Points to Ponder - Pinchas
Can we justify the zealousness of Pinchas? Does his behaviour set a precedent?
We recall that last week's sedra ended with the Israelites succumbing to the advances of Midianite and Moabite ladies, who induced them to immorality and idolatry. As a punishment G-d sent a terrible plague, killing many people. This terrible episode came to a most dramatic end, when Zimri (a prince of the tribe of Shimon) brought Cozbi (a Midianite princess) towards the Tent of Meeting, in full view of Moses and the entire assembly of Israel. This was of course a desecration of G-d's Name in the extreme. The people were paralysed, not knowing how to react. At that moment, Pinchas, the grandson of Aaron, and the son of Elazar, the current High Priest advanced with a spear in his hand. He thrust the spear right through the bodies of Zimri and Cozbi and killed them both. Last week's sedra ended by saying that his act ended the plague, which had killed 24,000 people.

This week's sedra begins with G-d praising Pinchas' action, saying that he had turned G-d's anger away from Israel. Pinchas was blessed with the covenant of peace, and that future generations of High Priests would be descended from him.

Our sages did not view Pinchas' conduct as setting a precedent. In a court of law, his action would not have been justified, because all crimes have to go through due process. This is why G-d had to intervene and bless Pinchas with a special covenant of peace, testifying to the purity of his intention, to make peace between G-d and Israel. But his actions could never set a precedent.

G-d also commanded the Israelites to wage war on the Midianites, because they had worked hard to bring about their downfall, through moral corruption and idolatry.

Moses and Elazar were then commanded to count the Israelites. Two reasons are suggested for the counting at this time. One is that following the plague, G-d ordered the counting to demonstrate His continuing love for the nation. A second reason is that they were counted soon after the Exodus. Now that Moses was about to relinquish the leadership and hand over, he was again ordered to count.

May one question? Five ladies did!
The division of the land is now mentioned for the first time. Land was divided according to the families within the tribal divisions, and passed on through the male line. At this point, the five daughters of Zelophchad came forward. Their father had died without sons; what would happen to the family inheritance? They were right to ask, and in such cases, land was passed on through the daughters. If there were no children at all, the land would pass to the closest relatives.

How did Moses react when told to appoint the next leader?
At this point, G-d told Moses to ascend Mount Nebo (referred to here as Har Ha'avarim), see the Land for himself, and then die, for he will not be allowed to enter. Nachmanides note that this statement was to prepare Moses, but it didn't happen just yet. Others say that this passage is not in its correct chronological position, but is mentioned to contrast Moses' position with that of the daughters of Zelophchad, who would inherit the land.

Once again, we see the greatness of Moses. He immediately expressed concern that G-d, who knows the 'spirits of all flesh', should appoint a leader who would be able to care for the many needs of the people. G-d chose Joshua to succeed Moses. Moses was told to lay a hand on Joshua in a public ceremony, indicating the succession. Moses, despite his personal grief, in fact lay both hands on Joshua, to demonstrate his whole-hearted support for his successor.

The sedra closes with the daily sacrifices, as well as the mussaf sacrifices to be brought on Rosh Chodesh, Shabbat and the Festivals.

The Haftarah. Which one?
The Haftarah for Pinchas is only read if Pinchas falls before the Fast of Tammuz, which rarely happens. The Haftarah for this week is taken from Mattot, while next week, when we have the double-sedra of Mattot-Massei, the Haftarah of Massei is read, even though it happens to be Rosh Chodesh.

By now you will have realised that there's something very important about the haftarot of Mattot and Massei. In fact, we now begin an 11-week period of special haftarot, which are always read, regardless of the sedra. The first three are read between the Fasts of 17 Tammuz and 9 Av, on which we mourn the breaching of the walls of Jerusalem and the subsequent destruction of the First and Second Temples by the Babylonians in 586BCE, and by the Romans in 70CE.

Thus, these three Haftarot tell of the impending doom, if the nation of Israel refuses to mend her ways. The next 7 are the Haftarot of comfort, taken from the book of Isaiah. And finally, on the Shabbat between Rosh Hashanah and Yom Kippur, the Haftarah calling on us to repent and return to G-d.

Jeremiah's message of doom - an almond rod and a boiling pot.
What do they mean?
This week's Haftarah comes from Jeremiah chapter 1, and the first three verses of chapter 2. Jeremiah was chosen by G-d for a terrible mission in life. He was told to predict the destruction of the Temple in Jerusalem. The only way in which the people could prevent it would be to return to G-d and keep His commandments. No-one likes a telling-off, and Jeremiah was hated for his prophecies. If only the people would have listened, they would have realised that he took no pleasure in telling them the bitter truth, and his pain at witnessing the destruction of the Temple and his people's suffering, comes across clearly in his writings.

In this haftarah, Jeremiah has two visions. First he sees an almond rod. Then he saw a boiling pot, with its steam pointing north. G-d informs him that just as almond blossom quickly bears fruit, so will the destruction of Jerusalem come quickly, and that it will come from the north.

The haftarah ends on a positive note, as it depicts G-d recalling Israel's faith in following G-d into the desert into an unsown land. It declares the nation of Israel to be holy, and that those who cause her evil, shall be repaid in kind.

Shabbat Shalom