Kolel - Parashat Pinchas

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Parashat Pinchas, Numbers25:10-30:1

He who succumbs to anger succumbs to bad judgment. Study with Baruch Sienna Last week's portion, Balak, concludes with a tale of sexual immorality and idolatry at Shittim, ironically after Balaam's blessing of the Israelites, 'Mah Tovu ohalecha, How goodly are your tents' which is understood by the Rabbis to refer to sexual immodesty (as no tent opened to see a neighbour's tent's opening), and his description of them as 'A people that dwells apart.' The Israelites (at the urging of Moabite women), worship the local deity, Baal Peor. The narrative, however, is ended abruptly and we only read the story's details and its conclusion a week later, at the beginning of this week's portion of Pinchas. Aaron's grandson, Pinchas, (son of Elazar), is granted the reward of the priesthood after skewering two prominent individuals (children of tribal heads) the Israelite, Zimri with the Midianite woman, Cozbi (connoting 'voluptuous' or 'deceiver'). Pinchas stabs the man and woman in their chamber, and the Hebrew has a play on the words for 'chamber' and 'belly' (kubbah, kovatah) that I would render, 'He stabbed them in their private chamber in their 'privates.'

Some commentators see in Pinchas an antidote to his grandfather Aaron's ways of peace who avoided confrontation so strenuously it also led to the same kind of sexual and idolatrous worship at the Golden Calf. Being too easy-going got Aaron into trouble, but with his hot-tempered grandson the pendulum has swung to the opposite side. Ancient (and even more today, modern, liberal) commentators struggle with Pinchas' rash act and zealous (fanatic?) extremism. We don't have to look far to see this kind of religious violence in the world today. We are troubled because Pinchas is rewarded for his zealousness, and although there are midrashim that try to soften the text, they are limited by the text's clear approval. Anger and hot-headedness got Moses into trouble too. There are many instances where Moses is reported to be angry (during the Manna, getting the tablets, with Korach). Because of his anger, he breaks the tablets, strikes the rock, and according to the midrash, becomes forgetful. The Talmudic sage, Resh Lakish, taught, "When a file:///C|/Documents%20and%20Settings/Cafe/Mis%2...mentos/COL.FR/Kolel%20-%20Parashat%20Pinchas.htm (1 de 3)13/07/2008 05:01:44 p.m.

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person becomes angry, if they are wise, their wisdom departs from them. If they are a prophet, their prophecy departs from them." He learns this from two verses found in next week's portion: "And Moses was furious with the commanders..." (Num. 31:14) followed by "Elazar the priest said unto the men of the armed force that came back from the war, 'This is the instruction that Adonai commanded Moses'..." (Num. 31:21). If Adonai commanded Moses, why is Elazar providing the instructions? It must be that the law escaped Moses' memory. The most famous example of Moses losing his temper was read two weeks ago, in Parshat Chukat. There, Moses (after his sister died) struck the rock instead of speaking to it. The punishment was that Moses would not able to lead the Israelites into the land of Israel. Commentators struggle here too, because after all of Moses' efforts the punishment doesn't seem to fit the crime. But what was the crime? Hitting the rock? Speaking harshly to the Israelites? Not showing faith in God? I think that Moses demonstrated that he could no longer be leader, because he could not control his anger. The midrash teaches, "He who succumbs to anger succumbs to bad judgment." Of course, Moses wanted desperately to enter the land of Israel, and the midrash has Moses arguing and negotiating with God. But no dice. It is in this week's portion that God tells Moses to 'Ascend the heights of Avarim and view the land that I have given to the Israelites...' Even though there is still a bit of the book of Numbers left, (and the remainder of the book of Deuteronomy, which is like summer re-runs), God is telling Moses that it is soon time for him to die, and that he must pass the reins to a new leader. Rashi asks why does God remind Moses of this here immediately after the story of the daughters of Tzelophechad? To refresh your memory- the story of these five daughters comes right after another census and the details of how the land is to be divided by tribe and family clan. (Land normally passed from father to son.) Remember that in the intervening 38 years the entire generation that left Egypt has died (except Joshua and Caleb who will enter the land). Among them was a man named Tzelophechad who had no sons but five daughters. Who should get his portion? (They petition Moses saying that it is not fair that they not be given a portion of land. Moses, unsure of what to do, goes to God, who answers, "The plea of Tzelophechad's daughters is just!" and this new law in fact goes on record, "If a man dies without leaving a son, you shall transfer his property to his daughter." Feminists of the world, rejoice. (The postscript of the story is less ideal; the woman must marry within their tribe). To repeat: What is the connection between the daughters and Moses being asked to go up and appoint Joshua? Rashi suggests that Moses might have gotten the idea, "Hmmm, if the daughters of Tzelophechad could argue with God and have God change the rules of inheritance, maybe I have a chance to get God to let me into the land." But no, just like Pinchas represents a new kind of religious leader from his file:///C|/Documents%20and%20Settings/Cafe/Mis%2...mentos/COL.FR/Kolel%20-%20Parashat%20Pinchas.htm (2 de 3)13/07/2008 05:01:44 p.m.

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grandfather, Joshua is to be appointed as successor to replace Moses. Joshua, an 'inspired' leader, is publicly invested with Moses' authority (hod) by Moses laying his hands upon him. Thinking about passing on leadership seems appropriate this week as I begin my final month as 'parasha columnist'. Hopefully I am not guilty of losing my temper and getting angry, but like Moses, it is time for me to pass the mantle. After 3 years of writing Kolel’s weekly parasha (one year we did haftarot), we are passing the torch to a new voice. (I have three more weeks until the end of July.) Let me introduce our new contributor: Rabbi Michal Shekel is very excited about doing the weekly parasha for Kolel. She is a firm believer in developing & using internet sources for Jewish education, and has been a longtime teacher at and supporter of Kolel. She is the executive director of the Toronto Board of Rabbis and the interim rabbi of Or Shalom in London Ontario. Ordained at the Hebrew Union College-Jewish Institute of Religion, she began her rabbinic studies as a member of the first class of women accepted to the Jewish Theological Seminary of America. She has served congregations in Toronto, Waterloo, Boston, and New Jersey. Rabbi Shekel is the co-editor of the holiday section of myjewishlearning.com and numerous textbooks used in Jewish schools throughout North America. She has contributed articles to a variety of Jewish publications such as Rabbi Goldstein’s The Women’s Torah Commentary. Among the honours she has received, Rabbi Shekel is the recipient of a Bronfman Rabbinic Leadership scholarship. We are proud that she will be our next parasha author and look forward to her voice weekly, beginning with the first parasha of August, Ekev. Shabbat Shalom

BDS

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