From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Pinchas
Organization: Express Access Public Access UNIX, Greenbelt, Maryland USA
Date: Thu, 23 Jul 1992 03:30:00 GMT


[   HaMaayan is published weekly for the edification and enjoyment
of the reader who is lacking the time or ability to study the
weekly Parasha on his own. HaMaayan's goal is to acquaint the reader 
with the broadest spectrum of traditional Torah commentary, from 
the "rationalism" of Rambam (Maimonides) and Abarbanel to the 
"mysticism" of Alshich and the Chassidic Masters.

While the editors hope these brief "snippets" will engender further
discussion of Torah topics ("L'Hagdil Torah U'L'Ha'adirah"), they
unfortunately lack the time to respond to lengthy questions.

Shabbat Shalom. ]


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                    Hamaayan/The Torah Spring
                      Edited by Shlomo Katz

                        Parashat Pinchas
                    Volume VI/Number 41 (275)
                   24 Tamuz 5752/July 25, 1992

                  "Bayamim Hahem, Bazman Hazeh"
                            1 Av 3413

   On this day, at the beginning of the Second Temple period, Ezra
Hasofer arrived in Yerushalayim with other returnees from Bavel. 
Chazal say that Bnei Yisrael would have witnessed miracles in
Ezra's times as great as those of Yehoshua's day, if only they had
been worthy.

   The people tell us that the redemption can come "in its time"
("B'itah") or "in a hurried fashion" ("Achishenah").  If we are
deserving, say Chazal - "Achishenah."  Otherwise - B'itah."  In one
verse we read that the Mashiach will come as "a pauper riding a
donkey."  In another place we read that he will come "with the
clouds of the heavens."  These alternatives, Rashi (Sanhedrin 98a)
writes, parallel the alternatives mentioned above.  If we are
deserving, Mashiach will come on the speeding clouds.  If we are
not, he will come as a pauper rides his donkey, i.e. lazily taking
his time.

  In Ezra's day, Bnei Yisrael were not deserving of open miracles,
and the redemption had to take place in a gradual, apparently
natural fashion.  The Persian king granted permission to rebuild
the Bet Hamikdash, then withdrew it.  Immigration to Eretz Yisrael
increased, then stopped.  Then the whole process started again
until, after 18 years, the Temple was completed.  [May we merit the
rebuilding of the Bet Hamikdash in the near future, in our days.]

 (R' Yissachar Shlomo Teichtel, HY"D: Eim Habanim Smeichah p. 37)

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                        Parasha Overview

   The Sefat Emet writes that the unifying theme in this Parasha is
the transition from the supernatural desert-way-of-life to the
natural Eretz Yisrael-way-of-life.  In the former, everything (e.g.
the "Mahn") was given to the Jews; in Eretz Yisrael, they would
have to work.

   Among the new leaders of the Jewish people would be Pinchas,
someone who earned the right to be a Kohen, and did not inherit it
from his grandfather, Aharon.  Also in this Parasha the Jews are
enjoined to "terrorize" the Midianites.  It is not enough for the
Jews to fight this war simply because Hashem told them to.  In
their new way-of-life they must feel their own enmity towards the
nation that tried to destroy Bnei Yisrael.
   Bnei Yisrael are counted once again - a new census for a new
age.  Rashi notes that each tribe and family is referred to in such
a way that the letters of Hashem's name are incorporated into the
family name.  When Bnei Yisrael must live naturally - when they are
relatively farther from Hashem - and they still fulfill the Torah,
Hashem's name is revealed and sanctified to a greater extent than
it was during the desert period of closeness.

   This suggests a connection to the period of the "Three Weeks"
which we are now in, for in exile we are on a lower level yet. 
However, this need not stop us from sanctifying Hashem's name.  The
Parasha's final section, the Korbanot, is also fitting for this
period, as it reminds us of the Temple which we have lost.

                                          (Sefat Emet 5640; 5643)

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   "And the daughters of Tzelofchad approached, [they were] from
the family of Menashe, the son of Yosef."  (27:1)

   Rashi says that Yosef is mentioned here to teach us that just as
Yosef loved Eretz Yisrael (and asked to be buried there), so his
descendants loved Eretz Yisrael.  Their request for a share of the
land was not motivated by materialistic concerns.

   R' Moshe Feinstein asks:  Whether or not Tzelofchad's daughter
received a share of the land, they would still live there.  Why,
then, did they insist on owning their own portions?  The Torah is
teaching us that if one loves something, he should want to own it. 
Thus we can understand the Halacha which requires a person to own
a Torah library (see Y.D. section 270:2).  For studying alone, it
is enough to borrow Torah works.  However, to enhance one's love of
Torah, he should try to own its works.

                                                   (Darash Moshe)

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   How can Yosef be compared to his great-granddaughters?  They
wished to enter Eretz Yisrael alive, to own it and to work it.  He
only asked to be buried there!

   The Torah is teaching us, said R' Chaim Yehuda Meir Hager of
Viso (d.1968), that such a view is misguided.  Our great love for
Eretz Yisrael is nothing more than an inheritance from our
ancestors who requested burial in the holy land although their love
for the land was only realized in that way it is their merit which
enables us to settle and strengthen it.

                                                   (Zecher Chaim)

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   The period between the 17th of Tamuz and "Tisha B'Av" is called
"Bein Hameitzarim."  One meaning of this is "Between the Troubles"
- i.e. the calamities which occurred on the two fast days. 
"Meitzarim" also means "boundaries."  During the "Three Weeks" we
always read the Parashot Pinchas, Matot, and Mas'ei, all of which
deal with the boundaries of Eretz Yisrael and how it was divided
among the tribes.  This alludes to the future redemption, and
serves as a consolation to us.

                     (Iturei Torah, based on Rashi to Eichah 1:3)

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                           Torah Study

   When R' Chaim "Brisker" Soloveitchik was to marry off a child,
he asked that the Telsher Rav and Rosh Yeshiva, R' Eliezer Gordon,
officiate at the marriage ceremony.  This was surprising, as there
were many distinguished Rabbis among the guests who were R'
Leizer's senior by a number of years.  R' Chaim explained his
decision as follows:

   He had once received a letter from R' Leizer inviting him to
move to Telshe (Telz) to serve as the Yeshiva's head lecturer.  R'
Chaim declined the invitation.  He soon received a second letter,
in which R' Leizer offered to relinquish the position of Rosh
Yeshiva to R' Chaim, if the latter would accept the invitation. 
This offer, too, was declined.

   R' Leizer tried again.  He was prepared, he wrote to R' Chaim,
to step aside as both Rosh Yeshiva and Rabbi of the town, and
remain in Telshe as a common resident, if R' Chaim would accept
both of those positions and guide the students of Telshe in the
method of Talmudic analysis for which he was famous.

   This offer, too, was refused.

   "Imagine," R' Chaim concluded, "a man so revered, a 'Gaon' and
"Gadol' in his own right, and a very successful Rav and Torah
teacher - and he is willing to give up everything so that his
students can learn what he perceives as a proper method of Torah
study.  Where does one see such a display of 'Ahavat Torah' - love
for Torah?

   "This is why I asked him to officiate at my son's wedding."

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   R' Shimon Schwab, Shlita, relates that he once spent a Shabbat
with the "Chafetz Chaim" and heard the following thought:  The
"Mahn" which the Jews ate in the desert had the taste of whatever
food the person eating it was thinking of.  What taste did the Mahn
have if the person was not thinking at all?  The Chafetz Chaim
answered, "If you don't think, it has no taste."  He explained that
the Mahn was a spiritual food that fell from Heaven; one who
performs spiritual deeds without thought derives little pleasure
from his deeds.

   The Chafetz Chaim continued, "What can be more tasty than a
piece of Gemara?  It is so sweet, but only if you think. 
Otherwise, you sit by the Gemara and it has no flavor all."

   (Reprinted with permission from For Love of Torah, pp.109,107)

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           The learning schedule for this Shabbat is:

                  Mishnah Yomit:  Negaim 12:3-4
                 (Learn two Mishnayot every day)

               Halacha Yomit:  OC/MB 447:12-448:2
               (Learn three paragraphs every day)

                      Daf Yomi:  Yevamot 27
              (Learn two sides of a page every day)

                             Rambam
             Chapter/Day: Hilchot Aydut - Chapter 14
    3 Chapters/Day: Hilchot Melaveh V'Loveh - Chapters 10-12

                         Sefer Hamitzvot
              Sh:P199,N240; Su:N241,N242; M:N235; 
                 Tu:N236; W:N237; Th:P198; F:246


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Posted by Alan Broder, ajb@digex.com (uunet!digex!ajb), who 
should be contacted to request back issues of HaMaayan or to get
on or off the direct email mailing list.

Shlomo Katz can not receive EMAIL, however I will pass on any
comment forwarded to me, or alternately, send your comments care of
yehuda@gwuvm.bitnet