Parashas Pinchas
19 Tamuz 5769

July 11, 2009
Daf Yomi: Bava Metzia 77

 

Guest Author:
Rabbi Herschel Kurzrock

Young Israel of Kensington, Brookyln, NY

 

Many commentaries ask why the heroic, dramatic story of Pinchas, rescuing the people of Israel from a ravaging plague by jeopardizing his life in killing Zimri, was divided between Parshat Balak and Parshat Pinchas. Towards the end of Parshat Balak, we read about the brazen act of immorality perpetuated by Zimri, prince of the tribe of Shimon. It was a public act in defiance of Moshe and the Judges of Israel.1   Upon witnessing this flagrant transgression, Pinchas recalled the law pertaining to such a case:  zealous adherents to HaShem and His law may inflict capital punishment on a perpetrator in the midst of his act.2 Immediately and without regard for his personal safety, Pinchas executed revenge and deserved retribution upon Zimri and Cozbi, daughter of a prince of Midian. By his prompt, brave act, inspired by righteous zeal, Pinchas stayed the plague. Parshat Balak ends here!

 

Parshat Pinchas briefly refers to the story by listing the names of the participants in the act and then concentrates on detailing the reward! The Al-Mighty made a covenant of everlasting Kehunah and Shalom with Pinchas because of his heroic deed.3

 

Why was the story divided between two Parshiot? One relates the occurrence and the second discusses the reward.

 

As mentioned above, Pinchas was "a zealot" Our Sages teach that a true zealot reacts only when driven by the emotion of the moment, manifested in his profound hatred of evil and fervent pure

love of HaShem and Torah. He is propelled by a burning indignation upon witnessing an act of immorality in progress. If a zealot comes to ask a question, this person is not in the category of a "true zealot," reacting from the profound emotion of the moment, as mentioned above. The Yerushalmi4 states that Pinchas acted against the wishes of the Sages and they wanted to put him into chayrem ─ pronounce an ecclesiastical ban on him. A true zealot acting altruistically, without ulterior motives, is faced with great danger. The Talmud tells us that six miracles occurred at that moment to insure Pinchas′ safety from the mob.5

 

There is a beautiful symbolic thought presented by the sefer "Noam Elimelech" that depicts the necessity for true mesirat nefesh on the part of the zealot. The verse states, "Vayikach Romach B′Yawdo" ─ and Pinchas took a javelin in his hand ─ to stab Zimri. The word romach is constituted of Resh (200) Mem (40) Chet (8).  All Hebrew letters have a numerical value and this word can also be read Ramach, equal to 248, corresponding to the number of organs in the human body. This symbolizes that a zealot is ready to take Ramach Ayvorav ─ all his organs in hand and perform an act of self-sacrifice to sanctify the name of the Al-Mighty, by destroying evil!

 

Thus, a "kosher" zealot has no ulterior motive in mind; his act is pure and holy. The division of the story symbolically attests to the fact that Pinchas acted only l′shem shomayim ─ for the sake of HaShem. He didn’t seek a reward.

 

Only the story, therefore, is related in Parshat Balak while in Parshat Pinchas the Al-Mighty states:  “Therefore proclaim it, give him My covenant of peace, everlasting Kehunah.6  The Al-Mighty, who rewards midah keneged midah (in kind), gives Pinchas his deserved reward, although he served HaShem without the express intention of receiving a reward. The reward was very appropriate since Pinchas represented the true Torah Jew who acted completely al pi halacha ─ in accord with the law ─ even to the extent of self-sacrifice. Being chosen for the everlasting covenant of Kehunah for himself and his descendants, to the extent that all the Kohanim Gedolim came from his descendants, was really a reward "in kind."7 The Kohain was always the one to judge and lead the people in halacha and the service of HaShem.8  By his activities, Pinchas depicted a true Kohain HaShem.  His act, which led to peace and harmony, brought him also the reward of a covenant of peace forever. According to the Midrash, "Pinchas Zeh Eliyahu," Pinchas will also bring the ultimate peace on earth as Eliyahu, the Angel, who will herald the coming of Mashiach, leading to the establishment of universal peace and brotherhood of man under HaShem.10

 

Yet, instead of showing appreciation and gratitude to Pinchas for his act of heroism, the people ridiculed, criticized and heaped insults upon him.5 But this could not deter Pinchas who realized the value of good and righteous living. As we see, when Moshe sent an army to fight Midian, Pinchas was at the

 

head of the group.11 In fact, the Torah does not mention specifically the presence or names of the Kohain in the previous wars of Sichon, Og and the Amorite. One might say that this is to

show that Pinchas remained the same "kosher" zealot, despite the lack of appreciation, and despite the fact that he was subjected to ridicule by his people! Recognition or applause from fellow mortals were of no consequence to him. Finding favor in the eyes of HaShem by complete fulfillment of Torah and mitzvot was his only goal.

 

Let us not direct, time, or gear our Torah study and observance of good deeds, so that we may garner the greatest measure of public approval. The criteria for performance should be acceptance in the eyes of the Al-mighty, our sincere continuous study of Torah leading to proper, consistent performance of mitzvot ─ L′Shem Shomayim ─ for the sake of HaShem. This will make us worthy to witness, in the near future, the ultimate Briti Shalom ─ covenant of peace of earth ─ that was promised to Pinchas.

 

Good Shabbos

 

FOOTNOTES

1.      Sanhedrin 82a

2.      Mishna ibid 81b

3.      Zevachim 101b

4.      Sanhedrin 9:7

5.      ibid 82b

6.      Bamidbar 25:12-13

7.      Chronicles I:5:39-41. Yoma 9a, Tosphos

8.      Rosh Hashana 25b

9.      Shir Hashirim Raba 2

10.    Malachi Ch.3

11.   Bamidbar 31:6

 

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