What is the difference between a Believer and a Zealot? Perhaps it depends on who is looking. When describing one’s self and dedication to a movement, one usually sees him/herself and fellow members of that group as Believers. Zealots are the extremists on the other side. Certainly, both Believers and Zealots believe in the “goodness”, the “holiness” or the “correctness” of their belief system. Maybe the difference between a Believer and a Zealot is the treatment of the “Other”. Perhaps the most difficult task of any belief system is to acknowledge zealotry within one’s belief system. However, the sustainability of every belief system, whether it be social, religious, or political is the ability of that belief system to recognize that perhaps the belief system itself creates an environment for zealotry, eliminate that environment, and then isolate the zealots until there is a realization that zealotry ultimately fails. History has witnessed the eventual irrelevance of numerous belief systems that have gone the way of the Zealot eventually turning on themselves: The Montagnards during the Reign of Terror, Mao's Cultural Revolution. There were religious zealots that contributed to the religious wars between Catholics and Protestants and Sunnis and Shia. There are zealots who have killed and threatened abortion providers. Interestingly enough, there are no cases of zealots who harm those who hold anti-abortion or anti-choice positions.
This Shabbat we read from Parsha Pinchas. Pinchas came to our attention last week when at the conclusion of Parsha Balak, he threw a spear at Zimri the son of the head of the Tribe of Shimon (one of the Twelve Tribes), and Cozbi, a Midianite princess, while they were co-habiting. At the time, there was a plague that was wiping out B’nai Yisroel because of their relationship with the Midianite women and worshipping the Midianite/Moabite God Baal Peor. Pinchas put an end to it by killing Zimri and Cozbi. God tells Moshe to reward Pinchas for his behavior by giving him the Brit Shalom, the Covenant of Peace. God commands a new census be taken. After the census is taken Moshe must judge a legal case concerning the laws of inheritance when a man has only daughters. This brief narrative is about the “Daughters of Tzelophchad, and they make the case that they should inherit their father’s tribal lands. Following this narrative, God commands Moshe to teach the new generation the laws for time-bound offerings including the Shabbat offering, the Rosh Chodesh offering, the offerings for the Shalosh Regalim (Three Pilgrimage Festivals, etc). Then God also tells Moshe Rabeinu that his time as leader and in fact his life is quickly drawing to a close and that he should put his affairs in order and name a new leader (27:12-18). Joshua becomes the designated future leader.
It appears that God offered a reward to Pinchas. Pinchas Ben Elazar Ben Aharon HaKohen Heishiv et Chamati Mei’Al B’nai Yisroel B’Kano et Kinati B’TOcham V'Lo ChiLiTi et B’nai Yisroel B’Kinati – Pinchas son of Elazar son of Aharon the Kohen, tuned back My wrath from upon the Children of Israel when he zealously avenged My vengeance, among them, so I did not consume the Children of Israel in my vengeance. Lachen Emor Hinneni Notein Lo et Briti Shalom – Therefore, say: Behold! I give him My covenant of peace. V’Haitaha Lo U’LeZaro Acharav Brit Kehunat Olam Tachat Asher Kinei Leilohav VaYiChaPeR Al B’Nai Yisroel – And it shall be for him and his offspring after him a covenant of eternal priesthood because he took vengeance for his God, and he atoned for the Children of Israel. (Num. 25:11-13) Certainly, on a superficial level, it appears that because of Pinchas’ zealous defending of God and God’s Torah, he receives something, a Brit Shalom. The sages in the Jerusalem Talmud state that Pinchas's act of vigilante justice did not meet the approval of Moshe or the elders. In fact, they wanted to excommunicate him until then God stepped in and said that the line of Pinchas would be the line of the Kohen Gadol. Here is a belief system recognizing the dangers of the Zealot and suggesting that the only way to deal with the Zealot is ex-communication. So how do we make sense of God’s apparent reward for Pinchas’ zealous behavior? The NeTziV (Rabbi Naphtali Tzvi Yehuda Berlin 19th Century Poland and Rosh Yeshiva of the Volozhin Yeshiva) offers a fascinating insight and explanation. The Brit Shalom The Covenant of Peace, was not given to protect Pinchas from those wishing to avenge Zimri’s murder, nor was it a reward for the purity of heart that some sages explained was necessary to ‘defend Hashem’. Keeping in mind that the plague ceased, and lives were saved, The NeTziV comments “In reward for turning away the wrath of the HaKadosh Baruch Hu [God], He blessed Pinchas with the attribute of peace, that he should not be quick-tempered or angry anymore. Since it was only natural that such a deed as Pinchas’ should leave in his heart intense emotional unrest afterward, the Divine blessing was designed to cope with this situation and promised peace and tranquility of soul.” By becoming the eventual Kohen Gadol, Pinchas would have to pursue peace and compromise like his grandfather Aharon. In order to pursue peace like his grandfather, Pinchas will have to see both sides and neither side can be viewed as “other”. Pinchas will now have to learn patience, and understanding in order to recognize the intricacies of the law and sacrificial offerings. Perhaps most important, Pinchas will have to recognize his own fallibility and work on himself instead of harming others.
So Pinchas wasn’t rewarded per se. Instead, he would be a reminder that Judaism abhors zealotry and vigilanteism. There is no place for it. Before he does, Moshe will implore this new generation preparing to enter into Canaan, that God’s path is neither to the right nor to the left but rather the middle path (Deut. 5:29-30). Judaism doesn’t reward Zealots. Instead, Judaism recognizes that zealousness is a sickness. It is a spiritual sickness or perversion of belief. As a result, the soul within requires healing, the soul needs Shalom - Peace.
Rav Yitz
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