Divrei Torah Parshas Pinchas
Torah Table of Contents
Pinchas Restores...Hashem's Glory, from Yisa Bracha We Have Nothing to Hate but the Dissension of Hatred Itself, The Imrei Shaul Torah Leadership - No Room for Populism, The Imrei Shaul
based on a ma'amar in Yisa Bracha, Parshas Pinchas
"Pinchas, the son of Elazar, the son of Aharon HaKohen, turned My anger back from upon the Jewish People, in that he was zealous for My sake amongst them..." [Bamidbar, 25:11]
Rebbe Shaul Yedidya Elazar points out some seemingly superfluous words in this verse. For one, instead of "from upon the Jewish People," it could have merely said, "from the Jewish People." Also, rather than "zealous for My sake amongst them," it should have said "zealous for My sake in them" [Hebrew: "bahem" instead of "bsocham"].
He explains that there are two ways that the Shechina [Divine Presence] can reside with the Jewish People. It can dwell inside of them and amongst them, which is actually a lower level, as indicated by the verse [Vayikra, 16:16], "Who dwells with them in the midst of their tumah [impurity]." Similarly, on the verse in last week's parsha [Bamidbar, 23:21], "He does not look at wrongdoing in Yaakov, nor vice in Yisrael, Hashem his G-d is with him," Rashi explains that even when [the Jewish People] anger and rebel against Him, He doesn't budge from amongst them.
The continuation of the verse, "the friendship [teruas] of the King is in him," is explained by the Targum Onkelos [Aramaic translation] as, "the Shechina of their King is amongst them." Thus we see that even if the Jewish People are on the low level of rebellion and angering Hashem; nevertheless, deep within their souls, a spark of G-dliness remains hidden, which is where the Shechina can reside.
A loftier level, however, is when the Shechina resides over and upon their heads, as in the words of the prayer [Krias Shema al HaMita - Nighttime Prayer], "upon my head is G-d's Shechina."
With this, we can now understand our verse. After the Jewish People angered Hashem [by sinning with the Moabites], nevertheless, the Shechina remained amongst them. Pinchas wanted to restore Hashem's Glory to the Jewish People - so that the Shechina would not only be amongst them, therefore he "turned My anger back from upon the Jewish People"; that is, from departing from upon them.
The difference in these two levels of the Shechina's dwelling is as follows: if It resides merely within, the goodness and benefits to the Jewish People are hidden. If, on the other hand, the Shechina resides upon their heads, visible to all, Hashem's Glory and chessed [lovingkindness] are also revealed. Thus Pinchas returned Hashem's anger "from upon the Jewish People," causing the Shechina to reside upon them as well as within them.
Finally, Reb Shaul relates this to the words of the Zemer [song] of the Arizal recited on Friday nights. "May it be His Will, that He reside upon His People," meaning, upon their heads, and this will be "a pleasure to His Name, and sweet as honey." The Divrei Yisrael [on the verse cited above, Vayikra, 16:16] explains that when Hashem dwells amongst the Jewish People even in their impurity, He does not have great pleasure from this. Thus, the dwelling upon them is a pleasure, and sweetness for the Jewish People as well.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
Guidance as we head into the Three Weeks
based on the Imrei Shaul, Parshas Pinchas
"Tzror Es HaMidyanim...Attack the Midianites..." [BaMidbar 25:17]
Rashi explains that this command by Hashem means to attack and hate them, treat them as a bitter enemy. But the obvious question is why? Why wasn't such a command given concerning the problems caused by other enemies the Jewish people had faced earlier? The Imrei Shaul gives us an insight that helps differentiate, as well as guide us in other ways.
The term Midyanim - Midianites, is closely related to the word Medanim - arguments and dissension, a term that is found repeatedly. The focus isn't on attacking the Midianites, but rather, to attack dissension and hatred themselves.
The Imrei Shaul notes that when Joseph was sold off by his brothers, due to their own dissension and disagreement with him, it was done to none other than the Midianites.
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
Torah Leadership - No Room for Populism
(Adapted from the Imrei Shaul, Parshas Pinchas)
"VaYomer Hashem el Moshe, Kach Lecha Es Yehoshua ben Nun, Ish Asher Ruach Bo, V'Samachta Es Yadecha Alav - Hashem said to Moshe, take Yehoshua the son of Nun, A Man of Spirit, and place your hands upon him (Appoint him)." (Bamidbar 27:18)
Rashi explains what is meant by the phrase "a man of spirit"; saying that this is a person who is able to go alongside (k'neged in Hebrew) the spirit/opinions of each one of the Jewish people. The word k'neged, which we have translated as "alongside" could mean in agreement with, or in opposition to. The Imrei Shaul wishes to show us which of these contradictory explanations does Rashi espouse, and how does it define Torah leadership.
The Imrei Shaul points out that Rashi could have said "a person who is able to go with ("Im", in Hebrew) the spirit/opinions of each one..", why "k'neged"? Further, it seems to follow a line of thought developed earlier - when Moshe asked that Hashem should "appoint a leader on the nation. There, Rashi explains that Moshe said "Rebbono Shel Olam, its clear to you what each and every person's opinion is, and that they are all different; appoint for them a leader that will cope with each of them according to his wisdom/opinion." The inferred question is at the end of this statement - "according to his wisdom/opinion" - whose? The leaders, or each individual?
The Imrei Shaul clarifies this by stating that its obvious that no real leader can tailor his policies and
opinions according to the whims of every individual. Such a person isn't a leader, he's a wishy-washy, indecisive
"shmatteh". This, therefore, is the explanation of our phrase - "a person who is able to go k'neged the
spirit/opinions of each one" - a leader who won't simply agree with everybody for the sake of
"harmony" and populism. But rather, a leader that is able to maintain his own views and opinions, regardless of
how many agree or disagree with him. What must be foremost in his mind is what's best for Klal Yisroel,
nothing else. Torah leadership isn't a popularity contest. It's a test of Willpower and Guidance.
And once the Jewish people come to appreciate how dearly our Torah leaders seek our best interests,
that will in and of itself engender the love and respect of the nation for our Torah leaders.
Populism may be attractive for politics, but its totally inappropriate for Torah leadership.
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
