As Moses approaches the end of his leadership, he is entrusted with his final military and spiritual mission. The command to wage war against Midian serves as a historical closure, requiring him to purify the Israelite camp from the lingering effects of sin before departing from the world. The timing of this directive, arriving immediately after the laws concerning vows, carries deep significance. [רבנו בחיי, ריב״א, צרור המור, תולדות יצחק, בעלי ברית אברם, הדר זקנים] explain that Moses harbored a hope that just as a wise man can annul the vow of a private individual, perhaps God would annul His oath preventing Moses from entering the Land of Israel. God’s response, however, makes it clear that the decree stands. Immediately after this battle, Moses will pass away.
The directive to take vengeance is not merely a call for physical retaliation. [רש ר הירש] clarifies that it is about rebuilding the moral and spiritual standing of the Israelites, which had been severely compromised by the temptations of idolatry and prostitution. Although God assigns this task directly to Moses, he does not personally go out to the battlefield, choosing instead to send Phinehas. [אור החיים] notes that Moses’ role in the vengeance was in planning the military strategy and preparing the nation, while [חומש קה״ת] adds that his responsibility was to uproot the underlying philosophy of hedonism that led to the sin. Other commentators offer varying reasons for his absence from the front lines. [רמב״ן, בעלי ברית אברם] suggest that Moses stepped aside to honor Phinehas, who had initiated the defense of God's honor by killing Zimri and therefore deserved to complete the task. A more moral perspective is highlighted by [חזקוני, ריב״א, הדר זקנים], who point out that Moses grew up in Midian; honoring the principle that one should not throw a stone into a well from which they drank, it was inappropriate for him to attack them directly. Conversely, [שפתי כהן, בעלי ברית אברם] read a subtle rebuke into the command, suggesting Moses was being called out for his earlier hesitation and failure to act personally during the sin of Peor.
A fascinating contrast emerges between how God defines the war and how Moses subsequently presents it to the people. God calls it the vengeance of the Israelites, yet Moses instructs the nation to carry out God’s vengeance. [רבנו בחיי, תולדות יצחק, הדר זקנים, נתינה לגר] frame this as a dialogue of mutual deference. God waives His own honor, demanding restitution for the insult suffered by the Israelites. Moses, however, argues that the world's hatred toward the Israelites stems entirely from their role as the bearers of the Torah, meaning any attack on them is ultimately an offense against God. Adding a psychological layer, [כלי יקר, מלבי״ם] explain that Moses feared the people would refuse to fight if they knew his death was dependent on the war's conclusion, hoping to prolong his life. By renaming it God’s vengeance, Moses ensured their compliance, as defending Heaven’s honor allows for no hesitation or delay.
The focus of the retaliation is exclusively on the Midianites, raising the question of why they were targeted when the Moabites were the ones who originally devised the plot to lead the Israelites into sin. The primary approach among commentators is that the Moabites acted out of a natural, albeit misguided, fear that the Israelites would conquer their land and take their wealth, which left them with a small measure of justification. The Midianites, on the other hand, involved themselves in a conflict that was not theirs out of pure, unprovoked hatred. Furthermore, God spared Moab because of two righteous women destined to descend from Moab and Ammon, Ruth and Naamah. [תורה תמימה] also notes that the very name of the Midianites hints at their nature, as they actively stirred up judgment and strife against the Israelites.
The fact that Moses’ passing is intrinsically tied to the completion of this war is understood in several ways. [רמב״ן, מלבי״ם, העמק דבר] view this as a matter of reward and honor, allowing Moses to witness the defeat of God’s enemies and rejoice in it before his death. Additionally, his merit and prayers were desperately needed while he was still alive to protect the soldiers from spiritual accusation during the dangers of battle. In contrast, [אור החיים, קצור בעל הטורים, פענח רזא] view this connection as a necessary rectification. Because Moses was somewhat lax during the sin of Peor, his soul could not depart in absolute peace until he completed the correction by striking Midian. [חומת אנך] adds that this spiritual campaign continues even after his passing, as Moses was ultimately buried opposite Beth-peor to permanently subdue the impurity of Midian.
Ultimately, the commentators agree that the events surrounding this war highlight Moses’ immense greatness and selfless leadership. Despite knowing with absolute certainty that completing this mission would bring about his own death, and having the power to delay it, he did not hesitate. Instead, he hurried to fulfill God’s command with complete dedication and joy, placing the spiritual and physical needs of the nation above his own life.