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"Pinchas ...was the one who zealously took up My cause."
(literally "was jealous with My jealousy") (25:11)
The motivation behind Pinchas' deed was completely pure and for the sake
of heaven, without any personal desire for vengeance. This is similar
to G-d's "jealousy," for He has mercy on all His creations and
chastises those whom He loves. Pinchas was therefore "jealous with
My jealousy," i.e., without personal motivation or consideration.
(Rabbi Yehoshua of Kutna)
"Pinchas, the son of Eleazar, the son of Aaron the priest, has
turned My anger away from the people of Israel, while he was zealous for
My sake among them." (25:11)
In enumerating Pinchas' praise, the first thing the Torah mentions is
that he acted "among them." In Judaism, true zealousness for
G-d does not mean withdrawing from society and becoming a recluse, but
expressing it on the communal level.
(Rabbi Pinchas of Koretz)
"Because he was zealous for G-d and atoned for the Jews."
[25:13]
To Moshe it seemed that Pinchas did what he did because of his zealousness
for G-d. In truth, Pinchas' motivation was to save the Jewish people,
for this goal he risked his life.
From the Rhyzhiner Rebbe [translated from Sichat HaShavuah #496]
"The children of Korach did not die." (26:11)
They did not die, and in every generation Korach's "inheritors"
-- those who rebel against the Moses of that generation -- are alive and
well, continuing in his path.
(Sefer HaSichot)
"The Yitzrite family from Yetzer, and the Shilemite family from
Shilem." (26:49)
"..from Yetzer" (can imply 'yetzer hara,' 'the evil inclination'):
he who accedes to the desires of the evil inclanation will immediately
find himself surrounded by the "family from Yetzer", the entire
family of evil inclinations who are but too ready to help him go their
way.
On the other hand, "from Shilem" (shalem means whole): he who
searches for perfection and truth, he will find around him "the Shilemite
family" - in the company of people who fear and serve G-d.
"A person will be guided in the way that he wants to go"!
from the Chofetz Chaim (translated from Sichat HaShavuah 136)
"The land shall be divided by lot." (26:55)
In the land of Israel there are different kinds of areas: mountains, valleys,
fields, orchards, etc. When one received his share in the mountains and
another in a valley, or one received cornfields and another orchards,
this division of the physical land of Israel reflected each one's individual
relationship to the spiritual land of Israel. This means that everyone
has something unique that relates specifically to him or her in his spiritual
service.
(Likutei Sichot)
"Let the L-rd, G-d of all living souls, appoint a man over the
congregation." (27:16)
Such was Moses' plea before G-d: Our Father, as You are the G-d of all
living souls-to the righteous and evil alike-so may You please grant Your
people a leader who will deal fairly with "all living souls"
who will love each Jew equally.
(Rabbi Levi Yitzchak of Berditchev)
"Let the G-d of all living souls appoint a man over the community"[27:16]
Moses asked G-d to appoint a leader for "all flesh". Just
as G-d provides for everyone according to one's specific traits, so is
the duty of a leader to provide for every Jew and not neglect anyone.
(Kedushat Levi translated from Sichat HaShavuah 236)
"..a man over the community"
Moses asked G-d to appoint a man on the congregation: that the leader
should be a man and not an angel, not a burning fire like Pinchas, but
someone capable of loving every Jew.
( Rabbi Menachem Mendel of Kotzk translated from Sichat
HaShavuah 185)
"...Appoint a man over the community who will go out before them."
(27:16-17)
Appoint a man whose soul "will go out" in love of every Jew.
The most important trait of a Jewish leader is that he should have self-
sacrifice for every Jew.
(Rabbi Yitzchak of Vorka)
"Let the G-d of all living souls appoint a man over the community"[27:16]
Moses asked G-d to appoint a man on the congregation: that the leader
should be a man and not an angel, not a burning fire like Pinchas, but
someone capable of loving every Jew.
(Rabbi Menachem Mendel of Kotzk)
"Let the Omnipotent G-d of all living souls appoint a man over
the community." (27:16)
Most people believe that with the decline of the generations - since the
Torah scholarship and mitzva observance of the generations declines with
each generation - we can make do with lesser leaders. The opposite is
true, however. Since each generation is more limited, a greater leader
is needed. This situation can be likened to a person who is sick. The
more ill he is, the greater the doctor must be who attends him.
(Chidushei Harim)
"My offering, My bread for My sacrifices." (28:2)
The "offering" that G-d values over all others is "My bread
for My sacrifices" -- giving bread and tzedaka to the needy,
as it states, "Give the hungry man of your bread."
(Rabbi Pinchas of Koritz)
"My sacrifice... you shall observe to offer to me in its time."
(28:2)
The Hebrew word used for "observe" is often used to imply hopeful
anticipation of a future happening. Though we do not have the opportunity
to observe the laws of sacrifice while in exile, our constant anticipation
and hope for the rebuilding of the Temple gives us a portion in the sacrifices
which were previously offered there.
(Sefat Emet)
"It is a continual burnt-offering." (28:3)
The "tamid" (perpetual) offering, symbolic of all the sacrifices,
was totally consumed on the holy altar, affording neither the person who
brought it nor the priests who served in the Holy Temple any benefit from
its flesh.
We learn from this that a person who sincerely desires to draw near to
G-d must serve Him without regard for any benefit it may bring him.
(Lubavitcher Rebbe)
"A continual burnt offering which was offered at Mt. Sinai."
(28:6)
A continual burnt-offering hints to the "hidden love" which
every Jew has. This love is continuous, it never ceases.
(Ohr HaTorah)
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"Pinchas, the son of Elazar...." (25:11)
Our Sages taught that Pinchas possessed the soul of Eliyahu, the prophet
who announces the true and complete Redemption (Yalkut Shimoni par.771;
Zohar II 190b). It is thus not surprising that, with his righteous indignation
and passionate vengeance, Pinchas achieved a somewhat messianic transformation
for the Jewish people of his time, from a situation of spiritual depravation
(the worship of Ba'al Pe'or) and national emergency (the plague) to one
of Divine satisfaction.
And just as G-d granted Pinchas the soul of Eliyahu to carry out his
mission, likewise, G-d will infuse every one of us with the necessary
spirit to transform our current exile to a state of redemption. It is
our job, however, to galvanize that spirit into action.
(Likutei Sichos - Chumash, compiled and adapted by Rabbi Chaim Miller)
" G-d said... take the sum of all the congregation of the Children
of Israel from twenty years and upward." (Num. 26:1,2)
The Midrash explains that the Jewish people are counted in nine places
in Scripture; the tenth and final census will be taken in the Messianic
Era. This will be done either by Mashiach, according to the Aramaic translation
and commentary of Rabbi Yonatan ben Uziel, or by G-d Himself, according
to the Midrash.
(Lubavitcher Rebbe, Shabbat Parshat Chukat 5750) (From L'Chaim
#725)
"To these you shall divide the land as an inheritance."
[Num. 26:53]
The mitzvah of inheritance is listed last in Maimonides's book of commandments.
This indicates that the laws of inheritance complete the laws of the Torah.
The laws of inheritance will only be fully applicable in the times of
Moshiach, which completes the purpose of giving the Torah. There are three
methods of dividing the land - by tribal size, by lot, by inheritance.
Dividing by tribal size resembles a sale, where there is a rational basis
for the exchange; assigning land by lot resembles a gift, where the apparently
random selection reveals a deeper, non-rational relationship; dividing
by inheritance reveals unity of being, a oneness between the generations.
These three methods correspond to three parts of the morning Ashreinu
prayer and the three stages of Jewish history.
[From The Moshiach M-Wire]
In connection with the division of Eretz Yisroel - as is written, "To
these you shall divide the land in inheritance, etc., to the many you
shall increase his inheritance, etc., however by lot shall the land be
divided, etc." - since only the manner of the division of the
land is interpreted, and not the details in the distribution to the twelve
tribes (as in Parshas Matos-Massei that follows), it can be said that
this command also includes the complete division of the land in the days
of Moshiach, the land of the ten nations that will be distributed to thirteen
tribes, including the tribe of Levi, "the tribe of Levi is one."
[The Lubavitcher Rebbe; translated by Michoel Lieb Dobry]
"My sacrifice... you shall observe to offer to me in its time."
(Num. 28:2)
The Hebrew word used for "observe" is often used to imply hopeful
anticipation of a future happening. Though we do not have the opportunity
to observe the laws of sacrifice while in exile, our constant anticipation
and hope for the rebuilding of the Temple gives us a portion in the sacrifices
which were previously offered there.
(Sefat Emet) [Reprinted with permission from L'Chaim Magazine (www.lchaim.org).]
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