“Therefore, say that I
give to him my covenant of peace.” (BeMidbar 25:12)
The closing passages
of Parshat Balak provide an introduction to our parasha. Women from the
nations of Moav and Midyan enter the camp of Bnai Yisrael. These women seduce members of Bnai
Yisrael. The heathen women use these
illicit relationships to lead their partners into idolatrous practices. Discipline and sexual restraint begin to
break down. Ultimately, Zimri – a
leader of Shevet Shimon – publicly enters into a romantic liaison with a woman
from Midyan. The woman – Kazbi – is a
princess of Midyan. Hashem strikes Bnai
Yisrael with a plague. Pinchas, the son
of Elazar the Kohen, takes
action. He executes Zimri and
Kazbi. In response to Pinchas’
zealousness, the Almighty ends the plague.
Hashem acknowledges
Pinchas’ righteous zealousness. Hashem
rewards Pinchas. Our pasuk relates one the rewards. Hashem enters into a covenant of peace with
Pinchas.
What was this covenant
of peace? Rabbaynu Avraham ibn Ezra
offers the simplest explanation. He
explains that Pinchas placed himself in danger. He executed a leader of Shevet Shimon. Zimri’s friends and followers would seek retribution. Hashem promised Pinchas that he would live
in peace. Zimri’s comrades would not
succeed in disturbing Pinchas’ life.[1]
Rabbaynu Yonatan ben
Uziel offers an alternative interpretation of this covenant of peace. He explains that Hashem promised to
transform Pinchas into an angel. As an
angel, he will be the harbinger of the Messiah.
This interpretation
presents two problems. First, how can
this interpretation be reconciled with the simple meaning of the passage? The pasuk
states that the Almighty is entering into a covenant of peace with
Pinchas. It makes no reference to
Pinchas’ transformation or the Messianic era!
Second, Hashem rewards
are not arbitrary. They correspond to
our actions. According to Rabbaynu
Yonatan ben Uziel, Pinchas would be transformed into and angel and assigned the
distinction of announcing the Messianic era.
How does this reward correspond with Pinchas’ actions?
In order to answer
these questions, we must reevaluate the events described above. The behaviors and experiences of Bnai
Yisrael at the end of Parshat Balak mirror or presage the phenomenon of the
Jewish people’s exile. In exile we have
been faced with two great threats – persecution and assimilation. These two threats are related. However, this relationship has sometimes
been misunderstood.
It is sometimes
assumed that assimilation prevents persecution. This theory maintains that persecution is directed against
outsiders. The most effective method
for avoiding persecution is assimilation into the host society. Jewish history seems to invalidate this
theory. The Jewish people has not
succeeded in stemming persecution through melting into its surroundings. In fact, attempts at assimilation have often
been greeted with increased persecution.
The events at the end
of Parshat Balak suggest an alternative relationship between assimilation and
persecution. In this incident, Bnai
Yisrael began to assimilate. The people
joined in liaisons with the women of Moav and Midyan. They adopted their heathen practices. This behavior evoked Hashem’s retribution. The nation was struck with a plague. Assimilation led to punishment. This suggests that persecution is a response
to attempts to assimilate. In other
words, assimilation does not prevent persecution. It invites persecution!
Now let us consider
Pinchas’ response. Pinchas recognized
that the plague was a consequence of the nation’s iniquity. He realized that the plague could only be
arrested through a return to Torah. He
acted energetically and zealously. He
demanded that the nation change direction and return to Hashem.
Pinchas saved Bnai
Yisrael. He also provided future
generations with a model for responding to national tragedy. We must return to Torah. This is the only way to avoid
persecution. This is the only means of
survival in exile.
Based on this
analysis, we can understand the relationship between Pinchas’ reward and his
behavior. He demonstrated the
appropriate response to the national tragedy.
He demonstrated the proper response to the experiences of exile. He provided guidance in dealing with the
sorrows of our banishment. It is
fitting that he should announce the end of exile and the advent of the
Messianic era.
This interpretation of
our passage is not inconsistent with the plain meaning of the words. Pinchas ended the plague. He negotiated a peace between Hashem and
Bnai Yisrael.[2] Exile represents banishment from before
Hashem. It is a disruption of the peace
between Hashem and Bnai Yisrael.
Pinchas is promised a covenant of peace. He will announce the Messianic era. He will proclaim the reestablishment of perfect peace between
Hashem and Bnai Yisrael.
“And he and his
descendants after him will have a covenant of permanent priesthood. This is because he was zealous for his G-d
and atoned for Bnai Yisrael.” (BeMidbar 25:13)
Pinchas' behavior is
discussed in the Talmud Yerushalmi. The
Yerushalmi makes an amazing comment regarding the authority of the zealot and
Pinchas' decision. The Talmud begins by
establishing the basic law of the zealot.
The zealot has the authority to act in this extreme case. One need not consult the court. However, the Talmud then adds that this
behavior is not appropriate and is not completely approved by the Sages. In other words, the Sages would not
encourage the zealot to execute this law.
Furthermore, the Talmud explains that the Sages of Pinchas' time did not
approve of his behavior! Our pasuk is Hashem's response to the Sages'
disapproval. The Almighty rewards
Pinchas for his zeal. He indicates that
Pinchas acted properly and deserves praise.[3]
This discussion raises
many questions. First, the Torah in
this instance permits the zealot to execute the sinner. Why do the Sages discourage the zealot from
performing this mission? If the Sages
are correct in their policy, why did Hashem commend Pinchas? Finally, after the Torah endorsed Pinchas'
decision why did the Sages not change their position?
Torah Temimah deals
with these questions and offers a brilliant answer. He explains that the Torah only permitted a specific type of
individual to act in this case. This is
an individual motivated by zeal to protect the Torah. Any other individual is prohibited to act in this case.
This answers our
questions. The Torah permits the zealot
to execute the sinners. However, the
Sages discouraged this behavior. They
felt that it is difficult for a person to evaluate one's own motives. A person may confuse some personal
motivation with authentic zeal. The
Sages are not contradicting the Torah.
They are merely recognizing the difficulty of meeting the requirements
of the law.
The Sages did not feel
that even Pinchas should have relied on his own assessment of his personal
motivations. For this reason they did
not immediately approve of his behavior.
The Almighty rewarded Pinchas.
This demonstrated that Pinchas had been motivated by authentic zeal.
“The Torah's
endorsement on Pinchas' behavior did not alter the Sages' general
position. True, Pinchas had acted
appropriately. However, this does not
mean that a lesser individual can be trusted to perform this personal
assessment.[4]These
are the children of Efraim according to their census – 32,500. These are the children of Yosef according to
their families.“ (BeMidbar 26:37)
Moshe and Elazar
conduct a census of Bnai Yisrael. This
census is performed in preparation of the dividing the land among the Shevatim – the tribes – and their
individual members. The Torah provides
a detailed report of the census. Some
of the results deserve attention.
In order to appreciate
one of these results, a brief introduction is necessary. Before his death Yaakov blessed Yosef. He told Yosef that his two sons – Efraim and
Menashe – would be as Reuven and Shimon.
This blessing has many implications.
One of these implications is that the population of the shevatim of Efraim and Menashe would
equal or exceed that of Reuven and Shimon.
This is the second
census recorded in Sefer BeMidbar. The
sefer begins with a census. This first
census was conducted at the beginning of Bnai Yisrael’s sojourn in the
wilderness. At the time of the first
census in Sefer BeMidbar, this blessing had not yet been fulfilled.
Table 1
Table 1 compares the
total population of Reuven and Shimon to that of Efraim and Menashe. These population statistics are from the
first census in Sefer BeMidbar. As this
table reveals, the population of the shevatim
of Reuven and Shimon was substantially greater than that of Efraim and
Menashe.
Let us now consider
the population statistics for these shevatim
reported on our parasha. This statistics are shown in Table 2.
Table 2
Table
2 reveals that at the time of the census in our parasha, Yaakov’s promise was fulfilled. The combined population of Efraim and Menashe exceeded that of
Reuven and Menashe.
This table reveals
another important statistic. In the
period between the first and second census, the shevatim of Efraim and Menashe experienced remarkable population
growth. During this period the overall
population of the nation was virtually unchanged. These two shevatim grew
at by 17%. This indicates that the
population growth of these two shevatim
exceeded that natural rate. In other
words, the Almighty exercised His providence to assure the fulfillment of
Yaakov’s promise.[5]