To:            yhe-haftora@vbm-torah.org
Subject:       HAFTORA -41: Parashat Pinchas

                           
                   YESHIVAT HAR ETZION
      ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH (VBM)
*********************************************************
                           
                           
                   THE WEEKLY HAFTORA
                  By Rav Yehuda Shaviv

              Haftora for Parashat Pinchas

(It  should be noted that when parashat Pinchas  is  read
after  the  17th of Tammuz - as is the case this  year  -
then  this Shabbat is the first of the "three (shabbatot)
of  (readings  of) punishment" - the three weeks  between
the  17th  of  Tammuz and Tish'a B'Av, when  the  regular
haftarot are set aside and we read prophecies of  rebuke.
The  first  of  these is the opening  prophecy  of  Sefer
Yirmiyahu.  During  these  three  shabbatot  the  haftora
relates  not to the parasha but rather to the  calamitous
events related to this period.)

a. Pinchas vs. Eliyahu
     At  first  glance it would seem that the   connection
between  the  parasha  and  the  haftora  lies    in   the
resemblance  between their respective central characters:
Pinchas  and  Eliyahu. Chazal note this connection:  "Rav
Shimon  ben  Lakish said: Pinchas was  in  fact  Eliyahu"
(Yalkut Shimoni, beginning of parashat Pinchas," "Pinchas
was Eliyahu"). The crux of this resemblance lies in their
respective acts of zealousness, and in fact the verb  'to
be  zealous' (k-n-a) is used both in the parasha -  "when
he  was zealous for My sake" (25:11), "for he was zealous
for his God" (25:13), and in the haftora - "I was zealous
for God..." (19:10).

     But  in  fact  a comparison of the haftora   and  the
parasha  indicates a great difference  between  them.  In
both   instances  the  text  recounts  what  took    place
following the act of zealousness, but while it  is  clear
that Pinchas's act is what elevates his status to that of
a leader and grants him the special privilege of Hashem's
"covenant   of  peace"  and  the  promise  of   priesthood
forever,  it appears that Eliyahu's zealousness  is  what
brings his prophetic mission to its conclusion.

     In any event, the comparison of these two characters
does not seem sufficient reason for the whole haftora  to
be  devoted  to Eliyahu. After all, Pinchas is  mentioned
only  at  the  very beginning of the parasha.  We  should
therefore seek some further connection.

b. Change of guard
     Our  parasha conveys a sense of readiness  to   enter
the  land of Cana'an. This is conveyed both in the census
conducted in preparation for the imminent division of the
land  and  the  laws of inheritance, as well  as  in  the
change  of leadership, with Moshe commanded to  hand  the
scepter  over to his student, Yehoshua. A new  period  is
beginning, with new leadership.

     A  similar  scene  presents itself in  the   haftora.
Here, too, Hashem commands Eliyahu to anoint Elisha - who
is  apparently his student - to prophesy in his place (in
addition to anointing new kings over Aram and Israel).

c. Moshe vs. Eliyahu
     From  this  perspective the comparison  that   arises
turns out to be between Moshe and Eliyahu. Indeed, Chazal
point  to  this  comparison too: "R.  Tanchuma  began   as
follows: 'And through a prophet Hashem brought up  Israel
from  Egypt' (Hoshea 12:14) - this refers to Moshe;  'and
through  a  prophet were they preserved'  (ibid)  -  this
refers to Eliyahu. We find that Israel were provided with
two prophets from the tribe of Levi: Moshe was the first,
and  Eliyahu was the last...  We also find that Moshe and
Eliyahu are similar in every respect..." (Pesikta Rabbati
4).

     The  juxtaposition of the haftora with  the   parasha
may  be  meant to highlight the common fate of these  two
great  personalities,  both of  whom  were  commanded  to
appoint successors.

     A  well-known  tradition  maintains  that   Eliyahu's
mission  was never completed, and that it will be renewed
in  the time to come, as we learn from the conclusion  of
Malakhi's  prophecy: "Behold, I send to you  Eliyahu  the
prophet before the great and awesome day of Hashem comes,
and  he  will  return the hearts of the  fathers  to  the
children,  and  the  hearts  of  the  children  to   their
fathers."

     We  may  infer  the  same message concerning   Moshe.
Although he is commanded to appoint Yehoshua, his mission
did not end and he will once again lead Israel at the end
of  days. The Midrash teaches: "The Holy One said to him:
Moshe  -  upon  your life, just as you have devoted  your
life  to them in this world, so it will be in the  future
when  I bring them Eliyahu the prophet - both of you will
come together." (Devarim Rabba, end of parashat Ekev).


YESHIVAT HAR ETZION
ISRAEL KOSCHITZKY VIRTUAL BEIT MIDRASH
ALON SHEVUT, GUSH ETZION 90433
Copyright (c) 1999 Yeshivat Har Etzion. All rights reserved.

******************************************************