Pinchas: Catalysts for Lasting Change

“The three [Haftaros] of Retribution”5 and “the seven [Haftaros] of Consolation”6 do not directly reflect “the themes of the Torah readings” read on their respective Shabbasos, but were rather instituted to convey the themes of “the time [of year] and the events [that occurred then].”7 Nevertheless, as mentioned many times,8 since every aspect of the Torah is extremely precise and the confluence of the Haftaros and their Torah readings is determined by Divine Providence,9 it is clear that these Haftaros share a connection, not only to the themes of “the time [of year] and the events [that occurred then],” but also to the Torah readings that are read in these weeks.

There is an overt connection between the beginning of this week’s Haftarah, “The words of Yirmeyahu…”10 – which relates11 how Yirmeyahu became a prophet – and Parshas Pinchas. As the Midrash12 states: Both Pinchas and Yirmeyahu came from “families of converts.” Pinchas was the son of “the daughter of Putial”13 and Yirmeyahu was one of the descendants of Rachav.14 The Jews belittled both of them for this reason. In response, G‑d made known Pinchas’ lineage, tracing it to Aharon the kohen,15 as stated in the beginning of our Torah reading,16 “Pinchas, the son of Elazar, the son of Aharon the kohen.” Similarly, the Haftarah verse specifies Yirmeyahu’s lineage, saying,6 “The words of Yirmeyahu, the son of Chilkiyahu, from the kohanim.”

Nonetheless, it is reasonable to assume that the connection between the two is not limited to that one detail – that the Jews belittled them and therefore it was necessary to clarify their lineage. Instead, there is also a general connection between the Divine service that characterized the two of them. This general connection is also reflected in an apparent manner in this detail regarding their lineage. Therefore, this detail and the connection they share is highlighted explicitly in the Oral Law.

It is also necessary to understand the connection of the beginning of the Haftarah, “[These are] the words of Yirmeyahu,” and “the three [Shabbasos] of Retribution.” The first portion of the Haftarah17 describes how Yirmeyahu became a prophet: “The word of G‑d came to me saying, ‘When I had to yet form you in the womb, I knew you… I made you a prophet unto the nations.’ ” When Yirmeyahu protested, “I do not know how to speak for I am [but] a youth,” G‑d answered him, “Say not, ‘I am a youth,’… behold I have appointed you… unto the nations… to uproot and to crush… to build and to plant.” Only afterwards did G‑d inform him regarding the prophecy of the destruction that would be visited upon the people because of “all their evil,” and that it would come quickly, as indicated by Yirmeyahu’s vision of “the almond rod.” It is because of this ominous prophecy that this Haftarah is included among “the Three [Shabbasos] of Retribution.”

Thus, while the message of the main body of the Haftarah is certainly relevant to this time period, the connection between the initial verses that explains how Yirmeyahu became a prophet to “[the Shabbasos] of Retribution” is not apparent.

As a whole, the connection and the parallel between the situations of Pinchas and Yirmeyahu are that both acted in a time when the Jews were on a low spiritual level. Pinchas acted when the Jews had committed the sin of promiscuity with “Moabite women” and worshiped Baal Peor.18 Similarly, in Yirmiyahu’s time, the Jews were under the sway of the prophets of Baal19 and many other negative influences, as related in detail in Yirmeyahu’s prophecies regarding the spiritual standing of the Jewish people at that time.

Both Pinchas and Yirmeyahu aroused the Jewish people to teshuvah: Yirmeyahu through words of rebuke and Pinchas through killing Zimri and his Midianite consort in such a manner that “all saw he did not kill them without cause,”20 an act that motivated the Jews to do teshuvah.21

On this basis, we can understand the wording of the verse which emphasizes that Pinchas “acted zealously for My (i.e., G‑d’s) sake among them [i.e., among the Jewish people].”12 On the surface, as noted in the commentaries,22 the term “among them” appears superfluous. However, with this term, the verse is alluding to the fact that Pinchas’ zealousness was “among them” – it had an effect on the Jewish people23 as a whole, penetrating their souls and sparking a movement to teshuvah. This brought atonement to the Jewish people, as the passage continues,24 “He atoned for the Children of Israel.”

Highlighting this connection alone does not suffice, because arousing Jews who were on a low spiritual level to teshuvah is not an accomplishment that belongs solely to Pinchas and Yirmeyahu. It is common to many Jewish leaders and mentors, particularly the prophets. Instead, the common denominator linking Pinchas and Yirmeyahu is the unique manner in which they motivated the Jews to teshuvah.

The Talmud differentiates between the prophecies of Yeshayahu and Yirmeyahu as follows,25 “Yirmeyahu is solely concerned with destruction… and Yeshayahu is solely concerned with consolation.” Yirmeyahu’s prophecies focus on the destruction of the Beis HaMikdash and the exile, while Yeshayahu’s focus on redemption and the consolation that it will bring about. These concepts are also alluded to in their names.26 The name Yeshayahu shares its root with the word yeshua, “salvation.”27 The name Yirmeyahu, by contrast, contains the letters of the word mar, “bitter.” Or to refer to our Sages’28 words, “Why was he named Yirmeyahu ( ירמיהו )? Because in his days Jerusalem became a ruin29 ( אירמיאה ).”

The differences between their prophecies are also associated with the time when they delivered those prophecies. As my revered father-in-law, the Rebbe Rayatz said,30 “Yirmeyahu lived in a time of [Divine] rejection and concealment.31 Yeshayahu lived in a time of [Divine] revelation.” Therefore, the prophecies of Yirmeyahu reflected “rejection and concealment,” i.e., destruction, while those of Yeshayahu reflected revelation, consolation, and redemption.

True, the prophecies of Yeshayahu also contain many words of rebuke to the Jewish people for their sins, as is evident in many of the chapters of his book. Indeed, the harshest32 of the Haftaros of “the Three [Shabbasos] of Retribution” is “the vision of Yeshayahu.” Nevertheless, the book of his prophecies is referred to as “consolation in its entirety,” because his rebuke led to the Jews amending their conduct and doing teshuvah. However, instead of speaking harshly, he motivated the Jews to teshuvah through words of consolation. Following the mode of revelation from Above – i.e., he prophesied about the redemption33 which would come through the teshuvah of the Jewish people – he inspired the people to actualize those prophecies.

Yirmeyahu, by contrast, aroused the Jews to teshuvah according to the motif of “rejection and concealment” – by speaking about the destruction that would come if the Jews did not repent. This highlights the connection between Yirmeyahu and Pinchas because, like Yirmeyahu, Pinchas did not bring about atonement for the Jewish people through the motif of “revelation,” but rather through the motif of “rejection and concealment,” as will be explained.

The above can be understood by first explaining G‑d’s pronouncement that Pinchas “turned My anger away from the Children of Israel by acting zealously for My sake among them and I did not destroy the Children of Israel in My zealousness.”12 As a reward, G‑d granted him “My covenant of peace”34 and promised, “It shall be an eternal covenant of priesthood for him and for his descendants after him.”35

The wording of the verse implies that Pinchas received the reward of “a covenant of peace” primarily because he “turned My anger away from the Children of Israel…,” and, as a result, “I did not destroy the Children of Israel.” The words “acting zealously for My sake among them” appear to be a mere parenthetic statement, a detail explaining the means through which Pinchas “turned My anger away.”

There is a need for clarification: We find that Moshe also “turned My anger away from the Children of Israel…,” and, therefore, “I did not destroy the Children of Israel in My zealousness,” not once, but many times,36 as the Torah relates.37 Why then were Pinchas’ actions so unique that he specifically was given the reward of a “covenant of peace”?

We do not find that Moshe was given a similar, “covenant of peace… for him and for his descendants after him” for turning away G‑d’s anger. On the contrary, G‑d explicitly refused to give Moshe such a reward.38 Thus, our Sages relate that, as described later in this Torah reading, when Moshe asked G‑d,39 “Let G‑d appoint… a man over the congregation,” his intent was that “[his] sons would inherit [this] honor.”40 G‑d did not accept this request, but instead told him, “Take Yehoshua bin Nun.” Thus, Moshe’s position was not transferred to his sons after him.

Among the differences between the Divine service of Moshe and that of Pinchas are the following:

a) Moshe turned away G‑d’s anger by praying to G‑d. Through his prayers, he caused G‑d to avert the Divine decree against the Jewish people. By contrast, Pinchas achieved that result through his service of acting zealously – and particularly, by doing so “among them,” i.e., as explained in sec. 3, acting in a manner that had an effect on the Jewish people as a whole, motivating them to do teshuvah. In this manner, “he atoned for the Children of Israel” and averted the decree.

b) Moshe acted with mesirus nefesh (self-sacrifice) for the Jewish people,33 saying,41 “If You will not forgive the Jewish people, erase me from Your book that You have written.” How­ever, his self-sacrifice only involved his soul.42 Pinchas, by contrast, put his life at risk in the most simple sense, endangering himself physically through his actions. As our Sages relate,43 the tribe of Shimon – whose leader Zimri had been killed – desired to kill him and it was only through a miracle that he was saved.

Clearly, the fact that we do not see Moshe actually putting his life at risk was not because he was unwilling to do so. Had actual mesirus nefesh been required of him, he certainly would have done so. However, this was not the path of Divine service designated for him.

The core of the distinction between the Divine service of Moshe44 and that of Pinchas can be explained as follows:45

Moshe’s Divine service followed the motif of revelation from above downward, i.e., it was motivated and characterized by the revelation of Divine light. Pinchas’ Divine service, by contrast, followed the motif of ascent from below, refining the lower plane and elevating it upward.

Therefore, Moshe’s mission primarily involved receiving the Torah, as our Sages emphasize, “Moshe received” – as a revelation from Above – “the Torah at Sinai and transmitted it,”46 teaching it to his students and the Jewish people as a whole.

This approach does not affect a person in the intellectual sphere, but affects his conduct as a whole. Thus, the Torah cautions against and prevents involvement with undesirable matters following the motif of “the Torah is light.”47 Just as light dispels darkness as a matter of course, the Divine light of the Torah causes darkness to be dispelled as a matter of course,48 as the natural outcome of the revelation from Above.

Pinchas’ Divine service motivated the Jews to teshuvah through an utterly different motif. His actions spurred them to break through the darkness, elevate themselves, and return to G‑d.

The same contrast applies regarding their individual Divine service. Moshe’s Divine service stemmed from his soul,49 while Pinchas’ Divine service stemmed from the refinement of his body. When Divine service stems from the revelation of light, it primarily affects the soul – for the soul is a receptacle for revelation. However, such Divine service does not involve the body, a lowly physical entity, as it exists in its own context.50 True, the revelation within the soul also affects the body. However, this does not affect the body to the extent that, in its own context, it becomes a conduit for the light of the soul.

Divine service that follows the motif of ascent from below primarily involves the body, working with the lowly physical dimension of existence to refine and elevate it.51

This also reflects the connection between Pinchas and Eliyahu, as our Sages stated,52 “Pinchas is Eliyahu,” for Eliyahu’s Divine service also involved ascent from below. As is well known,45 the Divine service of Eliyahu, (a name whose numerical equivalent is 52,) involved primarily refinement and purification of the body (which is associated with the milui53 of G‑d’s name equivalent to 52).54

The above enables us to understand the two differences between the Divine service of Moshe and Pinchas mentioned above:

a) Through his prayers, Moshe was able to arouse G‑d to nullify the decree against the Jewish people; thus, the salvation of the Jews came from Above. Through his actions, Pinchas motivated the Jewish people to do teshuvah, an ascent from below.

b) Moshe’s mesirus nefesh involved his soul; Pinchas’ involved his body. For this reason, the Zohar55 states that Pinchas corrected the sin of Nadav and Avihu. Their sin involved prompting the expiration of their souls in longing for G‑dliness without involving their bodies, as the Sages teach: “Their souls were consumed by fire while their bodies were not affected.”56 Their sin was corrected through the mesirus nefesh of Pinchas that stemmed from the body.57

The distinction between the results of these paths can be explained as follows:

When Divine service comes as a result of revelation of light from Above, at the time of revelation, the lower plane is illuminated and permeated by light. Nevertheless, since the lower plane itself is not refined, when the revelation ceases, the lower plane may remain on the level it was previously.

Therefore, we find that even though the Giving of the Torah caused the spiritual impurity that was attached to the Jewish people because of the sin of the Tree of Knowledge to depart from them,58 the change it brought about was not internalized entirely. Thus, afterwards, it was possible for them to commit the sin of the Golden Calf, which caused their impurity to return.59

When, by contrast, Divine service involves ascent from below, the lower plane itself becomes refined and elevated and remains in that state in a lasting manner. Therefore, the atonement for sin that Pinchas brought about was not merely a one-time achievement, but rather is ongoing and continuous.60 As Sifri comments on the verse, “He atoned for the Children of Israel” – “[Pinchas’ achievement] has not been dislodged until the present time. It stands and will [continue to] atone until the resurrection of the dead.”61

This is the explanation why the reward of “My covenant of peace… for him and for his descendants afterwards” was given specifically to Pinchas. It was he who “turned My anger away” in an unceasing manner. Accordingly, the reward given him was “measure for measure.” The “covenant of peace” he was granted will continue “for him and for his descendants afterwards,” in a manner that will not cease.62

Based on the above, it is also possible to understand the connection between Pinchas and Yirmeyahu. As explained above (sec. 4), the difference between Yirmeyahu and Yeshayahu is that “Yirmeyahu lived in a time of [Divine] rejection and concealment. Yeshayahu lived in a time of [Divine] revelation.”26 This is the underlying cause that dictates whether the required Divine service will follow the motif of revelation from Above downward or the motif of ascent from below.

Divine service that follows the motif of revelation from Above involves the revelation of light and primarily affects the soul. As a whole, it relates to Divine service in the era of the Beis HaMikdash when Divine light shines overtly, as manifest by Yeshayahu’s words of consolation. By contrast, Divine service following the motif of ascent from below involves working with the lower plane itself, in the place where there is Divine rejection and concealment.

More specifically, within a person’s individual Divine service, it involves refining his body, his animal soul, and his portion in the world. In the scheme of time, such service is appropriate for the era of exile and of destruction that Yirmeyahu personally witnessed. It involves not being daunted by the difficulties and challenges that result from the darkness of exile and, ultimately, transforming the darkness itself to light, so that “the night will shine as day.”63

This relates to the fact that both Pinchas and Yirmeyahu descended from converts and, as a result, there were Jews who belittled them (as stated in sec. 1, above). This accentuates the factor common to the Divine service of both of them, the theme of ascent from below. The emphasis on this theme applies both regarding their own selves64 – they were involved with refining and elevating lower dimensions within their own being, their origins outside the Jewish people – and also their relations with their surroundings and the world at large.59 Despite the fact that there were Jews who belittled them, they were able to motivate the people as a whole to teshuvah.

According to the motif of drawing down light from Above, the light is able to affect only the dimensions of the lower plane that are not opposed to light. However, when the lower plane is so debased that it opposes light, the only way the light is able to reach it is when that opposition is broken.

By contrast, through the motif of upward ascent – refining and elevating the lower plane itself – it is possible to refine even those on the lower plane who belittle holiness. Even such darkness can be refined until it is transformed into light.

The above contains a lesson that can be applied in our actual Divine service: There are people who put an emphasis on matters involving their souls: Torah study, prayer, and the like. They do not dedicate themselves to Divine service involving the lower plane, i.e., seeing to it that matters involving the body be permeated with holiness.

To speak in a more inclusive manner: A person may have perfected everything demanded of him, achieving success not only in matters involving the soul, but also in those involving the body and even his portion of the world at large. Nevertheless, he is confined in his own personal world; he does not involve himself with other people or with matters outside the realm of holiness.

Such a person must realize that his approach to Divine service does not always have a lasting effect. When he is involved with matters of the soul, he indeed operates on a higher spiritual plane. However, afterwards, when he must become involved in matters of the world – and particularly in matters outside the realm of holiness – it is possible that not only will he not be able to elevate them, indeed, they may lower him and cause him to become materially oriented.

Similarly, regarding lowly matters and issues outside the realm of holiness – as long as he is restricted to his own small world, he is fine. Nevertheless, if a situation arises that requires him to involve himself with worldly matters or issues outside the realm of holiness, those matters and issues can bring him down from his level.

For this reason, it is demanded of a Jew that – together with his own inner Divine service and involvement with matters of the soul – he must also extend himself and involve himself outside the realm of holiness, even in such lowly areas below which there is nothing. He must transform even these matters into a conduit for the wellsprings of the Torah and its mitzvos.

This is the connection between the above concepts and the “Three Weeks” referred to as bein hameitzarim (literally, “between the straits”).65 G‑d sent the Jews into exile with the intent that they refine the aspects of the exile and transform them, turning darkness into light.

In view of all the above, a Jew can protest: “How can I endure and prevail over the darkness of an era characterized by Divine rejection and the concealment of G‑dliness?” Indeed, this is true especially when it is demanded of him not only that he not be affected by the darkness and concealment, but that he transform the time of bein hameitzarim into a time of happiness and gladness.66

This question is answered by the Haftarah of the first Shabbos of bein hameitzarim, which mentions Yirmeyahu’s lineage67 and the beginning of his prophecy before foretelling the Divine punishment to be visited upon the people. The Haftarah begins by relating that Yirmeyahu was “the son of Chilkiyahu, one of the kohanim.” Afterwards, it relates that he was afraid to serve as “a prophet unto the nations” and G‑d reassured him, “Do not fear them because I am with you.” With those words, G‑d promised He would accompany him and would imbue him with all the powers he would need to have an effect upon – and transform – the nations and the kingdoms.

Similar concepts apply to every person individually. Despite the great concealment that characterizes the era of exile, everyone is granted from Above all the potential powers necessary to transform the darkness into light.

The above concepts are also reflected in every person’s individual life. As is well known, the descent of the soul to this physical plane is “actual exile.”68 Thus, all the above concepts apply to everyone individually, for every person is a world in microcosm.69

As a soul descends into the parallel to “the Three [Shabbasos] of Retribution,” i.e., the three worlds of Beriah, Yetzirah, and Asiyah, and, ultimately, to this physical world, the soul begins to become frightened for a tinge of evil exists even in the world of Beriah, and it prevails to a greater degree in the worlds below it.70 The soul wonders: How will it be able to carry out its mission and perform its Divine service in the exile of this world!

Immediately upon the beginning of its descent, as in the first Haftarah of “the Three [Shabbasos] of Retribution,” the soul is told, “When I had to yet form you in the womb, I knew you. Before you emerged from the womb, I designated you [and] made you a prophet unto the nations.” The soul is thus instructed that it has nothing to fear because of its mission to be “a prophet unto the nations” – to carry out its service of refining “the foreign nation in your midst,”71 i.e., the body, the animal soul, and its portion in the world at large because:

a) “When I had to yet form you in the womb, I knew you.” Every Jew has a holy soul, an actual part of G‑d,72 rooted in G‑d’s Essence, far loftier than the source of the realm into which the soul descends when it enclothes itself in the body.73 This sequence is implied by the phrase, “When I had yet to form you74 … I knew you.” The concept of a soul being formed is relevant only to G‑d’s desire for creation. The essence of the soul, by contrast, existed before that desire arose.75

b) “Before you emerged from the womb, I designated you.” Not only does a Jew have a holy soul, it has been designated and sanctified.76 As our Sages taught,77 “While [the soul] is in its mother’s womb – (‘before you emerged from the womb’) – it is taught the entire Torah.”

Although at the time of the child’s birth, an angel “causes it to forget the entire Torah,”73 that only reflects the Torah’s revealed state. The knowledge of the Torah remains within the soul’s inner dimension and endows it with the strength to study the Torah as it studied it in its mother’s womb, even as the soul exists in this world, on this lowly plane.78

The soul protests, “I do not know how to speak for I am [but] a youth,” i.e., although in truth, from the standpoint of its inner dimension, it possesses the entire Torah, however, in a revealed sense, it is “[but] a youth.” True, when it comes to matters affecting the soul, its inner dimension, it possesses sufficient inner strengths not to be affected by the challenges of the world and to persevere in the study of the Torah and the observance of its mitzvos. However, to serve as “a prophet unto the nations,” “to speak,” to transform the body, the animal soul, and its portion of the world, the soul feels inadequate and protests, “I am [but] a youth.”

G‑d answers, “Say not, ‘I am a youth,’ but go wherever I send you…. Do not fear them because I am with you.” In a personal sense, this verse is telling a Jew that the assurance G‑d grants him extends beyond possessing a soul that is “an actual part of G‑d from Above,” and having been endowed with the power stemming from studying the entire Torah while he was in his mother’s womb. Even afterwards, when the soul exists within the body – even in the era of exile – it is empowered from Above, “I am with you,” even on this lowly, physical plane.

The soul has been granted the potential to carry out G‑d’s mission “wherever I will send you,” to affect “the nations” and “the kingdoms” in both “turn[ing] away from evil”79 – (as the verse says, “to uproot and to crush; to obliterate and to destroy”) – and also “do[ing] good” – (“to build and to plant.”)

Furthermore, the soul is forewarned, “Do not fear them, lest I break you before them.”80 One should not think that he can retreat from his mission and remain satisfied with having saved himself, rationalizing that he did not act regarding the world at large because “I am [but] a youth.” Such a person is told: Since you exist in a body, possess an animal soul and live in this material world, the situation in the world at large affects you and is important to you. If you want to prevent being “[broken] before them,” you must persist in your mission without fear and work to transform the world into a dwelling for G‑d.

Carrying out our Divine service in this manner will enable us to speedily become worthy of the revelation of “Pinchas [who] is Eliyahu.” He will announce the advent of the coming of Mashiach, who will liberate us, bringing about the complete and Ultimate Redemption.81

Adapted from a sichah delivered on Shabbos Parshas Pinchas, 5721 (1961) Likkutei Sichos, Volume 18, P. 342ff.