Normally, the Thursday night parsha post on this blog slot contains a thought said over by R' Frand in his satellite shiur. Since the shiur is now on hiatus through Elul, I will be substituting with divrei torah found in other sources. As always, if the p'shat appears to be incorrect, it is a result of my efforts to convey the thought that I found in the sefer.
The second pasuk of Parsha Pinchas (25:11) contains the statement that Pinchas has turned back Hashem's anger (Haysheev es chamasi). The Vilna Gaon (as brought down in the sefer Peninim M'Shulchan HaGra) has an interesting take on the use of the word Haysheev. He asks, what exactly did Pinchas return or turn back, since the term L'hashiv usually implies the return of something, i.e. the mitzva of hashavas aveidah - returning lost objects.
The Gaon answers the question by looking at the word Chamasi. The word itself is spelled Ches, Mem, Suf, Yud. The Gaon notes that in the word Machatsis the Tzadik is in the middle, surrounded by a Ches and a Yud, together making the word Chai (life). On the outside is a Mem and a Suf, which form the word Mes (death). By giving the machatsis hashekel to the mishkan, the donor surrounds himself with life and keeps death apart on the outside.
In the story that plays out at the end of Balak, Pinchas takes his life in his own hands to challenge Zimri (as taught in the Gemara in Sanhedrin 82a-b). Since Pinchas selflessly acted for the glory of Hashem, Hashem tells Pinchas that he has "turned back my anger" (Chamasi) which contains the letters Mem and Suf together = Mes (death) with life separated on the outside. Had Pinchas not acted and the anger still existed, it could have meant death for many present. Since Pinchas did act, the anger was turned around and the Mem and Suf were no longer together.
The sefer also makes reference to the concept that righteous people after death are considered alive, while evil people are considered dead, even though they still walk this earth. The Gaon explains that after a tzaddik passes away, his body is dead on the outside, while his soul lives on. Meanwhile the evil person, while technically alive in body, is dead in spirit as a result of his evil acts.
The Gaon links this concept to the word Chamasi - that it contains death on the inside, even though life still appears to exist on the outside. This life is hardly sustainable as the letters Ches and Yud are separated by the Mes in the middle. By acting in the manner that he did, Pinchas' atoned for the Jewish people and reversed the word Chamsi. In Hebrew, the word for live, healthy skin is Michyas spelled Mem, Ches, Yud and Suf. As a result of Pinchas' actions the Chamasi was averted and Michyas was returned.
A final thought involving a play on the letters in a word in 25:11 can be found in the sefer Pituchei Chosam from Rabbeinu Yaakov. The letters of the word Pinchas can be rearranged to spell the words Panai Chas. It is taught in the zohar that one who sins (and certainly one who sins by way of an immoral relationship) is not concerned with Hashem's honor. Zimri's public act with Cozbi is clear evidence that he was unconcerned about Hashem's honor. Since Pinchas put his life in danger by attacking Zimri, Hashem hints to Moshe in 25:11 that Pinchas has become concerned about Hashem's dignity (Panai Chas), therefore Hashem says two things: (1) His anger has been turned back, and (2) Hashem says that He will show concern for Pinchas to protect Pinchas from the angel of death. This second promise can be seen in the 25:12 where Hashem says "therefore (Moshe) publicly say that Hashem is giving Pinchas Briti Shalom" a covenant that he will have protection from the angel of death.
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