Before reading the entries below I thought it would be helpful to provide a summary of the actions of Pinchas in the Torah 

Pinchas, the grandson of Aaron the High Priest, boldly took action during a moment of moral and communal crisis in the Book of Numbers. When a leader from the tribe of Simeon publicly engaged in an illicit relationship with a Midianite woman, defying God's commandments, Pinchas impaled both of them in a single act of zealotry. His swift and courageous response halted a deadly plague that had struck the Israelites, earning him God's covenant of peace and priesthood. Far from impulsive violence, his act was framed in the Torah as a defense of divine honor and communal integrity—a moment that linked him not only to his ancestors but also to future generations through spiritual legacy and moral example.

Tying Generations Together

Parshas Pinchas

Posted on July 13, 2011 (5771) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The Torah records for us the genealogy of Pinchas, the true and justified zealot of Jewish history. There are many reasons advanced as to why the Torah felt impelled to tell us of the names of his father and grandfather. Many commentators saw in this an explanation to justify Pinchas’ behavior while others emphasized that it was an explanation for Pinchas’ reward and G-d granting him the blessing of peace.

 

But aside from these insights there is another more general message that the Torah is recording for us. And that is that a person’s behavior affects all of one’s family members, even those of previous generations who may no longer be currently numbered among the living.

 

A great act of sanctification of G-d’s name such as the one performed by Pinchas enhances the reputations and stature of previous generations as well My rebbe in the yeshiva summed this lesson up in his usual concise and pithy manner: “If both your grandparents and your grandchildren are proud of you and your achievements then you are probably alright in Heaven’s judgment as well.”

 

Our idea of immortality is based upon generations of our families, both previous generations and later ones. We find vindication of our lives and efforts in the accomplishments of those that come after us and continue our values and faith. We cannot control what children and grandchildren will do, whom they will marry and what type of life they will lead. But innately, we feel that we have a connection to the development of their lives and the actions that they will take.

 

The Torah emphasizes for us that Pinchas’ zealotry did not come to him in a vacuum. The Torah allows everyone freedom of will and behavior. Neither good behavior nor evil behavior is ever predestined. Yet as medicine has shown us, in the physical world there is an element of physical predestination in our DNA. And this DNA affects our moral behavior as well.

 

Judaism always envisioned itself not only as a universal faith but as a particular family as well. In our daily prayer service we constantly recall who our founding ancestors were. We name our children in memory of those who have preceded us. We extol a sense of family and a loyalty to the values that our families represent.

 

One of the most destructive trends in modern society has been the erosion of the sense of family in the world. Abandoning family certainly contributes to loss of Jewish feelings and identity. It is ironic that in a time such as now when most children can be privileged to know grandparents and even great grandparents the relationship between generations in many Jewish families is frayed and weak.

 

Pinchas comes therefore to reinforce this concept of tying generations – past, present and future – together. It is imperative for us to know Pinchas’ genealogy for otherwise we have no clue as to who Pinchas was and why he behaved as he did in those given circumstances.

 

Shabat shalom,
Rabbi Berel Wein

 It Takes a Family…

Parshas Pinchas

Posted on July 14, 2017 (5777) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

These were the numbers of the Levites according to their families: the family of the Gershonites from Gershon, the family of the Kohathites from Kohath, the family of the Merarites from Merari. These were the families of Levi: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites and Kehat begot Amram. (Bamidbar 26:57-58)

 

I think I detect a theme. In these two verses the word or some derivative of this word is used 10 times, “MISHPACHA”- “family”. The Nation of Israel is built almost entirely on this single organizational principle, family. Therefore, it might prove worthwhile to gain an appreciation of the meaning of that one Hebrew word, “MISHPACHA”.

 

The word MISHPACHA is related to the word SHIFCHA which oddly means a maidservant. How does that help define a family?

 

A senior colleague told me that that when he was a young man pursuing his doctorate in philosophy a professor made the bold declaration; “The Jewish Bible is the source of human rights in the world!”

 

All of the students diligently wrote it down in their notebooks but this curious fellow who was the only Jew in the class, promptly approached the teacher and challenged him, “Where is it written in the Jewish Bible any verse that promises human rights?”

 

The professor wondered if he in fact agreed with his claim that the Jewish Bible is the source of human rights in the world. The student agreed wholeheartedly. He was merely curious as to what the source might be.

 

This was a case of the student giving the teacher a homework assignment. A week later he came back to class and admitted that he could not find a single verse that supported his statement. He was mystified. Everybody in the history department agreed. The literature department, and the sociology department agreed too. So he fed the question back to his student, “Maybe you have the answer!”

 

This budding young scholar answered as follows: “Let’s take for example one verse, that great-general principle in the Torah “And you should love your neighbor as your-self!” The implication of that statement is that everyone has a right to be loved. When I walk into a room, since you are all obligated to love me, I have a right to be loved! The only difference is that the Torah never came as a “bill of rights” but rather as a “bill of responsibilities””.

 

Imagine how much more love exists in a relationship when both parties know what they owe in love as opposed to when each demands that their rights be met. How much more love is in the room when every member of a family knows that they are duty bound to love and happily contribute. How much greater is an entire community or a nation when it is composed of individuals who live up to this universal notion and categorical imperative to “love your neighbor as your-self”!

 

A family is a place where people learn to serve each other. On any given Erev Shabbos someone is sweeping and someone else is polishing shoes, while another person is peeling potatoes. Everyone contributes! A family is a microcosm of a whole world and is its most fundamental building block. How so? It is the training ground that prepares people for life in the greater community. Each home has its own signature style, and cultural flavor, but this quality of serving others is an immutable standard.

 

How important is a family? When my wife and I were just beginning to look for a match for our oldest son, we decided to call my Rebbe for guidelines. He is a huge Talmud scholar and he had already married off 13 children. We were ready for a long list. He answered the phone and we explained the reason for our call. He said without hesitation and emphatically, “Look for a family! A girl comes from a family!” I asked, “Is there anything else?” He said, “No! That’s it! Good night!” We were stunned. Some have said “it takes a village to raise a child” but I think we can declare with certainty and appreciate the simple fact it takes a family…