Edited by B. Silberstein
The Plot Against Israel
This week’s Parsha, Pinchas, tells the story of a great hero whose zealous action for the sake of Hashem’s honor halted a terrible plague afflicting the people.
All this happened because of the effectiveness of Bilaam’s diabolical plot. He sought to undo Bnei Yisrael, the Children of Israel, by bringing them into severe disfavor with their G-d. He knew that the Ruler of Israel hates lewd promiscuity, especially when it is connected to idolatry.
Bilaam therefore counseled that the Midianite women should embark on a campaign to seduce the men of Bnei Yisrael into sexual relationships, which would then give them leverage to entrap the men in the worship of their idols.
The plan worked and produced catastrophic results. Divine retribution came in the form of a plague that ravaged thousands. The situation deteriorated to the point that Zimri, prince of the tribe of Shimon, audaciously and publicly consorted with Kazbi, the daughter of a Midianite ruler named Tzur.
Pinchas rose to the occasion. Remembering Moshe’s teaching that, in public desecrations such as these, “zealots may strike him," he entered the tent where they were cohabiting and put a spear through both of them.
Pinchas overcame all fear and acted purely for the sake of Heaven. His deed found favor with Hashem, Who rewarded him with His Covenant of Peace. He assumed the status of a Kohen, and throughout the history of the Temple, many of his descendants occupied the position of Kohen Gadol, the High Priest.
The Corruption of Bilaam
It seems ironic that Bilaam, who had reached such great heights of prophetic inspiration that his pronouncements were deemed worthy of inclusion in the Torah, should be the author of such a perverse plot. According to the Rambam, a true prophet must be on the highest level of moral, ethical, and intellectual perfection.
Because of this, many commentators do not regard Bilaam as a great prophet in the traditional sense. Rather, Hashem caused His spirit to rest upon him and inspired him to utter beautiful prophecies, even though, on his own, he would not have merited this distinction.
Bilaam thus represents a profound religious danger: the possession of great intellectual or spiritual gifts without moral perfection. Genius, when severed from righteousness, does not elevate a person. It can instead become a tool for corruption and destruction.
This contrast is central to the Parasha. Pinchas used his understanding and courage in the service of truth and redemption, while Bilaam used his gifts for manipulation and moral ruin. The story therefore illustrates how intellectual greatness must be guided by moral integrity and genuine service of Hashem.
Do the Nations Need Their Own Prophets?
According to Rashi, Hashem granted revelation to Bilaam in order to divest the nations of an excuse for not accepting the Torah. They might have said, “If we had our own prophets, we would have returned to the good." Hashem, in His infinite mercy, granted them a prophet of their own.
In my opinion, the nations’ argument was not logical, but emotional. The great prophets of Am Yisrael, the Nation of Israel, beginning with Moshe, were messengers to the entire world. The story of Yitro is instructive. He clung to Moshe, learned from him, and eventually converted to Judaism. He did not need a prophet specifically designated for the Gentiles.
Yitro’s behavior reflected the classic Jewish position on these matters, which is that one should “hear the truth from whoever speaks it." The Rambam studied the works of the great thinkers of the nations, including Aristotle, whom he said achieved the highest level of intellectual perfection short of prophecy.
The nations of the world did not use their independent judgment to carefully study the teachings of Moshe and the numerous other prophets of Am Yisrael. They needed to hear it from a prophet of their own. This precipitated the elevation of an imperfect person who used his genius for nefarious purposes.
The Authority of Truth
This issue remains relevant in every generation.
In my opinion, based on extensive experience, the principle of “hearing truth from whoever speaks it" is not always the governing principle in many contemporary Jewish academic circles. When someone expresses a new theory on a significant matter for consideration, the reflexive response is often, “Where is it written?" or “Who said that?"
Many competent Torah scholars accept an idea because of the stature of its author, even when the idea itself is subject to disagreement.
For example, if a group is involved in a lively discussion on some theological topic, and someone suddenly announces that the Rav, Rabbi Joseph Dov Soloveitchik, said such-and-such on that matter, this will often terminate the discussion. For after the Rav has spoken, what need is there to say more?
This is true even if the idea presented is problematic and open to challenge. There is no doubt that the Rav was a supreme Torah genius whose words should be treated very seriously. But misplaced awe of authority can stifle true intellectual maturation.
A genuine Talmid Chacham, a wise Torah scholar, should strive to develop his mind so that he is capable of independent thought. Only by virtue of this can he truly benefit from the voluminous body of Torah wisdom that constitutes the intellectual heritage of Am Yisrael.
We must maintain the greatest respect for profound thinkers, masters of wisdom, and the sages of our Tradition. But we must not surrender our capacity for independent thought. We are always responsible to think for ourselves, to the best of our ability.
Respect for authority is essential. But authority must serve the truth; it must not replace the search for truth.
The Torah’s Validation of Human Reason
The inalienable right and duty of man to use his own mind has its source in the Torah. The Torah depicts both Avraham and Moshe questioning a Divine decree and being vindicated.
When Hashem informed Moshe that He would destroy Bnei Yisrael because of the Golden Calf, Moshe vociferously argued against the decree. He subjected Hashem’s “position" to logical critique, demonstrated its negative consequences, and, as it were, “dissuaded" the Creator from carrying out His intention.
The notion that man can challenge Hashem, disagree with Him, and even “win" the argument is an astounding concept that no other religion maintains or is even aware of. Of course, Hashem does not actually change His mind. Rather, He enables man to reach a higher level of understanding by giving him the opportunity to confront the Master of the Universe on an intellectual level.
In granting man the privilege to come before Him in debate, Hashem affirms the validity of human reason and reveals the full consequences of the verse in Bereishit:
“In the image of G-d created He man; male and female created He them."
(Bereishit 1:27)
Man was created in the image of G-d. He is therefore not meant to live as a passive being, merely absorbing ideas from authority without thought. He is obligated to use his mind, refine his judgment, and pursue truth with courage, humility, and integrity.
And that is why we should heartily pray to Hashem to mercifully grant us “knowledge, discernment, and good sense." For only through them can we become true servants of Hashem.
Shabbat Shalom.
Questions? Comments?
Please reach out to Mitch Rosner on WhatsApp at 054-426-3419 or by email at mitchrosner@gmail.com.