Toldot

My Musing
How important is shalom, peace?
From this week's opening midrash, it would appear paramount. But what peace is the midrash talking about? Is it peace between neighbors? Between siblings? Between countries? Between husband and wife? Or is it peace of mind? Towards the end of the midrash there is a hint of self doubt that will astound you. To paraphrase a different gemara- if it wasn't written I would not be able to say it (B.T. Rosh Hashanah 17)

The midrash begins with a halachic discussion as to the purpose and benefit of the shlamim sacrifice. From there it segues into a discussion of peace. Then in classic Tanhuma form, we transition to the thought about the parsha relating to peace of mind and peace between husband and wife.

As I write this the reports from Mumbai are that a commando squad is attacking the Islamic terrorists that have inflicted mayhem on innocent civilians and they are staging and assault to try to free the Chabad house in Mumbai. As you read the midrash heed Rabbi Eliezer's teaching.

מדרש תנחומא (ורשא) פרשת תולדות סימן א
ילמדנו רבינו:
על מה היו השלמים באים?

Our master will teach: Why were the "shlamim sacrifices brought?
Rabbi Chiya bar Abba said in the name of Rabbi Yehudah that whoever brought a shlamim sacrifice brought shalom to the world. (Shalom-shlamim).
Rabbi Eliezer said when there were the offerings there was peace. Now that the house of offerings was destroyed there is not a day without curse and bad tidings.
Rabbi Shimon Bar Yochai said that the very purpose of the shlamim are to bring peace.

כך שנה רבי חייא בר אבא בשם רבי יהודה, כל המביא שלמים מביא שלום לעולם.
אמר ר' אליעזר, בשעה שהיו זבחים בעולם היה שלום. משחרב בית הזבחים אין לך יום שאין בו קללה ופורעניות.
אמר רבי שמעון בר יוחאי, לעולם השלמים לשום שלום הן באין.

Rabbi Shimon bar Yochai continues with his idea of the paramount value of peace. He explains that peace is so important that the Torah records an exaggeration of the truth to demonstrate how important peace is between different parties.

ואמר רבי שמעון בר יוחאי, גדול הוא השלום שדברה התורה דברי בדאי בשביל שלום

The example is when the brothers approach Joseph after Jacob has died. They are afraid and attribute words to their father that were never uttered.

ואי זה?
(בראשית נ:יז) "כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו" ואין אנו מוצאים שצוה כלום מכל הדברים האלה, אלא לפי שהיה יודע חסידותו של יוסף ולא היה חושדו ומחזיק אותו כשופכי דמים.

The midrash continues to impress upon the reader how important peace is that even God gets involved in human affairs to promote peace. The midrash explains that people wondered when Sarah was pregnant with Yitzchak. After all both Avimelech and Pharaoh, who were notorious for having their way with the women they desired, had taken her. Abraham was older than most fathers and people had their doubts. What is astounding from the midrash is that apparently we can imagine that even Abraham harbored some doubt as to Yitzchak's paternity.

בא וראה כח השלום. שבשעה שנתטלטלה שרה מיד פרעה ליד אבימלך ונתעברה ביצחק, היו אומות העולם אומרים הלבן מאה שנה יולד?! אלא היא מעוברת מאבימלך או מפרעה, והיתה חשד בלבו של אברהם על אלו הדברים.

God gets involved, so to speak. We would explain it as dominant genetics with phenotype expression, but the midrash attributes it to the agency of an angel. The physical similarity between Abraham and Yitzchak is uncanny. There can be no doubt. Not in Abraham's mind, nor anyone else.

מה עשה הקדוש ברוך הוא? אמר למלאך הממונה על יצירת הוולד 'עשה כל אקונין שלו כדמות אביו כדי שיעידו הכל שהוא בנו של אברהם.'

Having transitioned from the importance of peace to the birth of Yitzchak the midrash finishes with the proof text from our parsha. There is an apparent redundancy in the opening verse of the parsha. From the statement that Yitzchak is the son of Abraham is it not obvious that Abraham begat Yitzchak? The redundancy demonstrates the intense similarity between the two. When you saw them together, explains the midrash, there was no doubt that Abraham was Yitzchak's father.

מנין?
ממה שקראו בענין (בראשית כה:יט) " וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם" ממשמע שהוא אומר יצחק בן אברהם איני יודע שאברהם הוליד את יצחק?
ומה תלמוד לומר (בראשית כה:יט) "אַבְרָהָם הוֹלִיד אֶת יִצְחָק"? שכל הרואה אברהם היה אומר בודאי שאברהם הוליד את יצחק ממה שהיה קלסתר פניהם דומין זה לזה לכך נאמר "אַבְרָהָם הוֹלִיד אֶת יִצְחָק".

God gets involved to bring peace of mind to Abraham and by inference peace between husband and wife.

Pinchas

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.

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.