JULY 2, 1999 VOL 2, ISSUE 40 18 TAMMUZ 5759

In commenting on the verse "Pinchas the son of Elazar the son of Aharon beheld this... and he took a spear in his hand," Rashi notes: "He saw what was transpiring and reminded himself of the law that zealous individuals may attack one who is intimate with a heathen woman." The Torah goes on to say that as a reward for his zealousness, G-d granted Pinchas "eternal priesthood, to him and his descendants after him."

How was it possible for Pinchas to receive the priesthood as a reward for his actions? While Pinchas no doubt deserved a great reward, the priesthood is seemingly not something that can be given as a reward, rather it is a natural state of being. Up until then, Pinchas was not a priest, for "The priesthood was only given to Aharon and his sons who were anointed with him, and their progeny who would be born subsequent to their anointment." Pinchas, however, was born earlier and thus was not included in the priesthood.  Since Pinchas was excluded from the priesthood, how did he suddenly become a priest?

The sin of illicit relationships is harsher than other sins in that it occupies the individual entirely and involves the person's essence. As harsh as this sin is, the sin of intimacy with a heathen woman is even harsher. The reason for this is because other illicit relationships do not cross the boundaries that G-d established between the Jewish people and other nations, while intimacy with

a heathen woman does, inasmuch as the child born as a result of such a relationship is not Jewish. Thus, a person who is involved in this type of relationship takes his ability to procreate - a power that stems from his soul's essence - and utilizes it to father a non-Jewish child!

We must, however, understand the following: Since the division between Jew and non-Jew is a boundary that was placed within creation, how is it possible for a Jew to - Heaven forfend - overstep this boundary by being intimate with a heathen women and fathering a non-Jewish child? A Jew's ability to choose freely results from "Man's being similar to Us" - he is likened, as it were, to G-d. Just as G-d can do whatever He pleases, so too can the Jew choose to do as he wills. Since G-d is not at all limited by laws of nature (so much so that the He is not limited to the separation between Jew and non- Jew, for it was He that chose to make that separation in the first place), so too can a Jew utilize his freedom of choice to choose that which is the opposite of holiness - fathering a non- Jewish child.

"And Moses spoke to G-d, saying: "Let the L-rd, G-d of the spirits of all flesh, appoint a man over the people...  so that the congregation of G-d shall not be as sheep that have no shepherd." (27:15-17) Why does Moses address the Al-mighty as the "G-d of the spirits of all flesh?" So said Moses to G-d: "Master of the universe! You know the soul of each and every individual, You know that no two are alike. Appoint for them a leader who can relate to each and every one of them in accordance with his individual spirit." - Rashi

Evening had fallen, and Rabbi Shmuel of Lubavitch was receiving those who came to seek his counsel in yechidus, the private meeting of souls between rebbe and chassid. Scarcely an hour had passed, and already the Rebbe was exhausted; he called a break and asked for a fresh change of clothes. The Rebbe's Gabbai [assistant] emerged from the room carrying the clothes which the Rebbe had removed.  They were drenched in sweat. 

Parshat Pinchas relates how G-d rewarded Pinchas for courageously taking up G-d's cause among the Israelites. He was given G-d's "covenant of peace" and inducted into the eternal covenant of priesthood. (Pinchas 25:10-13) Others, too, had witnessed Zimri's offense and provocation, including Moses, the sons of Aaron, and the elders. Pinchas was of junior rank in that assembly, yet he was the only one to act; thus saving the Jewish people and achieving ultimate accomplishment for himself.

This teaches us an important lesson: Sometimes leaders remain silent in the face of certain events. This does not mean that nothing is to be done. Nor does it mean that this silence may be used as an excuse to ignore the event. On the contrary: when aware that you can do something about it, you are obligated to do so. The fact that those greater than you say nothing, may very well be because the incident has special bearing upon you: you are dealing with something that you are to correct or refine in order to achieve your personal perfection.

Moreover: Our sages say that "Pinchas is (identical with the prophet) Elijah." This expression is rather odd, because Pinchas preceded Elijah; thus it should say "Elijah is Pinchas!" According to the Zohar, however, Elijah did precede Pinchas, albeit as an angel and not as a human being. This has the following implication: As stated above, no one should pay attention to what others do or fail to do. If an opportunity arises to accomplish something, one must go ahead and do it. When wondering, "Where will I find the strength to do so?" the answer is: "Pinchas is Elijah!" That is, when the Al-mighty places you into a situation that requires mesirat nefesh (self-sacrifice), you are also given the necessary abilities to carry out this task, including the possibility of being infused with an angelic spark. One is not to think in terms of "this one or that one can do the job." The fact is that anything coming your way relates to, and belongs to, your mission in life. You have the abilities to deal with it, and you must do so with mesirat nefesh! And where there is a sincere will there is a way, and one will surely succeed.

A practice of my father's: