HaMayaan/The Torah Spring Edited by Shlomo Katz Parashat Pinchas Volume V, Number 37 (223) 24 Tamuz 5751/July 6, 1991 "Aleph D'Puranuta" Parasha Overview With this week's Parasha, Moshe's "career" nears its end. The Parasha begins with G-d's reward to Pinchas for zealously guarding Hashem's honor and saving Bnei Yisrael from destruction. Pinchas, according to some commentaries, is promised eternal life. In later books of Tanach we learn that he is one of Bnei Yisrael's most important leaders in the generations after Moshe. Moshe's successor as head of the Sanhedrin (supreme court) and commander-in-chief of Israel's armies is Yehoshua. His appointment is found in this Parasha, as well. About thirty eight years after Moshe took the census with which the book of Bamidbar opens, he is instructed to count Bnei Yisrael again. Based on this count, Yehoshua and Elazar (the Kohen Gadol) will apportion the land. The Parasha closes with the Korbanot that are brought on each holiday. Commentaries explain that this section too is related to Moshe's impending death, but a discussion of this connection is beyond the scope of this page. *********************************** "Pinchas the son of Elazar the son of Aharon Hakohen turned back My anger which had been over Bnei Yisrael by being zealous on My behalf among them... Therefore tell [him] that I am making with him a covenant of peace." (Bamidbar 25:11-12) R' Avraham Yitzchak HaKohen Kook, the Ashkenazi Chief Rabbi of Palestine from 1921 to 1935, was known for his cooperative relationship with all segments of the Jewish community, even the anti-religious. Nevertheless, this did not allow him to compromise Torah principles for the sake of "peace" with his brethren, as he explained in an article published in 1901: A clear understanding that the one G-d is the Master, Creator, and Manager of the Universe, and that all sustenance comes from His hand is necessary for the perfection of all mankind. Only when people come to this realization will they truly understand that we are all brothers who were created by one Father. Only then will man's fear of his neighbor cease and will people stop building implements of war to destroy each other. To our great dismay, this goal is a long way off. Our own sins prevent this "fruit" from "ripening". Before we can reach out to mankind as a whole, G-d's name (which is "Peace") [see Shoftim 6:24] must be emblazoned on the flag of Israel. When the nations see that Israel has fulfilled its own destiny, then the light of G- d will shine upon them, and they too will know Him. If we could see clearly our nation's spiritual needs, we would realize how precious the Torah and the Mitzvot are. They are the only means to preserve our national spirit as a viable being. The way to bring about mutual love between all members of the nation of Israel is for all of us to share in strengthening that way of life which gives us our unique identity, not, as some think, to be "tolerant" of each person's "right" to go his own way. We must accustom ourselves and our friends to behave solely according to the Torah of Moshe and Yisrael. In this way we make ourselves into a vessel worthy of G-d's blessing, as described in the verse (Tehilim 29:11), "Hashem will give strength to His nation, Hashem will give His nation the blessing of peace," and Chazal's comment on this verse, "Strength comes through Torah." This is our national destiny. (free translation from R' Kook's article as reprinted in R' Moshe Yechiel Tzuriel's Otzrot HaRayah, I p.705) ************************************* The Study of Philosophy No period or place in Jewish history produced as many classic works of Jewish Philosophy as did the "Golden Age" of Spanish Jewry (11th-15th centuries). Among the many sages of the period whose names come to mind in this context are R' Bachya ibn Pakuda (major philosophical work: "Sha'ar HaYichud" of Chovot HaLevavot), R' Moshe ben Maimon ("Rambam"/"Maimonides") Moreh Nevochim/ "Guide to the Perplexed"), and R' Yitzchak Arama (Akeidat Yitzchak). One could easily include in this group numerous other important sages of this period. Although the works of these sages encompass many subjects, the most important for this discussion is their attempt to prove philosophically the existence of G-d, and to show by logical means that His nature is as Chazal described in the Talmud and many Midrashim. While the Spanish Torah world's interest in philosophy set it distinctly apart from its Ashkenazic counterpart, a favorable view towards the study of philosophy was not universal within Spain itself. The views of philosophy's opponents ranged from those of R' Shlomo Min Hahar (Montpellier) who absolutely forbade the study of Rambam's works, to that of "Rashba" who permitted the study of philosophy after one had attained proficiency in Talmud and had reached the age of 25. (Interestingly, the leading student of R' Shlomo Min HaHar, and the leading teacher of Rashba, was the same person - R' Yonah Gerondi who once supported his teacher's view, but later modified his position. This change was a result of the public burning of the Talmud in Paris in 1244, an event which R' Yonah took as a sign of Hashem's displeasure with the disrespect that many sages had shown towards Rambam.) Throughout the past millenium, sages have argued about the relative merits of pure faith in G-d versus belief based on philosophical speculation. The following views are summarized from the work Pitchei Lev, a commentary on Chovot HaLevavot. On the one hand, some have argued that one should prove to his own satisfaction the existence and nature of G-d, so that he will not be susceptible to the arguments of those who would dissuade him >from his position. Just as a student who learned any subject (whether Halacha or math) through memorization alone, without analysis or problem solving, will be hard-pressed to defend himself in an argument or contest, the same is true of one whose views about G-d are based on belief alone. In response to this view it has been noted that a Jew's belief in G-d is not usually acquired in the same setting as is his knowledge of other subjects. Although a child begins in his earliest days to glean new and useful information from his surroundings, knowledge of G-d is traditionally among the very first things that his parents make a conscious effort to teach him. If one has been taught since childhood that "Hashem Elokenu, Hashem Echad" - "Hashem is our G-d, Hashem is One" - and furthermore, he has been taught to say this verse with his eyes covered, signifying that he is blind to all who would suggest differently, is he likely to fall prey to non-believers? He will not let them state their views in his presence, because he knows that no proofs are necessary! Another argument against the study of philosophy relies on our history and asks: Is it necessary for us to prove time and time again that which more than 600,000 of our ancestors saw with our own eyes at Har Sinai? That our tradition is one of belief, not speculation, is abundantly clear in our prayers, where we repeatedly refer to G-d as "Elokai Avotenu..." - "The G-d of our forefathers, of Avraham, of Yitzchak, of Yaakov." Through phrases such as these we accept the obligation to serve the G-d of our ancestor, and not one of our own making. The strongest argument in favor of the study of philosophy might be the very fact that Rambam, R' Saadiah Gaon, Rabbenu Bachya, and so many of our other great sages saw fit to pursue it. However, say some of philosophy's opponents, this is not necessarily relevant for all generations. In the Rambam's generation, or in other societies where Jews were subjected to the influence of the society and culture of other peoples, the study of philosophy might, in fact, have strengthened the Jew's belief in Hashem. However, in other generations, especially in the ghettos and the other closed societies of Eastern Europe, such study would be more likely to have deleterious, rather than beneficial effects. *** Another, less controversial, branch of Jewish philosophy is that which seeks to understand the reasons for and the significance of the Mitzvot. Rambam himself addresses this subject and writes that it is a worthwhile endeavor to undertake, provided that this process does not interfere with one's observance of the commandments themselves (Hil. Me'ilah 8:8). This was, after all, one meaning of our ancestors' statement, "Na'aseh V'Nishmah" - "We will perform [the Mitzvot], and [then] we will understand [them]." Even before we understand them, they said, we will keep the Mitzvot. More importantly, even when we think we understand them, and they appear (G-d forbid) to be irrelevant, we will nevertheless continue to observe them with the same level of commitment as before. ************************************ The schedule for this Shabbat is: Daily Mishnah Bechorot 4:6-7 (Learn two Mishnayot every day) Daily Halacha Orach Chaim (Mishnah Berura) 288:8-10 (Learn three paragraphs each day) Daf Yomi Pesachim 113 (Learn two sides of a page each day) Pirkei Avot Chapter 1 (Learn one chapter each Shabbat afternoon during the summer) ************************************ The hard copy distribution of this week's HaMaayan is sponsored by: Norman Raczkowski and family in memory of father and grandfather, Nachum Gershon ben Menachem Mendel Raczkowski Frank, Janice, Yoel, and Daniel Gittleson, in memory of Bernie (Binyamin ben Raphael) Gittleson ******************** Posted by Alan Broder, ajb@grebyn.com (uunet!grebyn!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