Parshas PINCHUS
1. The Medrash Plia says that if you want to prove that Pinchos is Eliyahu, you see it from the Pasuk in Devarim (1:1), “Eileh HaDvarim Asher Diber Moshe.” What does this mean? Ans… The Maharsham explains that the Ran says in his Drashos, “The reason why we mix the foul smelling Chelbana into the beautiful smelling Kitores is because everything is strengthened by its polar opposite. The Chelbana brings out a more powerful smell from the other spices.” Similarly, Moshe Rabbeinu was a Kvad Peh, he had a speech impediment. This speech impediment brought out the greatest speech ever in the Aseres HaDibros and in his conveying the Torah to Bnei Yisrael in Arvos Mo’av in Sefer Devarim. Eliyahu brings peace to the world. We see from Moshe’s speech in Devarim that Pinchos who murdered Zimri must be Eilyahu, and that violent act was the catalyst that made him the great peacemaker Eliyahu.
2. Pinchos was rewarded, and became a Kohen, after he courageously defended Hashem’s honor by killing Zimri. Although his father was Elazar, and his grandfather Aharon HaKohen, he, himself, was not a Kohen since Hashem only bestowed the Kehuna on Aharon, his children, and the grandchildren born thereafter; whereas Pinchos had already been born. The Maharal MiPrague asks, “Why did Hashem do this strange thing and rob him of the stature that he rightfully deserved from the beginning?” Ans… Rav Schorr answers that the reason why Pinchos earned the Kehuna was that this killing was considered an act of chessed. Any act done L’Shem Mitzva will have the opposite of the detrimental effect that would logically follow (e.g., getting rich from giving tzedaka). Although murder is the ultimate cruel act, when done in a manner that would be a mitzva, it is the ultimate chessed. However, the halacha remains that a Kohen who murders may not perform Birchas Kohanim. By not giving Pinchos the status of a Kohen, he earned it with the killing of Zimri. Had Pinchos already been a Kohen, that very same act would have made him forfeit his right to serve as a Kohen.
3. Moshe Rabbeinu asks Hashem to find Bnei Yisrael a leader so that, “V’Lo Sihiyeh Adas Yisroel KaTzon Asher Ein Lahem Ro’eh”; Bnei Yisroel should not be like sheep without a shepherd,” 27:17. Rav Elchonon asks, “What was Moshe so worried about? There was Yehoshua, Elazar, Pinchos, and the Zekeinim? Ans… Rav Elchonon answers that many leaders, do not replace the need for one leader. Although normally Chazal say “Within two is included one,” (B’chlal Masayim, Maneh) in this case it is not true. Even if there are many great tzadikim, you need one decisive voice to lead the people. Moshe knew there were many good people around. He asked Hashem to please choose from among the candidates an, “Ish Al HaEidah; A single person to lead the people, alone.”
4. Pinchos got up and decided on his own to defend the honor of Hashem and kill Zimri. He acted in accordance with the halacha of “Kana’im Pog’im Bo”. Had he asked Bais Din for permission, he would not have been told to kill him. A Kana’i cannot get permission from Bais Din. He must act on his own. This halacha is quite unique and contrary to the general Torah Hashkafa. Why is this so? Ans … Rav Moshe Feinstein says in Darash Moshe that while it is important to do mitzvos with pure intentions, nevertheless, a mitzva done with ulterior motives and for the sake of personal benefits, is still worth doing. However, when it comes to punishing others, this can only be done if carried out with 100% pure intentions and totally L’Shem Shamayim. Judging a person’s intentions are not within the abilities of another human. Only Hashem can know a person’s thoughts. Therefore, in the case of Kana’im Pogim Bo, Bais Din can never render an opinion if a particular person can carry out “Nikmas Hashem”. This is between the person and Hashem alone. This was the gripe of the Shevatim against Pinchos. They doubted his sincerity until Hashem testified on Pinchos’s behalf, and awarded him the Kehuna and a Bris of Sholom.
5. Immediately after the Torah talks about the Yerusha of Bnos Tzelafchad, the next parsha tells how Moshe asked Hashem to appoint his successor. Rashi says that after Hashem told Moshe to give a Nachala to Bnos Tzelafchad, he asked Hashem to let his own children inherit his leadership. However, the chiddush of Bnos Tzelafchad was that daughters inherit. That sons inherit, was known long before that, so why did Moshe wait until now? Ans… The Mekach Tov brings from Rav Mordechai of Chernobyl that Moshe, being the most modest man on earth, considered himself a Chotei. That being the case, he didn’t believe he would merit to pass along his inheritance to his children. When Hashem declared that Bnos Tzelafchad should receive their father’s inheritance even though by their own admission he was a sinner, he then felt he could beseech Hashem on behalf of his own children.
6. Hashem tells Moshe to pass on the mantle of leadership to Yehoshua, “VNasata Mei Hodcha Alav; Give him from your radiance,” (Pinchos 27:20). The Gemara in Bava Basra (75) says MeiHodcha from your Hod but not all of it. From here the Zekeinim said that Moshe radiated like the sun, and Yehoshua only received part of Moshe’s radiance, and radiated like the moon; woe to the embarrassment! What did the Zekeinim mean when they said, “Woe to the embarrassment” Which embarrassment? ANS… The Peninim al HaParshas says the Chida explains that Yehoshua merited to succeed Moshe, because he cleaned up the Bais Medrash and was Mishamesh Moshe doing all the menial tasks. The Zekeinim, on the other hand, learned Torah from Moshe, but felt above menial chores. When they saw how wrong they were, as Yehoshua was elevated to be the Manhig, they said, “Woe to the embarrassment we felt at cleaning up.” That degradation was accepted by Yehoshua, and now he leads us.

PINCHUS Test Me….Just Test Me…..I Dare You!
1. Why was Pinchas not originally a kohen? – Kehuna (priesthood) was given to Aharon and his sons (not grandsons), and to any of their descendants born after they were anointed. Pinchas, Aharon’s grandson, was born prior to the anointing.
2. Why was Moav spared the fate of Midian? – For the sake of Rus, a future descendant of Moav.
3. What does the yud and hey added to the family names testify? – That the families were truly children of their tribe.
4. Korach and his congregation became a “sign.” What do they signify? – That kehuna was given forever to Aharon and his sons, and that no one should ever dispute this.
5. Why did Korach’s children survive? – Because they repented.
6. Name six families in this Parsha whose names are changed. – Zerach, Ozni, Yashuv, Achiram, Shfufam, Shucham.
7. Who was Yaakov’s only living granddaughter at the time of the census? – Serach bas Asher
8. How many years did it take to conquer the Land? How long to divide the Land? – Seven years. Seven years.
9. Two brothers leave Egypt and die in the midbar. One brother has three sons. The other brother has only one son. When these four cousins enter the Land, how many portions will the one son get? – Two portions. That is, the four cousins merit four portions among them. These four portions are then split among them as if their fathers were inheriting them; i.e., two portions to one father and two portions to the other father.
10. What do Yocheved, Ard and Na’aman all have in common? – They came down to Mitzrayim in their mothers’ wombs.
11. Why did the decree to die in the desert not apply to the women? – In the incident of the meraglim, only the men wished to return to Egypt. The women wanted to enter Eretz Yisrael.
12. What trait did Tzlofchad’s daughters exhibit that their ancestor Yosef also exhibited? – Love for Eretz Yisrael.
13. Why does the Torah change the order of Tzlofchad’s daughters’ names? – To teach that they were equal in greatness.
14. Tzlofchad died for what transgression? – Rabbi Akiva says that Tzlofchad gathered sticks on Shabbos. Rabbi Shimon says that Tzlofchad was one who tried to enter Eretz Yisrael after the sin of the meraglim.
15. Why did Moshe use the phrase “G-d of the spirits of all flesh” – He was asking G-d, who knows the multitude of dispositions among the Jewish People, to appoint a leader who can deal with each person on that person’s level.

Created By Avrohom Sherman
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