Parshat Pi-n'chas Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam's Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p'tucha or s'tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha Kohen - First Aliya - 13 p'sukim - 25:10-26:4 [P> 25:10 (6)] When Pinchas killed Zimri and Kosbi, a tremendous controversy erupted among the people as to whether his actions were correct or criminal. This week's sedra begins with G-d "testifying" to the correctness of what Pinchas did. First, because of what Pinchas did, the plague that had broken out, stopped. Second, the Torah repeatedly identifies Pinchas as the grandson of Aharon HaKohen. Third, G-d places His stamp of approval upon Pinchas by giving him "the covenant of the eternal kehuna" and the "covenant of peace". Perhaps, without G-d's seal of approval, the controversy would have continued. SDT: Most scribes write the VAV in the word SHALOM with a break. Peace that results from violence, even required violence, is defective. Other commentaries look at the unusual VAV as allowing the word SHALOM to be read also as SHALEIM, complete. This relates to the Kohein, who must be without blemish in order to serve in the Mikdash. Clarification: Aharon and his four sons were anointed as kohanim. They were not born kohanim, nor were they kohanim until being anointed. From that point, all (well, almost all, but that's another issue - see further) their descendants are kohanim from birth. Pinchas was not born to a kohen, since he was born before Elazar was anointed. He was not originally included in the Kehuna of his grandfather, father, and uncles. Pinchas became a kohen in the unique way - by G-d's decree. In other words, there are three ways to be a kohen. Five people were anointed as kohanim by G-d's command. One was given the kehuna by G-d. All other kohanim that ever existed or ever will exist are kohanim because they were born to a kohen. [Added points: Some people born to a kohen are NOT kohanim. The son of a kohein and a woman that a kohein is not allowed to marry because of his kehuna, is not a kohen. If the father is a kohen, the son might or might not be a kohen. But the father of a kohen is always a kohen - except for Aharon, whose father Amram was not a kohen.] [P> 25:16 (3.23)] Next, G-d tells Moshe to go to war against Midyan in revenge for their seduction of Israel to the worship of Baal Peor. (The battle does not take place until next sedra, the rest of Pinchas is a digression of sorts.) It is after the plague... [P> 26:1* (10.77)] (this parsha break comes in the middle of a pasuk - unusual, but not unique) G-d commands Moshe and Elazar that a new census be taken of the people. The counting of the people at this point has several functions. Rashi says that after the plague(s) that devastated the people, G-d wants to count them as a shepherd would count his sheep after wolves attacked the flock. Having just been commanded to prepare to fight against Midyan, a census of men of military age is necessary. Most significantly, it is these people who will fight for Eretz Yisrael, and it is to these people that the Land will be apportioned (but based on the original post-Exodus census). SDT: Moav was the partner of Midyan and should have been included in this avenging war. Some explain that Moav was spared this battle in the merit of Ruth. Some commentaries explain that there was a significant difference between Moav and Midyan. Moav was afraid of Israel. They feared that their land would be conquered by them. That is why they wanted to fight against us. Midyan agreed to help Moav because of their desire to destroy the Jewish People. They went as far as using their women to seduce the Israelites to immoral and idolatrous behavior. G-d's command of revenge is directed at the latter type of enemy. Levi - Second Aliya - 47 p'sukim - 26:5-51 This is the longest 2nd-Aliya in the Torah, tied with Ki Tisa's. Both of which are tied for 3rd place for all Aliyot in the Torah. There are three different whole sedras with fewer p'sukim than this aliya. In preparation for conscripting an army to fight Midyan, a new census is taken. The Torah lists each of the tribes, their family sub-units, and the number of males of military age. In addition to this information, it is interesting to note the "extra" material mentioned in this portion - such as... Under Reuven, the Torah tells us about Datan and Aviram who, with Korach, were swallowed up by the ground. The Torah then makes a point of telling us that Korach's sons did not die. Korach was from Levi. The inclusion of the sons of Korach at this point is not of census value, but does teach us the power of T'shuva. Korach's sons did not follow in their father's ways. They were righteous. Generally, the family units of a tribe are based on the sons of the sons of Yaakov. In Reuven's case, we have Chanoch, Palu, Chetzron, and Karmi, giving Reuven a total of 43,730. Palu's son, Eliav, is mentioned because his sons were N'mu'el, Datan and Aviram. One more observation: Reuven is often called B'CHOR YISRAEL. This is noteworthy in light of the fact that Reuven "lost" the status of firstborn to three younger brothers. The Kehuna went to Levi, the kingship was destined to go the Yehuda, and the double portion of the B'chor went to Yosef. Yet the Torah repeatedly calls Reuven the B'chor of Yisrael. Reuven's count dropped 2770 since the first counting in the Midbar. (Expected because of their involvement in the Korach rebellion.) [S> 26:12 (3)] Shimon: note the relatively small number. Members of the tribe of Shimon were the main victims of the plague that followed the Zimri (one of the leaders of Shimon) affair. Shimon: 22,200. Down 37,100! Shimon's family units are from N'mu'el (a different one), Yamin, Yachin, Zerach, and Sha'ul. [S> 26:15 (4)] Gad: 40,500. Down 5150. The families are from Gad's sons Tz'fon, Chagi, Shuni, Ozni, Eiri, Arod, Ar'eili. [S> 26:19 (4)] Yehuda: 76,500. Up 1900. Yehuda's families are from sons Sheila, Peretz, Zerach. From Peretz come the families of Chetzron and Chamul. Yehuda's first two sons Er and Onan, who died childless, are mentioned at this point in the Torah. [S> 26:23 (3)] Yissachar: One of his sons is identified as Yashuv. Commentaries say that he is Yov, as recorded in Vayigash. Yov was an inappropriate name (of pagan origin). The extra SHIN that was added to his name is symbolically taken from his father's name - spelled with two S(H)INs but pronounced as if there is only one. The families of Yissachar are Tola, Puva (family name is Puni), Yashuv, and Shimron. Yissachar: 64,300. Up 9900. [S> 26:26 (2)] Zevulun: 60,500. Up 3100. Families are from sons Sered, Eilon, and Yachl'eil. [S> 26:28 (7)] Notice that the sons of Yosef are listed as Menashe and Efrayim - in that order. Although this is birth order, it is unusual to find Menashe mentioned first. Also note the great increase in the population of Menashe, and the decrease in the population of Efrayim. The increase in Menashe is considered to be related to the fact that their tribe was given land on both sides of the Jordan. They were not the ones who asked to settle on the east side of the Jordan - that was Reuven and Gad. Menashe was sent along, so to speak, to keep an eye on the other two tribes. It would therefore be unfair to give them a smaller portion of Eretz Yisrael (west side of the Jordan). Their increase in population got them a "regular" share on the west side in addition to their territory on the east side of the river. Menashe: here we are introduced to the five daughters of Tz'lofchad. We will hear more from them shortly. Menashe: 52,700. Increase of 20,500. By the way, Efrayim was mentioned before Menashe in that earlier census. Menashe's sons (family units) are Machir, Machir's son Gil'ad, Gil'ad's sons I'ezer, Cheilek, Asri'el, Shechem, Sh'mida, Cheifer, Cheifer's son Tzelofchad. [S> 26:35 (3)] Efrayim: 32,500. Down 8000. Efrayim's families are from Shutelach, Becher, Tachan. And Shutelach's son Eiran. The Torah then says again that these two (Menashe and Efrayim) are the children of Yosef. [S> 26:38 (4)] Binyamin: Families from sons Bela, Ashbel, Achiram, Sh'fufam, Chupam. Bela's sons Ard and Naaman. Binyamin: 45,600. Up 10,200. Note: Back in Vayi- gash, Binyamin is recorded as having 10 sons: Bela, Becher, Ashbel, Geira, Naaman, Eichi, Rosh, Mupim, Chupim, and Ard. [S> 26:42 (2)] Dan: One son, Shucham, family name Shuchami. Previously, Dan's son is called Chushim. Dan's total: 64,400. Up 1700. Note that Binyamin's ten sons produced a smaller tribe than the one son of Dan. This is considered as a(nother) lesson that we cannot second-guess G-d. He has an agenda, we do what we have to do, but He "calls the shots". [S> 26:44 (4)] Asher: Note the rare inclusion of a daughter - Serach bat Asher. Great longevity is attributed to her, and she is considered the bridge between Yaakov and his sons on the one hand, and the new nation of Israel which emerged from Egyptian slavery. Serach was alive throughout the entire Egyptian experience, and then some. Asher's total: 53,400. Up 11,900, comes from sons Yimna, Yishvi, B'ri'a. Bri'a's sons Chever and Malki'el. [S> 26:48 (4)] Naftali: Yachtz'eil, Guni, Yeitzer, Shileim. 45,400. Down 8000. And, within this Naftali parsha we are presented with the total for Bnei Yisrael: 601,730. Down 1820 from the 603,550 following the Exodus. Shlishi - Third Aliya - 19 p'sukim - 26:52-27:5 [P> 26:52 (5)] It is to these people that the Land will be apportioned. The actual distribution of land will be done by (Divine) lottery and will involve this census and the earlier one. [S> 26:57 (9)] The Torah next details the family tree of Levi (whose Tribe does not receive land). Specific attention is paid to Amram's family - namely, his wife Yocheved (daughter of Levi), Moshe, Aharon and his sons, and daughter Miriam. The Torah next states that no one in this national census was in the previous census except for Kalev and Yehoshua. [S> 27:1 (5)] The daughters of Tzelofchad (identified here as 6th generation from Yosef, an unusually long ancestry to record) approach Moshe, Elazar HaKohen, the leaders of the Tribes, and the People, and petition for property in the Land of Israel for themselves because their father had no sons. They emphasize that their father was not part of Korach's rebellion but died for his own sins Tradition tells us that Tz'lofchad was the "wood-gatherer" who was executed for desecrating the Shabbat. Had he been part of Korach's rebellion, he would have been considered a MOREID B'MALCHUT, one who rebels against the king, and would have forfeited any claim to land. But in his situation, even though his life was taken, his property would still go to his heirs. Moshe appeals to G-d for a decision in their case. (Commentaries say that the details of the laws of inheritance momentarily escapes Moshe's memory, either as punishment for an inappropriate comment he had made, or to give honor to these "lovers of the Land" - Tzelofchad's daughters - by having the laws of inheritance presented "to them"... or both.) Clarification... Do not think that before Tz'lofchad's daughters complained to Moshe, that only males were to inherit. And that when they made their claim, G-d changed or adjusted the rules to accommodate them. Not so. The Laws of Inheritance are part of Torah from Sinai, as are all mitzvot. The presentation of these laws to the people was held in abeyance, so to speak, until this moment, so they would be in response to the plea of the daughters. Moshe honored the occasion (and the people who came before him with the ìrequestsî) by asking G-d, so to speak, to clarify the issues. This is not the only way to see matters, but it works. (Similarly, for Pesach Sheini.) R'vi'i - Fourth Aliya - 18 p'sukim - 27:6-23 [P> 27:6 (6)] G-d's answer to the daughters of Tz'lofchad is in the affirmative - they will acquire both their father's share and part of their grandfather's share (specifically a double portion of Chefer's allotment, since Tz'lofchad was Chefer's firstborn. Note that both Chefer and Tz'lofchad were among those who left Egypt - males 20 and up, and therefore their heirs are to receive their allotments). Furthermore, the laws of inheritance [400,A248 27:8] are hereby set down as follows: A man's son(s) inherit from him. If there are no sons, his daughters inherit. (When a man has both sons and daughters, his sons inherit and are responsible to support the daughters, even if it means begging door-to-door.) A man without children is inherited by his father, then his brothers, and if there are no brothers, then his paternal uncles, and then by the closest relatives along paternal lines of the family tree. [P> 27:12 (3)] G-d next tells Moshe to ascend Har HaAvarim and view the Land into which he (Moshe) will not go. Moshe is then to prepare for his death. Having just been commanded to divide the Land according to the census and lottery (and being physically in the territory of the 2 tribes), Moshe might have thought that the decree against his entry to the Land was being rescinded. His being told to view the Land and prepare to die comes as a poignant reminder that the decree stands. [S> 27:15 (9)] "And Moshe spoke to G-d saying." This unique variation of the most common pasuk in the Torah (ìAnd G-d spoke to Moshe sayingî which occurs 70 times in the Torah - specifically in Sh'mot, Vayikra, and Bamidbar - not counting the many variations on that pasuk), creates a dramatic mood as we wait to see what he is about to ask of G-d. Will he ask for his life? Will he ask to be permitted even a brief excursion into the beloved Land of Israel? Moshe Rabeinu asks that a suitable leader be appointed to take his place. A true leader is concerned first and foremost with his charges. This is part of the great legacy of Moshe Rabeinu. G-d's response to Moshe's request is immediate. Yehoshua is to be presented to the People as Moshe's successor and Moshe is to transfer to him some of his "majesty". Elazar has already taken over from Aharon, and it will be Yehoshua and Elazar who will lead the People into the Land. Chamishi - Fifth Aliya - 15 p'sukim - 28:1-15 [P> 28:1 (8)] This entire Aliya is the Torah reading of Rosh Chodesh when it falls on a weekday. The first part contains the mitzva of the Daily Sacrifices [401,A39 28:2], one in the morning and one before evening. Shacharit and Mincha correspond to these T'midim respectively. [P> 28:9 (2)] Next the Torah speaks of Korban Musaf for Shabbat - two lambs [402,A41 28:9]. Correspondingly, we daven Musaf on Shabbat. [P> 28:11 (5)] The Musaf of Rosh Chodesh [403,A42 28:9] consists of two bulls, one ram, and seven lambs. In addition to these "Olot", a goat was to be offered as a communal "Sin Offering". Korbanot were accompanied by wine for libation (in varying amounts for the different animals) and fine flour & oil mixtures, known as Menachot. SDT: Rashi notes that G-d told Moshe to command the Children of Israel (all of them, not just Kohanim) to observe and preserve the mitzva of the daily sacrifices in the Mikdash. He explains that not only did Kohanim have a role in the offering of korbanot, but so did Leviyim, and so did Yisra'eilim. Kohanim had their AVODA, the Leviyim were on the DUCHAN singing, and a representative of the rest of the people stood in the courtyard of the Beit HaMikdash and directed the AVODA to take place. Without the members of the MA'AMAD, both in the Mikdash and ìback homeî in the particular district responsible for the particular week, the sacrificial service could not take place. Says Rashi, we learn that from TZAV ET B'NEI YISRA'EL. Shishi - Sixth Aliya - 27 p'sukim - 28:16-29:11 [S> 28:16 (10)] Next the Torah presents the Musafim of the Holidays, beginning with Pesach. Note that each day of Pesach is a "carbon-copy" of the first day (as opposed to Sukkot). [S> 28:26 (6)] Then, Shavuot - here referred to as Yom HaBikurim. The Musaf of Shavuot is counted as a mitzva here [404,A45 28:26] - that of Pesach (and other holidays) have been counted already from Parshat Emor. Interesting... In Emor, for Pesach, Rosh HaShana, Yom Kippur, Sukkot, and Shmini Atzeret, the Torah says, "...and you shall offer an offering made by fire to G-d." What offering is meant? Musaf, as detailed in Parshat Pinchas. The mitzva of the specific day's Musaf is counted from Emor, but the details of the korbanot are in Pinchas. One exception - Shavuot. In Emor, its says, "And you shall offer with the bread 7 lambs... and one young bull, and two rams... with their meal offering and their libation, an offering made by fire... Then you shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. Most of these korbanot sound like a Musaf, but Rashi explains that these animals accompanied the Two Loaves offering and were not Musaf. Rashi says to check Parshat Pinchas where the Musaf of Shavuot is two bulls, one ram, seven lambs, and a goat as a Chatat. Slightly different than Emor's list. Conclusion: Emor never mentioned Musaf. That's only in Pinchas, and therefore, Musaf of Shavuot is counted in Parshat Pinchas, but not the Musafim of the other holidays. Shabbat's and Rosh Chodesh's Musafim are counted in Pinchas, because they are not mentioned at all in Emor. [P> 29:1 (6)] Next comes Rosh HaShana, called here YOM T'RUA. Its Musaf has also been counted as a mitzva previously (in Emor), but the mitzva of blowing Shofar is counted here [405,A170 29:1]. Since Rosh HaShana is also Rosh Chodesh Tishrei, double musafim are brought. The Torah does not say: THOU SHALT BLOW THE SHOFAR. (Not for Rosh HaShana, that is.) It tells us to have a YOM T'RU'A on the first of Tishrei. The Gemara teaches us what that means, using a G'zeira Shava (parallel terminology) to Yovel. In B'har, there is a command to blow the Shofar on Yom Kippur of Yovel. The Oral Law teaches us a parallel between the T'RU'A of Tishrei (Yovel) and the T'RU'A of Tishrei (Rosh HaShana). Although the word SHOFAR does not appear in context of Rosh HaShana, it DOES appear in connection with the "other" Tishrei- T'ru'a. The Talmudic principle of G'zeira Shava is used to define the Rosh HaShana T'ru'a requirement as Shofar. Shofar is one of a small list of mitzvot that the Torah commands in an indirect way. [S> 29:7 (5)] Next comes Yom Kippur's Musaf. All the Chagim are presented here and previously in Emor (aside from other places as well). Notice that there is brief reference to the requirement of fasting and the Shabbat-like prohibition of Melacha, and slight reference to the special Yom Kippur service (presented back in Parshat Acharei). Here, in Parshat Pinchas, the main emphasis is on the Musaf korbanot of the Holy days, the other details seemly coming as a by-the-way. Sh'VII - Seventh Aliya - 29 p'sukim - 29:12-30:1 [S> 29:12 (5)] Lastly, the musafim of Sukkot and Shmini Atzeret are presented. The numbers of animals on Sukkot vary day-to-day, with the bulls totalling 70, a symbolic universal number. Specifically, each day has 2 rams, 14 lambs, and a goat as a Chatat, but the bulls range from 13 down to 7 for the 7 days of Sukkot. Note that each day of Sukkot has an "identity", so to speak, of its own. There IS a third day of Sukkot in the Torah. In contrast, there is no mention of a third day of Pesach. On the other hand, the counting of the Omer gives Pesach what Sukkot has by virtue of the Musafim - a counting dimension. [S> 29:17 (3)] And on the second day... [S> 29:20 (3)] And on the third day... [S> 29:23 (3)] And on the fourth day... [S> 29:26 (3)] And on the fifth day... [S> 29:29 (3)] And on the sixth day... [S> 29:32 (3)] And on the seventh day... [S> 29:35 (6)] On (without ìandî, because Shmini Atzeret is its own holiday, in addition to being the 8th day of Sukkot, sort of) the eighth day... These musaf passages for Chagim are the respective Maftirs of the Holidays. The sedra concludes with references to other korbanot in the Mikdash. And finally, a summary/ divider pasuk - And Moshe told the people all that HaShem had commanded. Rashi explains that Matot begins with Moshe speaking to the people, so the pasuk at the end of Pinchas has to restate that Moshe has been transmitting G-d's words all along, and not just from the portion of Nedarim at the beginning of Matot. The last 6 p'sukim are reread for the Maftir. (6 p'sukim is the most for a regular maftir. Only one other sedra has a sixer - Nitzavim.) Haftara - 22 p'sukim - M'lachim Alef 18:46-19:21 Pinchas has two haftaras, one for when it is during the 3 Weeks (majority), when it is first of the three HAFTAROT OF TRAGEDY, and one for when it falls before the the 17th of Tamuz (rare) and as it does this year... When Matot and Mas'ei are combined, Pinchas is the first of the Three Weeks sedras, M&M is the second, and D'varim is the third (Chazon). When M&M are separated, Matot is the first, Mas'ei the second, and D'varim is the third. Matot and Mas'ei are usually combined. In a Shana M'uberet (13-month year) that begins on Thursday (first day of Rosh HaShana), they are separated. This is a 10% of the time occurrence. In Eretz Yisrael, there is another situation that results in splitting M&M, accounting for another 10% of the years. If in a Shana M'uberet, Pesach is Shabbat to Friday, then we read Parshat HaShavua when the rest of the world is celebrating the 8th day of Pesach and reading a special Torah portion for the occasion. We separate Matot and Mas'ei to allow Chutz LaAretz to catch up with us. Summary: In CHU"L separate M&M occurs 10% of years. In ERETZ YISRAEL: 20%. And now, the haftara of Parshat Pinchas: Yalkut Shimoni states that Pinchas is Eliyahu. Whether you understand that literally, or personality-wise, both being zealous for the honor of G-d, this is the main connection between Torah reading and haftara. Furthermore, in the sedra, Moshe announces Yehoshua as his successor. In the haftara, Eliyahu is told by G-d to appoint Elisha to succeed him. Tradition tells us that the people of the tribe of Shimon, Zimri's tribe, ridiculed (and perhaps wanted to do more) Pinchas for what he did. Izevel (Jezebel) wanted to kill Eliyahu for what he had done to the prophets of Baal. [The Parshat Pi-n'chas Homepage]
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