Until Parashat Balak in the Book of Numbers, Pinchas is almost an unknown figure. True, he is mentioned in the genealogical list of the tribe of Levi in Parashat Va’eira, as the son of Eleazar, son of Aaron the High Priest, but nothing beyond that. Moreover, when Aaron and his sons are consecrated to be priests, it is not clear what happens with the grandson, Pinchas. Indeed, Rashi explains (based on the sages) that Pinchas did not become a priest at that time! Only those born from the seed of Aaron from then onward are priests, while Pinchas remained merely a member of the tribe of Levi.
WHO “mAKES PEACE?”
Pinchas emerges from obscurity by killing Zimri, the son of Salu. Presumably, if the event were covered by contemporary media, Zimri would be portrayed as a man of peace and Pinchas as a violent fundamentalist! Zimri sought to save the Israelites (and his tribe) from the punishment that Moses intended to impose on them when he said, “Each person shall kill his men who have joined themselves to B a’a l P e’o r,” and courageously stood up to take action and provide ‘legitimacy’ to many. In contrast, Pinchas’ action is unusual even from a halachic perspective, and is rife with possible objections.
In any case, it seemingly stems from zealotry and anger, and is not an act of peace—neither peace between Israel and the nations nor peace within the People of Israel.
But the truth is different. Pinchas arrives against the backdrop of a rampant plague devastating the people and claiming many lives. “’Pinchas saw...’ what did he see? He saw that an angel had come and was wreaking destruction among the people.” It becomes clear that we, the People of Israel, cannot do whatever we please. We have entered into a covenant of loyalty with God and breaking that covenant can bring bitter consequences.
THE OBjECTION AND ITS UNmAKINg
And yet, doubts and objections can still arise. Indeed, the Israelites questioned Pinchas: Did he act solely from pure motives? Was there not some element of cruelty involved? It is true that the attribute of mercy is a distinctive mark of the people of Israel, but—so they argued—his mother came from another nation, “from the daughters of Putiel,” and perhaps through her, Pinchas inherited undesirable traits?
To put an end to these doubts, God Himself intervenes and announces at the beginning of our parashah: “Pinchas, son of Eleazar, son of Aaron the priest”—he is a descendant of Aaron the priest, who was “a lover of peace and a pursuer of peace,” loving towards all and loved by all, and the grandson acted out of pure love. “Therefore, say: I hereby give him My covenant of peace”—he acted to bring peace, and therefore he will be granted peace. “And it shall be for him and his descendants after him a covenant of everlasting priesthood”—now he is granted the priesthood, which until now was only in a state of potential within him. Indeed, now we understand why Pinchas was not initially anointed as a priest; so that he could earn the priesthood through his own actions! More precisely, that his priesthood would be realized through his own deeds.
In any case, the declaration of Pinchas as a priest at this moment proves that he acted solely for the sake of the people and their benefit, as the role of the priest is to be a representative of the people, to atone for them and bless them with love, “because he was zealous for his God and atoned for the children of Israel.”
BRINgINg PEACE A SECOND TImE
Yet the objections against Pinchas did not cease. The impression from the media uproar still lingers. As is known, when reassurance has to be given, “Don’t worry, he is completely fine,” even if he truly is fine, something still feels amiss. The repeated emphasis that Pinchas is “the son of Eleazar, son of Aaron the priest” hints that the title of priesthood still did not entirely stick to Pinchas. In other words, even after God declares and confirms Pinchas’ priesthood, as long as the people are not entirely convinced, there remains a certain issue. From a halachic perspective as well, it can be explained that Pinchas was appointed as a priest in principle but not in practice. God confirmed that Pinchas could begin serving as a priest, but whether this was actually carried out in practice remains unknown.
To finally confirm his status as a priest, Pinchas needs to appear once more. This occurs in the Book of Joshua (Chapter 22), and here is the story in brief: After the conquest and division of the Land, the tribes of Reuben, Gad, and half of Menasheh return joyfully to their inheritance on the east side of the Jordan River (having fully met the condition to cross over and help conquer the western side of the Land). However, they then build a large altar near the Jordan, and the Israelites are alarmed: it seems to be a rebellion, as the sacrificial service to God is centralized in the Tabernacle, which is now located at Shiloh. Consequently, they gather for war! But at the last moment, they send Pinchas and ten leaders of the tribes to investigate. The two and a half tribes explain to Pinchas: the purpose of the altar is quite the opposite! No sacrifices will be offered on this altar at all; rather, it is meant to be a reminder that we are one people, and we all serve God only at the central Tabernacle. “And Pinchas the priest and the leaders of the congregation heard... and it was good in their eyes,” peace was restored within Israel. Here Pinchas is solely a peacemaker, establishing harmony between the tribes. Therefore, he is finally called “Pinchas the priest”—a priest without any dispute.
Moreover, according to one opinion in the Gemara, “Pinchas did not become a priest until he made peace between the tribes.” This means that the granting of the priesthood in Parashat Pinchas was only a promise for the future. Pinchas’ priesthood still remained in potential, and in order to merit it in actuality, he needed to be recognized by everyone as a peacemaker. As mentioned, even according to the opinion that Pinchas became a priest after killing Zimri (as Rashi explains), it is likely that this was in principle but not in practice. To be a complete priest, in actuality, both in principle and practice, requires the wholehearted agreement of the people.
EvERlASTINg PEACE
The figure of Pinchas continues to accompany us far beyond his initial appearance. It turns out that Pinchas was granted an extraordinarily long life, as he is mentioned not only in the Book of Joshua but also in the Book of Judges. Moreover, it is known from the words of the Sages, “Pinchas is Elijah,” meaning the sudden appearance of Elijah the Prophet before King Ahab more than 500 years after the Exodus from Egypt(!) is the reawakening of Pinchas the priest in a new identity.
Thus, Pinchas-Elijah is still with us, and his mission is not complete until the fulfillment of the prophecy, “Behold, I send you Elijah the Prophet before the coming of the great and awesome day of God.” The holy Ari even teaches that the soul of Pinchas appears within the soul of the Mashiach, both Mashiach ben Yosef and Mashiach ben David! Indeed, Pinchas never ceases to amaze; fittingly, the sages say, “One who sees Pinchas in a dream, a wonder will occur to him”—he is a man of wonder.
PEACE BETWEEN ISRAEl AND THE NATIONS
And behold, until now, we have dealt with the internal relationship between Pinchas and the Israelites. But what about the nations of the world? Pinchas not only kills Cozbi the Midianite but also goes out with the army to wage a fierce war against Midian, serving as the priest anointed for war. It seems that with the nations of the world, Pinchas can have no positive interaction. The sages even say that Pinchas is the one who decreed the prohibition of wine belonging to non-Jews (yayin nesech), a severe prohibition against drinking wine of non-Jews, to avoid close relationships that could quickly lead to idolatry and immorality.
And yet, even here, zealotry and separation ultimately lead to peace. It is essential to establish boundaries between Israel and the nations, but afterward, it is also possible to influence and draw the nations closer. This is the Messianic destiny in its fullness, “The root of Jesse, which stands as a banner for the peoples, to him the nations shall seek.” Indeed, the relationship between Israel and the nations is similar to the relationship between the priests and Israel, “And you shall be to Me a kingdom of priests and a holy nation,” “And you shall be called the priests of God.” Just as the priest must be a peacemaker within Israel, and everyone must accept his priesthood, so too between Israel and the nations: for Israel to be the “priest of the nations,” we must reach a state where we are the peace brokers between the nations. What does this mean? It is very simple: we must spread the truth of the Torah and the message of peace of the prophets to all the nations of the world. And the sooner, the better.
