Divrei HaRav
 

Pinchos / פנחס

Pinchos / פנחס
Rashi explains that the possuk relates the lineage of Pinchos to Aaron because the people insisted on referring to him as the grandson of Yisro who had served idols. The "Yad Shaul" has a unique approach for explaining this. Since Moshe, Aaron and Yehoshua were all present at the time of the incident and the only one to act was Pinchos, the people assessed it as a careless act and traced it to his other lineage. Therefore, the Torah clearly points out that, on the contrary, his was an act that even outshines the Tzadikim that were present at the time.

In the tfila of Mussaf l'Shabbos we say, "to bring the Korbon Mussaf Shabbos properly" The word properly seems to be unnecessary for don't we offer all the Korbonos properly? The "Be'er Yosef" explains and extracts a great lesson. We know that although a Korbon must be processed only in the daytime, however, the fats and such, which are burnt on the "mizbeach", are allowed to be burnt even in the nighttime. If so, it would seem logical, that the Shabbos Korbon, which is the Mussaf, would be burnt after Shabbos to avoid chillul Shabbos. However, we learn otherwise. So great is the obligation to perform a mitzva immediately and not to delay that the Mussaf was done "properly" with no delay, even the fats, etc., were offered on the mizbach.

We find two different personalities mentioned in the parsha of Balak. One is Bilam and one is Pinchos after whom this week’s parsha is named. The difference between them is in the idea of truth. The donkey scolded Bilam "why are you hitting me"? Bilam responded, "I should really kill you." Now what was the meaning of the dialogue between them? The donkey had crushed Bilam's foot against the wall. The donkey was impressing upon Bilam "you are the cause of your problems, your willingness to travel with your feet to curse the Jewish people, you have to be honest with yourself". Bilam was obviously much more satisfied to throw all the blame on the donkey who certainly was not to blame. Pinchos, on the other hand, had every excuse not to act. The man was a prince of his tribe. Moshe, Aaron and Yehoshua were all standing there, not able to react. And yet Pinchos placed the burden upon himself. This honesty came from his ancestor, Yosef HaTzaddik. Yosef could have easily rationalized and said, "nobody is here, nobody cares, nobody will know." Yet he did not; he was honest and did not give excuses or place blame on someone else. The medrash in reference to the brothers and Yosef says, "woe is to the day of judgement, the day of debate and reproach." The "Madregas HaOdom" asks, should it not be the reverse " the day of debate and reproach and then the day of judgement? He answers - mankind always harbors this idea that even after the judgement he will be able to give excuses and rationalize his actions. In one split second, the brothers realized that all their excuses as to why they conducted themselves with Yosef the way they did were useless. This then is the greatest obligation of a person to be honest with himself. That is the meaning - the day of judgement and then the day of debate - the debate will be to no avail.

The “vuv” of Shalom is severed. This could be explained by the extensive life history of Pinchos. Chazal say that Pinchos is the same person as the prophet Eliyahu. If so, the beginning of his existence was a display of a promotion of peace as is described in the Parsha relating to Pinchos. Also the future holds in store a similar feat of returning the hearts to their Father in heaven. However, in the middle we find criticism of Pinchos in the time of the Shoftim and, in fact, he is blamed for various catastrophes which befell the Jewish People at that time. He should have waged a war of protest but he didn’t. (Tanah B’Eliyohu 11) If so, then the “vuv” of Shalom indicates this sequence. The beginning and the end are complete but in the middle it is broken. (M’Shulchan Gevoah).

 

 

Previous Parshos

Tazria Metzora Achrei Mos Kedoshim Emor Behar Bechukosai Bamidbar Shavuos Naso Behalosicha Shilach Korach Chukas-Balak Pinchos Matos-Masei Devorim Voeschonon Ekev Reah Shoftim Ki Seitzei Ki Savo Nitzovim - Vayelech Rosh HaShana Haazinu-Yom Kippur Sukkos V'zos HaBrocha Breishis