Parashat Matot-Masei – 5785

Parashat Matot-Masei

 “A Women’s Commentary” gives an intriguing title to the introduction to the first part of this Parasha as “Vows and Vengeance.” The outline of the contents is as follows: I) Internal Life of the Israelites; II) External Relationships; and III) Negotiating Settlements. I find in this part of the Parasha very difficult and disturbing instructions, and narratives that have caused me to become angry and frustrated because of pet hates: I). the so-called superiority and control of men over women (Patriarchy) and II) Wars! The second part of this Parasha is titled “The Journey’s End” – a less complicated section, the headings of which are: I) Remembering the Journey; II) Preparing for the Future; III) Securing Land and limits for Zelophehad’s daughters; IV) Conclusion.

     “Heads of the tribes (matot)” (30:3) according to the commentary in the “Spirit-Filled Life Bible” (NKJV) is the only place in the Pentateuch where this phrase is used.  The comment is that “the authoritarian structure of the tribe and family is introduced” at the beginning of this section. We also notice that according to the divisions suggested by “A Women’s Commentary” this is the introduction to the “Internal Life of the Israelites” which concerns the taking of vows by men and women.

     We notice that regarding vows, there are no external releases placed on the male, even one who is dependent upon his father. The same applies to an independent woman (a widow or divorcee). There is no mention of an independent single woman. It is still the case even today especially in any institutional structures (religious or political) – a woman is regarded only in how she is related to a man.

     Chapter 31 tells of the war against Midian. Fox (1997) refers us to Num. 21 which describes “the recognized war traditions” into which he places this chapter. He thinks that the cruel aspects of this war could be “jarring to modern Jewish and Christian readers”. When I look at our world today and all the struggling and dying people as a result of ‘war’, I feel that the only differences are the weapons and the reasons for such cruel attacks on other human beings and their homes and settlements! As far as human beings are concerned, I feel: “What has been is what will be, and what has been done is what will be done; there is nothing new under the sun.” (Eccl. 1:9)

     Piero Giorgio defines violence as a complex social behavior designed to oppress, injure, or kill large numbers of members of its own species. Human beings are the only species on earth practicing violence. However, there is no evidence of violence between people in the rock art painted or carved by homo sapiens between about 50,000 years ago and 6,000 years ago – round about the time writing began when wars were recorded.

     I am disturbed by the narration of Moses’ ordering the commanders and officers, after what was regarded as a ‘successful’ attack on the Midianites, as follows: “Now therefore, kill every male among the little ones, and kill every woman who has known a man by sleeping with him.” (31:17) A further disturbing narration is how the spoils were divided (31:25-54).

     Verses 19-24 describe the need to be ritually cleaned after the ‘killing’ of the Midianites. Fox states that this demonstrates “some ambiguity about war”.

According to the narrator, the LORD is the one who instructed Moses: (31:1-2, 7, 25-27, 41, 47). In Exodus 4:11-17 we read how the LORD tells Moses that he shall be the mouth of the LORD: “‘He (Aaron) indeed shall speak for you to the people; he shall serve as a mouth for you, and you shall serve as God for him.  Take in your hand this staff, with which you shall perform the signs.’” (Vv. 16-17) The Bible is the revelation of God through the words and experiences of frail human beings.

      The final section of the first section of the Parasha for this week (chapter 32) narrates the “provision for Tribal Territory – East of the Jordan”. (Because I am commenting on two Bible Portions, I need to go over the required length for a Parasha)

       If we say re-membering – we are putting the puzzle together and reflecting on our past experience to learn the lessons and see God’s Hand in our lives. In this remembering the Israelites are once again experiencing a nomadic life of forty years and in contrast they now have to settle down and share a land and learn how to live together. (33:1-36)

     Verses 38 and 40 describe the death of Aaron (one of three accounts of his death: Num. 20:24-26 and Deut.10:6) – his earthly journey has come to an end. 

Verse 49 – “steppes of Moab” east of the Jordan River marks the last stop of the Israelites before entering the land of Canaan. According to Deuteronomy 1:1; 32:48-52 Moses speaks his final words where they are encamped. He will die on the top of Mount Nebo.

     We move to chapters 34 and 35 where we see the people of God carrying out God’s instructions to prepare to settle in Canaan, the land of promise: boundaries are set for the remaining nine and a half tribes; and leaders are appointed to assist Joshua, the successor of Moses, and Eleazar, the successor of Aaron. Land is allotted not chosen or grabbed by tribes. Earlier in the final chapter of Matot (32;1-42) we read about the negotiating of settlements which the tribes of Rueben, Gad and half of Manasseh requested from Moses – to settle East of the Jordan. They are given the dispensation on condition they help their brothers in battle as they continue to lay claim to Canaan. This was agreed upon.

     The delineation of the boundaries of the Promised Land is very clear. It reminds me of the instructions for the building of the Ark that Noah had to build, the Ark of the Covenant and, the Temple. It makes me wonder whether the priests (P) were repeating the instructions for rebuilding of the Temple when they returned from the Babylonian Captivity?

     Fox speaks about the “Levitical Towns of Asylum” 35:9-34 as an important innovation. Greenberg (1999) has claimed that the specified towns probably were substitutes for other Near Eastern societies’ towns of banishment. In his view, the idea of internal banishment presented here affirms the high and nonnegotiable approach put on human life in the Bible – even when it is ended by accident. The asylum seekers were not allowed to leave the city until the High Priest had died.

     Fox again states that the ‘Case of inheritance: Daughters of Tzelofhad’ rounds off the book of Numbers, returning to issues of inheritance brought up in chapter 27. The decision made here is that the daughters may inherit the land but on the proviso that they marry within their tribe. This is the final loose end concerning the land – so the wilderness narratives and laws look towards the future in the Promised Land as both assured and orderly.

      For me these seven chapters do in some way show the growing of understanding of the LORD God as the ‘goel of Israel’ the true Protector of Israel – the Son, God called out of Egypt to freedom.

For Reflection and Discussion:

1) How do you answer the person who says: “The Old Testament is full of war and destruction and shows us more a God of war than of compassion”?

2) As we end the Book of Numbers, which has a gem hidden in it – the ‘blessing formula’ (6:22-27) – let us pray this for ourselves and our world, knowing that this is Who the LORD our God is, our ‘goel’.

Bibliography: Eskenazi, T. C. Weiss, A.L.  A Women’s Commentary (New York: 2008);Fox, Everett. The Five Books of Moses (New York: 1997);Will My Grandchildren Be Saved by Politicians or by Active Citizens? Uncategorized / By Piero P. Giorgi
Piero P. Giorgi, PhD – Published in TRANSCEND Media Service on 9 August 2022;Hayford, Jack (gen. ed.) Spirit Filled Life Bible (Nashville:1991);www.biblegateway.com (New Catholic Bible);my own archives.

This week’s Parashah Commentary was prepared by
Bernadette Teresa Chellew, South Africa, Bat Kol Alumna: 2008

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