Pinchas: When Initiative Is Called For

This week’s Torah reading relates that after Zimri committed an act of public immorality,1 the leaders of the people were confounded and did not know what to do. Moshe, Elazar, and the elders of the people were all present, but were unsure how to respond. Then Pinchas, the youngest of that group, took action.2 Until that point, Pinchas was not known as a person of distinction. For example, when the Talmud3 describes the order in which Moshe taught the Torah to the Jewish people, it relates that he first studied with Aharon, afterwards with Elazar and Isamar, then with the 70 elders, and lastly with the entire Jewish people. Pinchas was not included in the first three groups; he was taught at the same time as the people as a whole. Nevertheless, when everyone else was at loss for what to do, he remembered the law that when there is such disregard for morality in public, “the zealous may strike [the transgressor].” When he reminded Moshe of that law, Moshe told him, “Let the one who reads the letter be the agent [who fulfills it].”4

This story contains a lesson for us: There are times when there are pressing matters, and yet the leaders of the generation remain silent. However, their silence should not necessarily be interpreted as proof that nothing need be done and that one might excuse himself by making learned calculations as to why action is not necessary. If a person sees that there is a troubling matter and he realizes that he can do something about it, he must take action. The fact that greater people than him do not address the issue can be a sign that this is his personal mission which he must undertake and accomplish – and through that, he will reach his own perfection.

To refer back to the example of Pinchas: Our Sages5 question why, in this instance, Moshe was at a loss when previously he had risen to the occasion during many times of controversy. They explain that it was Divinely ordained for Moshe not to intervene, so that Pinchas would take the initiative and act in a manner that would earn him the priesthood.

Similarly, in every person’s life, there are times when Divine Providence creates circumstances that enable him to carry out his individual mission. Just as, in a material sense, every person has his own portion designated for him and “no person can affect the livelihood destined for another,”6 so too – and, indeed, to an even greater extent – does this apply in a spiritual sense. This is reflected in the request,7 “Grant us our portion in Your Torah,” i.e., every Jew has a portion in the Torah associated with his individual soul. The intent is not only that he comprehend a specific portion of the Torah, but also that he develop new insights. In that vein, the Talmud8 states that Rabbi Akiva related a halachah that even Moshe did not know.

Similar concepts apply regarding the observance of the mitzvos. Every person has a mission that only he can fulfill. Just as with material things “no person can touch the livelihood destined for another,”6 so too, in a spiritual sense, every person has a unique mission that he is destined to fulfill. True, our Sages taught9 that there are situations where one who “merits acquires his portion and the portion of another.” However, that is speaking about the reward for the mitzvos that one receives in Gan Eden, the afterlife. With regard to the mitzvos themselves – and they surpass the reward one receives for their observance – every person has his own portion. Thus, it is possible that the reason no one else is dealing with a particular matter is because this task is intended for a specific person – it is his personal mission that he must carry out.

It is stated10 regarding Pinchas, “Pinchas is Eliyahu.” That statement appears problematic because Pinchas lived before Eliyahu. Thus, seemingly, the statement should read, “Eliyahu is Pinchas.” A resolution can be offered based on the Zohar,11 which states that Eliyahu existed earlier, but as an angel – not as an ordinary mortal. Therefore, it is said, “Pinchas is Eliyahu;” for Eliyahu’s soul descended into Pinchas’ body.

The application of this concept in our Divine service is that, as stated previously, each person has an individual mission and responsibility. It is demanded of him not to look at another person and simply follow his lead, but to take the initiative and accept and carry out every positive spiritual act that presents itself to him. If he will ask, “From where will I derive the power to do this?” he is told, “Pinchas is Eliyahu.” Since G‑d presents him with a task that requires mesirus nefesh (“self-sacrifice”) to fulfill, He certainly provides him with the potential to accomplish it. It is possible that, while doing so, the spark of a heavenly being will enclothe itself in him to enable him to carry it out.

The directive from the above for all the young people of our generation is that when a challenge presents itself, one should not make a reckoning that so-and-so should deal with it, or if not him, someone else. Instead, when a positive spiritual task presents itself to him, he must realize that this is his mission, that he has been given the potential to carry it out, and that he must do so with mesirus nefesh.

The above does not only apply to matters that dominate others’ attention. As the Rebbe Rayatz would say,12 mesirus nefesh does not mean climbing a roof and throwing oneself off it, Heaven forbid. Instead, mesirus nefesh should be without fanfare or commotion, as it is written regarding Eliyahu’s vision,13 “G‑d was not in the thunder.” Mesirus nefesh must be expressed in all one’s activities in day-to-day life, including avoiding undesirable influences, as it is written about the one who walks on a righteous path: “He blocks his ears” and “shuts his eyes” so as not to hear or see unseemly matters.14

Mesirus nefesh is necessary even in Torah study. One must give oneself over to the Torah and change himself according to its standards, not take the Torah and adapt it according to his understanding.

If a person truly desires to accomplish these goals, he will be successful. Moreover, when one proceeds with self-sacrifice like that of Pinchas, then he will merit to bring about the coming of “Pinchas [as] Eliyahu,” who will be the one to herald the Ultimate Redemption.15 This means that performing all our Divine service at present with the mesirus nefesh of Pinchas will prepare for Mashiach’s coming and for making the world a sanctuary for G‑d.

This week’s Torah reading describes the actions of Pinchas, who displayed “zeal on behalf of G‑d, Commander of legions.”16 Although this incident has been discussed previously, “it is impossible that a new insight will not be developed when a study hall [is convened].”17 This was said regarding the Oral Law. How much more so does it apply regarding the Written Law, in which each letter is the source for many laws. And since the Torah contains a description of the entire narrative of Pinchas’ actions, how much more so can we continually derive new insights from it.

What is one of the unique dimensions of this narrative? It reveals the legal construct that there are situations concerning which when a question is brought to a halachic arbiter, he should not answer as dictated by halachah.18 Nevertheless, a zealous person will act as the halachah dictates. For example, when there is a public disregard for morality – as was the case with the incident to which Pinchas reacted – “the zealous may strike [the transgressor].”19 In other words, there are instances when – were one to come to a court of law and ask what must be done – the judges would answer that it is forbidden because that is the answer the Shulchan Aruch instructs them to give. Nevertheless, the same Shulchan Aruch states,20 “The zealous may strike [the transgressor],” i.e., when a person does not go to the court to ask, but rather acts on his own initiative because the inner dimension of his soul motivates him to act, his action is sanctioned by law.21 This is what is meant by the expression, “This is the law, but one should not rule in this manner.”18 When a person acts according to the law, without asking a Rabbinic court for direction, his own will is aligned with G‑d’s sublime will.

By and large, one must always consult a court, i.e., act according to the directives he is given. However, when a situation arises where one is aroused to display “zeal on behalf of G‑d, Commander of legions,” there is no place for hesitation or question. To cite a parallel, one who hesitates and consults a Rabbinic authority – when there is a pressing question whether to violate the Shabbos laws in order to save a life – is considered as having shed blood.22 The need for action should move a person to the extent that he is motivated to act on his own initiative without consulting the court.

Similarly, when it comes to a matter involving zealousness for G‑d’s sake and the inner dimensions of the person’s soul are aroused, such a person does not consult the court. He cannot wait to be assured of the propriety of his actions23 and do nothing unless instructed by the court because every moment is precious. Furthermore, even when he knows that the court would rule otherwise, nevertheless, “the zealous may strike [the transgressor].” Indeed, this is G‑d’s will – “the zealous may strike [the transgressor]” is a law cited in the Shulchan Aruch.20

To explain the above: “A person will only transgress when he is overcome by a spirit of folly.”24 As the Alter Rebbe states,25 a Jew’s natural tendency is that “he neither wants, nor is he able, to separate himself from G‑dliness.” It is only because of the spirit of folly, the animal within him, i.e., his animal soul, that it is possible for him to act with the spiritual insensitivity of an animal.

Thus, when he is aroused to zealousness – not for his own honor, nor for the honor of his father’s house – but zealousness for G‑d’s sake, he is so wrapped up in the matter that he does not pause to think whether a sin is involved or not. He is so totally permeated by his zeal for G‑d that he is not concerned with his own self at all; he ignores his body and his animal soul entirely. All that matters at that time is his G‑dly soul, which is always faithful to Him26 and which is the source of his zealousness. Accordingly, when he is so aroused that he is not concerned with his animal soul, the soul on its own accord will certainly align itself with G‑d’s will.

Expressing such zealousness produces positive consequences of a uniquely broad scope. To refer to the narrative in this week’s Torah reading, by killing Zimri, Pinchas caused the plague to cease and saved many thousands of Jews from a severe sin, the sin of worshiping Baal Peor.27 Concerning that sin, the Midrash28 states that this transgression continuously arouses negative heavenly forces and it is Moshe’s burial and gravesite that negate them. No other sin aroused such negative consequences. Pinchas saved the Jews from this severe transgression. As a result, he merited that G‑d “grant[ed] him [His] covenant of peace.”29 Moreover, “Pinchas is Eliyahu”;10 he is present at the bris of every Jewish child,30 and he will announce the Ultimate Redemption.

We are presently also living in a time of plague, Heaven forbid. As my revered father-in-law, the Rebbe Rayatz said,31 as part of the birth-pangs of Mashiach’s imminent arrival, “G‑d has set the walls of exile on fire.” There is no need for proofs or explanations about this matter; it is obvious. We see how in actual fact so many Jews in the Diaspora and in the Holy Land are becoming lost to Judaism. They are following a crooked path which leads them to become opponents of G‑d and His Torah. In such a time, a time when a fire is raging, when Jewish boys and girls are apt to be lost to Judaism, it is not necessary to consult a Jewish court or to look in holy books to see whether one may give up an hour of Torah study in an attempt to rectify this problem. There is no time for questions like this. Every moment lost increases the danger. Now is the time when we must act.

In such a time, every person must ignite the pure flame of zealousness in his soul. This can be accomplished through studying pnimiyus haTorah. With that energy, he must go out from his own private setting and approach other Jews and speak to them in a pleasant manner and with heartfelt words. There is no need for intellectual disputes and to argue back-and-forth. When such a destructive fire is raging, there is no time for this. When there is danger to a person’s soul, the way to influence the other person is not through the mind. Instead, it is necessary to speak with feeling, with soul-felt words. This is the way to ignite the pure flame lying deep within the soul of the other Jew, of which it is said,32 “Its sparks are sparks of fire, the flame of G‑d.” This G‑dly fire will cause the plague to cease.

Then we will merit the revelation of “Pinchas [as] Eliyahu,” who will appear “before the great and awesome day of G‑d and will turn the hearts of parents to [their] children…”33 and herald the Ultimate Redemption led by Mashiach; may it happen speedily in our days.

Adapted from sichos delivered on 12 Tammuz, 5713 (1953) and 5714 (1954) Likkutei Sichos, Volume 2, P. 342ff.