I would like to expand upon a concept mentioned by Menachem Leibtag in his internet shiur on Parashat Pinechas. He raised the question as to the positioning of a number of elements in the parasha relating to the conquering of the land. He answered that after the plagues had come to an end, it was now appropriate to count the people and proceed to divide the land and fight battles.

I would like to take this theory one step further, which will reveal the key role of Pinechas in the whole history of the Jewish people and should help us appreciate Parshiot Matot Masaei a bit more, too. Before doing so, I would like to pose a number of questions, some of which are addressed in Menachem’s shiur. 1) In G-d’s words to Moshe about Pinechas, He says "I did not wipe out (ve-lo chiliti) the Jews in my vengeance." When did G-d say that He had intended to wipe out the Jews? 2) Why the grand terms in these promises to Pinechas, "a covenant of peace" and "a covenant of priesthood forever"? 3) What does it mean that Pinechas "atoned" for Israel? 4) Why does the Torah repeat that "and it was after the plague" (26, 1)? It already said at the end of Balak, "The plague ceased from the Children of Israel."

To answer these questions we need to go back to an earlier stage in the book of Bemidbar. At the outset of the book there was communication between G-d and Moshe, as Moshe complains of the harsh conditions of his job (ch. 9). The masses communicated with Moshe (ch. 11) when they had a problem regarding the Paschal offering. As the book progresses, communication breaks down. Moshe was able to hold off the wrath of G-d after Miriam episode, after the spy incident, and during the Korach rebellion. Note that after the spy episode, G-d wished to inflict the Jews with one of the Egyptian plague, that of pestilence, dever (14, 12). During the Korach rebellion, G-d threatened to utterly destroy the people in a moment ("va-achaleh otam ke-raga," 16, 22). These challenges were easily overcome by a skillful Moshe.

This is the point at which a major shift takes place in this book. After the Korach rebellion was put out with great fanfare, the Jews complain yet again (that Moshe is killing the people of G-d!). This is met with a demand by G-d to which Moshe cannot respond. Here again G-d threatens to wipe out the Jews with almost the identical expressions ("va-achaleh otam ke-raga," 17, 10). Yet this time Moses responds in a bizarre fashion. He comes up with his own solution to circumvent the plague. He tells Aharon to use incense to atone for the sin. As this notion comes out of nowhere, it is not surprising that the Talmud and Rashi believe Moshe got that idea from his stint in heaven. No one on earth could have such a solution.

In other words, there is no logical response to G-d now. Perhaps logically G-d should simply destroy the people now. They have frustrated every attempt to reform themselves.

In Parashat Chukat, Moshe, Aharon, and Miriam are now decreed to die. The slightest sin is grounds for death. There is no contesting the verdict. In this Parasha, the people’s complaining about the man lead to G-d unleashing the serpents on the people. After the people repent, G-d does suggest a solution. G-d will not cease to unleash the serpents on the masses, but if they look up to the copper serpent, then they will be healed. It is guilty unless proven innocent. Mind you, G-d had promised to take this new generation to Israel, and that would have happened. G-d will not tolerate random cursing of the Jews, but the continuing plagues do threaten to destroy the people.

What I am claiming is that to this point, G-d has still not rescinded His decree to wipe out the Jewish people. Yes, Moshe had atoned for them with a ritualistic incense. Yes, the people could be saved from snakes by looking at the copper one, but the status quo at this point is that the people are to be destroyed. There may be pauses in the destructive plagues, but the desire to destroy us had not been addressed.

Obviously, with this background in mind, when the Jews now stooped to the level of the golden calf, worshipping the Peor and engaging in rampant and flagrant immorality, the chances for the continuation of the Jewish people as we know it were not good. That is why Moshe is not to be blamed for falling on his face in response to this. There is nothing to be done. All is lost. Once again, only an off the books, one time effort can save the day- Pinechas’ zealotry. At that point, G-d’s wrath is appeased, and a new covenant has dawned, no less significant than that of Noah in his day. From now on, there is a clean slate. Someone cares deeply about the shame of G-d and did something about it (Pinechas, see Shem Mishmuel). G-d is ready to atone.

Now we can answer our previous questions. 1) Where does it say that G-d had planned to wipe out the Jews? Answer: This goes back to Korach. G-d had never been successfully dissuaded not to utterly destroy them. 2-3) The grandiose language employed regarding Pinchas’ achievement reflect the truth that a whole new covenant has been established. G-d will no longer destroy the Jews with his vengeance. In fact, not another person dies in this book. In response to Menachem’s question as to why the actual war of Midian is placed after the census, it seems that the Torah is stating from the outset, that there will be no more deaths from this point on (see Hizkuni and Bechor Shor). In (31, 49) the leaders report that they have counted all the Israelites and not one is missing.

This is not simply the last in a series of plagues. G-d has decided not to plague them anymore. How do we know this is true? Is there a test case? I believe there are several. A) As we said, not a one perished in the Midian war. B) Just as Moshe was mad at the leaders of the army, so could G-d have intervened. Moshe tried to handle the Korach rebellion somewhat autonomously and yet G-d intervened. C) When Moshe became angry at the tribes of Reuven and Gad for their request to remain, G-d could have intervened but didn’t. We also see here the communication between Moshe and the people, including the leaders, improving. Moshe is successful in dealing with them. Pinechas effected a change not only in G-d’s relationship to the Jews but the Jews’ relations with G-d and Moshe. D) In another civil debate between the leaders of Menashe and Moshe regarding the daughters of Zelaphchad, a challenge is brought to Moshe, and he adjudicates it, as he did with the daughters to begin with (E) and as he had before the book deteriorated earlier in chapter 9 (v. 6) when people complained about missing the Paschal sacrifice. On this note of the successful resolution of a legitimate legal dispute, the book ends. The people complained appropriately, Moshe responded in a measured fashion, and G-d did not "need" to intervene. The health of society has been restored. The book is now complete.

Rabbi Joel M. Finkelstein

Anshei Sphard-Beth El Emeth Congregation, Memphis, TN