My Musing-
This is one of the Tanhuma collections where there are many midrashim layered on to the original body. Buber’s Tanhuma collection for Pinchas begins with the 10th midrash of the Warsaw collection. However, I believe that many of the Warsaw collection are relatively early and were added since they address key ideas that are missing if we begin with the 10th chapter; the story of Pinchas and the love of the land of Israel as evidenced by the Bnot, daughters of, Zelaphchad and their petition for a portion of the land. This first midrash is an abridged and emended version of the 3rd midrash of the Bamidbar Rabah collection for Pinchas.
The appeal to the medieval era rabbis is evident. This midrash addresses three points: the issue that Pinchas appointed himself judge, jury, and executioner; promoting peace and welfare among the Jews; homiletically demonstrating the Pinchas’ actions were good and desirable. The homiletical verse brought from Malachi is why I believe that this midrash was inserted into the Tanhuma during the medieval period. Rashi and Radak, both medieval exegetes, explain the verse to be referring to Pinchas.
The three concerns are not addressed from a halachik viewpoint. Rather, the midrash raises the issue with the projected castigation by onlookers as challenging Pinchas by virtue of his ancestor (Aaron) who led the nation in the idolatrous sin of the Golden Calf. Promoting fellowship among the Jews is always desirable as is the destruction of evil. The destruction of evil is good for both God and man. So much so it is as if one offered a sacrifice to God. Clearly homiletical as opposed to a prescription for action, it leaves the reader feeling that Pinchas is a hero and acted righteously.
This is one of the Tanhuma collections where there are many midrashim layered on to the original body. Buber’s Tanhuma collection for Pinchas begins with the 10th midrash of the Warsaw collection. However, I believe that many of the Warsaw collection are relatively early and were added since they address key ideas that are missing if we begin with the 10th chapter; the story of Pinchas and the love of the land of Israel as evidenced by the Bnot, daughters of, Zelaphchad and their petition for a portion of the land. This first midrash is an abridged and emended version of the 3rd midrash of the Bamidbar Rabah collection for Pinchas.
The appeal to the medieval era rabbis is evident. This midrash addresses three points: the issue that Pinchas appointed himself judge, jury, and executioner; promoting peace and welfare among the Jews; homiletically demonstrating the Pinchas’ actions were good and desirable. The homiletical verse brought from Malachi is why I believe that this midrash was inserted into the Tanhuma during the medieval period. Rashi and Radak, both medieval exegetes, explain the verse to be referring to Pinchas.
The three concerns are not addressed from a halachik viewpoint. Rather, the midrash raises the issue with the projected castigation by onlookers as challenging Pinchas by virtue of his ancestor (Aaron) who led the nation in the idolatrous sin of the Golden Calf. Promoting fellowship among the Jews is always desirable as is the destruction of evil. The destruction of evil is good for both God and man. So much so it is as if one offered a sacrifice to God. Clearly homiletical as opposed to a prescription for action, it leaves the reader feeling that Pinchas is a hero and acted righteously.
מדרש תנחומא (ורשא)פרשת פינחס סימן א
(במדבר פרק כה:יא) "פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל בְּקַנְאוֹ אֶת קִנְאָתִי בְּתוֹכָם וְלֹא כִלִּיתִי אֶת בְּנֵי יִשְׂרָאֵל בְּקִנְאָתִי"
"פִּינְחָס בֶּן אֶלְעָזָר"
מה ראה הקדוש ברוך הוא ליחס פנחס אחר מעשה זה?
The midrash questions why the Holy One, blessed be He, described Pinchas’ lineage at this point, after he killed Zimri and Cozbi.
שבשעה שנדקר זמרי עם כזבי עמדו השבטים עליו ואמרו "ראיתם בן פוטי זה שפטם אבי אמו עגלים לעבודה זרה הרג נשיא שבט מישראל!"
לפיכך בא הכתוב ליחס פנחס בן אלעזר בן אהרן הכהן.
The midrash elaborates by imagining the people talking among themselves challenging by what authority did Pinchas act, not explicitly, rather implicitly. The midrash projects the sin of Aaron who enabled the Golden Calf, a capital crime of idolatry, as disqualifying Pinchas from executing sinners. Yet, the midrash seems to answer, it is specifically because he is the descendent of Aaron that gives him the ability to act.
The midrash continues with the covenant of peace that was given to Pinchas.
(במדבר כה:יב) "לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם"
גדול השלום שנתן שאין העולם מתנהג אלא על פי השלום. והתורה כלה שלום שנאמר (משלי ג:יז) "דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבֹתֶיהָ שָׁלוֹם"
אם בא אדם מהדרך שואלין לו שלום, וכן בשחרית שואלין לו שלום, ובערב שואלין לו שלום. וקוראין קריאת שמע וחותמין בשלום 'הפורס סוכת שלום'’ ובתפלה חותמין 'המברך את עמו בשלום'.
The midrash expounds on the topic of peace, Shalom. Shalom is the foundation of the World and the purpose of the Torah is to promote peace. The midrash espouses some model behaviors. Greet people with “Shalom” in the morning and evening. Realize that the essential prayers, the recitation of the Sh’ma and the silent meditation, the Amida, which is referred to as Tefilah, prayer, are closed with benedictions for peace.
שעדין הוא קיים, וכן הוא אומר (מלאכי ב:ה) " בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם וָאֶתְּנֵם לוֹ מוֹרָא וַיִּירָאֵנִי וּמִפְּנֵי שְׁמִי נִחַת הוּא"
The covenant of peace is reiterated, according to the midrash, to Pinchas. But there is still a question to ponder. The verse that declares Pinchas to be a cohen, priest, in perpetuity, also declares him to have atoned for the Children of Israel. But what sacrifice was offered to atone for Israel?
(במדבר כה:יג) "וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹקָיו וַיְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל "
וכי קרבן הקריב שנאמר בו כפרה, אלא ללמדך שכל השופך דמן של רשעים כאלו הקריב קרבן.
Did Pinchas offer a sacrifice? Rather, the verse teaches that if one spills the blood of the evildoers, it is as if a sacrifice was offered.
אין תגובות:
הוסף רשומת תגובה