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יפקד ד' אלקי הרוחות לכל בשר איש על העדה... ויאמר ד'... קח לך את יהושע בן נון איש אשר רוח בו

May Hashem, G-d of the spirits of all flesh, appoint a man over the assembly… Hashem said… take to yourself Yehoshua bin Nun, a man in whom there is spirit. (27:16,18)

Moshe Rabbeinu chose a special way of addressing Hashem, “God of the spirits of all flesh.” Rather than refer to Hashem’s Omnipresence or wisdom, Moshe chose to speak of Hashem’s knowledge of the intricacies and foibles of the human mind and personality. Every person has his own unique persona and it is crucial for a leader to understand this and to know how to reach out to each person according to his own personal needs and wants. Moshe implied that his successor must embody as much of these Divine characters as humanly possible. In order to accommodate his flock, Moshe’s successor…

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יפקד ד' אלקי הרוחות לכל בשר איש על העדה

May Hashem, G-d of the spirits of all flesh, appoint a man on the assembly. (27:16)

Moshe Rabbeinu expressed his request for a successor in a unique manner, delineating special criteria. He refers to Hashem as “G-d of the spirits of all flesh.” Rashi explains Moshe’s choice of words: “He said to Hashem, ‘It is revealed and known to You the thoughts of each person, and how they differ one from another; appoint a leader who is able to tolerate each and every one of them with their individual attitudes.’” Horav Shlomo Wolbe, zl, explains that an effective leader does not decide on a specific approach to serving Hashem and then impose that approach on all…

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צרור את המדינים

Harass the Midyanim. (25:17)

The Midyanim and Moavim facilitated the plot against the Jewish People by causing them to commit idolatry. They achieved this diabolical goal by inciting the Jewish men to acts of immorality with the pagan women. Tzaror, harass, is a constant form of enmity. Chazal (Midrash, Bamidbar Rabbah 25) teach that one who causes his fellow to sin is worse than one who physically takes his life. One who murders does not cause his fellow to lose his eternal place in the World to Come. One who causes another to sin, however,makes him lose both worlds. We see this from the…

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פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל בקנאו את קנאתי בתוכם... לכן אמר הנני נותן לו את בריתי שלום

Pinchas ben Elazar ben Aharon HaKohen turned back My wrath from upon Bnei Yisrael when he zealously avenged My vengeance among them… Therefore, say: Behold! I give him My covenant of peace. (25:11,12)

The Midrash begins with the statement, B’din hu she’yitol scharo, “It is only halachically correct that Pinchas should receive his just reward. Therefore, I give him the Covenant of Peace.” What is the meaning of the phrase b’din hu, “It is by right (halachically)”? Horav Chaim Soloveitchik, zl, explains that reward is measured and repaid middah k’neged middah, measure for measure. Pinchas’ act of zealousness certainly warranted reward, but could Brisi Shalom, “My Covenant of Peace,” be considered middah k’neged middah for an act of zealousness?  Superficially, Pinchas’ slaying Zimri does not appear to be a peaceful act. Asking such…

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