Chazzan Michael Simons Sheet - Parasha Pinchas 5780

19 Tammuz 5780

‫זכור ושמור בדבור אחד נאמרו‬

[25:13]

‫פרשת פינחס‬ ‫ה׳תש׳׳פ‬

[25:11]

Issue No: 448

‫ּולז ְַרעֹו אַ חֲ ָריו ְב ִרית כְ הֻ נַת עֹולָ ם‬ ְ ‫וְהָ י ְָתה ּלֹו‬

It shall be for [Pinchas] and his descendants an everlasting covenant of kehunah After courageously avenging Hashem’s honour by killing Zimri and Kozbi and bringing to an end the mageifo (plague) that was rampaging through the camp of the Bnei Yisroel, Pinchos was rewarded. Hashem bestowed upon him bris kehunah and he became a Kohen. Although his grandfather was Aharon HaKohen and his father was Elozor HaKohen, respectively the first and second people to be appointed to the role of Kohen Godol, Pinchas himself, was not a kohen as Hashem only bestowed the kehunah upon Aharon, his children and such grandchildren as would be born subsequent to his elevation; whereas Pinchos had already been born prior to this time. Many meforshim wonder why Hashem arranged matters in this way, ostensibly withholding from Pinchas the status and stature that he must rightfully have deserved from the beginning. Rav Gedalia Schorr posits a halachic reason for this situation.

Pinchos earned the status of kohen through killing the protagonists in an unspeakable act.

This was however a killing that was considered an act of chessed. Any act done, explains Rav Schorr, le'shem mitzvah will have the opposite effect of any detrimental impact that would logically follow (for example, asseir bishvil shete’asseir – tithing produce which rather than diminishing one’s wealth, leads to increased revenue). Although murder is the ultimate cruel act, when done in a manner that constitutes a mitzvah, it is the ultimate chessed. However, the halocho remains that a kohen who murders may not perform birchas kohanim. Had Pinchos already been a kohen at the point at which he acted to address the abomination in the camp, that very same deed would have caused him to forfeit his right to serve as a kohen.

By specifically not giving Pinchos the status of a kohen in advance, he was enabled to merit it for himself and his progeny through his bravery and zealousness for Hashem’s honour.

... ‫ִשׂ ָראֵ ל‬ ְ ‫ִפּינְ חָ ס בֶ ן־אֶ ְלעָ זָר בֶ ן־אַ הֲ רֹן הַ כֹהֵ ן הֵ ִשׁיב אֶ ת־חֲ ָמ ִתי ֵמעַ ל ְבנֵי־י‬

Pinchos, the son of Elozor, the son of Aharon haKohen, has turned My anger away from the Bnei Yisroel…

Superficially, at least, it seems difficult to reconcile Pinchos’ violent act, however meritorious, with mention of Aharon haKohen, who is famously characterised as the quintessential oheiv sholom verodeif sholom (lover and pursuer of peace).

Furthermore, one can ask whether this epithet is merely a double expression for emphasis or whether oheiv and rodeif in this context are distinct classifications. The Ksav Sofer notes that rodeif sholom implies pursuing an enemy, begging the question whether Aharon actually chased peace away or brought it closer. The Ksav Sofer answers by suggesting that we generally have a somewhat inaccurate image of how Aharon conducted himself. Aharon's love of peace was unequivocally le’shem shomayim (for the sake of heaven). It was a tool to serve Hashem and not the by-product of a gentle personality.

When the situation called for it, Aharon would indeed chase away peace by deliberately igniting a feud amongst … page 2 We hope that these Divrei Torah, which are designed especially for use during the seudos, will ‫ בע״ה‬enhance your Shabbos and may they hasten refuos and yeshuos to all who need.

The Levush writes that on Shabbos we can attain higher levels of wisdom as it is a day especially designated for this purpose. Therefore, we should seek ways to increase the amount of Torah that we discuss on this holy day.

‫גוט שבת‬ ms

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[Pirkei Ovos 6:10]

‫חֲ ִמ ָשׁה ִקנְ יָנִ ים ָקנָה לֹו הַ ָקּדֹושׁ‬ ‫בָ רּוְך הּוא בָ עֹולָ מֹו‬

Five acquisitions did the Holy One acquire for Himself in His world There is an absence of obvious synergy amongst these significant, but disparate concepts. There must, however, be a reason why they are specifically enumerated and why they are referred to as kinyonim (acquisitions). The S’fas Emes explains that the purpose of these acquisitions is to enable mortal human beings, who are so far removed from Hashem's immeasurable glory and sanctity, to develop some degree of relationship with, and connection to, Him. Whether by marvelling at the infinite symmetry of heaven and earth, which is all Hashem’s handiwork; or by following the sterling example of Avrohom Ovinu who brought many of his contemporaries closer to Hashem; or by appreciating and benefiting from the unique role in Jewish life played by the Beis Hamikdosh and Eretz Yisroel, the Jewish people can acquire an intimate association with the Creator. Thus, we see that it is not the really the item listed that is the acquisition.

Rather, each is a vehicle for acquiring a crucial bond with Hashem. In complementary fashion, the Tiferes Shlomo suggests that every Jew can attain spiritual fulfilment through these acquisitions, each person according to his level. Some people learn and teach Torah. Others do not possess much Torah, but they attain true fear of Hashem by contemplating His greatness, as revealed in the heavens and the earth. Some people emulate our forefather Avrohom, drawing others to Torah and mitzvos. Yet others love their people, Bnei Yisroel, so much that they would give up their lives for their fellow Jew. And even if one has none of these qualities, he can still lament over the destruction of the Beis HaMikdosh and the exile of the Divine Presence, and long for Hashem's salvation – a sentiment which we all feel so keenly as we reach this point in the Jewish calendar. Even by virtue of this latter approach, says the Tiferes Shlomo, one can still achieve spiritual perfection and merit life in the World to Come.

‫השבת‬-‫ישראל את‬-‫ושמרו בני‬ ‫השבת‬-‫לעשות את‬ Chassidishe seforim declare that these Shabbosos of Bein Hametzorim (the Three Weeks) have an enhanced quality over the Shabbosos of the rest of the year. The Shem MiShmuel explains in the name of the Yehudi haKodosh that this is because, whereas Minchah time is generally a period of divine judgment, when it coincides with the eis rotzon (propitious time) of Shabbos, the combination generates an interval of ravo deravin (the most favourable time of Supernal Will). Since the whole period of the Three Weeks has the same attribute of judgment usually limited to the time of Minchah time, the entire Shabbos attains the status of ravo deravin, singling out these Shabbosos from all others.

Rav Elimelech Biderman

Continued from page 1

… people. Aharon did not just ‘love peace’, but rather he understood what a powerful and precious tool it is, to be preserved and encouraged between good people, in his guise as an oheiv sholom, whilst at the same time driving it out from among the evil members of society in his manifestation as a rodeif sholom. It is well known that he went about telling ‘stories’ to warring parties about how badly the other side really wanted to make peace, acting as the catalyst for a new-found harmony between enemies.

This, however, was restricted to good people, who would then utilise their unity to further their avodas Hashem (service of Hashem).

Similarly but contrastingly, when he saw evil people conspiring together in groups, a recipe for unthinkable harm to themselves and everyone around them, he would use the very same tactic to sow the seed of discord by telling one side what the other really thought about them and what they had been truly saying about them behind their backs. Once this methodology had been deployed with other members of the group, a speedy end to their relationship would be assured and everyone else would be saved from their malevolent plots. Pinchos' actions can now be fully appreciated as an extension of Aharon's way of life.

He used every means at his disposal to drive away and destroy evil actions and influences, in order to reestablish a state of true peace between HaKodosh Boruch Hu and His chosen people.