After having a few chapters of census and rules, we resume our narrative from Numbers 25. If you’ll remember, there was a minor scandal where Hebrew men were shacking up with Moabite women, which was leading the men to start worshipping the wrong gods. Then, suddenly, the offending women spontaneously changed their nationality and became Midianites.
I speculated at the time that it was a revisioner’s attempt to make clear that Moses having a Midianite wife should not be seen to be implicit acceptance of marriage to foreign women generally.
God, still rather sore about the whole episode, tells Moses to “avenge the people of Israel on the Midianites” (v.2).
So Moses gets together a thousand men from each tribe. Phinehas, son of Eleazar – the guy who showed us what he thought of Midianites back in Numbers 25 – was sent along with the trumpets for the alarm and the “vessels of the sanctuary” (v.6) – though, interestingly, not the ark.
Apparently, every single Midianite man (at least in that region) was slain in the battle, including the kings of Midian: Evi, Rekem, Zur, Hur, and Reba. They also killed Balaam, son of Beor (more on that later). Yet the Israelites themselves suffered no casualties (v.49) – presumably a little dig to reinforce God’s power to win battles that have his support.
The soldiers took the women, children, cattle, flocks, and possessions as spoils of war. They then burned down what remained of the towns and cities.
But when they bring all the spoils to Moses and Eleazar, Moses was enraged. “Have you let all the women live?” (v.15), he asks them, then commands his soldiers to kill every male child and woman who has “known man by lying with him” (v.17). He will, however, allow them to keep the little girls alive.
What’s with Balaam?
In Numbers 22, Balaam was a good guy, seeking out the instructions of the right god and refusing the curse the Israelites (even going so far as to bless them). So why is he suddenly a bad guy who is going around telling women “to act treacherously against the Lord” (v.16)?
I think that we’re seeing the same thing we saw happen in Numbers 25, where the Moabite women magically transformed into Midianites. We have a revisioner – probably a clerical person (or movement) given the tone of the changes/inserts – who is trying to make a theological point. As with the Midianite issue, this is clearly an attempt to smooth over elements of older traditions that have become distasteful.
P adds an interesting notice in Num 31:8, 16. The Moabite women, we are told, acted on the advice of none other than Balaam, and the Israelites accordingly killed Balaam with the sword. The [P] writers were evidently uncomfortable with the idea of a “good” pagan prophet and undermine the older JE account of Balaam by this notice. It is also axiomatic for the Priestly writer that the women who tempted the Israelites must not be allowed to live. (p.83)
The massacre of the women and male children done, Moses tells every man who has “killed any person, and whoever has touched any slain” (v.19) to go purify themselves in the way stipulated in Numbers 19. In addition to purifying themselves, they must also cleanse the spoils – anything that can withstand fire must be passed through fire and then purified with the special water from Numbers 19. Anything flammable can just be washed with the special water.
David Plotz, upon reading this chapter, responds:
What is particularly poignant is that Moses himself seems to know that this massacre of innocents is wrong. He orders his death squads to stay outside of camp after they finish their butchery. They need a week away from the Tabernacle to purify themselves. The Bible never mentions such a quarantine for Israelite soldiers after other battles. But, as Moses recognizes, these killings are not war, they are murder, and they defile his people.
Well, that’s partly true. We haven’t seen it specified that soldiers who kill in battle should be purified, but Numbers 19:16 does say: Whoever in the open field touches one who is slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.” How easy is it for a soldier, in the middle of a battlefield, to kill someone without touching them?
So while it may not be explicit that the purification Moses is ordering in Numbers 31 is just part of the normal post-battle routine, I don’t think that it can be discounted as such either.
Since we’re on the subject of ‘things David Plotz writes,’ he also has a very interesting discussion of the apparent reversal in this chapter:
Let’s pause for a second to consider Moses’ rage, which I find almost incomprehensible. For most of the last three books, Moses has been restraining God. The Lord loses his temper with His disobedient people, and Moses persuades Him to show mercy. But God is on the sidelines during the Midianite slaughter: It is Moses who’s bloodthirsty. Where does his new anger come from? Is it the fury of a frustrated old man who’s been barred from his Promised Land? Is it the homicidal megalomania that descends on so many dictators who hold power too long?
As usual, he’s taking the text at face value. That’s fine, but I think it misses the more likely reason for the reversal – to show Moses himself siding against exogamy. If anyone used the story of Moses’ wife as a sort of hadith to argue that exogamy is permissible, having him come down so strongly against it here would put an end to that.
I also think it needs to be noted that, even if we’re taking the text at face value, there’s still an important difference between this narrative and the narratives where Moses calms God down. When God flies into a rage, it’s against the Israelites, and Moses is therefore protecting his own in-group. But in this case, the war is with the Midianites. Another reasonable interpretation would be, simply, that Moses couldn’t give a flying fonkey about members of the out-group.
Dividing the booty
God gives Moses the rules for dividing up spoils of war (would that mean that he’s making the booty call? – ugh, even I’m embarrassed by that one…).
It’s a fairly decent system: The spoils are divided into two equal halves, one half to be distributed among the soldiers, and one half to go to the general community. The Levites get 1/50th of the community share, and the high priest alone gets 1/500th of the soldiers’ share. What this looks like in actual numbers is:
- Sheep: 675,000 total, 337,500 to soldiers and the community each, 675 to Eleazar, 6,750 to the Levites.
- Cattle: 72,000 total, 36,000 to soldiers and the community each, 72 to Eleazar, 720 to the Levites.
- Donkeys: 61,000 total, 30,500 to soldiers and the community each, 61 to Eleazar, 610 to the Levites.
- Virgin girls: 32,000 total, 16,500 to soldiers and the community each, 32 to Eleazar, 320 to the Levites.
In addition to this, we’re told that Eleazar also received 16,750 shekels.
The share that’s to be given to Eleazar the high priest is referred to in my RSV as “the Lord’s share.” In the King James, it’s called the “heave offering.” In my journeys across the vast lands of the internet, I’ve found quite a few atheists interpreting this chapter (particularly v.40) as a demand for human sacrifice. You can see this illustrated over at BibleSlam, where the author writes: “The LORD’s share was given as a ‘heave offering,’ which implies that 32 human virgins were sacrificed.”
Having now read the chapter, all I can say is “bwuh?”
The context makes it abundantly clear that Eleazar’s share is just that, Eleazar’s share. I’m not saying that what’s about to happen to his 32 virgin girls is good, but it sure ain’t sacrifice.
Heck, even the “implies” of “heave offering” is silly, since the heave offering is the portion that the priests get to take home with them after it’s waved around in front of God for a bit. It’s specifically the part that isn’t burned – as illustrated by Exodus 29:27-28.
So yeah, there’s a whole lot going on in this chapter that’s pretty horrible, but human sacrifice isn’t one of them.