The Severed Vav
Bamidbar 25:12: לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְרִ יתִי שָלוֹם:
The “Vav” in Shalom
In Kiddushim 66b we encounter a particularly strange dispute. How do we know that if the avodah in the Bais haMikdash if performed by a physically blemished Kohen that it is invalid? The Torah tells us that a blemished Kohen may not perform the Avodah; but it does not tell us whether such service is performed unintentionally, such as the Kohen did not realize he had a disqualifying blemish, is the service valid or invalid. The Gemara replies that the verse “Behold I give him (Pinchas) My covenant of peace.” The Gemara is interpreting the word שלום can also be read שלם (whole). This implies that when he is whole, a Kohen is included in the covenant of the Kehunah; but not when any part of him is missing. Thus the service of the Kohen with a blemish is invalid.
The Gemara then questions that the word in the Torah is שלום with the letter “vav”. Rabbi Nachman says that “vav” is קְטִיעָה (severed), which means we expound the work with and without the “vav”.
The Gemara cites a difference of opinion about how to write the vav in the word shalom in the pasuk, “Behold I give him My covenant of peace” (Bamidbar 25:12). Some maintain that this vav should be a vav katia, meaning that it is it is not written exactly like other vav’s in the Torah. However, others are of the opinion that it is written just like any other vav. (This analysis of the Gemara is based on the interpretation by the Neos Yaakov.) Anyone who tries to understand this difference of opinion is left confounded. What is the problem? Why didn’t they just open up a sefer Torah and look inside to see whether it is a regular vav or not?
Various explanations have been offered (see Avi Ezri, Hilchos Sefer Torah).
There is an unresolved centuries-old dispute regarding the shape of this “cut-off vav.” Several diverse halachic opinions are offered to define a vav katia.
- HaRav E.M. Shach: Regular ו. Amoraim disagree if kosher if written katia
- Maharsha: Written like a Yud, regular size but missing the bottom of the leg
- Ritva: Regular Vav with the leg severed from the head
- Rabbi Akiva Eiger: Regular shape but diminutive in size
- Radvaz: Regular shape but crack made by scratching out a little ink. Thus both cut and connected
The Severed Vav: A Closer Look
Shirei Minchah: The Holy Zohar tells us that the letter Vav is a sign of life. Further, Chaza”l tell us that Pinchas is Eliyahu. Thus, we find their unit of life is divided into two parts, the part for Pinchas and the part for Elliyahu.
Baal HaTurim: We find that Pinchas is Eliyahu. We find that many times (five) that the name “Eliyahu” is written without a “Vav” (Alef-lamad-yud-heh). Likewise we find the name Yaacov is sometimes (five) written with a “Vav” (Yud-kuf-Vav-vais). This indicates that Yaacov took the “vav” from Eliyahu as a form of security to ensure that Eliyahu would perform his mission and herald the coming of Moshiach and redeem Yaacov’s descendants. This is alluded by the word שלום which has the same Gematria (376) as the phrase זהו משיח (this is Moshiach). The Gur Aryeh explains that the letter “vav” is long and narrow like a finger. So Yaacov took the five letters “vav” from Eliyahu to represent the five fingers of a handshake (as Shlomo haMelech taught in Mishlei 6,1 that security guarantees are sealed with a handshake.) The VeChur LaZahav notes that the phase חסר וי"ו (lacking a Vav) has the Gematria of 290 which is equal to the Gemartria of the phrase כי פינחס אליהו.
Bais Yisrael: Eliyahu should come to announce the Geulah. However due to our many sins, five thousand years have passed without the arrival of Moshiach. Thus, the five times that Eliyahu’s name lacked the vav alludes to the fact the Moshiach would not arrive in the first five thousand years of history. However, he will surely arrive in the sixth millennium. Thus, specifically the letter Vav (which has the Gematria of six) was severed but Eliyahu will complete the covenant of peace that was rewarded to Pinchas.
On the pasuk of “Behold I am giving you to him the Bris of peace” the Targum Yonasan comments on these words that Pinchas is Eliyahu. Pirkei d’Rabbi Eliezer comments that Eliyahu is Melech haBris that attends every bris milah. It is appropriate that we learn the din of Shelimus (completeness) from a Vav Ketira (a cutoff Vav) that the Bris and Eliyahu testify that specifically through the Milah (the cutting of the Orlah) is derived the concept of completeness. The thought is that the Severed Vav is the “drawing down” and splitting the negative forces in this world and converting them into the complete Divine Home.
Imrei Pinchas: HaShem gave Pinchas a covenant of Shalom that he should go up complete in body to Heaven. Moreover, he will make peace in the world. However, the severed Vav alludes that this future event is far way in time. Further, the Gemura frequently using the term תֵיקוּ (which stands for ת'שגי י'תרץ ק'ושיות ו'אבעיות (The Tishbi will answer all outstanding difficulties and questions). Eliyahu will arrive when peace reigns in the upper worlds and the lower worlds. Thus, until then the Vav is severed to allude to the two worlds.
Chasam Sofer: Chaza”l tell us (Zevachim 111b) that Pinchas was not initiated into the Kehunah until he made peace between the tribes during the day of Yehoshua, since prior to that point he was not acceptable to the people. Even though the decision is that the Kohen when performing the Avodah acts an agent of HaShem, nevertheless to a certain extend a Kohen is also our agent. Thus, at the time of appointment of Pinchas in the Parsha by HaShem to the Kehuna he was complete and worthy, he was not accepted by both sides and thus, the Vav was severed and not a full appointment to the Kehuna.
