“And Elazar the Kohein said to the soldiers who came, going to the war…” (Bamidbar 31:21)

The Torah describes how the spoils of war were to be divided among the victors. The Satmar Rebbe (Rabbi Yoel Teitelbaum 1887–1979), questions the wording: why does it say “going to the war” rather than “the soldiers returning from battle”?

He answers by using an insight from Chovos Halevavos, which recounts a man addressing victorious soldiers returning from battle, “You believe you have won the war? That was merely the small battle. Now begins the great battle.” This “great battle” refers to the struggle against the Yetzer Hara, the evil inclination. This battle intensifies specifically after the victory.

People who are victorious tend to feel entitled, that others are beholden to them, and may even fall into infighting. Success in the battlefield can plant seeds of which could lead to one’s future downfall, unless one learns to be cautious after moments of triumph, and approaches these moments with humility.

The Satmar Rav explains that the wording “going to war” after the war was over, implies that a greater battle looms even after triumph. He continues that this is why the mitzvah of Hechsher Keilim (kashering vessels) comes right after the war. Klal Yisrael had to ensure that there was no residue of secular influence within us, nor even in our possessions.

Consider an example relatable to our daily lives: Imagine someone with a daily struggle to get up in time for davening . One day, he conquers his evil inclination and arrives at shul early. Feeling a sense of accomplishment, he imagines that he has plenty of time until davening starts, so he starts chatting with one friend, and then another friend—and before long, he’s late for davening again! Was this truly a success, or did the Yetzer Hara subtly prevail?

Defeating the Yetzer Hara is a lifelong process, and victory should not be judged by every battle that is won. We see examples of this nowadays as well. After the 7th of October, not only did Israel respond successfully, but it brought about a great amount of unity in klal Yisrael. But with time, the Yetzer Hara found a foothold and turned that victory into an anchor for disagreement in klal Yisrael. Similarly, immediately after the bombing of Iran, there was a feeling of unity and again, as time passed, it became a source of division. We see from here that winning the battle does not guarantee winning the war. (In regard to worldly matters, it is essential to understand that if we serve Hashem properly, He will make the leaders of all the countries do what is beneficial for the ruchnios of klal Yisrael.)

There was a Rav who attended a modest Shabbos Sheva Brachos in America. He turned to those around him and remarked, “These baalei simcha got it right. It’s refreshing to see people who haven’t been swayed by the pressures of secular society to go ‘over the top.’” Sitting beside him was a guest from a poor, religious town in Eretz Yisrael. Surprised, the guest responded, “What are you talking about? I’m astonished by how extravagant this Sheva Brachos is!”

In that moment, the Rav realized something profound: the Yetzer Hara had been victorious. The secular culture of America had subtly transformed luxuries into perceived necessities—not just for those around him, but for him as well. Just when he thought the Yetzer Hara had been conquered in exile, he recognized that it was, in fact, celebrating a quiet triumph.

Even after moments of personal or communal success, we must remain vigilant. We cannot afford to relax our guard or remove our hands from the wheel. The Yetzer Hara is relentless—it never gives up.

May this lesson inspire us all, and may it serve as the catalyst to bring about the immediate arrival of Moshiach Tzidkeinu.