Parshat Matot - Masei
Why Vengeance against Midian, but Not against Moav
In this parsha
Abarbanel explains that the Midianites were actually the instigators. He explains that Bilaam, after having failed to curse the Children of Israel, passed through Midian and advised them that the only way to bring about the downfall of the Jewish nation was through seduction. Bilaam remained in Midian in order to work out a plan. The Midianites gave their daughters free rein to encourage Klal Yisrael to transgress. Since the Jewish People had no quarrel with the Moabites, and had actually been instructed not to distress them or provoke war with them, the Midianite women were able to disguise themselves as Moabites and were able to circulate among the Jews, ostensibly selling them food and other supplies. Thus, when the Torah states in Parshat Balak, “Israel settled in Sheetim and the people began to commit harlotry with the daughters of Moab” — they were actually involved with Midianite women.
Abarbanel offers another possible explanation. When the Torah states that “the people began to commit harlotry” it is referring to the idea that the Moabite women acted first, and when the Midianite women saw that the men were vulnerable they decided to use such seduction as a means to entice them to idolatry as well. This is why taking vengeance referred to Midian alone, as the Torah states in Parshat Pinchas, “Harass the Midianites and smite them, for they harassed you through their conspiracy that they conspired against you in the matter of Peor (the idol the Jews were enticed to worship).” The Moabite women caused the men to give in to their physical desires, but the Midianite women enticed them to commit idolatry, a much more serious and damaging transgression.
According to both explanations, however, the Midianite women were clearly guilty of bringing about both immorality and idolatry. This is reflected in Moshe’s charge to the people after
Why the Encampments are Repeated
This parsha begins with a listing of the nation’s encampments during the forty-year sojourn in the Sinai desert. Since each of these encampments had already been mentioned previously, Abarbanel questions the necessity of mentioning them again in this parsha. Abarbanel cites several reasons for
Firstly, the listing is a demonstration of
Thirdly, since each and every one of these places was utterly barren and uninhabitable, it was only due to
Finally, by repeating the list of the encampments the Torah is hinting at
This may explain the repetitious phrase at the beginning of the parsha, “…and these were their journeys according to their goings forth” — i.e. "from their final exile." Another interpretation is that the phrase “their goings forth” could refer to the generations to come in the exile. Sometimes they will follow the crooked path — symbolized by the encampment at Marah (bitterness) — and sometimes they will follow the straight path — symbolized by the encampment at Mitkah (sweetness). This summarizes the experience of the Jewish People while they are in the “Wilderness of the Nations.”