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Numbers 31:3 - Divine vengeance against Midyan

Numbers 31:3 - במדבר 31:3

Hebrew Text

וַיְדַבֵּר מֹשֶׁה אֶל־הָעָם לֵאמֹר הֵחָלְצוּ מֵאִתְּכֶם אֲנָשִׁים לַצָּבָא וְיִהְיוּ עַל־מִדְיָן לָתֵת נִקְמַת־יְהוָה בְּמִדְיָן׃

English Translation

And Moshe spoke to the people, saying, Arm from yourselves men for the army, and let them go against Midyan and avenge the Lord on Midyan.

Transliteration

Vayedaber Moshe el-ha'am lemor hechaltzu me'itchem anashim latzava v'yihyu al-Midyan latet nikmat-Adonai beMidyan.

Hebrew Leining Text

וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־הָעָ֣ם לֵאמֹ֔ר הֵחָלְצ֧וּ מֵאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִהְיוּ֙ עַל־מִדְיָ֔ן לָתֵ֥ת נִקְמַת־יְהֹוָ֖ה בְּמִדְיָֽן׃
וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־הָעָ֣ם לֵאמֹ֔ר הֵחָלְצ֧וּ מֵאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִהְיוּ֙ עַל־מִדְיָ֔ן לָתֵ֥ת נִקְמַת־יְהֹוָ֖ה בְּמִדְיָֽן׃

🎵 Listen to leining

Parasha Commentary

Context of the Verse

The verse (Bamidbar 31:3) records Moshe's command to prepare for war against Midyan as divine retribution for their role in leading Bnei Yisrael astray through the incident of Ba'al Pe'or (Bamidbar 25). This was not merely a battle for territorial gain but a fulfillment of Hashem's justice.

Rashi's Explanation

Rashi (ad loc.) emphasizes that this war was specifically "נִקְמַת־יְהוָה" (the vengeance of Hashem), as Midyan had caused Israel to sin against G-d. Unlike the war with Amalek, which was a human obligation (Devarim 25:17-19), this war was a direct divine command to uphold Hashem's honor.

Rambam's Perspective

Rambam (Hilchot Melachim 5:1) categorizes this as a milchemet mitzvah (obligatory war), as it was initiated by divine decree to rectify a spiritual harm inflicted upon Klal Yisrael. The selection of soldiers ("הֵחָלְצוּ מֵאִתְּכֶם אֲנָשִׁים") implies a voluntary enlistment of righteous individuals.

Midrashic Insights

  • Bamidbar Rabbah 22:4 notes that Moshe delayed this command until his final days to teach that one must prioritize spiritual concerns (like teaching Torah) even during wartime.
  • Sifrei highlights that the phrase "וְיִהְיוּ עַל־מִדְיָן" implies the soldiers were to act al da'at Shamayim (with heavenly intent), not for personal glory.

Halachic Implications

The Chofetz Chaim (in Mishnah Berurah) derives from this verse that wars for sanctifying Hashem's name require meticulous spiritual preparation. Soldiers were chosen not only for physical prowess but for moral integrity, as they represented divine justice.

Symbolic Interpretation

The Kli Yakar suggests "הֵחָלְצוּ" (arm yourselves) alludes to removing materialism ("חֹל" - profane) to focus on the sacred mission. Midyan, representing strife (from "מַדּוֹן"), had to be confronted to restore spiritual equilibrium.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sotah 43a
The verse is referenced in the discussion about the war against Midyan and the commandment to avenge the Lord's vengeance upon them.
📖 Sanhedrin 16a
The verse is cited in the context of discussing the authority of Moses and the leaders in waging war and executing divine commandments.

Frequently Asked Questions

Q: What does Numbers 31:3 mean when it says 'avenge the Lord on Midyan'?
A: The verse refers to the command to wage war against Midyan for their role in leading Bnei Yisrael (the Israelites) to sin through the incident with the daughters of Moav and the worship of Peor (as described in Numbers 25). Rashi explains that this was not a personal vengeance but a divine retribution for causing Israel to stray from Hashem.
Q: Why did Hashem command war specifically against Midyan and not Moav?
A: The Midrash (Bamidbar Rabbah 22:4) explains that while both Midyan and Moav were involved in the plot, Midyan took the lead in the scheme to corrupt Bnei Yisrael. Additionally, Moav acted out of fear (as Balak saw Israel as a threat), while Midyan acted out of pure hatred, making them more culpable according to Jewish tradition.
Q: What lesson can we learn from the command to 'arm from yourselves men for the army'?
A: The Rambam (Hilchot Melachim 7:1) derives from this verse that wars for national defense or divine command must be authorized by the Sanhedrin (high court). Additionally, the phrase 'from yourselves' teaches that only willing volunteers should be chosen, not conscripts, showing the importance of proper intent in serving Hashem's will.
Q: How does the concept of 'Hashem's vengeance' apply today?
A: The Talmud (Berachot 33a) teaches that we no longer take direct vengeance in Hashem's name, as we lack prophecy and the Sanhedrin. Instead, we focus on personal and communal repentance (teshuvah) and trust that Hashem will ultimately bring justice. The verse reminds us of the severity of leading others to sin, which remains relevant in ethical conduct.
Q: Why does the Torah use the word 'חלצו' (arm/yourselves) instead of a simpler term for gathering soldiers?
A: Rashi notes that the term 'חלצו' implies both physical preparation (arming) and spiritual readiness. The Kli Yakar adds that it suggests removing any personal agendas—the soldiers had to be purely motivated by fulfilling Hashem's command, not by personal gain or glory.