The Priest Appointed for War
Early on in the parshiot of Matot-Masei, we come across this verse.
ו וַיִּשְׁלַח אֹתָם מֹשֶׁה אֶלֶף לַמַּטֶּה, לַצָּבָא: אֹתָם וְאֶת-פִּינְחָס בֶּן-אֶלְעָזָר הַכֹּהֵן, לַצָּבָא, וּכְלֵי הַקֹּדֶשׁ וַחֲצֹצְרוֹת הַתְּרוּעָה, בְּיָדוֹ.6
And Moses sent them, a thousand of every tribe, to the war, them and Phinehas the son of Eleazar the priest, to the war, with the holy vessels and the trumpets for the alarm in his hand.
This is puzzling. Why is a priest going to war? And if any priest were to go to war, why isn’t it Elazar the High Priest who assumed the role after the passing of his father, Aaron?
Rashi to Numbers 31:6 offers three suggestions:
Since Pinchas had begun the work through slaying the Midianite maiden Cozbi & the chieftain of the tribe of Simeon, Zimri, when they were in flagrante delicto, he should be the one to finish the work by leading the war against Midian.
Pinchas’ mother was of the family of Joseph, viceroy of Egypt. Since Joseph was sold by Midianites, this offered Pinchas an opportunity to avenge the long-ago injury done to his ancestor.
Pinchas went because he was the priest appointed for war.
Of these, the one I found most fascinating was the concept of the Priest Appointed for War. To learn more about it, I turned to the section in Deuteronomy that discusses it (Deuteronomy 20:2-9).
Here’s how the passage begins.
וְהָיָ֕ה כְּקָֽרׇבְכֶ֖ם אֶל־הַמִּלְחָמָ֑ה וְנִגַּ֥שׁ הַכֹּהֵ֖ן וְדִבֶּ֥ר אֶל־הָעָֽם׃
Before you join battle, the priest shall come forward and address the troops.
וְאָמַ֤ר אֲלֵהֶם֙ שְׁמַ֣ע יִשְׂרָאֵ֔ל אַתֶּ֨ם קְרֵבִ֥ים הַיּ֛וֹם לַמִּלְחָמָ֖ה עַל־אֹיְבֵיכֶ֑ם אַל־יֵרַ֣ךְ לְבַבְכֶ֗ם אַל־תִּֽירְא֧וּ וְאַֽל־תַּחְפְּז֛וּ וְאַל־תַּֽעַרְצ֖וּ מִפְּנֵיהֶֽם׃
He shall say to them, “Hear, O Israel! You are about to join battle with your enemy. Let not your courage falter. Do not be in fear, or in panic, or in dread of them.
כִּ֚י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם הַהֹלֵ֖ךְ עִמָּכֶ֑ם לְהִלָּחֵ֥ם לָכֶ֛ם עִם־אֹיְבֵיכֶ֖ם לְהוֹשִׁ֥יעַ אֶתְכֶֽם׃
For it is your God יהוה who marches with you to do battle for you against your enemy, to bring you victory.”
-Deuteronomy 20:2-4
There is a fascinating discussion in Nazir 47b that looks at the rank/ honor accorded a Priest Appointed to War.
אִיבַּעְיָא לְהוּ מְשׁוּחַ מִלְחָמָה וּסְגָן הֵי מִינַּיְיהוּ עֲדִיף מְשׁוּחַ מִלְחָמָה עֲדִיף דַּחֲזֵי לְמִלְחָמָה אוֹ דִּלְמָא סְגָן עֲדִיף דַּחֲזֵי לַעֲבוֹדָה § The above cases are all easily resolved and are mentioned merely to introduce the following inquiries, for which there are no obvious answers. A dilemma was raised before the Sages. For which of these two is it preferable that he remain ritually pure: A priest anointed for war, who was anointed with oil and appointed to admonish the troops before battle (see Deuteronomy 20:2) or the deputy [segan] High Priest? Is it preferable that the priest anointed for war remain ritually pure, as he is fit for war? Or, perhaps it is preferable that the deputy High Priest remain ritually pure, as he is fit for service in the Temple in place of the High Priest.
תָּא שְׁמַע דְּתַנְיָא אֵין בֵּין מְשׁוּחַ מִלְחָמָה לִסְגָן אֶלָּא שֶׁאִם הָיוּ מְהַלְּכִין בְּדֶרֶךְ וּמָצְאוּ מֵת מִצְוָה יִטַּמֵּא מְשׁוּחַ מִלְחָמָה וְאַל יִטַּמֵּא הַסְּגָן The Gemara suggests: Come and hear a resolution, as it is taught in a baraita: The difference between a priest anointed for war and a deputy High Priest is only that if they were walking along the way and found a met mitzva, the ruling is: Let the one anointed for war become impure, and do not let the deputy become impure.
וְהָתַנְיָא מְשׁוּחַ מִלְחָמָה קוֹדֵם לִסְגָן אָמַר מָר זוּטְרָא לְעִנְיַן הַחֲיוֹתוֹ מְשׁוּחַ מִלְחָמָה עֲדִיף מַאי טַעְמָא דִּתְלוּ בֵּיהּ רַבִּים The Gemara asks: But isn’t it taught in a different baraita: A priest anointed for war takes precedence over the deputy High Priest? Mar Zutra said: This is not difficult. With regard to preserving his life and rescuing him from captivity or from a dangerous situation, it is preferable to preserve the one anointed for war. What is the reason for this? The reason is that the public depends on him in a time of war.
וּלְעִנְיַן טוּמְאָה סְגָן עֲדִיף דְּתַנְיָא רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר לָמָּה תִּקְּנוּ סְגָן לְכֹהֵן גָּדוֹל שֶׁאִם אֵירַע בּוֹ פְּסוּל הֲרֵי נִכְנָס וּמְשַׁמֵּשׁ תַּחְתָּיו But with regard to ritual impurity, it is preferable that the deputy High Priest remain ritually pure, as it is taught in a baraita that Rabbi Ḥanina ben Antigonus says: Why did the Sages institute a deputy for the High Priest? So that if a disqualification befalls the High Priest, his deputy can enter the Temple and serve in his stead. The deputy High Priest cannot fulfill this function if he is allowed to become ritually impure.
From here we see that the Priest Appointed to War is as high-ranking as the Deputy High Priest (the one who would step in to fulfill the High Priests’s role if the High Priest became impure or unfit).
We are still left with the question- why is there a role of Priest Appointed to War that differs from the role of High Priest itself?
Rabbi Avraham Gordimer provides us with more insight as to the role of the Priest Appointed to War.
Why is it necessary to have a Kohen [priest] address the troops? If his role is supposed to be comparable to that of a modern-day military chaplain, whose job is to provide spiritual encouragement, why does the Torah not command to merely dispatch a talmid chochom (Torah scholar/rabbi)? Why does a special Kohen need to be anointed for this very brief occasion with Shemen Ha-Mishchah [anointing oil], which is normally reserved for kings and Kohanim Gedolim? And why does the Kohen need to speak specifically in Hebrew?
The Rambam describes some of the more profane aspects of halachic warfare (Hil. Melachim 8:1-3), including the outright permission of soldiers to consume non-kosher food when need be and to be intimate with heathen women ("Eishes Y'fas To'ar") in captivity. On the other hand, the Sefer Ha-Chinuch (m. 526) states that war waged by the Jewish kings was done to preserve Torah and for Godly, noble goals. The proclamation of divine assistance by the Kohen Mashuach Milchamah conforms to this notion.
With this seeming paradox in mind - that milchamah [war] can provide for base behavior and at the same time be a holy venture - one can answer the above questions. The true role of the Kohen Mashuach Milchamah is to address the raw, seemingly vulgar and overall secular nature of war and convert milchamah into an operation of Torah and kedushah [sanctity]. Thus, the it is necessary for a Kohen - one whose existence must be pure and centered on Mikdash service - to encourage the troops, so as to demonstrate the sacredness of their mission and relate it to the most exalted sanctum. In fact, anointment with Shemen Ha-Mishchah for the sole purpose of wartime preparation designates this Kohen as unique so as to display the holy nature of proper milchamah, just as anointment with Shemen Ha-Mishchah and other types of preparation for Avodah and holy status convey the concept of the kedushah about to be encountered. The same is true of the language, for the Holy Tongue must be utilized to express the message of the Kohen Mashuach Milchamah, as it a call to be holy and to engage in a Godly operation. The Kohen's words, which sanctify the milchamah, are thus a holy pronouncement, and Loshon Kodesh (the Holy Tongue) needs to be used.
Milchamah according to the Torah provides us with insight as to what a comprehensive Torah life means. Every facet of such a life, including the most profane aspects of it, is suffused with kedushah [holiness], as all is conducted according to the Torah, thereby providing elevation and sanctity and drawing one ever closer to Hashem.
Understanding this unique mission- the conversion of base, profane and earthly desires into sanctity- helps us to learn why we need a separate Priest Appointed for War, and why it cannot be the High Priest himself.
Rabbi Yissocher Frand explains
In several ways, the Kohen Mashuach Milchama [priest appointed to war] is similar to the Kohen Gadol [the High Priest]. Unlike a regular Kohen, but in common with the Kohen Gadol, he is forbidden to marry a widow but must marry a virgin. Likewise he is given the privilege (in common with the High Priest) to pose questions to the Urim v’Tumim. In fact although there was an office called the segan [vice] Kohen Gadol, the Rambam writes [in Hilchos Klei HaMikdash 4:19] that the Kohen anointed for war outranked the segan Kohen Gadol.
It seems strange that the only known duty of the Kohen Mashuach Milchama was to address the people before they went out to battle. A person could perform such a job without working a single day his whole life! Wars are not an everyday occurrence. One can go years or decades without needing to make such a speech. It is conceivable that despite his exalted position such a Kohen never had to carry out the duties of his office.
This anomaly leads us to a simple question: Why not assign this job to the Kohen Gadol himself? Why create a new job title? Why not let the Kohen Gadol, or if not him the segan Kohen Gadol, perform this job if, and when, it becomes necessary to go to war?
Let us point out something else. The Rambam writes [in Hilchos Melachim 1:7] (regarding a son inheriting the throne from his father the king) “And not only regarding monarchy alone but all position of authority and all appointments in Israel are passed down through inheritance to one’s son and one’s grandson forever, providing the son is a worthy successor to his father in wisdom and in Fear (of Heaven)”. However, the Rambam writes [in Hilchos Klei HaMikdash 4:21] that the position of Mashuach Milchama is an exception to the rule. This job does not pass on through inheritance to one’s son, but rather the son of a Kohen Anointed for War is just a regular Kohen. Why does this exception exist?
Let us raise a third difficulty: The pasuk [verse] introducing the job of the Mashuach Milchama states: “And it will be when you draw near to battle the Kohen will approach (v’nigash haKohen) and speak to the people.” [Devorim 20:2]. The two words v’nigash haKohen seem superfluous. What do they add? Obviously, the Kohen will not be standing a mile away when he gives the charge to the people. It is understood that he must approach the people before he begins to speak. In addition, usually the verb “hagasha” in Tanach connotes prayer. The Medrash tells us on the words “VaYigash eilav Yehudah” [Bereishis 44:18] that Yehudah approached Yosef with a prayer. Similarly when we find “Vayigash Eliyahu” [Melachim I 18:36] the prophet Elijah offered a prayer. Likewise, the words here “v’nigash haKohen” seem to imply that the Kohen Mashuach Milchama uttered some kind of prayer. The Torah does not tell us what prayer he uttered. What was it?
Finally, the Torah instructs that anyone who was afraid to go to battle was to return home [Devorim 20:8]. The Talmud states [Sotah 44b] that in addition to the simple interpretation of excluding someone who was actually afraid of doing battle on the battle field, this pasuk refers to someone who was afraid of aveyros [sins] he committed, which might make him undeserving of being saved in a time of danger. The Gemara says this would even include someone who merely violated the prohibition of talking between the time he put on his hand Tefillin and the time he put on his head Tefillin. Why, we ask, did the Talmud cite this specific example of a “small aveyra”?
To answer all four questions, I would like to quote a very interesting approach from Rav Yitzchak Menachem Weinberg, the Tolner Rebbe, in his Sefer Heimah Yenachamuni. Rav Weinberg suggests that fighting a war presents a person with a very difficult spiritual test. A person needs to go to battle with weapons and with military strategy. A person needs to use the latest technology and to fight the battle the ways battles are fought — with soldiers, arms, battle plans, etc. We have a strong perception and gut feeling that an army is victorious because of military prowess.
Viewing the matter from a spiritual point of view, we all know that this is not true. We know that the outcome of a battle is determined “Not with valor and not with strength but with My Spirit, says the L-rd of Hosts” [Zecharia 4:6]. We know that to think it is our military might that made us successful is heresy. It is falling into the trap of “My strength and the power of my hand made for me all this valor.” [Devorim 8:17]
Those of us who remember the Six Day War in 1967 remember how the entire world was talking about the brilliant strategy of the Israeli army which defeated armies of tens of millions of Arabs. They decimated the forces of Egypt, Jordan, and Syria in less than a week’s time. There was a pervasive feeling of “we are so much smarter than them”, “we are so much braver than them”, “we are so much more technologically advanced than them”. The attitude was indeed “My strength and the power of my hand made for me all this valor.” This is a “treife hashkafa” – an improper, mistaken philosophy.
Certainly, we cannot rely on miracles, but we must always keep in the forefront of our minds that “It is He who gives us the strength to have valor” [Devorim 8:18].
How can people avoid the trap? How can those who have to fight that battle and be out there in the foxhole and who are so apt to fall into the trap of “my strength and the power of my hands…” avoid the trap? What can prevent them from making this tragic mistake?
Prevention of this mistaken attitude was the job of the Kohen Mashuach Milchama. The Kohen Mashuach Milchama prevented them from adopting this “treife hashkafa” by telling them “Hear O Israel you are drawing near today towards a war with your enemy. Do not let your hearts become soft; do not fear nor be alarmed; do not be frightened of them…” That was his message. We may have the arms and we may have the most brilliant generals and the best strategy but we must know that in the final analysis it is the Master of the Universe who will help us win this war.
That was his job and that is why it says “v’nigash haKoehn v’Diber el ha’Am” [the Priest drew near to speak to the nation]. This was not just a speech to the people. It was also a prayer to G-d. “Please, G-d, do not let my people fall prey to this foreign philosophy of ‘the strength of my arms makes this valor for me'”.
That is why the Kohen Gadol was not given this job. The Kohen Gadol spends his entire day and his entire life in the Beis HaMikdash. He is a person who is entirely spiritual. This job description does not require a holy person- it requires a person who knows the temptations of what it is to be out there in the “real world” and to deal with these feelings of “it is my strength which accomplished all this”. This job requires a unique special person.
That is why the Kohen Mashuach Milchama’s son does not automatically inherit the position. The position requires rare talents. Every generation needs a new Kohen Mashuach Milchama.
That is also the reason why the Talmud cites a person who spoke between putting on the hand Tefillin and the head Tefillin as the example of one who returns home from battle due to being afraid of his aveyros. The Tefillin shel Yad [Hand Tefillin] represent the attitude of “the strength of my hand”. It is the head, the brain, which has to rein in such a philosophy of life. The Head has to rule over the Hand. One who pauses between donning the hand Tefillin and the head Tefillin believes that there can be a separation between the two. He believes there can be a time when the philosophy of the Hand rules by itself and without being reined in by the philosophy of the Head. Such a person indeed must retreat from the battlefield.
I think the distinction drawn by Rav Yitzchak Menachem Weinberg, the Tolner Rebbe, and quoted by Rabbi Frand, is fascinating. This is a distinction we see in many places throughout Tanakh. The most famous example is Noah, who lived an isolated life in which he was able to be good, as opposed to Abraham, who went out and interacted with the locals, and was still able to be good, despite mixing among them.
Nowadays the Orthodox Jewish community continues these different ways of living. My husband grew up in the Hasidic sect of Bobov, which tries to be an insulated sect and focus on spiritual matters. This would be akin to the typical High Priest/ Kohen Gadol, who remains in the Mishkan or Beit HaMikdash and may be unaware of the temptations of regular folk because he is in his ivory tower. But I grew up in the Modern Orthodox world, where we engage with the outside world and even try to learn from it. At the same time, the most important thing to remember remains that it may seem like we are the arbiters of our own fate and the captains of our own ship- but we are not. All the good that we receive comes from God, who watches over us. One could argue, perhaps, that the Kohen Mashuach Milchama, the Priest Appointed to War, is more similar to those of us in the Modern Orthodox world. We are exposed to much more- as that kohen is and was- and we need to remember to uplift sanctity despite our exposure.
The important thing is that there is room for both. There is room for a Kohen Gadol and for a Kohen Mashuach Milchama. More than that- there is a need for both. The Kohen Gadol by virtue of who he is would not be fit to be the Kohen Mashuach Milchama.
Now, one could of course argue that war is not an ideal state, and thus, if there was no war, there would be no need for the Kohen Mashuach Milchama. This would be the approach that would view Modern Orthodoxy and its approach as a necessary evil, rather than an ideal. My analogy here would leave room for this option, even though it’s not the belief to which I personally subscribe.
The piece that I find striking and important is the need for multiple roles, and seeing value in those multiple roles. A man like Pinchas, who can look at a base act (a sexual situation), immediately dissect it, come to a conclusion, then act decisively has a role to play. So too there is a place for a peacemaker like Aaron ( it’s likely Elazar followed in his father’s footsteps). We need both kinds of people- zealots and harmonizers. It’s all a question of ascertaining what exactly the situation at hand calls for, and which one we call upon at any given time.
We are told that we are a mamlechet kohanim, kingdom of priests, in Parshat Yisro. What if this is what was meant? There are different kinds of priests with different kinds of roles. But we, as Jews, are broad enough, and robust enough, to contain them all.
