Pinchas – Page 12 – Peninim on the Torah

“Therefore say: I give unto him My covenant of peace.” (25:12)

Pinchas was rewarded with peace; Hashem would be amicable towards him as a symbol of His gratitude. Ibn Ezra interprets this peace as a protection from retaliation at the hands of Zimri’s henchmen and friends. Regardless of the type of peace, we may question the form of middah k’neged middah, measure for measure, of this reward. The reward is to be commensurate with the mitzvah. Pinchas performed an act of zealousness; should his reward be a covenant of peace? Horav M.D. Solveitzchik, Shlita, cites his grandfather, Rav Chaim Brisker, zl, who commented that Pinchas’s act of kana’us was in reality…

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Rabbi L. Scheinbaum In Pinchas, 5756

“And it shall be for him… a covenant of eternal priesthood, because he took vengeance for his G-d and he atoned for the Bnei Yisrael.” (25:13)

The text of the pasuk seems inconsistent. Did Pinchas achieve vengeance only for “his G-d”? Should the Torah not have said that he took vengeance for the G-d of all of Yisrael, in the plural? Was Pinchas acting as a member of Klal Yisrael or not? The Ozrover Rebbe, zl, infers from here that one must serve Hashem as if he were the only person in the world and that his mitzvah is the only mitzvah that will be performed! This is in keeping with the dictum of Chazal in the Talmud Sanhedrin 37a who say that everyone should feel…

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Rabbi L. Scheinbaum In Pinchas, 5756

“And the daughters of Tzlafchad drew near… and they stood before Moshe… Our father died in the desert.. and he had no son… Give us a possession among our father’s brothers.” (27:1,2,3,4,5)

The Midrash comments that when Moshe learned that Tzlafchad’s daughters would inherit their father’s property, he decided that the time had come for him to appoint an inheritor for his position. Consequently, he requested that Hashem designate his two sons to assume his position. We may question Moshe Rabbeinu’s timing. Tzlafchad’s daughters were seeking material possessions, while Moshe’s request was for spiritual continuity. What relationship is there between the two? Horav Mordechai Rogov, zl, posits that Tzlafchad’s daughters’ request was not motivated by material needs. Rather, it was spiritual in nature. One’s inheritance tends to bond a child to his…

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Rabbi L. Scheinbaum In Pinchas, 5756

“Hashem said to Moshe, ‘Take to yourself Yehoshua ben Nun, a man in whom there is spirit, and lean your hand upon him.'” (27:18)

Our parsha begins by recounting Pinchas’s courageous act of zealousness which took place in the presence of Moshe Rabbeinu and the entire Jewish leadership. Everyone stood watching while Zimri flaunted his repulsive act. Yet, only one person stepped forth and followed through with the halachic demand for purging Klal Yisrael of this incursion. Pinchas demonstrated decisiveness in reacting to Zimri’s transgression. He was not concerned with “what people might say.” He did not act impulsively. He responded bravely to the travesty, catalyzing an end to a tragic episode in the history of Klal Yisrael. It would, therefore, seem natural that…

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Rabbi L. Scheinbaum In Pinchas, 5756

“And Hashem said unto Moshe, ‘Take to you Yehoshua… and you shall put of your honor upon him that all the congregation of Bnei Yisrael shall listen.” (27:18,20)

In the Talmud Bava Basra 75a Chazal remark, “Of your honor – but not all of your honor.” The elders of that generation said, “The face of Moshe is like that of the sun, while the face of Yehoshua is similar to that of the moon. Woe to such embarrassment; woe to such humiliation.” We are taught that Yehoshua’s spiritual brilliance paled in comparison to that of Moshe. Indeed, the elders who observed this apparent disparity viewed Yehoshua as an embarrassment in light of Moshe. We must endeavor to understand Chazal’s statement. Is it common to find someone whose spiritual…

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Rabbi L. Scheinbaum In Pinchas, 5755

Pinchas, the son of Elazar, the son of Aharon Ha’Kohen.” (25:11)

Chazal question the Torah’s tracing of Pinchas’ ancestry by placing emphasis upon the fact that he was a grandson of Aharon Ha’Kohen. They explain that after Zimri’s death, members of Shimon’s Shevet, who were cousins of Zimri, chided the members of Shevet Levi. They felt that they could not believe Pinchas was a true zealot. After all, on his mother’s side he was a grandson of Yisro, who used to fatten calves for idols. Could it be that such a person really had sincere motivation, or did he assassinate the Nasi of Shevet Shimon out of hatred or feelings of…

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Rabbi L. Scheinbaum In Pinchas, 5755

“Pinchas, the son of Elazar, the son of Aharon Ha’Kohen turned back My wrath from upon the Bnei Yisrael when he zealously avenged Me amongst them.” (25:11)

Pinchas’ act of zealousness is described in Parashas Balak, while his reward is presented in this parsha. Was it necessary to “wait” between the deed and the reward? Horav Yitzchak Goldwasser, Shlita, explains that, indeed, it was necessary to contemplate whether a reward was appropriate! This concept applies to every act of kana’us, zealousness. Is it truly a deed motivated l’shem Shomayim, for the sake of Heaven, and — therefore — worthy of reward Or is it what it appears to be — a wanton act of murder cloaked in a banner of zealousness? Only after contemplating the act, the…

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Rabbi L. Scheinbaum In Pinchas, 5755

“Therefore, say: ‘Behold I give him My covenant of peace. And it should be for him and his offspring after him a covenant of eternal priesthood.” (25:12,13)

If one were to look in a Sefer Torah or even in many Chumash texts, it would be noticeable that the vov, ( u ), of the word ouka, peace, is somewhat broken. This is referred to as a a broken vov. What is signified by the break in the vov of shalom? Horav Shlomo Yosef Zevin, z.l., offers the following novel insight. There are two forms of unity. The first one is mechanical, perfunctory or automatic unity. This is an external consolidation of different parts, merged together to create the appearance of wholeness. The second form of unity is…

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Rabbi L. Scheinbaum In Pinchas, 5755

“The sons of Reuven, of Chanoch, the family of Chanochi.” (26:5)

Rashi cites Chazal who state that Hashem added two letters of His Name to each Jewish family name. He added the letter, v hay, as a prefix, and the letter h yud, as a suffix. These letters form a Name of Hashem which attests to the purity of Klal Yisrael. What does it mean to have Hashem’s Name attached to ours? What responsibilities are evoked as a result of having the Name of the Almighty integrated with ours? In the Shemoneh Esrai which is recited on Yom Tov, we say ub,rjc v,tw “You have chosen us.” At the end of…

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Sruly Schnair In Pinchas, 5754

“When he zealously avenged My vengeance (jealousy) among them.” (25:11)

Pinchas is lauded for endangering himself, demonstrating exemplary love for Hashem by working towards cleansing Klal Yisrael of those who had been defying Hashem. The Torah emphasizes that Pinchas remained “among them,” not isolating himself from the general community. Rather, he executed his act of purification as a member of the community. Pinchas’s devotion to Hashem provides us with the Torah‘s paradigm for kana’us, zealousness. Applying homiletic exegesis, Chazal develop the essential characteristics required for such singular acts of devotion. The kanai acts out of love for Hashem, His Torah and His Nation. At no time does he hate the…

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“Therefore say: I give unto him My covenant of peace.” (25:12)

“And it shall be for him… a covenant of eternal priesthood, because he took vengeance for his G-d and he atoned for the Bnei Yisrael.” (25:13)

“And the daughters of Tzlafchad drew near… and they stood before Moshe… Our father died in the desert.. and he had no son… Give us a possession among our father’s brothers.” (27:1,2,3,4,5)

“Hashem said to Moshe, ‘Take to yourself Yehoshua ben Nun, a man in whom there is spirit, and lean your hand upon him.'” (27:18)

“And Hashem said unto Moshe, ‘Take to you Yehoshua… and you shall put of your honor upon him that all the congregation of Bnei Yisrael shall listen.” (27:18,20)

Pinchas, the son of Elazar, the son of Aharon Ha’Kohen.” (25:11)

“Pinchas, the son of Elazar, the son of Aharon Ha’Kohen turned back My wrath from upon the Bnei Yisrael when he zealously avenged Me amongst them.” (25:11)

“Therefore, say: ‘Behold I give him My covenant of peace. And it should be for him and his offspring after him a covenant of eternal priesthood.” (25:12,13)

“The sons of Reuven, of Chanoch, the family of Chanochi.” (26:5)

“When he zealously avenged My vengeance (jealousy) among them.” (25:11)

YEARS

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