Pinhas, the grandson of Aaron, noticed that an Israelite man, Zimri, was consorting with a Midianite woman by the name of Cozbi. Without hesitation, Pinhas killed both of them for violating the restrictions against Israelite relationships with foreign women. As a result of his zealotry, Pinhas is rewarded by being appointed as High Priest (a position which became hereditary). According to our Etz Hayyim Torah commentary, some post‑biblical commentaries condemned his zealotry. For example, the Talmud claims that had Pinhas asked the rabbinic court for permission to kill Cozbi and Zimri, the court would have disapproved.

Today, we live in an age where vigilantism and zealotry-in the name of God or religion-is tragically too common. We cite righteous indignation to rationalize not only violent acts but political and religious acts as well. Watergate, for example, was an illustration of how one Presidential administration obstructed justice and violated numerous laws, all in the name of a perverted sense of patriotism.

Certainly, in Pinhas’ time the Jewish community was still in its infancy. Pinhas, and others who followed, justified their actions in the name of preserving a Judaism, which might have disappeared without strict regulations. In one version of our Hanukkah story, the Priest Mattathias killed a man for complying with Israel’s enemy. Although Judaism is a religious tradition, which requires that we follow certain principles and regulations, there is a thin line between self-preservation and vigilantism. Today, there are fundamentalists in all religions, who will justify any violent act in the name of religious preservation. The murder of Yitzchak Rabin by Baruch Goldstein is a tragic example of religious extremism. Goldstein believed he was fighting God’s war against the Arab people; in doing so he maintained the right (in his distorted view) to kill anyone impeding that war. Rabin, Chief of Staff during the Six Day War, sought peace and therefore to Goldstein was an enemy of the Jewish people(!). Although we have a sacred obligation to defend ourselves, both physically and spiritually, how far can we go in the name of self-defense and self-preservation? Such a question is central to understanding and evaluating what Pinhas did and how he was rewarded.

Other themes in the portion:

* A second census: When the Israelites first entered the desert a census was taken of eligible people for the military. As they approach the land of Canaan there is a new generation, which will inhabit the land. For practical reasons, a new census was required.

* Daughters of Zelophehad: In biblical times, land belonged exclusively to the men. If a woman got married, the land she might have inherited passed to her husband. The daughters of Zelophehad challenged such a statute. When their father died, he left no sons to become legitimate heirs. Zelophehad's daughters approached Moses and requested that they inherit their father's property. As reflective of antiquity, Moses had never received such a request and needed time to think about a response. Finally, the daughters were authorized to inherit the property.

While in today’s world we can challenge the Torah's environment as being sexist and exclusionary, we need to understand the Zelophehad story within the context of its time. Even if we object to Moses’ hesitation in granting land to the daughters, we appreciate the Torah’s candor and honesty. The daughters’ request is not (as would have been the case in other cultures) emphatically rejected. If anything, Moses deserved some credit for saying I don’t know the answer. The Torah not only takes the dilemma seriously but ultimately sides with the daughters. Such constitutes a remarkable statement about Judaism in light of the ancient (not modern) world. A prevalent custom was challenged; Moses was compelled to rethink the laws of inheritance. Just as important, the Torah is open enough to include the story about Mahlah, Noah, Hoglah, Milcah and Tirzah; the five daughters of Zelophehad. They spoke on behalf of themselves AND on behalf of other women from their generation. They set an important tone for the future. As women still fight for equal rights, the story of these five women needs to be constantly retold as an illustration of enlightenment in the ancient world.

* The Holidays: The portion details the complete list of animal sacrifices required for the various Jewish holidays and special occasions (such as Rosh Hodesh the New Month). During the Synagogue prayer service on a Jewish festival, we read a selection from the portion of Pinhas, which details the sacrifice offered in honor of that specific holiday. Although (fortunately!) we no longer offer animal sacrifices, we still recall how the Jews of antiquity observed their holidays. By doing so, we express continuity with our past.

Haftorah: Jeremiah 1:1-2:3

In our Etz Hayyim commentary, the Haftorah, which follows the Torah reading is NOT the Haftorah we read today. Instead, we read the opening chapter of Jeremiah. The reason is as follows: In three weeks, Jewish communities throughout the globe will commemorate Tisha B’Av (the Ninth of the Hebrew month of Av), the date which historically commemorates several disasters experienced by the Jewish people. Among the disasters are the destruction of the First and Second Temples in Jerusalem, and the subsequent exiles of the Israelite nation. In spiritual and emotional preparation for Tisha B’Av, the Haftorahs chanted on the THREE Sabbaths prior are referred to as HAFTORAHS OF REBUKE. Each of these Haftorahs includes some kind of collective admonishment against the nation for its moral shortcomings. Today, we chant the FIRST of the three HAFTORAHS OF REBUKE. Jeremiah is called by God to lead the people through the difficult period when Babylonia invades, burns down the Temple and sends the Jewish nation into Babylonian exile. Jeremiah excoriates the people for their wickedness toward one another and for their abandoning of the Torah’s principles.