Dedicated by The Weinberg Family (Minneapolis, MN)
l’illui nishmas Avrohom ben Shmuel
Parshas Matos-Masei 5786
Amid the turbulent lead-up to Israel’s 1952 elections, Prime Minister Ben Gurion sought counsel from the revered sage, the Chazon Ish.
A significant issue raised by Ben Gurion was the coexistence of religious and secular individuals. Specifically, he expressed his desire for yeshiva bachurim to enlist in the Israeli army, seeking the Chazon Ish’s wisdom on the matter.
Responding with wisdom, the Chazon Ish employed a thought-provoking mashal from the Gemara in Sanhedrin. If two camels meet on a narrow path, one bearing a load, and one not, the one that is unburdened must make room for the camel carrying the load. We Jews who keep the mitzvos are like the camel carrying the load. We bear the yoke of many mitzvos. You must make way for us.
Ben Gurion, however, remained unsatisfied with the Chazon Ish’s perspective, arguing that settling Eretz Yisrael should also be regarded as a mitzvah, and the bachurim should be forced to join the army.
Undeterred by Ben Gurion’s dissatisfaction, the Chazon Ish cited the pasuk in Tehillim: אם ה׳ לא ישמר עיר שוא שקד שומר
If Hashem doesn’t watch over a city, then the watchman’s efforts to protect it will be in vain.
HASHEM’S PROTECTION
All of the soldiers can fight, but if the protection of Hashem which comes by virtue of limud hatorah is not evoked, then even with the most sophisticated ammunition and technology, their fighting will be in vain. The Torah of the yeshiva bachurim is fueling the soldiers with Hashem’s protection.
Ben Gurion commented about the Chazon Ish, that not only was he the wisest person he ever met, but he never even imagined that such a wise person existed.
Man is utterly powerless and incompetent without the approval and protection of the Ribbono shel Olam.
WAR AGAINST MIDYAN
After the atrocity of Baal Pe’or and sinning with the Midyanite women in last week’s parashah, Hashem commanded Moshe to wage war and take revenge against Midyan.
In this week’s parashah, this holy war takes place:
וידבר משה אל העם לאמר החלצו מאתכם אנשים לצבא...אלף למטה שנים עשר אלף חלוצי צבא.
Moshe spoke to the nation, saying, let troops be picked out from among you for a campaign...So a thousand from each tribe were furnished from the divisions of Israel, twelve thousand picked for the campaign.
Midrash Rabbah 22:3 states:
אלף למטה וגו׳, ויש אומרים שלשת אלפים מכל שבט ושבט, שנים עשר אלף משמרים את כליהם, ושנים עשר אלף לתפלה.
[You shall send to the war] a thousand per tribe. Three thousand from each and every tribe, [with twelve thousand fighters], twelve thousand to guard the baggage, and twelve thousand for prayer.
From the midrash, we see that actual fighters of the battle were not sufficient. Besides the fighters, twelve thousand men were needed to pray for the success of the war. Now, the question arises, wasn’t this a holy war? Hashem was on their side. He commanded them to wage this war. So firstly, why was there a need for an equal ratio of fighters to those praying? If Hashem commanded them to fight, weren’t they going to be victorious anyways? Let these men stay home; the battle would be a successful campaign without their intervention.
Additionally, in the midrash it seems that the “sending” of those who prayed was tantamount to the “sending” of the actual fighters of the war. This meant that just like the warriors who fought on the field, those praying also had to go to the battlefield—a place teeming with weapons, warriors, chariots, and battle cries.
PRAYER IN THE BATTLEFIELD
Why was this necessary? Why couldn’t they take their siddur out in the comfort of their quiet and safe tent and pray? If anything, they could have more concentration in a warm and cozy tent, instead of praying in fear that they might be shot dead. Yet, for some reason, they had to take their siddur to the battlefield. Again, if this was a holy war, couldn’t they stay in a safe and undisturbed zone?
Rav Chatzkel Levenstein offers an enlightening insight into this midrash: Every man wants to feel mighty, powerful, and victorious, to feel כחי ועוצם ידי, that success is in credit to my strength. The problem is that this is the trait of Amalek.
Now, those who went out to the battle against Midyan were among the great individuals of the nation. Nevertheless, despite their greatness, the human heart is still prone to heretical thoughts. Therefore, even though the battle with Midyan was a godly mission, when they would inevitably achieve victory in battle, they might take credit for themselves and neglect attributing the victory solely to the Almighty. Instead, they might attribute their success to their strength and capabilities, saying that it was their power that brought about the victory.
For this reason, alongside every fighter there had to be an equal emphasis on prayer. This was to demonstrate that the success of the fighter relied on the partnership with prayer. Moreover, the act of prayer couldn’t be conducted in a cozy and undisturbed tent. It required being front and center on the field, amidst the chaos and turmoil of battle. This was to ensure that when the inevitable victory of the holy war came, there would be a profound recognition that the source of all triumph and accomplishment did not stem from their strategies alone. Instead, it would be attributed solely to the one and only source—the Ribbono shel Olam.
Furthermore, Rav Chatzkel Levenstein asks: The victory over Midyan was obviously guided by Hashem. It was a war filled with open siyata d’Shmaya and unmistakable hashgachah. How could anyone possibly attribute the victory to themselves?
He answers that this reveals the frightening depth of כחי ועוצם ידי. Even in the face of open hashgachas Hashem, a person can still find a way to credit himself.
Therefore, corresponding to the אלף למטה sent to battle, there was also אלף לתפלה—a thousand designated for prayer. Because tefillah is the constant avodah of acknowledging that everything comes from Hashem. It is the daily declaration of אין עוד מלבדו, the practice that keeps a person grounded in emunah and living with an awareness of His constant hashgachah.
SUCCESS IS FROM HASHEM
While this message may initially appear relevant only to soldiers on the battlefield, may they be blessed and protected, it is, in fact, applicable to every Yid in their own unique battles. Whether it be in business, marriage, raising children, engaging in community affairs, or nurturing friendships, we often find ourselves driven by our own ambitions, dignity, and pride. Countless opportunities arise where we might feel that success is solely a result of our strategies, intellect, achievements, wealth, or prestige. We may proudly proclaim, “I hustled, I made moves, I secured this contract, closed that deal, facilitated the shidduch, or acquired that property.”
Undoubtedly, the feeling of success is exhilarating and at times surreal. However, it is crucial to remember that we are merely fragments of Hashem’s grand puzzle, constantly shifting at His will and subject to tests that challenge our humility and prevent arrogance from permeating our being. It is crucial to pause and acknowledge that in the grand scheme of things, our achievements and accomplishments do not solely rely on our talent and competence. Ultimately, it is the guiding hand of the Divine that shapes our path and grants us success. Without that divine intervention, regardless of how diligently we hustle or strive for success, our efforts will ultimately amount to nothing, similar to a watchman guarding in vain. •
