Rabbi Frand on Parshas Pinchas
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher
Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 425, The
Minhagim of the Three Weeks.
Good Shabbos!
Why Did Pinchas Deserve The 'Peace Prize'?
After Pinchas acted with zealotry by killing Zimri and Kozbi, he was
rewarded by G-d with the "Covenant of Peace". The Netziv (1817-1893)
explains why - contrary to our intuitive expectation -- the "Covenant of
Peace" is in fact the appropriate response for Pinchas' activities. The
Netziv says that by nature, a person's actions have a profound effect on
him. "You are what you do."
(In a similar vein, the Sefer HaChinuch writes that if a person is
naturally a kind and compassionate person, but for whatever reason must
become involved in cruel or non-compassionate activities, then eventually he
will become a cruel and a non-compassionate person.)
Therefore, explains the Netziv, the Torah rewarded Pinchas with a "Covenant
of Peace." In spite of the fact that what Pinchas did was violent and the
antithesis of peace, the reward was that it will not have the natural effect
that such actions usually have on those who carry them out. He would remain
a peace-loving and kind, compassionate, person.
The law of the Ir HaNidachas [city gone astray] is that when an entire city
worships idolatry, given the right conditions (which are in practice
exceedingly improbable), the entire population of that city has to be wiped
out. After the Torah describes the details and the punishment of this
commandment, the pasuk states "and He will grant you mercy" [Devarim 13:18].
The commentaries point out that G-d is herein providing assurance to the
people. Normally, executing an entire city would have an effect on those who
executed the judgement. They might become executioners by nature. The Torah
therefore steps in with a blessing: He will grant you mercy -- fulfillment
of this command will NOT have the natural effect on those who carry it out.
The reward that Pinchas received, was that since he acted "for the sake of
Heaven," G-d promised that his action would not have a lasting spiritual
effect on his soul. He would nevertheless be granted the "Covenant of
Peace."
On a related matter, I saw it written in the name of Rav Aharon Kotler,
zt"l, (1892-1962) that the world misunderstands the idea of "Shalom"
[peace]. The popular perception is that peace consists of making up,
hugging, and kissing. Likewise, the popular notion is that killing someone
is the antithesis of "Shalom."
The pasuk testifies that, contrary to popular opinion, Pinchas actually
performed an act of "peace". It was not war, the antithesis of peace, but it
was precisely an act of peace. By putting an end to wickedness, Pinchas
restored peace between Israel and their Father in Heaven.
Likewise, Rav Aharon Kotler pointed out, when the shepherds of Lot were
having an argument with the shepherds of Avram, Avram proposed "Let there
not be a fight between me and you -- separate please from me" [Bereshis
13:9]. The popular notion would be that the solution to a problem of strife
would be "let's be friends." Avram, on the contrary suggested "let's
separate." What kind of "peace-making" effort is that? Why did he not
suggest "let's live together in peace"?
The answer is that sometimes we cannot live in peace together with certain
people. Avram perceived that there was no possible peaceful coexistence
between his shepherds and those of Lot. The only viable solution in such a
situation is "Let's separate."
In the case of Pinchas as well, the solution of "peace" involved killing two
people, in order to restore peace between Israel and G-d.
Defying Statistical Projections
The book of Bamidbar is known as 'The Book of Numbers' (Chumash haPekudim)
because it both begins and ends with a counting of the Jewish people. This
week's parsha contains another listing of the populations of the various
tribes. The Chofetz Chaim points out that the Tribe of Benyamin had 45,600
people while the Tribe of Dan had 65,400 people. Thus Dan had approximately
20,000 more people than Benjamin. However, if you examine the progeny of the
founders of the tribes themselves, you will see that Dan had only 1 son
while Benyamin had 10 sons. And not only was Chushim the only son of Dan,
but he was deaf as well.
If at the beginning of the Egyptian exile, we had tried to predict which of
these two tribes would be larger a few generations forward, clearly the
mathematical projection would have been that the Tribe of Benyamin would be
far more populous than the Tribe of Dan. This statistical likelihood, of
course, never materialized. The Choftez Chaim (1838-1933) says that we learn
from here that if G-d wants to bless a person with many descendents, he WILL
be blessed with many descendents, even if through natural factors that is
unlikely. "G-d decrees and fulfills His decrees." Conversely, if G-d feels
that a person should not merit many descendents, then it will not happen
even if he has the best situation "on paper".
This lesson applies to everything in life, explained the Chofetz Chaim. It
applies to wealth. It applies to finding a suitable marriage partner. It
applies to health. It applies to everything!
Sometimes we look at a situation and ask - based on natural projections
(derech haTeva) - how will this person earn a living? How will he be able to
survive financially? G-d has many messengers. The Tribes of Dan and Benyamin
are testimony to the fact that G-d is All Powerful. He has His own
calculations. That which we think will happen, by the natural order of
events is not always what happens. Everything is in the Hands of Heaven.
This week's write-up is adapted from the hashkafa portion of Rabbi Yissocher
Frand's Commuter Chavrusah Torah Tapes on the weekly Torah portion (# 425).
The corresponding halachic portion for this tape is: The Minhagim of the
Three Weeks. The complete list of halachic portions for this parsha from
the Commuter Chavrusah Series are:
Also Available: Mesorah / Artscroll has published a collection of Rabbi Frand's essays. The book is entitled:
and is available through your local Hebrew book store or from Project Genesis, 1-410-654-1799.
