Pyka Family

Parashat And Sidra Of Pinhas

Parashat Pinhas is the 41st weekly Torah portion in the annual Jewish cycle of Torah reading.

“Pinhas…heshiv et chamati…hineni noten lo et briti shalom” – “Pinhas…turned my malice… behold, I give him a covenant of peace”. Why did the Torah divide the story of Pinchas into two chapters? She wanted to emphasize it to us the problematic nature of the so-called “kanaut” – jealousy (for G-d’s cause). Being jealous of G-d is a tricky business. It can be a blessing, and it can be a curse. By being outside the normal rules of the law, it is difficult to judge and understand whether it is in right or wrong at any given moment.
A person who is “jealous” is in great danger of succumbing to his subjective to the courts, and thus no real rectification of matters will be achieved. Only jealousy, in which he detaches himself from his subjectivity and all his involvement is motivated only by striving to enforce G-d’s will does it have a chance to be a blessing.
Therefore now, at the beginning of our parashat, the Hashem speaks, sanctifies the action of Pinhas and reveals us by the fact that Pinhas was able to pass this difficult test, and that even his inner will (subconscious) she was clear of any ulterior motives. And only thanks to this he managed to correct the situation. One should beware of “jealous” reactions in life, because they are almost always motivated by oneself own ego and therefore does not do them for the glory of G-d and the correction of the world. Another question that arises here – why does G-d make a special covenant with him for the fact that he punished evil and thereby saved the entire nation from disaster.
In the Torah we see at least three other parallel stories of similar behavior, but they do not occur
to a special covenant with G-d.
Once in our story, when Moses ordered the elders of the tribes to go out and punish (kill) those
who turned away from G-d and began to serve idolatry to the deity Peor. The second time at the sin of the golden calf, where it is said that after Moses’ return from the mountain he gathered the whole tribe of Levi, passed through the camp and killed those who served the golden calf.
The third time in the story with Dina, when her brothers – Shimon and Levi – took their swords and slaughtered all Shchem, on the third day after their circumcision, when they were all powerless to defend themselves. In none of these stories about “proper jealousy” is it written that G-d would be with them for it concluded a special “peace treaty”. So how does Pinhas differ from all these cases? The essential difference between the other stories and Pinchas is that he realized his “jealousy” completely alone, without anyone to support him. He carried his “skin to market” himself and took full responsibility for his act. This is a completely different kind of heroism than in other cases. People need to feel the support of others in life, to be part of some larger whole that gives them
moral support. (And for that only two people are enough – see Shimon and Levi.)
The fact that there is someone else doing the same thing gives one a sense of legitimacy. The verse says – “A man helps another, and says to his brother – be strong” (Isaiah 41:6). The human psyche needs another as a mirror of its self-affirmation, without which a person is almost cannot exist. That was the uniqueness of Pinchas, his inner strength and determination to bear responsibility for something that
he feels that it is right, even though he is actually standing against the whole world, without anyone telling him his “inner
voice” confirmed and legitimized.
And that is why G-d Himself comes in the end, makes a covenant with him – becomes his guarantor, and assures him about the correctness of his act. This is one of G-d’s greatest gifts – he comes to people in their solitude in moments when they unsure of themselves, he offers them his friendship and brings a pact into their confused souls rooms. In the word “shalom” – peace, peace – the letter “vav” is interrupted (in the Torah scroll that is read in the synagogue and is copied by hand from generation to generation according to tradition). Why? Because people have two central values – 1. shalom – peace, 2. emet – truth. While on everyone agrees on the concept of “shalom”, everyone wants it and agrees that it must be absolute, “truths” the situation is more complicated – it is subjective and partial. The curse of today’s postmodern age is that – “Everyone has their own truth”. The statement itself is probably fine, but its interpretation has grown to monstrous proportions today,
and often questions the basic values in life and society. It is written that the truth that causes evil to man is not the truth. And a lie that helps another is not a lie.
(We have already mentioned this in the story of Aharon – the Talmud says – “A man can change, for peace between people”.)
Why in the clash of “shalom” against “truth”, does shalom prevail? Because a lie that causes shalom – peace is better than the truth that brings strife. There is no absolute truth with people (it is only with G-d), but always only subjective. And that is why absolute shalom is better than relative truth. However, there are people – like Pinchas, who can recognize the absolute truth – the Will of G-d. For them, then, truth has priority over peace. That is why G-d also appointed him to the priestly function forever (Pinchas was from the Levitical family, he was not however, by this time, consecrated with Aharon to the office of kohen). The Kohen is not only the one who sacrifices in the Temple, he is also the “shofet” – the judge. And the best judge can be the one who can see the absolute truth. That is why the word “shalom” – peace, is interrupted in Pinhas – in his case the truth is more important, and it is a blessing for the whole community, which thanks to him gets on the “true” path.
“Uvnej Korach lo metu” – “And the sons of Korach did not die”. Suddenly a small verse appears in the parasha which must confuse the reader, for it claims that the sons of Korach did not die. How is it possible? We ourselves witnessed three weeks ago that Korach with all his the family was swallowed up by the earth. So how is this verse to be understood? Our interpreters explain that they were swallowed in the initial phase countries (nowhere is it mentioned that anyone was spared), but then they were spared for some reason they didn’t die. So where are they and why were they spared? The Midrash states that at the time of the dispute “hirheru betsuva” they thought (in their hearts) about their correction, and therefore a high place was made for them in “gehinom” – hell, and there they settled. This means that they got into a special state of being – on the one hand, they remained alive, on the other they live in hell they have not escaped punishment. Why did they get to this intermediate stage? Because they were just thinking about fixing it. The Hashem sees into everyone’s hearts, so the moment they started to think differently about the whole rebellion against
To G-d and Moshe, they deserved to save their lives (or rather their souls). However, they received a practical punishment because they did not find enough inner strength to confess publicly from his sin – rebellion. For complete correction, one must publicly confess one’s sins, thereby showing everyone that “here the road does not lead”. However, it takes courage and humility to admit your mistake in front of everyone. They were not capable of this – they wanted to preserve their “image” – external dignity, and so they had to be punishment. With this small verse, the Torah gives us a glimpse into the depths of G-d’s justice. Everything is considered an “extenuating circumstance”, but for complete correction one must make sacrifices much more of your ego and not be ashamed of the world. It is not enough to be a “believer in the heart” – this is only enough to save from “hell”, which is bad news for those who like to make alibi arguments like this. On the other hand, there is also good news – you just have to realize it even in the last second of your life the truth, and thus “eternal life” can be earned. (Just remember that every second could be your last!!)

“Vatikravna bnot Clofchad” –
“And the daughters of Clofchad came forward”. During the distribution of the land of Israel to the individual tribes, a controversial question arose as to whether the daughter had one
claim to inheritance. The five daughters of Clofchad came and claimed the share of land to which their father was entitled.
Moshe asked G-d and he established the sequence of inheritance rights – son, daughter, brothers and finally other relatives. Today it seems obvious to us, but in the perspective of the time when these laws were established (before 3300 years ago), this was a revolutionary idea of equality between men and women. (Judaism is not chauvinistic, as some like to claim). Why did Moses give this decision to the Hashem in the first place? According to the normal logic of the matter, it goes without saying that the immediate family (in our case the daughter), will inherit from his father. The reason was that there was another unknown in the game.
There was talk of dividing the land among the individual tribes, everyone had to get exactly the same share. The moment the inheritance passes into the hands of the daughters, and they later marry, it will automatically be
transferred the inheritance of the tribe to another – according to the affiliation of the husband. This will lead to an imbalance in the shares of individual tribes. Only if the girl were to marry within her own tribe would this disturbance not occur. And that was a matter that Moshe did not dare to decide on his own – to limit the choice of women in their case married counterparts. That’s why he went to G-d, who confirmed that this is exactly how one should proceed in such a situation – girls they get their share of inheritance but must marry only men from their tribe. This regulation was valid only in the first generation of dividing the land among individual tribes. Later, the restriction became invalid as the tribes gradually intermingled.
“Vayifkod Hashem elokey ha-ruchot lechol basar ish al ha eda” – “May the Hashem, the ruler of all world of the living, he appoints someone over the assembly”. Moshe makes this request immediately after the case of Clofchad’s daughters. Our Sages explain that the daughter’s trial gave him the idea to ask for a transfer leadership of the nation to his sons. He saw that the daughters of Clofchad had received their inheritance, even though they had no part in the conquest of the land. Moshe explained that it was given to them thanks to G-d’s grace – they did not actively earn it by fighting. He was thinking the same way about his sons, whom he knew were not worthy of themselves the leadership of the nation (human qualities are not transferable), but G-d can give them by His grace. So he asked G-d if he would give his sons the ability to lead the nation, and then he would Moshe could hand over command. To this he was answered – “Take Yehoshua the son of Nun, in whom (My) spirit is, and bless him”. The Hashem did not agree with Moshe’s version that one can become a leader by mere grace, because he is in the need for personal spiritual qualities that everyone must fight for and cultivate on their own, and only then can he be a worthy candidate for the post of leader. (Even today, it would be healthier for a company to select its candidates for various positions according to properties and spiritual qualities, and not according to the ability of “spineless scheming cunning” –
G-d protect us from such rulers.) Moshe, who was always concerned with the welfare of the whole and not personal ambitions, immediately accepted this choice and appointed Yehoshua in his place.

Chassidic Parashat
“Moshe spoke to Hashem saying: Let the G-D of all living souls appoint a man over the community. Let him come and go before them, and let him bring them out and lead them, that Hashem’s community not be like a flock that has no shepherd. And Hashem said to Moshe, take Yehoshua, the son of Nun, a man who has the spirit (of G-d) in him, and place your hands upon him. And place him before the Elazar the Cohen and before the community, and command him before them. Invest him with some of your splendor, in order that the entire congregation
of Yisrael will heed him.” (Num 27:15-20)
Parshas Pinchas is sometimes called the Parashat of Chassidus, since in it we learn what is a Rebbe/Teacher and what is a Chassid/Disciple, and the relationship between them. The relationship is the crux around which Chassidus revolves. The Midrash in (Shemos Rabbah 2:2), relates how Moshe Rabbenu was tested by Hashem to discern which leadership qualities he had. He found that Moshe was
compassionate and merciful and able to relate to the individual as well as to the group. The Midrash quotes the verse (Psalms 11:5), “Hashem examines (tests) the
Tzaddik.” How was Moshe Rabbenu tested? He was tested by his flocks. Once, when Moshe was a shepherd for his father-in-law Yisro in the deserts of Midian, a
small lamb ran away from the rest of the flock. Moshe ran after her to catch her. The lamb found a shady place with a spring of water. She rested there and drank
slake her thirst. When Moshe Rabbenu found her there drinking he exclaimed, “I didn’t know that you ran away because you were thirsty! You must be so tired!” Moshe took the lamb on his shoulders and carried her back to the flock. Said Hashem, “Moshe, you are compassionate extends to every animal in the flock. You shall also care for my flock, the children of Israel!” This is the special quality of a leader of the Jewish people. His concern is not only for the general welfare of the nation, but also the personal needs of each and every Jew. He knows that each Jew alone is an entire world. He understands that the general welfare of the people is actually the personal welfare of each
individual. This is what Moshe Rabbenu expressed, “Moshe spoke to Hashem saying: Let the
G-D of all living souls appoint a man over the community.” (Num. 27:15-16) Rashi comments, ” . . .G-D of all living souls . . .”, Why is this said? Moshe said to Hashem, Master of the World, You know the nature (mind) of every individual in the nation, and no two are similar to each other. Appoint over them a leader who
will be able to bear the responsibility for each and every one according to his nature. It is not enough that the leader be able to lead the entire nation, he must be able to care for each individual according to his needs. This is a Jewish leader. What is a Chassid/Disciple? It is not enough that the leader is interested in him personally and concerned for his personal well being, whether spiritual or physical. The Chassid/Disciple must be willing to accept upon himself the influence and guidance of the Tzaddik. The Torah says that we must cleave to and attach ourselves to Hashem. (Deuteronomy 10:20, 13:5) Yet Chazal ask, how is that possible? Is not Hashem an all consuming
fire, and one who will cleave to him will be destroyed? (Deuteronomy 9:3)
They answer that to cleave to Hashem, one must cleave to the Tzaddikim and the Torah scholars. Their depth of knowledge of the Torah and the ways of Hashem represent the will of Hashem. By cleaving and attaching oneself to them, one can
cleave and become attached to Hashem. There are several ways of cleaving to a Tzaddik and receiving on one self the influence of the Tzaddik/Teacher. This is defined by the author of the “Toldos Adam” according to the three different ways that a Tzaddik conducts himself in
relating to his people, Machshava Dibbur and Maaseh. (thought, speech and deed)
There is the Tzaddik of Maasah, (deed) who through his depth of Torah study and intensity of prayer and self subjugation inspire those around him to climb higher, and they, by conducting themselves like him, are able to bring themselves up to a higher level of spiritual awareness.
There is the Tzaddik of Dibbur, (speech) who guides with his words. In the previous generations, a Jew would appear before the Tzaddik to receive
inspiration in Avodas Hashem. The Tzaddik would speak very briefly with them and that was enough to rekindle a new spirit in the Jew. Even from the plain
conversation of the Tzaddik he was able to discern significance and derive tremendous benefit. The Midrash declares that the plain conversation of the Tzaddik is as profound as the entire Torah. It is told about R’ Elimelech of
Lizhensk that he would sit with his chassidim during the half hour break between the Mincha and Maariv prayers in the evening and tell them simple stories. Each one would be able to find in these stories profound thoughts that inspired and
encouraged him personally in his Avodas Hashem. Finally there is the Machshavah Tzaddik who is on a very high yet detached level
of existence, whose service is one of deep and lofty thought. A person who simply gazes upon a Tzaddik like this is changed for the good. All the more so when the Tzaddik sets his gaze upon the Jew, he can be instantly uprooted from his level of service and propelled to a new reality. It is furthermore told about R’ Elimelech of Lizhensk that any person who would see him would not leave the world without doing Teshuva, and any one that he would set his gaze upon would
be instantly changed for the good.
Today the importance of finding a teacher/spiritual guide/Rebbe is greater than ever. Judaism has survived, and continues tothrive today because its laws, wisdom, customs and practices have been passed on from Rebbe to disciple,
from Father to son, from Mother to daughter, from friend to friend. No person is exempt from finding a teacher. Moreover, no one is exempt from being a teacher
of others. The thirst for learning Torah today is greater than at any time since the era of the Babylonian Talmud. (account to historian Rabbi Beryl Wein) The need for teachers is crucial. I believe that everybody can find somebody who is in need of
his type knowledge or method of guidance. The Talmud says, (Baba Metzia 87a) “Tzaddikim say little but do a lot.” We have a saying, “words that come from the heart go straight into the heart.” Tzaddikim, since their words come straight from the heart, can accomplish much with few words since they go straight into the heart. (R’ Yehoshua Heshel of
Monastrichsh). There is another take on this. Words that come from the heart go straight into
the heart . . . the same heart from whence they came. When one gives of himself to another, the words re-enter his heart with a new clarity and sense of purpose.
If they went out in truth they return with a greater sense of truth. The potential benefit to our people is tremendous.

Zohar Pinhas

Unveiling Divine Guidance and Spiritual Insights Through Psalms 104:14 and 1 Samuel 15:22

In the vast tapestry of religious teachings and spiritual wisdom, certain verses from the Hebrew Bible stand out as beacons of enlightenment, shedding light on the intricate workings of the divine realm and the moral imperatives that guide believers on their spiritual journey. Two such verses, Psalms 104:14 and 1 Samuel 15:22, offer profound insights into the nature of angels, the significance of sacrifices, and the essence of repentance in the eyes of G-d.

Psalms 104:14, a verse that resonates with poetic imagery and profound symbolism, declares, “He makes grass grow for the cattle, and plants for people to cultivate—bringing forth food from the earth.” Within this verse lies a subtle yet profound reference to the creation of angels on the second day, numbering 60,000 myriads. The mention of angels as celestial beings created in abundance on the second day of creation evokes a sense of awe and wonder at the diversity and multiplicity of divine messengers that exist in the spiritual realm.

Angels, often depicted as ethereal and benevolent beings, are believed to serve as intermediaries between humanity and the divine, carrying out G-d’s will, offering guidance, protection, and solace to those in need. The vast number of angels created on the second day underscores the richness and complexity of the spiritual realm, inviting believers to contemplate the intricate web of celestial beings that surround and support them in their earthly journey.

On the other hand, 1 Samuel 15:22 presents a contrasting yet complementary perspective on the nature of sacrifices and offerings in the eyes of G-d. The verse reads, “But Samuel replied: ‘Does the Hashem delight in burnt offerings and sacrifices as much as in obeying the Hashem? To obey is better than sacrifice, and to heed is better than the fat of rams.’” This profound statement by the prophet Samuel challenges the conventional understanding of ritualistic sacrifices and calls attention to the primacy of obedience, repentance, and genuine contrition in the eyes of G-d.

The essence of this verse lies in its emphasis on the inner disposition of the worshipper, highlighting the importance of a humble and repentant heart over external acts of atonement. It conveys the message that true worship and spiritual devotion stem from a place of sincerity, humility, and ethical conduct, rather than mere adherence to religious rituals and ceremonies.

The juxtaposition of Psalms 104:14 and 1 Samuel 15:22 serves as a compelling narrative of divine wisdom and moral guidance, inviting believers to contemplate the multifaceted nature of spiritual truths and ethical imperatives embedded within the sacred texts. While angels symbolize the celestial messengers of G-d, embodying grace, protection, and guidance, the call for obedience, repentance, and ethical living underscores the transformative power of inner spiritual growth and moral rectitude.

As believers immerse themselves in the profound teachings encapsulated in these verses, they are beckoned to embark on a journey of self-reflection, contemplation, and spiritual renewal. By internalizing the virtues of obedience, repentance, and humility, individuals can forge a deeper connection to the divine, aligning their actions with the divine will, and seeking spiritual enlightenment and ethical excellence.

In conclusion, the verses from Psalms 104:14 and 1 Samuel 15:22 offer a rich tapestry of spiritual insights and moral imperatives, guiding believers on a path of spiritual enlightenment, ethical integrity, and divine communion. By delving into the depths of these sacred texts, believers are invited to unravel the mysteries of the divine realm, cultivate a deeper understanding of G-d’s will, and embark on a transformative journey of spiritual growth and moral rectitude.