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In Melbourne Shabbat begins Fri 3 Apr 2020 06:52 PM and ends Sat 4 Apr 2020 07:50 PM

Parsha and Haftorah Summary - Pinchas

י"ח תמוז ה' אלפים תשס"ט

Parshat Pinchas

Note: The Shabbat Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.

1st Aliya: As a reward for his act of zealousness, Pinchas is appointed as a Kohain. Although a grandson to Aharon, he was not included in the original selection of Kohanim. No other person would ever be so honored

2nd Aliya: Moshe is told to do battle against the Midianites in retaliation for the incident at Baal Peor. Moshe counts the Bnai Yisroel in preparation for entering Eretz Yisroel. The total number of men over 20 years old, not including the Leviyim, is 601,730; compared to 40 years earlier when it was 603,550. If you include all men, women and children, the total is approx. three million

3rd Aliya: Moshe divides Israel through a lottery that miraculously matched each tribe to its proper portion. The Leviyim are counted.

4th Aliya: Motivated by the "shayla - question" of Tzelafchad's daughters regarding their father who died without any sons, the laws of inheritance are discussed. Moshe is told to prepare for his death, and Yehoshua is chosen as his successor.

5th, 6th & 7th Aliyot: The remainder of the Parsha details the various public sacrifices offered throughout the year: daily, Shabbos, Musaf, Rosh Chodesh, and every Yom Tov.

Jeremiah 1:1 - 2:3

'Tlas Diparanuta' is the name given to the next three Haftoros. These are special selections from the Navi Yirmiyahu that were chosen because they prophesies the destruction of Yerushalayim and the 1st Beit Hamikdash.

In this Haftorah, Yirmiyahu HaNavi foretells of the Babylonian invasion. The condemnation of the Jews for abandoning G-d and Torah is somewhat softened by the concluding description of Hashem's love for His children. "I remember the devotedness of your youth, your love as a bride, how you followed me in the wilderness, in a land that was not sown." as if we are given permission to envision the tears of the Creator as He confronts His beloved's infidelity.

Deeper Analysis of the Haftorah

This week begins a series of haftorah readings which reflect the inner feelings of the Jewish people during their final months of the year.

The series consists of moving visions of the prophets depicting the pending Jewish exile and destruction of the Bais Hamikdash and concludes with an ongoing exchange between Hashem and the Jewish people expressing a strong desire for reunification. Our haftorah speaks about the introduction of Yirmiyahu into prophecy and shows him somewhat reluctant to serve as the leading prophet of Israel. Yirmiyahu's concern centered around his young age coupled with his lack of experience in speaking to an entire nation.He recognized the painful nature of his catastrophic predictions and feared that his prophetic words would actually endanger his own life. Hashem responded that He would personally direct Yirmiyahu and protect him from all opposing forces. Yirmiyahu consented and received his first prophecy which he described in the following words. "And Hashem sent His hand which touched my mouth and He said to me, 'Behold I've placed my words in your mouth." This unique description of prophecy as "words placed in the mouth", rather than words spoken to the prophet, suggest a strong dimension of force. It seems that Yirmiyahu actually felt compelled to speak his words of prophecy at all costs.

In truth, we find special significance given to the prophetic status of Yirmiyahu. Our Chazal (in Yalkut Shimoni 256) take note of the specific expression used by the Torah when introducing prophecy. In Parshas Shoftim (Devorim 18, 18) Hashem said to Moshe, "I shall establish a prophet amongst them likened to yourself. I shall place My words in his mouth and he will convey to the Jewish people everything I command. "Chazal reflect upon the words, "prophet likened to yourself (Moshe)" used here which suggest a parallel between Moshe and other prophets. Chazal raise the question that the Torah unequivocally states that no one ever achieved parallel status of prophecy to that of Moshe Rabbeinu. What the nis meant by these words "a prophet likened to yourself"? Chazal answer that these words allude to the unique role of the prophet Yirmiyahu. They explain that there was a clear parallel between the role of Yirmiyahu as the prophet of rebuke and the role of Moshe Rabbeinu. They even draw linesbetween the life of Moshe Rabbeinu and that of Yirmiyahu. They note tha teach served a full term of forty years and was personally responsible for the ethical conduct of the entire nation. In addition, each of them faced serious opposition from their people for the hard stand they took indefending the name of Hashem. The Mahri Kra in support of this point (see comment to Yirmiyahu 1:9) adds that even the terminology used to describe their prophecy is of exact nature. The Torah refers to the prophecy of Moshe Rabbeinu and states, "I shall place My words in his mouth."Interestingly, this exact expression "I have placed My words in your mouth" is used when describing the prophecy of Yirmiyahu.

As we have now seen, the introduction of prophecy makes direct reference to the ultimate prophet of doom, Yirmiyahu. One could question the high priority that Yirmiyahu's prophecy occupies in the Torah. Why did Moshe Rabbeinu make reference to the prophet Yirmiyahu at the inception of prophecy and single him out from the other forty seven leading prophets? What was so significant about Yirmiyahu's dimension of rebuke that made it the prime focus of Moshe Rabbeinu's earliest discussion about prophecy?

In search for clarification of this point it is beneficial to study Moshe Rabbeinu's reflections on the establishment of prophecy. In Parshas Shoftim Moshe says, "Hashem will establish a prophet in response to all that you requested of him at Sinai on the day you received the Torah. You said, 'I can not continue hearing the direct voice of Hashem and will no longer risk perishing when seeing this great fire.'" "Hashem responded, 'I will establish a prophet likened to you and will place My words in his mouth.'"(D'vorim 18:16) The Ramban (ad loc.) explains that the Jewish people requested that Hashem transmit His messages to them through words of prophecy. They found it too difficult to listen directly to Hashem becauseof the intensity of His words and opted to hear them through the prophets. With this request they agreed to hear the clear words of the prophets regardless of the severity of their nature. Hashem, in effect, consented to the Jewish people's request for prophecy, reserving the right to address them in the strongest of terms. The Jewish people readily accepted this alternative in place of hearing Hashem's direct and piercing words.

We now have a clear perspective regarding Moshe Rabbeinu's hidden prediction to the Jews. In truth, during Moshe's era the Jewish people were fully willing to listen to his piercing words of prophecy. This was of course in place of an all too familiar and highly intensified experience of listening to the words of Hashem Himself. Yet in later generations when the Jews would stray from the path of Hashem this task would become extremely difficult. Now that the dreaded alternative of hearing directly from Hashem was far out of sight the Jewish people could be prone to silencing their prophets restricting them from conveying penetrating messages. Moshe, therefore, warned them at the outset that their agreement was eternally binding and that in later years Hashem would send them a prophet whose words of rebuke would be as piercing as those of Moshe Rabbeinu himself.

We can now appreciate the opening words of Yirmiyahu in which he portrayed himself as compelled to speak the word of Hashem. It was the unpleasant role of Yirmiyahu to predict, in the most vivid form, the Jewish exile and the destruction of the Bais Hamikdash. These tidings were so penetrating and dreadful that the Jewish people would react to them as if they had heard direct words from Hashem. Yirmiyahu sensed the intensity of his prophetic mission and felt as if Hashem Himself was speaking directly tothe Jewish people. He therefore expressed that Hashem placed words in the prophets mouth and delivered them directly to the Jewish people. In this regard Yirmiyahu was truly likened to Moshe Rabbeinu through whom Hashem delivered the clearest of messages to His people.

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