֹ, זֶה יֵצֶר טוֹב, שֶׁהוּא נָתוּן בִּימִינוֹ. וְלֵב כְּסִיל לִשְׂמֹאלוֹ, זֶה יֵצֶר הָרָע, שֶׁנָּתוּן בִּשְׂמֹאלוֹ. דָּבָר אַחֵר, לֵב חָכָם לִימִינוֹ, אֵלּוּ הֵם הַצַּדִּיקִים שֶׁהֵן נוֹתְנִין לִבָּם לַתּוֹרָה שֶׁהִיא מִיָּמִין, שֶׁנֶּאֱמַר (דברים לג, ב): מִימִינוֹ אֵשׁ דָת לָמוֹ. וְלֵב כְּסִיל לִשְׂמֹאלוֹ, אֵלּוּ הֵן הָרְשָׁעִים שֶׁהֵן נוֹתְנִין לִבָּם לְהַעֲשִׁיר, שֶׁנֶּאֱמַר (משלי ג, טז): בִּשְׂמֹאולָהּ עשֶׁר וְכָבוֹד. דָּבָר אַחֵר, לֵב חָכָם לִימִינוֹ, זֶה משֶׁה. וְלֵב כְּסִיל לִשְׂמֹאלוֹ, אֵלּוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד, שֶׁעָשׂוּ אֶת הָעִקָּר טָפֵל וְאֶת הַטָּפֵל עִקָּר, שֶׁחִבְּבוּ אֶת מָמוֹנָם יוֹתֵר מִן הַנְּפָשׁוֹת, שֶׁהֵן אוֹמְרִים לְמשֶׁה (במדבר לב, טז): גִּדְרֹת צֹאן נִבְנֶה לְמִקְנֵנוּ פֹּה וְעָרִים לְטַפֵּנוּ. אָמַר לָהֶם משֶׁה, אֵינָהּ כְּלוּם, אֶלָּא עֲשׂוּ אֶת הָעִקָּר עִקָּר, תְּחִלָּה (במדבר לב, כד): בְּנוּ לָכֶם עָרִים לְטַפְּכֶם, וְאַחַר כָּךְ (במדבר לב, כד): וּגְדֵרֹת לְצֹנַאֲכֶם, הֱוֵי לֵב חָכָם לִימִינוֹ זֶה משֶׁה, וְלֵב כְּסִיל לִשְׂמֹאלוֹ אֵלּוּ בְּנֵי רְאוּבֵן וּבְנֵי גָד, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם חִבַּבְתֶּם אֶת מִקְנֵיכֶם יוֹתֵר מִן הַנְּפָשׁוֹת, חַיֵּיכֶם אֵין בּוֹ בְּרָכָה, עֲלֵיהֶם נֶאֱמַר (משלי כ, כא): נַחֲלָה מְבֹהֶלֶת בָּרִאשׁוֹנָה וְאַחֲרִיתָהּ לֹא תְבֹרָךְ. וְכֵן הוּא אוֹמֵר (משלי כג, ד): אַל תִּיגַע לְהַעֲשִׁיר מִבִּינָתְךָ חֲדָל. וְאֵיזֶה הוּא עָשִׁיר הַשָֹּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח, ב): יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ.
Another matter: “Much livestock” – this is what the verse said: “The heart of the wise is to his right, and the heart of the fool is to his left” (Ecclesiastes 10:2). “The heart of the wise is to his right” – this is the good inclination, which is situated to his right. “And the heart of the fool is to his left” – this is the evil inclination, which is situated to his left.
Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – these are the righteous, who devote their hearts to the Torah, which is to the right, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the wicked, who devote their hearts to becoming wealthy, as it is stated: “On its left, wealth and honor” (Proverbs 3:16).
Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – this is Moses. “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the children of Reuben and the children of Gad, who rendered the primary secondary and the secondary primary, as they valued their property more than lives. They said to Moses: “We will build sheep enclosures for our livestock here, and cities for our children” (Numbers 32:16). Moses said to them: ‘That is inappropriate; rather, render the primary primary and the secondary secondary. First, “build cities for you for your children” (Numbers 32:24), and then, “and enclosures for your flocks”’ (Numbers 32:24). That is, “the heart of the wise is to his right” – this is Moses. “And the heart of the fool is to his left” – these are the children of Reuben and the children of Gad.
The Holy One blessed be He said to them: You valued your livestock more than lives. As you live, there will be no blessing in it. In their regard it is stated: “An estate seized hastily at the start, its end will not be blessed” (Proverbs 20:21). Likewise it says, “Do not weary yourself to become rich; based on your discerning, cease” (Proverbs 23:4). But who is wealthy? It is one who rejoices in his share, as it is stated: “When you eat of the labor of your hands, you are happy and it is good for you” (Psalms 128:2).