Seizing Destiny

Parshat Pinchas :Numbers 25:10–30:1

Pinchas sets an example.

At the end of last week's Torah portion we hear of Hashem's instructions after the failure of some of the Israelites with the Midianite women and we then hear of Moses's directions; Hashem said to Moses, "Take all the leaders of the people and place them before Hashem, facing the sun, and then the flaring anger of Hashem will be removed from Israel.Moses said to the judges of Israel, "Each of you shall kill the men who became attached to Baal Peor.( Numbers 25:4-5) Yet when faced with the arrogant and public display of that sinning we see an Israelite people and their leadership stunned into sad silence. Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses and before the eyes of the entire congregation of the children of Israel, while they were weeping at the entrance of the Tent of Meeting.(ibid 8) It is then that Pinchas acts on behalf of G-d and in compliance with His previous directive. As a result Hashem grants him the blessing of peace and of the priesthood and describes his great zeal and actions. Pinchas the son of Eleazar the son of Aaron the Kohen has turned My anger away from the children of Israel by his zealously avenging Me among them, so that I did not destroy the children of Israel because of My zeal.( ibid 11) After this dramatic encounter is described we read of two other events in this week’s Torah Portion (Pinchas) that were no less dramatic and unusual. The daughters of Zelaphchad the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, of the families of Manasseh the son of Joseph, came forward... (and declared) Give unto us a possession among the brethren of our father.' (Numbers 27:1-4) The response comes back decidedly. Hashem tells Moses the following: Zelaphchad's daughters speak justly. You shall certainly give them a portion of inheritance along with their father's brothers, and you shall transfer their father's inheritance to them. (Numbers 27:7) New Torah is created out of their forthright request. When Moses is told again that he will not merit to enter into the land , Moses boldly makes a request: Moses spoke to Hashem, saying: "Let Hashem, the G-d of spirits of all flesh, appoint a man over the congregation, who will go forth before them and come before them, who will lead them out and bring them in, so that the congregation of Hashem will not be like sheep without a shepherd." (Numbers27:15-17) Usually this expression ( Vayidaber..Leimor- Spoke..saying") is relegated to G-d giving instructions to Moses and His people, here we see Moses speaking forth . Moses's standing forward is dramatic and strong. The response comes immediately: Hashem said to Moses, "Take for yourself Joshua the son of Nun, a man of spirit, and you shall lay your hand upon him. And you shall present him before Eleazar the kohen and before the entire congregation, and you shall command him in their presence. You shall bestow some of your majesty upon him so that all the congregation of the children of Israel will take heed."( ibid 18-20) Stirrings and new Torah from Above (itaruta de-l'eylah) come as a result of Stirrings from below (itaruta deletata).It is clear that the words and commandments revealed in this week's Torah portion were meant also to reinforce that critical spiritual truth. As opposed to weeping at the entrance of the Tent of Meeting, we must feel empowered to act as does Pinchas. Instead of waiting to “hear" from Hashem we must simply begin to actively listen. Hashem saw that he had turned to see, and G-d called to him from within the thorn bush, and He said, "Moses, Moses!" And he said, "Here I am!"( Exodus 3:4) Instead of sitting back and patiently waiting for G-d's plan to move forward we need to stand up and move in to seize destiny and move with it forward. Hashem said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them move forward.(Exodus 14:15) As Hashem’s plan moves forward ,we are bidden, each in his own way, to take part. In the words of Rabbi Tarfon: You are not expected to finish “the work”, but on the other hand, you have no right to desist from it.( Masechet Avot 2). Le-Refuat Yehudit bat Golda Yocheved