After taking revenge against the Midianites for their having infiltrated the sanctity of the Children of Israel by seducing them to sin — causing 24,000 deaths of those who succumbed to temptation — the 12,000 valiant soldiers return with vast spoils from their successful conquest of Midian.
The Torah then instructs Elazar the Kohen and the heads of the fathers of the assembly, to calculate the precise amounts of captives and animals that were taken. It then directs them to divide the spoils, giving half to those who undertook the battle, with the remainder to be given to the entire assembly. From the soldier's half, one five-hundredth shall be raised as a tribute to Elazar the Kohen, as a portion to G-d. The Children of Israel shall apportion one fiftieth from their half of captives and animals, and given to the Levites, the guardians of the Tabernacle.
The Torah goes on to enumerate the total amounts of each item taken, then listing the exact number that is the half amount, that each respective group — the soldiers and the entire assembly — received.
Oddly, when then discussing the 1/500th the soldiers raised as tribute from each category of human and animal, it does the math listing that amount.
When doing the same for the entire assembly's share it merely states they separated 1/50th without doing the arithmetic for us.
Why stop there and not conclude as it did previously to list the precise amount?
Another anomaly appears in these verses. By the portion taken from the soldiers it states, ויתן — it was 'given' by Moshe to Elazar HaKohen, whereas by the people's tribute it says, ויקח — it was 'taken' by Moshe on behalf of the Levites.
Why the discrepancy?
Rav Shlomo Esulin z'l, a hidden giant who taught Torah in Bnei Brak, who tragically passed away in his prime almost two years ago, sees an important message in this contrast.
He first addresses the need to first calculate how much each half receives, then goes on to require a tribute be taken, with different percentages and objectives from each half.
Why not simply outline four distributions, one for the soldiers, one for the people, one for Elazar HaKohen and the Tabernacle, and one for the Levites?
We are taught that the purpose of man is to do for others. (נפש החיים)
There are 'givers' and 'takers'. There are those who only seek to give and never take. There are those whose only interest is to grab for more. There are those who feel society needs to survive by pursuing gain and seeking advantage but coupled with benevolence towards others. There are those who say don't encroach on me, and I won't desire yours.
The ultimate road to perfection in Avodas Hashem is realizing we were only placed on this planet and given material success so that we may utilize it for the benefit of others.
The verse describes the enlistment of these 12,000 soldiers with the term וימסרו — and they were delivered, which the Sifrei relates to the notion of being מוסר נפש — volunteering one's life, knowing the danger yet entering it for the sake of the people.
As Rashi states they were all perfectly righteous.
The Torah wanted these individuals to be depicted as the worthy ones that they were.
These 12,000 had already trained themselves to quash their instincts, in their not submitting to the temptations of the Moabite and Midianite women. One who has succeeded in diminishing one's selfish needs is capable of volunteering to fight for the Honor of G-d, fearless of any consequence.
The Torah wanted to portray these noble souls, who though rightfully entitled to the booty on behalf of their sacrifice, nevertheless gladly proffered a tribute in the spirit of ויתן — to be a נותן — a giver.
In fact, the Torah emphasizes how after the battle they took 'all' the booty, and 'all' the captives of people and animals, to indicate them not having a sense of entitlement at all, willingly presenting it to Moshe absent of any self-interest.
The rest of the nation who perhaps had not risen to that level of selflessness, possibly having considered even succumbing to the temptations of the women who seduced their fellow Jews, had difficulty in resisting the temptation to salivate over their privilege to 'take' from the booty, were thus described as ויקחו — being 'takers'.
For that reason, he suggests, the Torah counted out the exact number of spoils that were tributed to Elazar, accentuating the wholeheartedness in parting completely with that which others would struggle relinquishing.
The others who had a desire to 'take', although compelled to give it to the Levites, could only appropriately be described as having the tax 'taken' from them, empty of a genuine desire to 'give'. (קונטרס מעין גנים במדבר א מטות)
This past week I had to travel to Israel to attend to an important matter. I didn't have time to tour, but each morning I would daven at the Kosel at Vasikin, walking through Shaar Yaffo. I didn't notice several bulletin boards situated within the Jaffa Gate upon entering, but as I exited through the gate on my way back, I noticed them. Hundreds of stickers with names of soldiers who fell since October 7th adorned the boards, with sayings attributed to these Kedoshim — martyrs, in their lifetime.
Although not all of them merited a Torah education, nevertheless, the spirit ofנצח ישראל — The Eternity of Israel, will not lie and not regret, clearly radiated through their souls' inspired expressions.
לוחם לא עושה מה שהוא אוהב הוא מוצא את האהבה במה שהוא עושה — יהונתן מלכא הי"ד
A fighter doesn't do what he loves, he discovers love in what he must do!
אם תדע למה, תוכל לשאת כל איך — נתי דוד אלפסי הי"ד
If you know why, you can bear whatever!
עד שהמדינה תגיד לי שהיא לא צריכה אותי יותר, אני כאן — יוני גולן הי"ד
Until my country tells me they no longer need me, I am here!
תהיה האור שאתה רוצה לראות באחרים — דביר רחמים הי"ד
Be the light you desire to see in others!
The courage, drive, devotion, and spirit that was uttered in that early battle in the history of the Jewish nation still finds its expression in today's valiant warriors who selflessly give of themselves for all of us!
May we soon see in that merit victory against all our enemies, and the redemption speedily in its wake!
באהבה,
צבי יהודה טייכמאן
