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Parashat Pinchas 1111u lil n11w1 Yeshivat Har Etzion - Israel Koschitzky VBM Parsha Digest, Year Ill, Parashat Pinchas 5781 Selected and Adapted by Rabbi Dov Karoll Quote from the Rosh Yeshiva To those who have, over the years, been privileged to hear Rav Amital, the day [Rosh Hashanah/Yom Kippur], the man an d the tefillot are all inextricably interwoven. The lilting cadences of his renditions remain a permanently haunting presence, pregnant with quiet vigor and laden with pervasive emotion. Who can forget the compressed humility of his \!JY)'.))'.) ')Yil '))il, or the plaintive lament of his rnJ7)'.) ')llil ill\!JY, its tragic sequence interrupted only for the gnawing, sobbing, query, of the survivor, asking, with the paytan and out of the profundity of his emunah, illJ\!J m illln 1r? "Is this Torah and its reward"? Or the tuneful optimism of the complex of l)~mm □ l'il, followed by the conclusion of NJ.7 N)'.)7\!J Nil' of kaddish? Or the reverential joy with which, figuratively holding a thousand mit'pallelim in his hand, he leads them, to the climactic resolution of keter? No one. What we, impelled by conscience and enriched by experience, can do is to strive to remember and to perpetuate; to harness our energies in order to assure that the world which nurtured Rav Am ital and which he then re-created, join the ranks of those which □ Ylm ')10' N7 □ l]Tl □ '"Tlil'il 7,n)'.) llJ.Y' N7. -Harav Aharon Lichtenstein zt"I, Rosh Hashanah message 5771 [shared to commemorate Harav Amital's 11th Yahrzeit, 27 Tammuz] Parashat Pinchas Is the Zeal of Pinchas to be Emulated? By Harav Yehuda Amital zt"I Based on: https:// etzion .org.il/ en/tanakh/torah/sefer-ba mid bar/ parashat-pincha s/ pinchas-zeal-pinchas-be-emu lated Pinchas son of Elazar son of Aharon, the kohen, turned back My anger from Bnei Yisrael, in his zeal for My sake among that I did not destroy Bnei Yisrael in My zeal. Therefore say, Behold, I give him My covenant of peace. (Bemidbar 25:11-12) There are people who by nature are zealous about everything, in every sphere. There are people like this who are immersed in some type of extremism, and when they move over to a different ideology, they become just as extreme in that view. Some maintain that Pinchas had this sort of zeal in his personality. As Rashi explains: The tribes scorned him, saying, "Look at this one, whose mother's father used to fatten calves for idolatry - and he has killed a price of a tribe of Israel!" Therefore the text traces his lineage back to Aharon. (Based on Sanhedrin 82) The text traces Pinchas's lineage back to Aharon - the same Aharon who, as we know, was a "lover of peace and pursuer of peace" (Avot 1:12). The Torah wants to tell us that Pinchas had not inherited his trait of zeal from Yitro, but rather from Aharon himself. Yitro was a figure who was altogether extreme: "There was not a single form of idolatry which he had not practiced" (Mekhilta, Yitro). Yitro jumped from one religion to the next, diving into each with enthusiasm and extremism. Aharon, in contrast, was a personality who was altogether at peace, a personality devoid of extremism. Nevertheless, it is precisely this sort of personality that sometimes arrives at an extremism that flows from truth, from spontaneous zeal for God. Rambam writes (Hilkhot lssurei Biah 12:5): One who is zealous is not permitted to harm [a Jew who lies with a gentile], except as the action is being performed, like Zimri, as it is written, "[the man of Israel] and the woman, through her belly" (25:8). But if he had already separated himself, one does not kill him. And if one kills him, he himself is to be killed. And if one who is zealous comes to the court to ask permission to kill him, he is not given permission - even as the action is being performed. An act of zeal can only take place "as the action is being performed," and it can only emerge from true spontaneity (not after seeking permission or clarifying legal issues), out of true zeal for God. In our generation the problem is that people are generally apathetic; nothing shakes their equilibrium. They view others desecrating Shabbat in public and feel no twinge in their heart. Once I was overseas and I saw a Christian priest on television, talking about 'the Mother, the Son .. .' etc. I was completely shaken by this kind of talk. I couldn't listen to it. The people sitting in the room, though observant Jews, continued drinking their coffee, sensing nothing. People become apathetic and nothing shocks them. We must feel zeal in certain areas. This does not mean that our zeal need necessarily be demonstrated outwardly - sometimes outward demonstrations only bring harm; one must know, from a halakhic point of view, when rebuke is necessary, when it is permissible, and when it is forbidden. However, all of that is only on the outside. Inside ourselves, we dare not remain apathetic. We must be zealous for God. Parashat Pinchas The Making of a Leader By Rav Alex Israel Based on: https://etzion.org.il/en/tanakh/torah/sefer-bamidbar/parashat-pinchas/pinchas-making-leader The Lord said to Moses, "ascend Mt. Avarim and view the land that I have given to the Israelite people. After you see it, you will be gathered to your people ... :' And Moses spoke to the Lord, saying, "Let the Lord, source of the spirit of all flesh, appoint someone over the community who shall go out before them and come in before them, and who shall take them out and bring them in, that the Lord's community not be like sheep that have no shepherd:' And the Lord answered Moses, "Take Yehoshua son of Nun, an inspired man, and lay your hand upon him. Have him stand before Elazar the priest and before the whole community and commission him in their sight. Invest him with some of your aura so that the Israelite community may obey. But he shall stand before Elazar the priest, who shall on his behalf seek the decision of the Urim before the Lord. By such means shall they go out and by such means shall they come in, he and all the Israelites, the whole community:' Moses did as the Lord had commanded him. He took Joshua and had him stand before Elazar the priest and before the whole community. He laid his hands upon him and commissioned him - as the Lord had spoken through Moses. (27:12-23) In this passage, God issues a fearful, spine-chilling invitation to Moses, commanding him to ascend the mountain which borders EretzYisrael so that he may be "gathered" to his people. He is really informing Moses of his impending death. How does Moses react to this news? Moses responds here in the manner of the quintessential leader. He reacts selflessly, concerned solely with communal matters, worrying as to the fate of his nation even after his own death. His only concern is that there should be a figure of stature who will guide the nation ably and carefully, asking God to choose his own successor. We will return to Moses later, but for now let us focus upon the central issue of our chosen text. These verses revolve around the complex question of leadership. What is the essence of a suitable leader for Am Yisrael? What talents must he have? And does the leader have absolute control or is there a certain governmental system? Our parasha gives us certain clues. The traits which identify Moses' successor as outlined by Moses and God here will provide the key to understanding the essential qualities of a Jewish leader. Three phrases in particular invite our investigation: 1. Why does Moses refer to God with the phrase "Lord, source of the spirit of all flesh:' What Divine aspect does this highlight? 2. Moses defines leadership by talking of a person, "who shall go out before them and come in before them, and who shall take them out and bring them in:' What does this phrase refer to and what type of leader is Moses thinking of when he uses the phrase? 3. What is Moses transferring to Joshua by placing his hands upon him? The text refers to this act as investing Joshua "with some of your aura:' Others translate the word "Hod" as "authority," or "splendor:'What is being transferred from Moses to Joshua? LORD, SOURCE OF THE SPIRIT OF ALL FLESH The Hebrew word "ruach" - usually translated as "spirit" or "wind" - comes up in 2 contexts within our story. The first relates to God, the second to Joshua. Moses addresses God as, "The Lord of spirit of all flesh:' And when God reveals Joshua's appointment, He says, "Take Joshua, a man who has spirit within him:' With this word link, we can establish a parallel vision where a characteristic of God is reflected in a quality of Joshua, and this makes him deserving of the leadership position. Moses said before God, "You know full well the minds of every one of your children and you know that no person is the same as another. 2 When I depart from them, I request that you appoint a person who will tolerate every one of them in their individual uniqueness:' This Midrash (Tanchuma) explains God's title as the source "of the spirit of all flesh" as meaning that He knows the inner workings of all humans.
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