Numbers 25:10-30:1 | Jeremiah 1:1-2:3 | Luke 23:26-32
This week's edition of The Set Table contains:
Questions and Commentary on Parashat Pinchas
Chayyei Yeshua - A Devotional Commentary on the Besora Reading Looking Ahead
Questions & Commentary on Parashat Pinchas
1. Why does God make a covenant
of peace (berit shalom) with Pinchas and anoint him as part of
the priesthood (kehuna)? In what ways can we demonstrate the
same type of zeal within our society as Pinchas demonstrated within
the community of Israel?
Scott
Nassau
Our sidra begins by
describing Pinchas as a priest who was jealous in the same way that
the LORD is jealous for the affection of his people (Numbers 25:11).
The Torah introduces us to Pinchas earlier in the narrative when the
genealogy of Moses and Aaron states Eleazar (Aaron's son) had a son,
Pinchas (Exodus 6:25). Rashi points out that Pinchas was born prior
to God's anointing of Aaron and his immediate sons to the priesthood
(kehuna). Since Pinchas was already alive at the time God inaugurated
the covenant, he did not include Pinchas as part of the priesthood (kehuna)
until he declares, in this passage, he will make with him a covenant
of the priesthood (berit kehuna) forever (Numbers 25:13). Pinchas'
actions at the end of last week's sidra provide the basis for
God's commendation of him in this week's reading.
Before examining the
basis of God's blessing of Pinchas in this week's sidra, the life
of Nadav and Avihu provides us with a perfect foil to contrast with
Pinchas' life. Nadav and Avihu were Aaron's two eldest sons, the
brothers of Eleazar, Pinchas' father (Exodus 6:23). They had the distinct
honor of joining with Moses, Aaron and the seventy elders in the initial
ascent up Mount Sinai (Exodus 24:1). Despite their favored status and
direct heirs to the priesthood, they squandered their legacy by offering
"strange fire" to the LORD (Leviticus 10:1).
The Torah
does not elaborate on the precise nature of their offense, although
the Midrash suggests drunkenness as their violation against God. The
"strange fire" likely refers to unauthorized fire, which can indicate
fire offered with coals from the wrong location (Leviticus 16:12; Numbers
17:5), use of the wrong type of incense (Exodus 30:9, 34-38), or giving
an offering outside the appointed time. It is also possible God's
anger burned against Nadav and Avihu, because they entered into the
holy of holies (kodesh hakedoshim) at a time not prescribed (Levitcus
16:1-2). Whatever the exact meaning of the "strange fire," clearly
Nadav and Avihu failed to conduct themselves in a manner worthy of the
priesthood.
Prior to the end of
last week's sidra, the Torah does not mention much of Pinchas' life,
but his actions in this narrative reveal a character much different
than his uncles (Numbers 25:7-9). At this time the children of Israel
indulged in inappropriate sexual behavior with the daughters of Moab.
Their participation in detestable sexual conduct led them into idolatry,
in which they worshipped and offered sacrifices to Baal. God was jealous
for Israel's affection and his anger grew against Israel over their
idolatry; therefore, God instructed Aharon to publicly execute the leaders
associated with the wickedness. Rather than providing an example of
conformity to Torah, these men guided the nation into apostasy. In the
midst of God's judgment against Israel, Zimri succumbed to temptation
and brought a Midianite woman into Israel's camp, in full view of
Moshe and the rest of Israel (25:6). For some reason God's severe
judgment on the nation did not deter Zimri from once again engaging
in abominable sexual practices. As soon as Pinchas noticed this blatant
disregard for God's Torah, he grabbed a spear, entered Zimri's tent
and ran the spear through the abdomen of both Zimri and the Midianite
woman, killing them both.
God delighted in Pinchas'
actions and his immediate response, so God's anger against Israel
abated (Numbers 25:11). In a period of crisis, Pinchas embraced his
priestly role and provided leadership Israel desperately needed. He
effectively removed the repugnant sin from the nation. He passionately
longed for the day when Israel would recognize God's intended purpose,
by living as a Kingdom of Priests and a Holy Nation (Exodus 19:6). Pinchas
did not grow complacent during Israel's blatant disregard for God's
Torah. He did not delay his response, contemplating what the people
might think of his harsh reaction. He did not stand by, passively watching
while the nation openly violated God's commandments. Pinchas is a
hero and his example demonstrates the impact one person can have upon
the entire nation. In a generation of tolerance and pluralism, Pinchas
must remind us to zealously stand for God and speak out against wickedness.
If we follow his example, maybe we can bring repentance and transformation
to our community.
2. The daughters
of Zelophehad - Mahla, Noa, Hogla, Milca, and Tirza
- approach Moses and the elders of the community after their father
dies (Numbers 27:1-11). There is no male heir to inherit his property,
and no legislation concerning daughters. These five women recognize
that the Law of Moses has made no provision for their inheritance and
decide they should be next in line to carry on their father's name
(property). Their actions result in changes in
the Torah. There are three other places in the Torah where actions of
people result in changes in the Law as well, can you recount them?
Deborah
Pardo-Kaplan
The daughters of Zelophehad's
case is the last of four cases in the Torah in which changes are made
to the Law; the other two are in Numbers and one is in Leviticus:
1. The first one is
a story about a blasphemer found in Leviticus 24:10. A man whose mother
was Israelite and father Egyptian got into a fight with an Israelite-the
Israelite pronounced the name of God in blasphemy and was taken into
custody until it was decided by God (through Moses) what to do: a new
law resulted - no pronouncing the name of God. He was then stoned.
2. The second case
is found in Numbers 9:6: Some men wanted to know whether they could
present the Passover sacrifice because they were unclean due to contact
with a corpse. They stood by as Moses inquired of God on this matter.
God allowed it and makes a law confirming it. At the same time God adds
that those who are clean and do not offer a sacrifice will be cut off
from their kin.
3. The third case
involves a Sabbath violator and can be found in Numbers 15:32. A man
was gathering wood on the Sabbath while the children of Israel were
in the wilderness. It says that those who found him brought him to Moses
and Aaron, and to the whole congregation; "They put him under guard,
because it had not been explained what should be done to him." God
commanded that he be put to death and the entire congregation stoned
him.
Only one of these
cases had a positive outcome: the one where the unclean men consider
their situation and wisely approach the leadership to see what God would
say on something not yet legislated. Those involved in the two other
cases did not contemplate their situation, or bother to approach the
lawmakers for advice-this resulted in their death. The daughters of
Zelophehad followed the model of the wise men who asked first before
assuming to take the law into their own hands. As a result God blessed
them with an inheritance (with some conditions-that they marry within
their clan (see Numbers 36).
Luke 23:26-32 - Hope in Suffering
Noam
Levy
Trials and suffering
are an integral part of life. There is not a person who does not experience
the pain and injustice of daily life. Yeshua set the classic example
to cope with the hardships of this life.
At this point in the
book of Luke, Yeshua is in Jerusalem and is sentenced to one of the
most brutal types of death that the world has known. The text indicates
that Simon the Cyrene was chosen to carry the cross for Messiah as was
custom in those days when the person being crucified could not physically
bear the burden. This is understandable considering the cruel beatings
that he endured previously by the Roman soldiers.
The original readers
would have understood as one commentator pointed out that when someone
would carry their cross it was a public statement of one's guiltiness.
This action was an admission of that person's own blame. It is no
coincidence that Yeshua did not carry his own cross since he was completely
innocent from any crime or sin. In God's providence Yeshua made a
statement of his righteousness.
The severity of Yeshua's
condition is clear from verse 27, there Luke writes that a large amount
of people followed and that specifically a group of women were weeping
and bewailing for him. One can only imagine the extent of the emotional
and physical pain that Messiah experienced that day on the road to Golgotha.
It is written that
suddenly Yeshua turns to the women and tells them not worry about him
but to be concerned with their future suffering (vv. 28-32). He was
referring to the future judgment that would come on Jerusalem. This
is not simply a confirmation of a future prophecy but also an underlying
statement of the complete confidence he had about his own future.
Messiah Yeshua knew
exactly where he was headed after the crucifixion. He knew that soon
he would be in Paradise as he said later to the thief next to him on
the cross. During his last trial, Yeshua was focused on God's promises
to resurrect him and seat him at his right hand. Messiah Yeshua set
the classic example to deal with suffering.
In his book, Man's
Search for Meaning, Viktor Frankl describes that it was his cherished
memories of him and his wife that strengthened him during his years
in the different concentration camps and eventually saved him from death.
Finding hope and meaning by having the right perspective and choosing
to think about good things even in the midst of most difficult circumstances
can make the difference between life and death.
If you have been unjustly
treated by your own people, beaten up by society or suffer from a deadly
disease, set your thoughts on the promises of God, and he will carry
you through the trials of life.
