Shalom Friends;
This week, our Parshat HaShevua, Pinchas is being sponsored by Matis and Marla Sklar of Ramat Beit Shemesh and dedicated Lilui Nishmas Matis’ mother Devorah bas Yisroel and dedicated for the safety of the Chayalim and the liberation of all remaining hostages as well as for the good health and security of kol Am Yisrael. To the Sklar family, many thanks for your sponsorship and for your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
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This vort on Parshat Pinchas is being compiled as Israel’s Air Force and Mossad, who were implanted in Iran probably for years and risking their lives daily, are B’Yad Hashem miraculously, bravely and heroically attacking Iran, such that they have targeted and eliminated much of Iran’s Military High Command, are neutralizing much of Iran’s nuclear works, as well as degrading much of Iran’s ICBM (Ballistic Missile) capabilities B’Yad Hashem as of this writing.
Current events bring this author to consider Pinchas’ righteous, brave, calculated and heroic action, for the sake of Hashem in deceptively insinuating (verb, used with an object: to bring or introduce into a position or relation by indirect or artful methods. — in this context: MB) himself into the tent of Zimri (Prince of Shevet Shimon) at the precise moment of Zimri’s co-habitation with the Midianite woman Cozbi in order to kill them in the act.
Our vort provides excerpts Rabbi Shmuel Goldin’s Parsha summary for Parshat Balak in his sefer “Unlocking The Torah Text,” Sefer Bamidbar (page 218):
The Jews dwelt in Shittim, where they began to consort with women of Moav and are drawn towards the idolatrous worship of the Ba’al Pe’or. (The Midrash and the Talmud attribute these events to a scheme contrived by Bila’am.) As a result, Hashem’s anger was kindled against the nation. (Rabbi Goldin summarizing Sefer Bamidbar, Perek 25, posukim 1-3)
Near the conclusion of Parshat Balak, Torah relates:
“…Bila’am rose up and went and returned to his place, and Balak also went on his way.” (Sefer Bamidbar, Perek 24, posuk 25 as rendered to English in the Artscroll Stone Chumash)
As Perek 25 begins, the Artscroll Stone Chumash provides a commentary on the first six posukim regarding Bila’am’s plot:
After Bila’am’s utter failure to curse Israel, he had one last hope. Knowing that sexual morality is the foundation of Holiness among the Jews and that Hashem does not tolerate immorality — the only times that Torah speaks of Hashem’s anger as wrath, is when it is provoked by immorality (Artscroll Stone Edition Chumash citing Nevuchem 1:36) — Bila’am counselled Balak to entice B’nei Yisrael to debauchery [noun: excessive indulgence in sensual pleasures; intemperance]. So intent were the Moabites and their Midianite allies to undo Israel that even the aristocracy [noun: a class of persons holding exceptional rank and privileges, especially the hereditary nobility] sent their daughters to carry out the plan. The Talmud recounts the plot… It achieved considerable success… (Artscroll Stone Edition Chumash citing Sanhedrin 106a)
According to the Alshich, the women of Moab enticed only the general population… The women of Midian, however, tried to entice the leaders of Israel, including Moshe himself. Failing in that, they turned to lesser leaders and succeeded in ensnaring Zimri, the prince of Shevet Shimon. (Artscroll Stone Chumash citing Sefer Bamidbar, Perek 25, posuk 14). This [the Midianite women turning to lesser leaders] can be inferred [prior to posuk 14] since the Torah does not mention a Midianite woman until posuk 6 where she consorted with a leader.
Torah now relates the liaison between Zimri and Cozbi, who are only identified as our Parshat Pinchas opens with Hashem conveying upon Pinchas both His Covenant of Peace, and eternal Kehuna upon He (Pinchas) and his descendants in the merit of his action regarding Zimri and Cozbi (Summarizing Sefer Bamidbar, Perek 25, posukim 10 – 13) :
“Behold! a man of the B’nei Yisrael [Zimri, a Nasi (Prince) of Shevet Shimon] came and brought a Midianite woman near to his brothers in the sight of Moshe and in the sight of the entire assembly of the B’nei Yisrael; and they were weeping at the entrance of the Ohel Mo’ed [the Tent of Meeting].” (Sefer Bamidbar, Perek 25, posuk 6 as rendered to English in the Artscroll Stone Edition Chumash)
As a side note, the Saperstein Edition, “The Torah: With Rashi’s Commentary” renders Sefer Bamidbar, Perek 25, posuk 6 with a slight difference from The Artscroll Stone Chumash and provides commentary (pages 315 – 316) :
“And behold! A man of the B’nei Yisrael brought the Midianite woman [HaMidyanit] near to his brothers….”
“The Midianite woman.” — Cozbi daughter of Zur.
The posuk uses “the Midianite woman” rather than “a Midianite woman,” because it refers to a particular distinguished woman, a princess. (The Saperstein Edition, “The Torah: With Rashi’s Commentary” citing Maskil L’David)
The Artscroll Stone Edition Chumash provides commentary on Sefer Bamidbar, Perek 25, posuk 6 (page 875) :
In a shocking display of brazenness, a Jew [Zimri of Shevet Shimon] brought his paramour [noun: an illicit lover…] directly to Moshe and the elders at the entrance to the Ohel Moed and sinned in public view. Moshe and the elders wept, because they knew that when people are swept up in a spirit of rebelliousness, any attempt to stop them will only incite them further. Therefore, they were reduced to helpless weeping. (The Artscroll Stone Edition Chumash citing Michtav MeEliyahu)
They were at a loss. Moshe forgot that the law regarding one who publically violates the Torah’s prohibition against cohabitating with a gentile is: kanoyim pogin bo — a zealous one may slay him. Providence caused Moshe to forget so that Pinchas could act and be worthy of the Bracha that Hashem gave him in posuk 12. He reminded Moshe of the law and Moshe responded that since he, Pinchas, had made it known, he should be the one to carry it out. (The Artscroll Stone Edition Chumash citing Rashi)
Alternatively, Moshe and the elders had assembled at the Ohel Moed to tearfully pray that Hashem be compassionate and avert the plague that they expected. (The Artscroll Stone Edition Chumash citing Ibn Ezra)
This author cites excerpts from “The Midrash Says,” by Rabbi Moshe Weissman, who writes indicating how Pinchas may have been able to enter the tent and to act regarding the Zimri – Cozbi cohabitation (pages 353 – 354) :
Zimri… led the Midianite woman before everyone’s eyes to his tent. Pinchas observed the scene, burning with indignation. Inspired by Heaven, he recalled the Halacha appropriate to the situation.
Turning to Moshe, he inquired, “…Haven’t you taught us, when you descended from Har Sinai, that one who cohabits with a gentile woman may be attacked by a zealot?!”
Replied Moshe, “Let he who remembers the law be our agent to execute it!”
“Why doesn’t anyone take action and kill Zimri to rectify this chilul Hashem?,” Pinchas thought.
“….It is up to me, a member of Levi, to defend Hashem’s honor. Wasn’t it my Tribe that slew 3,000 people who worshiped the Golden Calf?”
“If I slay Zimri, the members of his Tribe will certainly kill me in revenge. Hashem expects me to lay down my life for Him.” (Rabbi Weissman citing Yerushalmi Sanhedrin Yud, Hay”Bet)
Pinchas was still hesitant because he knew that the members of Shimon would not permit him to enter Zimri’s tent, around which they stood guard. In order to gain entry, he would have to pretend that he sought admittance also for sinful purposes. Then, if he slew Zimri, or if Zimri killed him, the people might assume that the two had fought over the possession of Cozbi. Thus, an even greater desecration of Hashem’s Name would result.
However, his deliberations came to a sudden end because a plague began to afflict the people. Hashem’s anger was kindled against Klal Yisrael because of Zimri’s public sin. Now Pinchas knew that he must take action to save the people from Heavenly punishment (Rabbi Weissman citing Bamidbar, kuf, kuf alef).
He seized Moshe’s spear (no one besides Moshe possessed one, since it was forbidden to bring a weapon into the Beit HaMikdash), concealed its iron tip in his garment, and used the wooden shaft as a walking stick. When he approached the tent, the guards asked him, “What do you want here?”
Pinchas replied, “I am not worse than your Nassi. My father, like Moshe, married a Midyanite woman. I like Midyanites.”
They permitted him to enter. Once inside, Pinchas thrust his spear through both Zimri and Cozbi.
As soon as Pinchas slew Zimri, the plague ended.
When Pinchas displayed the slain couple to the people, the members of Shimon wanted to kill him. Hashem renewed the plague, whoever attempted to attack Pinchas collapsed.
Aware of this, Pinchas cast the slain couple to the ground and began to pray on behalf of Shevet Shimon, as it says, (Rabbi Weissman citing Tehillim 106:30) “And Pinchas arose and pleaded.” Hashem listened to his Tefilla, and the plague came to an end.
The Artscroll Stone Edition Chumash now provides background commentary on Sefer Bamidbar, Perek 25, posukim 14 and 15 regarding the parties to the cohabitation:
To show the magnitude of Pinchas’ deed, the man, a Jew was the leader of his tribe, Zimri… and the Midianite woman was the daughter of a prince, but their high status did not deter Pinchas from doing what had to be done. Her identity also testifies to the degree of the Midianite hatred of the Jews, for even a prince did not hesitate to abandon his daughter to harlotry in order to harm Israel. (The Artscroll Stone Edition Chumash citing Rashi)
So, how do we go about defining a Zealot? Torah states:
“And it shall be for him [Pinchas] and his offspring after him a covenant of eternal priesthood, because he took vengeance for his G’d, and he atoned for the B’nei Yisrael.” (Sefer Bamidbar Perek 25, posuk 13 rendered to English in the Sapirstein Edition, The Torah with Rashi’s Commentary)
Rabbi Goldin presents various understandings of commentators as to Zealotry (ibid, pages 257-258):
Some commentaries suggest that Halachic hesitation arises out of the fact that zealotry is an allowance, rather than an obligation. Respecting deep visceral [adjective: characterized by or proceeding from instinct rather than intellect: a visceral reaction] reaction to the crime, Hashem allows him to respond. He is, however, not commanded to do so. (Rabbi Goldin citing Rabbeinu Yerucham, Talmud Bavli Sanhedrin 82a)
Other authorities perceive Halachic hesitation concerning zealotry as reflective of uncertainty concerning the motives of the zealot. To qualify as a zealot, one “must be animated by a genuine, unadulterated spirit of zeal to advance the glory of Hashem.” (Rabbi Goldin citing Torah Temima on Sefer Bamidbar Perek 25, posuk 13)
Such priority of motive. however, is rare. Most often, other less legitimate factors influence a person’s decision to act under the cover of zealotry. The sages of Pinchas’ time, therefore, suspicious of their hero’s motives, move to excommunicate him, only to be stopped by a Divine decree attesting to his genuineness. (Rabbi Goldin again citing Torah Temima on Sefer Bamidbar Perek 25, posuk 13)Some scholars, however, see the complex Halachic approach to zealotry as reflective of an even more basic issue.
Zealotry can be acceptable, suggests these authorities, only when it is true zealotry — when the act is emotionally driven, performed in the heat of the moment, without hesitation or calculation.
An act of zealotry… emerges as the singular exception to the general rule of Halachic law. To qualify as a permissible act of zealotry, the deed must be performed without, rather than with, Halachic consultation. (Rabbi Goldin citing Rashi on Talmud Bavli 82a) Judgement can only take place in retrospect, as the Halacha determines, after the fact, whether or not this individual is a true zealot, justified in his actions.
The Lubavitcher Rebbe noted in regard to Pinchas’ action (Studies in the Weekly Parsha, by Yehuda Nachshoni, Parshat Balak, page 1113);
“He impaled the woman through the belly”; “He aimed his spear between their male and female members, proving that he did not kill them in vain.” Why would we think that he had killed them in vain? Rather, the Torah here alludes to the law that a zealot has free reign only while the act is in progress.
What the Lubavitcher Rebbe appears to be describing is another legal point…, the concept known under the loshen; Kannoi Pogim Bo — that a zealot witnessing a co-habitation between a Jewish man and a non-Jewish woman may slay them both only provided that the slaying occurs as they co-habit. (bottom of Sanhedrin 81b through top of 82a)
This author now excerpts two points from The Chabad.org website which provide further explanation as to zealotry regarding the case of Pinchas:
4/ Whenever a man has relations with a gentile woman in public, i.e., the relations are carried out in the presence of ten or more Jews, if a zealous person strikes him and kills him, he is considered praiseworthy and ardent. [This applies whether the relations were] in the context of marriage or licentious in nature. This matter is a halachah conveyed to Moshe at Sinai.10 Support for this can be derived from Pinchas’ slaying of Zimri.11
5/ The zealous person can strike [the fornicators] only at the time of relations, as was the case with regard to Zimri, as [Numbers 25:8] states: “[He pierced] the woman into her stomach.”12 If, however, [the transgressor] withdraws,13 he should not be slain. Indeed, if [the zealous person] slays him, he may be executed [as a murderer].14
If the zealous person comes to ask permission from the court to slay him, they do not instruct him [to],15 even if this takes place at the time [of relations]. Not only that, if the zealous person comes to kill the transgressor and he [the transgressor, in the case here — Zimri] withdraws and kills the zealous person [in this case, Pinchas] in order to save himself, the transgressor is not executed for killing him.16
Rabbi Goldin concludes (Unlocking the Torah Text, Sefer Bamidbar, page 258):
These and other observations in Judaism’s scholarly literature reflect the deep legal and philosophical complexities raised by actions like those of Pinchas at Ba’al Pe’or.
At the dawn of Judaism’s history, at a time of great crisis, a solitary man courageously steps forward to defend Hashem’s name. In doing so, he not only responds to the needs of the moment, but challenges us across the ages to confront the place of the zealot in Judaism’s thought and law.
With years of planning, strategy, training and deceptiveness, the pilots of Israel’s Air Force and the members of Mossad, who were implanted in Iran probably for years and risking their lives daily, are B’Yad Hashem miraculously, bravely, heroically and righteously attacking Iran’s military command, nuclear works and severely degrading Iran’s missile capabilities, B’Yad Hashem, for the sake of Shemayim in this Milchama shel Torah.
We seem to be seeing positive changes with appointments of a new defense minister, foreign minister and military chief of staff who seem to be signaling a more zealous, diligent command structure and strategy based on valid understandings of their adversary’s intentions and concern for Israel’s sovereignty and security. The pre-emptive and ongoing actions against Iran are nothing short of miraculous, B’Yad Hashem. May we see our government and military become Totally self-sufficient as to manufacture of military equipment and aircraft, weaponry, munitions, as well as showing independence of actions responding to any threat, regardless of so-called “super powers.” And may see, from here on, that border guard personnel at all points of possible danger are listened to and treated with respect and dignity. May these words come to fruition B’Esrat Hashem.
Not withstanding the previous horrendous “ceasefires” and drips and drabs of hostages in exchange for thousands of bloody-handed terrorists, may it be that our Chayalim, regardless of the machinations of malfeasance and nonfeasance by their previous high command to date, but now under command of both a new defense minister and chief of staff, emerge totally victorious — eradicating from the face of the earth Hamas, Islamic Jihad, their other terrorist buddies, UNWRA and the so-called “innocent civilians” of Gaza who joined with Hamas in their murderous deeds. May our Chayalim return home whole — physically, mentally and spiritually and that the Chayalim Liberate and bring home all remaining hostages. May we see a Final and Decisive victory by our Chayalim, mandated by a government secure in it’s foremost service of and emunah in HaKadosh Borchu, B’Ezrat Hashem! And may we see the restoration of true unity within Am Yisrael.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif e permanently re-settled in Gush Katif, once the IDF, by the Yad Hashem, destructs and eradicates the wild beasts of Hamas, Islamic Jihad, Hezbollah, all other terror entities, and if necessary Iran, and that our brethren be made totally whole — be totally restituted for all that was stolen from them, that the thrice expelled families of Amona be restored to their rebuilt homes and the oft-destroyed Yeshiva buildings in Homesh be rebuilt, as well as the buildings of Yishuv Elchanan, all at total government expense. May our Chayalim return from battle unharmed — physically, mentally and spiritually and may all of the remaining hostages brutally taken by the wild beasts of Hamas be liberated and brought home to their families. Baruch Hashem that our dear brother Jonathan Pollard is now in his fifth year at home in Eretz Yisrael and continues in a new chapter in his life. May Esther Yocheved bat Yechiel Avraham have an aliyah in Shemayim and may her spirit and memory continue to lift Jonathan to at least 120 years. May the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachariah Baumel, the recent recovery of the remains of Tzvi Feldman as well as the recovery of the remains of Oron Shaul as should the remains of the other chayal from the Gaza War of ten years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we see, in 5785, the REAL Jews from the Ukraine and Russia as well as the US and Canada, the real Jews via matrilineal descent, make Aliyah enmass — via thorough review by Misrad HaPanim. And may we soon and finally see the total end to the Communist Chinese Wuhan Lab corona virus pandemic and all like viruses and variants. May we fulfill Hashem’s blueprint of B’nei Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
Moshe is available for editing of English language documents, articles, manuscripts and more. Please be in contact with him at olehchadash@yahoo.com for your English language needs.
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