​Parshiot Matot-Masei 5786, 2026: Anger and Its Repercussions

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​Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
 
Parashat Matot contains an unusual pasuk: “Eleazar the Kohane said to the soldiers returning from battle, ‘This is the statute that Hashem commanded Moshe.’” (Sefer Bamidbar 31:21, this, and all Tanach and Rashi translations, The Judaica Press Complete Tanach) Eleazar’s sudden and unprecedented role as the teacher of our nation is very perplexing. Since Moshe was the rebbe par excellence, and the one commanded by Hashem, why was Eleazar suddenly tasked with teaching “the statute that Hashem commanded Moshe” to Klal Yisrael? Rashi (1040-1105), basing himself upon Midrash Sifrei Matot 48, suggests this answer:

Eleazar the Kohane: Since Moshe came to a state of anger, he came to err, as the laws of purging gentile vessels eluded him. [Therefore, Eleazar had to teach them.] A similar incident happened on the eighth day of the investiture [of the Kohanim], as it says, “He [Moshe] became angry with Eleazar and Ithamar” (Sefer Vayikra 10:16); he came to a state of anger, so he came to err. Similarly, in the episode of “Now listen, you rebels… and struck the rock” (Sefer Bamidbar 20:10-11); through anger, he came to err. (Brackets my own)
 
A parallel passage as to why Eleazar suddenly became the provisional rebbe of the Jewish people is found in Talmud Bavli, Pesachim 66b:

Reish Lakish said: “Regarding every man who becomes angry, if he is a Sage, his wisdom departs from him … [we learn this] from Moshe. For it is written, “Moshe became angry with the officers of the army, the commanders of thousands and the commanders of hundreds, who had returned from the campaign of war,” (Sefer Bamidbar 31:14) and it is written, “Eleazar the Kohane said to the soldiers returning from battle, ‘This is the statute that Hashem commanded Moshe.’” (Sefer Bamidbar 31:21) From this it follows that [the halacha of koshering vessels that was presented to the Jewish people by Elazar] had been forgotten by Moshe. (Translation, The Soncino Talmud with my emendations)
 
The message is clear: Anger causes wisdom to depart from a person and subsequently causes him to err. If this could happen to Moshe, the greatest of all the prophets, it is certainly something that can happen to the rest of Klal Yisrael. Little wonder, then, that the Rambam (1135-1204) completely rejects anger:

Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry… The early Sages said: “Anyone who becomes angry is like one who worships idols.” They also said: “Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him.” The life of the irate is not true life. Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path. (Mishneh Torah, Sefer Ma’ada, Hilchot De’ot 2:3, translation, Rabbi Eliyahu Touger, underlining my own)
 
The Ramban (1194-1270), as well, focuses upon the negative impact of anger in his famous Iggeret HaRamban:

“Hear, my son, the instruction of your father and don't forsake the teaching of your mother.” (Sefer Mishle1:8). Get into the habit of always speaking calmly to everyone. This will prevent you from anger, a serious character flaw that causes people to sin. As our Rabbis said (Talmud Bavli Nedarim 22a): “Whoever flares up in anger is subject to the discipline of Gehinnom,” as it is says in (Sefer Kohelet 12:10), “Cast out anger from your heart, and [by doing this] remove evil from your flesh.” “Evil” here means Gehinnom, as we read (Sefer Mishle 16:4): “... and the wicked are destined for the day of evil.” Once you have distanced yourself from anger, the quality of humility will enter your heart. This radiant quality is the finest of all admirable traits: ‘Following humility comes the fear of Hashem.” (Sefer Mishle 22:4, the passage’s translation with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm)
 
In consonance with the Rambam, the Ramban views anger as “a serious character flaw;” he diverges from the Rambam, however, by emphasizing anger’s role in causing people to sin. On the positive side, one who rejects anger will be able to embrace the path of humility, which, in turn, leads to awe of Hashem and ultimately, loyalty to His Mitzvot. With Hashem’s help, may we be counted among those who achieve this goal. V’chane yihi ratzon.
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Shabbat Shalom
 
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