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Parashat Pinchas, Numbers25:10-30:1

He who succumbs to anger succumbs to bad

judgment.
Study with Baruch Sienna

Last week's portion, Balak, concludes with a tale of sexual immorality and idolatry at
Shittim, ironically after Balaam's blessing of the Israelites, 'Mah Tovu ohalecha, How
goodly are your tents' which is understood by the Rabbis to refer to sexual immodesty
(as no tent opened to see a neighbour's tent's opening), and his description of them
as 'A people that dwells apart.' The Israelites (at the urging of Moabite women),
worship the local deity, Baal Peor. The narrative, however, is ended abruptly and we
only read the story's details and its conclusion a week later, at the beginning of this
week's portion of Pinchas. Aaron's grandson, Pinchas, (son of Elazar), is granted the
reward of the priesthood after skewering two prominent individuals (children of tribal
heads) the Israelite, Zimri with the Midianite woman, Cozbi (connoting 'voluptuous' or
'deceiver'). Pinchas stabs the man and woman in their chamber, and the Hebrew has
a play on the words for 'chamber' and 'belly' (kubbah, kovatah) that I would render,
'He stabbed them in their private chamber in their 'privates.'

Some commentators see in Pinchas an antidote to his grandfather Aaron's ways of

peace who avoided confrontation so strenuously it also led to the same kind of sexual
and idolatrous worship at the Golden Calf. Being too easy-going got Aaron into
trouble, but with his hot-tempered grandson the pendulum has swung to the opposite
side. Ancient (and even more today, modern, liberal) commentators struggle with
Pinchas' rash act and zealous (fanatic?) extremism. We don't have to look far to see
this kind of religious violence in the world today. We are troubled because Pinchas is
rewarded for his zealousness, and although there are midrashim that try to soften the
text, they are limited by the text's clear approval.

Anger and hot-headedness got Moses into trouble too. There are many instances
where Moses is reported to be angry (during the Manna, getting the tablets, with
Korach). Because of his anger, he breaks the tablets, strikes the rock, and according
to the midrash, becomes forgetful. The Talmudic sage, Resh Lakish, taught, "When a

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person becomes angry, if they are wise, their wisdom departs from them. If they are a
prophet, their prophecy departs from them." He learns this from two verses found in
next week's portion: "And Moses was furious with the commanders..." (Num. 31:14)
followed by "Elazar the priest said unto the men of the armed force that came back
from the war, 'This is the instruction that Adonai commanded Moses'..." (Num. 31:21).
If Adonai commanded Moses, why is Elazar providing the instructions? It must be that
the law escaped Moses' memory.

The most famous example of Moses losing his temper was read two weeks ago, in
Parshat Chukat. There, Moses (after his sister died) struck the rock instead of
speaking to it. The punishment was that Moses would not able to lead the Israelites
into the land of Israel. Commentators struggle here too, because after all of Moses'
efforts the punishment doesn't seem to fit the crime. But what was the crime? Hitting
the rock? Speaking harshly to the Israelites? Not showing faith in God? I think that
Moses demonstrated that he could no longer be leader, because he could not control
his anger. The midrash teaches, "He who succumbs to anger succumbs to bad
judgment."
Of course, Moses wanted desperately to enter the land of Israel, and the midrash has
Moses arguing and negotiating with God. But no dice. It is in this week's portion that
God tells Moses to 'Ascend the heights of Avarim and view the land that I have given
to the Israelites...' Even though there is still a bit of the book of Numbers left, (and the
remainder of the book of Deuteronomy, which is like summer re-runs), God is telling
Moses that it is soon time for him to die, and that he must pass the reins to a new
leader. Rashi asks why does God remind Moses of this here immediately after the
story of the daughters of Tzelophechad?

To refresh your memory- the story of these five daughters comes right after another
census and the details of how the land is to be divided by tribe and family clan. (Land
normally passed from father to son.) Remember that in the intervening 38 years the
entire generation that left Egypt has died (except Joshua and Caleb who will enter the
land). Among them was a man named Tzelophechad who had no sons but five
daughters. Who should get his portion? (They petition Moses saying that it is not fair
that they not be given a portion of land. Moses, unsure of what to do, goes to God,
who answers, "The plea of Tzelophechad's daughters is just!" and this new law in fact
goes on record, "If a man dies without leaving a son, you shall transfer his property to
his daughter." Feminists of the world, rejoice. (The postscript of the story is less ideal;
the woman must marry within their tribe).

To repeat: What is the connection between the daughters and Moses being asked to
go up and appoint Joshua? Rashi suggests that Moses might have gotten the idea,
"Hmmm, if the daughters of Tzelophechad could argue with God and have God
change the rules of inheritance, maybe I have a chance to get God to let me into the
land." But no, just like Pinchas represents a new kind of religious leader from his

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grandfather, Joshua is to be appointed as successor to replace Moses. Joshua, an

'inspired' leader, is publicly invested with Moses' authority (hod) by Moses laying his
hands upon him.

Thinking about passing on leadership seems appropriate this week as I begin my final
month as 'parasha columnist'. Hopefully I am not guilty of losing my temper and
getting angry, but like Moses, it is time for me to pass the mantle. After 3 years of
writing Kolel’s weekly parasha (one year we did haftarot), we are passing the torch to
a new voice. (I have three more weeks until the end of July.)

Let me introduce our new contributor: Rabbi Michal Shekel is very excited about
doing the weekly parasha for Kolel. She is a firm believer in developing & using
internet sources for Jewish education, and has been a longtime teacher at and
supporter of Kolel. She is the executive director of the Toronto Board of Rabbis and
the interim rabbi of Or Shalom in London Ontario. Ordained at the Hebrew Union
College-Jewish Institute of Religion, she began her rabbinic studies as a member of
the first class of women accepted to the Jewish Theological Seminary of America.
She has served congregations in Toronto, Waterloo, Boston, and New Jersey. Rabbi
Shekel is the co-editor of the holiday section of myjewishlearning.com and numerous
textbooks used in Jewish schools throughout North America. She has contributed
articles to a variety of Jewish publications such as Rabbi Goldstein’s The Women’s
Torah Commentary. Among the honours she has received, Rabbi Shekel is the
recipient of a Bronfman Rabbinic Leadership scholarship. We are proud that she will
be our next parasha author and look forward to her voice weekly, beginning with the
first parasha of August, Ekev.

Shabbat Shalom

BDS

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