Zealotry

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The Zeal of Moshe, Nadav and Avihu, and Pinhas
Prof. Jonathan Grossman
There is a striking resemblance between the sin of Baal Peor and the sin of the Golden Calf. In both cases, the sin (which involves idolatry and prohibited sexual activity) follows a major public revelation; both sins are followed by a plague; and in both cases the leader - Moshe or Pinchas - commits a zealous act to stop the plague. The similarities also highlight the contrast between the two episodes, and Moshe's inactivity is emphasized in light of Pinchas's action. An additional link to Nadav and Avihu's actions at the inauguration of the Mishkan demonstrates the boundaries of zealousness and the distinction between appropriate and inappropriate zealous acts.
Divine Command and Human Initiative OR Why Does Matot Begin With the Laws of Women's Vows?
Prof. Jonathan Grossman
The sin of Baal Peor, Pinchas’s act, and the commandment to battle Midian – are separated from the actual Midian War by six seemingly unrelated episodes: The census; Zelophehad’s daughters; God’s command that Moshe should go up to Har ha-Avarim; the appointment of Yehoshua; the supplementary (musaf) sacrifices; and the vows of woman and girls. These six episodes can be divided into three pairs, with one common theme: the tension between human initiative and Divine command. The episodes can all be linked to the sin of Baal Peor, and this tension is prevalent in the Midian War as well.
The Story of Ba'al Pe'or and Pinchas's Act
Rabbi Yehuda Rock
This parasha describes a grave moral deterioration, when the nation succumbs to their desires and engage in forbidden sexual relations. The leaders of the nation are at the forefront of the sin, but while God commands that the leadership be killed, Moshe only kills those who are engaged in the sinful act. Pinchas fulfills the divine edict by killing one of the leaders of the nation when he has relations publicly. His act is therefore not an act of personal zealousness, but rather a fulfillment of the divine command.
The Rise of Pinchas
Rabbi Chanoch Waxman
Pinhas’s zealous and extra judiciary act opposes Moshe’s way of leadership and the justice Moshe attempted to enact in the sin of Ba’al Pe’or. Pinhas’s action is sanctioned by God because of the gravity of the situation. Eliyahu acts out of zeal and can no longer continue to be God’s messenger.
The Zeal of Moshe, Nadav and Avihu, and Pinchas (audio)
Prof. Jonathan Grossman | 22 minutes
This shiur begins by examines the episode of Ba’al-Pe’or and contrasts it with the sin of the Golden Calf. The story of Nadav and Avihu is also compared with Pinchas. By contrasting Nadav and Abihu and their initiative with Pinchas, who jumps into the fray, we gain insight into the limits of zeal and the “tikkun” aspect of the motivations of Pinchas.
Eliyahu in Horev (Part 4)
"He Announced Rebuke at Sinai, and Judgments of Vengeance at Horev"
Rabbi Elchanan Samet
God asks Eliyahu “why are you here?” The question can be interpreted to mean: why are you here in the desert away from the nation? Or, according to another possible interpretation: Why are you here at Horev, where Moshe asked for mercy for the nation, when you come with the opposite intention? According to both interpretations, Eliyahu holds fast to his point of view, disregarding the events on Mount Carmel as passing. Not only is he unable to ask for mercy for the nation, he also asks for the nation to be punished.
Eliyahu in Horev (Part 6)
"They Seek My Life, to Take It"
Rabbi Elchanan Samet
Despite God’s criticism, Eliyahu maintains his zealous position. The Midrash criticizes Eliyahu’s outward display of zealotry as concealing a desire for self-preservation. A close read of the text justifies the position of the Midrash.
Eliyahu in Horev (Part 7)
The Mission (Part 1)
Rabbi Elchanan Samet
The three destructive forces of wind, earthquake, and fire in Eliyahu’s revelation parallel the destructive swords of Haza’el, Yehu and Elisha, which Eliyahu is instructed to appoint as a result of his zealotry. The forth element – the small silent voice – parallels God’s mercy on the core of people who are not defiled by idolatry and are therefore spared.
Prophet in Distress
Rabbi Alex Israel
Eliyahu had orchestrated a three-year drought that had brought the nation to its knees. This had culminated in the decisive religious contest at Mt. Carmel that had exposed the falsity of the Baal, bringing king and country to proclaim faith in God alone. It had been an excruciating process, with Eliyahu living in exile for three years. Indeed, he had succeeding in turning the king around. But now the entire project, this huge educational endeavor, lay shattered, in ruins. It was not Izevel's death threat alone. Izevel's confidence highlighted the understanding that she was in control, and that the transformation of national priorities would be a more arduous, complex, and protracted process. All of this leads to Eliyahu's feeling of dejection and his rejection of his role as a prophet. Unlike Moshe, he is unable to be zealous towards the sinner but to invoke God's mercy on the nation as a whole.
The Yehu Revolution
Rabbi Alex Israel
At first glance Yehu seems to adopt the zealotry of Eliyahu in destroying the house of Ahav and the worship of Ba'al. Elisha removes himself from this episode by sending one of his disciples to anoint Yehu and begin the rebellion. However, are all the people killed by Yehu justified? Are the violent and gory methods which he utilizes to execute his plans justified? Is Yehu to be remembered as a righteous king?
Parshat Pinchas - Of Zealotry and Idolatry
Rabbi Chanoch Waxman
תאריך פרסום: תש"ע | | 37 minutes
How are we to evaluate Pinhas’s zealous actions and reconcile Moshe’s concern and God’s reward? How are we to approach zealotry in general? We begin by looking at various explanations of Pinhas’s conduct, and continue on to look at zealotry elsewhere in Tanakh – the story of Eldad and Meidad and Yehoshua’s zealous kin’a for Moshe, and the story of Eliyahu and the aftermath of Mount Carmel. We find a fascinating parallel between that story of Eliyahu, the zealous prophet and the story of Moshe, the anti-zealot, during the aftermath of the Sin of the Golden Calf.
Short Thoughts on Pinchas - Zeal
Rabbi Ezra Bick | 21 minutes
Parashat Pinchas opens with the bracha given by God to Pinchas for his zealotry on behalf of God. What is the definition of kanaut - zeal - in the Torah? We examine the challenge posed by Zimri, which Pinchas thwarted. We gain insight into the meaning of the "covenant of peace" and the difference between zeal and people involved in court activities.

Then we look at another zealot, one who says “I have been zealous for God”- Eliyahu. Hazal associates this non-normative trait with Pinhas.and view them as exemplifying two sides of zealotry. We examine the similarities and differences berween Eliyahu and Pinhas and consider the better and worse aspects of zeal.
Vayishlach: Who was In the Right? Inconclusive Messages
Rabbi Jonathan Snowbell | 19 hours
In this shiur, we analyze the story of Dina, Shimon, Levi, and Yaakov. Were Shimon and Levi in the wrong, or was Yaakov? What should have been the response of Yaakov to his sons actions at Shechem? These are two major approaches, but we seek to demonstrate that the parasha itself is inconclusive. Both sides have points, and each argument has elements that can be supported in the text. We grapple with the competing issues of zealotry vs. Hillul Hashem.

What we can concluded is that when we are in difficult moral situations. We must carefully evaluate our actions and verify that we are not motivated by the wrong things and that the actions we are taking are moral, and hope that we have God’s help in making the right decision.
The Condemned City and the Remote City
Rabbanit Dr. Michal Tikochinsky
Re'eh: Commitment to Values vs. the Exhiliration of Controversy
Rabbi David Silverberg
Re'eh: Following the Paved Road
Rabbi David Silverberg
Pinchas: What Does It Mean To Be Zealous For God?
Rabbi David Fohrman |
The midrash tells us that Pinchas, the title character of this parsha, and Eliyahu, the prophet of Kings, are one and the same. In this week's parsha video, Rabbi Fohrman compares these two characters and asks, what does it mean to be zealous for God?

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