The Man Who Saved The Jews: Parashat Pinchas

0:03Good evening, dear chaverim and esteemed members of the community. It is a true privilege to gather once again to delve into the sacred words of our holy Torah. This week, as we begin Parashat Pinchas, the Torah immediately draws our attention to a pivotal moment. Parashat Pinchas begins by highlighting the heroic and seemingly impossible act that Pinchas ben Elazar ben Aharon ha-Kohen performed. Now, there are many people who consider things impossible until they see someone else achieve it. How can we learn from this profound lesson and apply it to our daily lives of Torah? Indeed, the parashah demonstrates that with immense dedication and mesirat nefesh, one can accomplish what seems insurmountable. We will explore how Pinchas's zeal for HaShem's honor serves as a powerful model for us, inspiring us to confront our own spiritual challenges with courage and conviction. We are learning an incredibly important lesson today, my dear students, about the cunning of the yetzer hara and the power of resisting temptation. It is through understanding the strategies of our adversaries that we can truly internalize the teachings of our holy Torah, and thereby learn how to do the impossible: to overcome even the most formidable spiritual challenges. To begin, we know that at the end of last week's Parashat Balak, Bil'am gave an idea to Balak after his plan of cursing Am Yisrael did not work. He told him, 'Listen, if you want Am Yisrael to be punished by Hashem, then what you need to do is simply cause them to commit immorality.' And that's why Balak sent the women of Midian – the daughters of Midian – to go and entice them to sin. And sadly, there were certain Bnei Yisrael who fell and committed these sins. They enticed them by making it appear as if it were a market where one could simply come. They even placed an old woman at the front, acting as the initial point of contact. This deceptive tactic, designed to lower inhibitions and create a facade of innocence, was just the beginning of their nefarious scheme. The Gemara and Midrashim elaborate further on the details of this terrible seduction, explaining how the young women would then entice the men further, leading to the grave sin of Ba'al Pe'or and the subsequent plague that afflicted Am Yisrael. This tragic episode serves as a powerful warning throughout the generations, emphasizing the critical importance of guarding ourselves from spiritual contamination and maintaining the sanctity of our lives.

1:03Brothers, in this week's parshah we learn about the wicked Bilam and his counsel to Balak. Bilam, seeing that he could not curse Klal Yisrael directly, advised Balak on a different strategy. He told him that if you want the Jewish people to get punished by Hashem, then what you need to do is simply cause them to commit immorality. And that's why Balak sent the daughters of Moav and Midyan to go and cause them to sin. And unfortunately, there were certain Bnei Yisrael who fell and committed aveiros. They enticed them by setting up what appeared to be a market. They would tell them, 'You can just come to the market!' They placed an old woman at the entrance to greet them. This setup was deceptively innocent on the surface, designed to appear completely neutral, as if it was merely an ordinary commercial endeavor. This was a grave nisayon, a spiritual test that tragically led to many falling into transgression, Rachmana litzlan. The Midianite scheme, intended to bring spiritual downfall upon Bnei Yisrael, began subtly. They would present seemingly innocent opportunities, designed to make it seem like it's neutral, as if it's perfectly acceptable. But as soon as Am Yisrael arrived, they were told, "Listen, there are much better prices inside." And inside, there was a beautiful woman who would entice them further to sin. Then, as soon as they would want to sin, she would tell them, "First, you have to worship my idol." So, it just got from bad to worse, and at some point, this insidious progression of sin led to a profound spiritual breach within the community, culminating in acts of open defiance against Hashem's Torah.

1:59We are in a moment of grave crisis for Klal Yisrael. After the terrible sin of Ba'al Pe'or, a devastating plague is sweeping through the camp, and the leaders of Am Yisrael are in deep distress, mourning and crying before Hashem. It is in this dark hour that an even more egregious act of defiance takes place, an act specifically designed to provoke and desecrate: The act of Zimri took place because Zimri wanted to embarrass Moshe Rabbeinu. Therefore, he publicly took one of the Goyot, Kozbi bat Tzur, and brazenly declared, "I am going to be with her, even without Kiddushin or Nisuin, as if this is permissible!" When Pinchas hears of this, and he sees the leaders of Am Yisrael, including Moshe Rabbeinu, weeping over this blatant Chillul Hashem, he cannot stand idly by. Pinchas's heart burns with zeal for Hashem and for the honor of His Torah. Seeing this egregious act unfold before his very eyes, he turns to Moshe Rabbeinu, with a question that would forever change the course of Klal Yisrael. My dear friends, we find ourselves in a deeply troubling moment in Parashat Pinchas. The plague is raging through the camp, and what is happening? Zimri ben Salu, a prince of the tribe of Shimon, brazenly brings a Midianite princess, Kozbi bat Tzur, into the camp, before the very eyes of Moshe and the entire congregation. The people are utterly distraught, weeping at the entrance of the Ohel Moed, crying at what is happening, crying at the Chillul Hashem Zimri is about to commit, which Zimri is, in fact, doing. And Pinchas says to Moshe Rabbeinu, "Weren't you the one who taught us that if you see a Jew in the middle of an act of immorality (giluy arayot) with a non-Jew, someone who is a kanai, truly zealous for Hashem, is permitted to kill him?" Indeed, this is the established halakha for a kanai. Now, this sounds simple, this halakha, but in reality, when you read what the Chazal (the Sages) teach about the details, you understand the immense challenge. Zimri was no ordinary person; he was the leader of the tribe of Shimon. He was a king. He wasn't just some average person. He was surrounded by guards, armed guards, protecting him. This was not a simple act of a commoner, but an act against a powerful figure.

3:00And indeed, the Midrashim and the commentaries elaborate on the immense courage and mesirat nefesh that Pinchas displayed. For when Pinchas performed his zealous act, Hashem says, 'Yes, you are right. You remember the halakhah; you do it.' Now, this sounds simple, but in reality, when you read what Chazal teach about the details, it becomes clear that Zimri was the leader of the tribe of Shimon. He was a king, not just some average person. He was surrounded by guards, armed guards. Such was his power and influence that these guards were fiercely loyal to him. My dear friends, Chazal describe for us in vivid detail the horrific incident of Zimri ben Salu, who so brazenly challenged Moshe Rabbeinu and Hashem Himself, bringing a terrible plague upon Am Yisrael. The outrage, the righteous indignation among the Bnei Yisrael, was immense. The Midrash tells us how desperate the situation was, and how many were filled with a burning zeal for Hashem's honor. And they were willing to kill for him. Pinchas, may his memory be blessed, had to follow him, hide the spear with which he intended to kill him, pretend like he was befriending the tribe of Shimon and that he wanted to sin just like them, until he got the opportunity to kill Zimri, if he saw him in the act. This was a tremendous act of mesirut nefesh on Pinchas' part. Now, at the end of our parasha, Parashat Pinchas, we find a peculiar closing statement. The last passuk of the parasha, in Bamidbar chapter 29, verse 40, states: "Vayedaber Moshe el Bnei Yisrael kechol asher tzivah Hashem et Moshe - And Moshe spoke to the children of Israel according to everything that Hashem had commanded Moshe." The Or HaChayim HaKadosh, of blessed memory, asks a fundamental question on this passuk...

4:03Good morning, dear talmidim. We are continuing our study of Parashat Nitzavim, and I want to draw your attention to a fascinating pasuk that often sparks much discussion among the mefarshim, especially the Or HaChayim HaKadosh. In fact, Rashi himself comments on the language here. Specifically, there's a peculiar line that the Chachamim discuss, where it says in Devarim, chapter lamed, verse aleph, which is the last pasuk of the parasha: "Moshe said to the Bnei Yisrael, according to everything that Hashem had commanded Moshe." Now, the Or HaChayim HaKadosh asks, why didn't the Torah use different language here? Why does it say that Moshe said to Am Yisrael everything that Hashem commanded him, using Moshe's name in the third person? Why is it as if Moshe is speaking about himself in the third person? The Or HaChayim HaKadosh says that's to answer and address all of those heretics that would think for a moment that maybe Moshe Rabbeinu was speaking of his own accord, chas v'shalom... We were just discussing the incredible faithfulness of Moshe Rabbeinu in transmitting the entire Torah, both written and oral, without adding or subtracting even a single letter. On that note, we find a curious pasuk where the Torah uses a different language here. Where it says that Moshe said to Am Yisrael everything that Hashem commanded him. Why does it say as if Moshe is speaking in the third person? And the Or HaChayim HaKadosh says that this is to answer and address all of those apikorsim who would think for a moment that perhaps, Chas v'Shalom, Moshe Rabbeinu added his own ideas, or that perhaps some part of the Torah came from human invention rather than divine command. The Or HaChayim HaKadosh teaches us that this seemingly unusual grammatical construction serves as a powerful refutation to such misguided thoughts, emphasizing that everything was transmitted exactly as received from HaKadosh Baruch Hu.

5:03Good evening, talmidim. We're continuing our discussion on the bedrock principles of our emunah, and tonight I want to delve a bit deeper into the unique character of Torah Sheb'al Peh. Many in the secular world, or even those who unfortunately misunderstand our tradition, sometimes think that the Oral Torah is not something that we received at Har Sinai, where perhaps Moshe Rabbeinu invented something, or the later rabbanim invented something. On the contrary, Moshe is explicitly telling us, "Everything that Hashem told me, I in turn told you. I didn't add anything else to it." And from there, we also learn that this fundamental principle of mesorah, of accurate transmission, extends to every aspect of our learning. Therefore, when one has the privilege of hearing a chidush or a profound thought from their rav, and they wish to share it with others... Good evening, dear brothers. It's a great privilege to gather again for our weekly shiur. We're continuing our discussion on the importance of transmitting Torah accurately and respectfully. One of the fundamental principles we find regarding the proper transmission of Torah from generation to generation is the obligation to always attribute our teachings to their source. The Sages teach us that this is not merely a formality; rather, not only do you have to mention the source of what you heard from your rebbe, as the Mishnah in Maseches Avos teaches, that one who mentions the source of their teaching brings the Geulah closer. We see this powerfully exemplified, just like Esther brought the Geulah after she informed Achashveirosh that she heard from Mordechai about a plot to harm the king. This act of attribution is not merely a courtesy; it's a profound spiritual principle that impacts the entire world, bringing redemption closer. And it's not just about mentioning who you heard it from; there's an even deeper layer to this concept, which the Sages further emphasize...

5:57Good evening, everyone, and welcome to our weekly shiur. We have been discussing the profound importance of quoting sources when we learn and share Torah. The Gemara in Pirkei Avot teaches us that 'whoever says a davar Torah in the name of its author brings redemption to the world.' We see a powerful illustration of this principle in Megillat Esther. When Esther relayed the plot of Bigtan and Teresh, she explicitly stated that the information came from Mordechai. And because she said it in the name of Mordechai, it was written in the book of chronicles. And later on, that's how the salvation came. But in addition to that, we also learn a crucial lesson: you not only have to mention the source, you have to say it exactly like he said it. Meaning, don't add your own idea to his words. You see, when we interject our own improvisation, our own chidush, especially when presenting someone else's teaching, it can be problematic. It might lead others to think that perhaps your rebbe or the original author themselves said this new idea. And how do we even know our own idea is correct in that context? It can be deeply problematic, rabotai. The Torah emphasizes this principle in various places, and here, with Pinchas ben Elazar ben Aharon HaKohen, we see a striking example of someone who acted with this same precision and commitment to the truth, and look at the reward he received from HaKadosh Baruch Hu for his zealous act. ...when we interject our own improvisation, our own chidush, especially when presenting someone else's teaching, it can be problematic. It might lead others to think that perhaps your rebbe or the original author themselves said this new idea. And how do we even know our own idea is correct in that context? It can be deeply problematic, rabotai. The Torah emphasizes this principle in various places, and here, with Pinchas ben Elazar ben Aharon HaKohen, we see a striking example of someone who acted with this same precision and commitment to the truth, and look at the reward he received from HaKadosh Baruch Hu for his zealous act. He killed Zimri and Cosby. But the people initially did not like this.

6:47We learn from Parshas Pinchas how Pinchas rose up with tremendous zealotry for the honor of Shamayim, and in a moment of great courage, he killed Zimri and Cozbi. But the people initially did not like this. They questioned, "Who are you to rebuke? Who are you to protest? Who are you to take such an act?" And HaKadosh Baruch Hu wanted to make sure that everyone knows that not only was this act right, but it was essential for the very survival of Klal Yisrael. It was a pivotal moment. HaKadosh Baruch Hu wanted everyone to recognize the profound significance of Pinchas's zealous deed. But this act brought mercy to the world, as it actually saved all of Am Yisrael from Chas v'Shalom being destroyed. As the Sages tell us, HaKadosh Baruch Hu says clearly to Moshe Rabbeinu that the zealousness of Pinchas lowered the fury of HaKadosh Baruch Hu, turning away His wrath from Klal Yisrael. It averted a decree of destruction that was imminent. My dear friends, we continue our discussion on the profound impact of zealousness for Hashem. As we learn from the episode of Pinchas, his fervent dedication to Hashem's honor averted a terrible decree. It was this intense, righteous act of zealousness for Hashem that prompted the Divine response. When He was about to destroy Am Yisrael, Hashem said: " 'So I did not consume the Children of Israel with My vengeance.' And therefore, He gives Pinchas a Brit Shalom and a Brit Kehuna, which includes having the Shechinah upon him at all times. He never dies; he is established as a Kohen le-olam, receiving many, many blessings. This incredible reward demonstrates the immense value of standing up for Hashem's truth. Indeed, from this powerful narrative, we see one of the fundamental sources where we learn that an act of zealousness for Hashem, when motivated purely for the sake of the Torah and not for personal gain, can literally bring mercy to the entire world, even if it appears harsh to human eyes."

8:07My dear talmidim, we often speak about the profound power of our mitzvot, of every action we undertake lishma, for its own sake, for the sake of Heaven. We strive to always act with pure intentions, knowing that such actions carry immense spiritual weight. The Sages teach that someone who rebukes and protests in the name of Hashem, for the sake of the Torah, not for his own personal benefits, may be viewed by people as unfavorable, but in the eyes of Hashem, it is not only favorable and blessed, but it actually brings mercy to the world. Indeed, such purity of intention, even in the difficult task of tochacha, transforms potential negativity into immense rachamim for Klal Yisrael. This is a fundamental principle we must internalize, understanding that when we act lishma, we are truly protecting ourselves and the entire world, much more than any physical means. Therefore, my dear talmidim, it follows directly from this profound truth: If we truly seek ultimate protection, both for ourselves and for our loved ones, then we must look to the source of all blessing, for so anyone who is looking for ways to better his situation, to protect himself and his family from the horrific situation surrounding us – terrorism and all else – he must understand that the only way is to increase Torah. More Torah, more life. This is not merely a spiritual platitude; it is a fundamental law of existence, as Chazal teach us: "If not for My covenant by day and by night, I would not have appointed the ordinances of heaven and earth." The very sustenance of the world, and certainly our personal well-being, is dependent on our diligent engagement with Torah.