English translation — פנחס ג

A.

As already spoken many times¹

about the haftarot of "Tlata DePur'anuta" and "Shiv'a DeNechemta",

that although they are not "me'inyan haparshiyot" but "lefi hazman ulefi hame'ora"²

– since however all matters of Torah are betachlit hadiyuk,

it is understood,

that also <b>the </b>haftarot have a connection

(not only to the time and the event,

but also)

to the parshiyot in the Torah which are read then.

One indeed finds an open connection between the present haftarah "Divrei Yirmi'ah etc."*²

(where it is,

in the beginning,

told³

how Yirmi'ah became a prophet)

and Parshat Pinchas: it says in the midrash⁴,

that Pinchas and Yirmi'ah both descended "mimishpachat nochri" – Pinchas from "Bat Putiel" and Yirmi'ah "mibnei vaneha shel Rachav" – and because of this Jews were "mezalzel" in them; therefore the Almighty traced the lineage of Pinchas to Aharon HaKohen⁵,

as it says in the beginning of our parshah: "Pinchas ben Elazar ben Aharon HaKohen",

and so the verse specifies the lineage of Yirmi'ah – "Divrei Yirmi'ah ben Chilkiyahu min hakohenim etc."*².

It is however understood,

that the connection between them consists not only in an individual detail – that Jews have each of them "disrespected" and therefore "the text must trace his lineage" – but

(also)

in the general content of

(the service of)

Pinchas and

(the service of)

Yirmi'; and the general connection is expressed in revelation in the shared detail and matter,

and therefore stands &lt;b&gt;the &lt;/b&gt;detail

(and connection)

explicitly

(in the Oral Torah).

What is the general connection in the matter at hand?

2.

Also one must understand the connection of the beginning of the haftarah "Divrei Yirmiyahu etc." to

(The three of)

affliction:

In the first part of the haftarah⁶

it is told,

how Yirmiyahu became a prophet: "And the word of the Lord came to me saying, 'Before I formed you in the belly I knew you etc. I have appointed you a prophet to the nations.'"

Yirmiyahu said "I do not know how to speak, for I am a youth,"

the Almighty answered: "Do not say 'I am a youth' etc. 'See, I have appointed you etc. over the nations etc. to uproot and to smash etc. to build and to plant'"

(And only afterward is told the prophecy about the destruction that will come "for all their evil etc." in a manner of "a rod of an almond tree,"

because of which,

of course,

is the haftarah of the three of affliction)

It is not understood: what connection does the introduction have to how Jeremiah became a prophet of doom?

3.

The general connection and similarity between the subject of Pinchas and Jeremiah:

In the time of both was a time when Jews found themselves in a low state

(in spirituality)

– by the deed of Pinchas was the sin of "daughters of Moab" and "Baal Peor"⁷,

and in the days of Jeremiah were "prophets of the Baal"⁸

<b>etc.</b>,

as it is told in detail in the prophecy of Jeremiah about the state of Jews then –

And each of them then aroused Jews to repentance: Jeremiah through words of rebuke,

and Pinchas – through that which he killed Zimri in a manner that "see <b>all of them</b> that not for nothing he killed them"⁹,

which brought Jews to repentance¹⁰.

emphasizes

(regarding Pinchas)

"In his being zealous with My zeal &lt;b&gt;in their midst&lt;/b&gt;" – at first glance the word "in their midst" is superfluous

(as the commentators&lt;sup&gt;12&lt;/sup&gt;

ask)

– rather with this the verse alludes,

that the zeal of Pinchas penetrated "in their midst",

&lt;b&gt;into &lt;/b&gt;the children of Israel&lt;sup&gt;13&lt;/sup&gt;

aroused among them a movement of repentance,

and &lt;b&gt;this &lt;/b&gt;brought the atonement of Jews – "and he made atonement for the children of Israel"&lt;sup&gt;14&lt;/sup&gt;].

This alone is however not sufficient,

because &lt;b&gt;the &lt;/b&gt;matter – arousing Jews who find themselves in a lowly state to repentance – is not an achievement specifically of Pinchas and Yirmeyahu; this is found by many heads and shepherds of Israel,

and especially by prophets,

Rather – the common denominator consists in the <b>special manner</b> of <b>their</b> bringing Jews to repentance.

4.

Regarding the difference between the prophecy of Yeshayahu and the prophecy of Yirmiyahu, the Gemara says¹⁵

: "Yirmiyahu – all of it destruction ..

and Yeshayahu – all of it consolation."

Yirmiyahu's prophecy is about the destruction of the Beis HaMikdash and the exile,

and Yeshayahu's – about the

(salvation and the)

consolation

(that comes through it).

As this is also hinted in their names¹⁶

: Yeshayahu is from the language of yeshuah¹⁷,

and Yirmiyahu – contains in it the letters mar

(language of bitterness),

or in the language of Chazal¹⁸

: And why was his name called Yirmiyahu? Because in his days Yerushalayim became Yirmiyah

(ruin¹⁹).

The above difference in their prophecy is connected with the <b>time</b> when they said their prophecy – and in the language of my revered father-in-law, the Rebbe²⁰

: "Yirmeyahu was in a time of rejection and concealment²¹

and Yeshayahu was in a time of revelation."

And therefore,

is the prophecy of Yirmeyahu in a manner of "rejection and concealment" – "destruction",

and of Yeshayahu concerning "revelation" – "consolation" and redemption.

And although also the prophecy of Yeshayahu contains many words of rebuke to Jews for their sins,

as one sees it in many chapters,

until that the harshest*²¹

of the three [haftorahs] of calamity is "Chazon Yeshayahu" – nevertheless it is called "<b>all of it consolation</b>",

because his rebuke led to correction and repentance through words of "consolation"

("revelation")

– the prophecies about the <b>redemption</b>²²

that will come through the repentance of Jews.

Yirmiyahu, however, aroused Jews in a manner of rejection and concealment – by bringing out the destruction that will be if Jews do not do teshuvah.

And this is the connection between Yirmiyahu and Pinchas – because also Pinchas,

like Yirmiyahu,

effected the atonement of Jews

(not in a manner of "revelation",

but)

in a manner of "rejection and concealment",

as follows.

5.

One will understand this with the introduction of the explanation in that which the Most High said,

that because Pinchas "turned back My wrath from upon the children of Israel, in his being zealous with My zeal in their midst, and I did not consume the children of Israel in My zeal,"

the Most High will give him the reward of "My covenant of peace.

And it shall be for him and for his seed after him a covenant of eternal priesthood, etc."

From the language of the verse it is implied,

that the main reason why Pinchas received the reward of "My covenant of peace" is because "he turned back My wrath from upon the children of Israel, etc., and I did not consume the children of Israel, etc."; and "in his being zealous with My zeal in their midst" is only a detail and a parenthetical statement,

which tells what was the &lt;b&gt;means&lt;/b&gt;,

how did Pinchas effect the "he turned back My wrath, etc." –

It is not understood: the matter of "I turned back My wrath from the children of Israel etc. and I did not destroy the children of Israel in My jealousy" is also found by Moses our teacher; and not one time,

but <b>several </b>times²³,

as related in the Chumash²⁴

– so what is the novelty by Pinchas,

that specifically <b>he </b>was given for this the reward of "My covenant of peace"?

Moreover: not only is not found by Moses the reward of "My covenant of peace ..

to him and to his seed after him",

but on the contrary,

one finds even that the Almighty refused him to give such a type of reward – as Chazal²⁵

explain that which is related later in our parshah²⁶,

that with this that Moses asked of the Almighty "Let the Lord etc. appoint a man over the congregation" he meant "that my sons should inherit my glory" – and the Almighty did not agree to this and said "Take to yourself Joshua the son of Nun etc." – Moses' greatness did <b>not </b>pass over "to his seed after him".

6.

Of the differences between the service of Moshe and the service of Pinchas:

(a)

By Moshe the "He turned away My wrath" was through that he <b>prayed</b> to the Above and his prayer <b>effected</b> that one should <b>from Above</b> remove the decree from the Jews.

But by Pinchas it was in a manner that through <b>his service</b> of "in his being zealous with My zeal" – and especially according to the emphasis of "My zeal <b>in their midst</b>"

(as above sec. 3)

– he awakened among <b>the Jews</b> that they should do teshuvah and <b>through this</b> "and he atoned for the children of Israel."

(b)

Moshe stood up for Jews until mesiras nefesh²³

– "And if not, erase me now from Your book which You have written"²⁷

a mesiras nefesh from the aspect of the &lt;b&gt;soul&lt;/b&gt;²⁸.

By Pinchas was mesiras nefesh literally,

placing the &lt;b&gt;body&lt;/b&gt; in actual danger; as Chazal²⁹

relate that the tribe of Shimon wanted to kill him and he was saved miraculously.

It is understood and simple,

that that which we do not find by Moshe the matter of mesiras nefesh of the body,

does not mean that by him would be lacking,

G-d forbid,

the readiness for it – if it would have been demanded mesiras nefesh in actuality,

that would certainly have been by Moshe Rabbeinu – rather this is because not in this consisted &lt;b&gt;his&lt;/b&gt; avodah.

7.

The point of the explanation in the difference between the service of Moshe³⁰

and the service of Pinchas³¹

Moshe's service was in the manner of "from above to below" – from the aspect of revelation of light; and the service of Pinchas was in the manner of "from below to above" – <b>refining</b> the "below" and elevating it "above."

Therefore, Moshe's aspect

was – "Moshe received

(from above to below)

Torah from Sinai and transmitted it"³²

to his students,

to teach Jews Torah,

for Torah protects against undesirable matters in the manner of "Torah <b>light</b>"³³

– that light repels darkness: the G‑dly light of Torah effects

(from above to below)

that the darkness is repelled "automatically and by itself"³⁴

; Pinchas, through his service, awakened in Jews the movement of teshuvah – to break the darkness and to lift oneself up and return to the Most High.

The same is also regarding their service with <b>themselves</b> alone – by Moshe the service was from the aspect of the soul³⁵

and the service of Pinchas was from the aspect of the body: when the service is from the aspect of the revelation of light,

it touches

(primarily)

(primarily)

the soul

(which is a vessel for "revelations"),

but it does not reach the body

(the "staff")³⁶

; and although the revelation of the soul also affects the body,

it is, however, not in a manner that the body <b>in its own right</b> becomes a vessel for the light of the soul;

The avodah in the way of from below to above is primarily from the side of the body – working with the "&lt;b&gt;staff&lt;/b&gt;" to refine it and elevate it.

In this there is also a connection between Pinchas and Eliyahu,

as the Sages said&lt;sup&gt;37&lt;/sup&gt;

"Pinchas is Eliyahu",

because also Eliyahu's avodah was in the way of from below to above,

and as is known&lt;sup&gt;35&lt;/sup&gt;

that the avodah of Eliyahu

(gematria 52)

is clarification and refinement of the body

(the name Ba"N).

And this is the explanation in the two differences mentioned above between the work of Moshe and the work of Pinchas:

(a)

Moshe through his prayer to the Holy One, blessed be He, effected,

that the &lt;b&gt;Almighty &lt;/b&gt;should remove the decree from the Jews – in a manner from above to below; and Pinchas accomplished it through &lt;b&gt;his &lt;/b&gt;work and the &lt;b&gt;repentance &lt;/b&gt;of the Jews – in a manner from below to above.

(b)

By Moshe there was mesiras nefesh from the side of the <b>soul</b>,

and by Pinchas – mesiras nefesh from the side of the <b>body</b>

that Pinchas rectified the sin of Nadav and Avihu; because their sin was in that they aroused in themselves the yearning of the soul for G‑dliness without “taking along” their body – “burning of the soul and body intact”³⁹,

and through the mesiras nefesh of Pinchas,

which was from the side of the <b>body</b>,

their sin was rectified⁴⁰].

Ch.

The practical difference in the outcome of the two modes of service:

During the service it is in the manner from above to below,

from the aspect of <b>revelation</b> of light,

then indeed the "staff" during the act becomes illuminated and permeated from that revelation of light,

but since the "staff" itself was not refined,

it is correct,

that after the revelation is terminated – the "staff" remains in its previous state and condition.

And therefore one finds,

that although the giving of the Torah brought about among Jews the matter of "their impurity ceased"⁴¹,

nevertheless also afterwards there was a place for the sin of the calf,

through which "their impurity returned"⁴².

But when the service is in the manner from below upward,

the "staff" itself becomes refined and elevated,

it is a matter of permanence.

And therefore the atonement that Pinchas accomplished was not a one-time thing,

but it remained a perpetual atonement and "drawn"⁴³

; as it is stated in the Sifri on the verse "and he made atonement for the children of Israel" – "that until now it has not moved but stands and makes atonement until the dead are revived"⁴⁴.

And this is the explanation why the reward of "My covenant of peace ..

to him and to his descendants after him" was given specifically to Pinchas – because since that which Pinchas "turned away My wrath etc." was in a manner that has no cessation,

so also the reward is measure for measure,

that "My covenant of peace" is drawn "to him and to his descendants after him" without cessation⁴⁵.

9.

According to the above, one will also understand the connection between Pinchas and Yirmiyahu: as discussed earlier

(section 4)

in the difference between Yeshayahu and Yirmiyahu,

that "Yirmiyahu was in a time of rejection and concealment and Yeshayahu was in a time of revelation" – and this is the cause of the difference between the service in the manner of from above to below and in the manner of from below to above:

The service in the manner of from above to below is from the aspect of revelation of light

("revelation"),

from the aspect of the soul,

which in general is the service in the time of the Temple

("consolation"),

when the Divine light shines in revelation; the service in the manner of from below to above is with the "staff" itself,

in the "place" of "rejection and concealment" – which for the individual person is the service to refine and purify the body and the animal soul and his portion in the world,

and in the generality of time it is the service in the time of exile

("destruction"),

not to be affected by the difficulties and trials from the darkness of exile,

until transforming the darkness itself into light – "and night like day will shine"⁴⁶.

And this is what Pinchas and Yirmiyahu both descended "from a foreign family" and Jews were "disparaging" them for it etc.

(as above sec. 1)

: In this is expressed the common point of their service in the way of from below to above,

both regarding themselves⁴⁷

– refining and elevating their own "staff"

("foreign family"),

both regarding "around themselves" in the world⁴⁷,

that despite the "disparagement" on the part of the Jews,

they aroused the Jews themselves to repentance:

By an efflux from above to below,

the light reaches and is effective only in such a "staff" that is not opposite of the light,

but if the staff is so low that it is <b>opposed</b> to the light,

the light cannot reach there

(except – "break" a nation).

Through an elevation from below to above,

where one refines and elevates the mateh itself,

one also clarifies this same mateh which is "disparaging" of holiness,

one clarifies also this <b> </b>darkness until it becomes transformed into light.

Yud.

The lesson from this in actual service:

There are those who are immersed in matters of the soul – Torah and prayer etc.; but they do not occupy themselves with the service of the "staff",

that the matters of the body should be dealt with in holiness.

And so too in a more general manner: by himself he indeed guards all matters,

not only the matters of the soul,

but also the matters of the body and even his portion in the world – but he remains within his own four cubits; with the other and "outside" he does not occupy himself.

One must know,

that such an order of service is not always enduring.

While he is occupied with matters of the soul, he indeed stands in a higher level,

but when he afterwards has to deal with matters of the world,

not only is he not elevating them,

but on the contrary,

they are to him,

G-d forbid,

lowering and materializing.

And so too regarding the general "within" and "outside": while he is in his four cubits, he is in perfection,

if however a situation occurs that he must have to do with the world,

with the "outside",

the "outside" can, heaven forbid, lower him from his level.

Therefore it is demanded from the Jew,

that together with the inner service in matters of the soul,

he must also occupy himself with the "outside",

until the outside that has no lower than it,

that also he should be a vessel for the wellsprings of Torah and mitzvos.

And this is also the connection of the above matter to "between the straits": that which the Almighty sent the Jews into exile was with the intention that Jews should refine the matters of the exile,

until transforming them into a manner of darkness turning into light.

11.

But a Jew can argue: How will he be able to pass through such a dark time of "rejection and concealment"?

And especially after,

when it is demanded of him,

that not only should he not be affected by the darkness and concealment,

but on the contrary,

he should transform the "Three Weeks" into a time of joy and gladness⁴⁸

To this the haftarah answers

(of the <b>first</b> Shabbat of the "Three Weeks")

and it <b>precedes</b> the narrative of the calamities with the <b>lineage</b> and beginning of Jeremiah⁴⁹

and his prophecy: son of Hilkiah from the <b>priests</b> etc.; and afterwards the narrative of how he shrank from being a "prophet to the nations",

and the Almighty said upon this "Do not fear them for I am with you to deliver you" – that the Almighty is with him and gives him all the necessary powers to transform and effect upon the "nations" and "kingdoms";

And so also with each individual,

that not looking at the greatness of the concealment of the time of exile,

one is given from above all the necessary powers to transform the concealment into light.

12.

It is known that the descent of the soul below is "in the manner of actual exile"⁵⁰.

So in all these matters it exists with each individual,

in the "small world," that is man⁵¹

When a soul descends into "the three of affliction" – into the three worlds Beriah, Yetzirah, Asiyah,

that in the world of Beriah there already exists a reality of evil⁵²

– the soul begins to become frightened,

how she will be able to carry out her mission,

her service in the exile of the world.

They tell the soul immediately at the beginning of her descent – in the first haftarah of the "three of affliction" – "Before I formed you in the belly I knew you, and before you came forth from the womb I sanctified you; I have appointed you a prophet to the nations": You have nothing to be frightened of for your mission to be a "prophet to the <b>nations</b>" – the service to refine the "stranger that is within you",

the body and animal soul and your portion in the world – because:

(a)

"<b>Before I formed you</b> in the belly I knew you" – you have a holy soul,

a part of G-d from above literally⁵³,

whose root is <b>higher</b> than the source of the descent

("<b>Before</b> I formed you⁵⁴

etc. I knew you")

(b)

"Before you <b>came out</b> from the womb I sanctified you" – not only do you have a holy soul,

but "I sanctified you": they prepare you "in the womb of his mother"

("Before you came out from the womb"),

"they teach him the entire Torah"⁵⁵.

And although when he is born an angel comes and "makes him forget the entire Torah"⁵⁵

– it is only in a revealed way,

but in internality it remains with him,

and this gives him strength that even when he is below in this world he should be able to learn Torah as he learned it "in the womb of his mother"⁵⁶.

The soul argues – "I do not know how to speak, for I am a lad": It is indeed true that in his innermost being he has "the entire Torah,"

but &lt;b&gt;in revelation &lt;/b&gt;– "I am a lad."

Now, it is understandable regarding the matters of the soul,

his innermost being,

he has enough inner powers not to be affected by the world and to learn Torah etc.; but regarding being a "prophet &lt;b&gt;to the nations&lt;/b&gt;"

("to speak")

– to transform his body and animal soul and his portion in the world – "I am a lad"!

The Almighty answers – "Do not say 'I am a lad,' for on all that I send you, you shall go etc. Do not fear them, for &lt;b&gt;I am with you &lt;/b&gt;etc.": Not only does a Jew have a portion of G-dliness from above literally,

and not only does he have the power that derives from that which "in his mother's womb" they taught him "the entire Torah" – but also &lt;b&gt;afterwards&lt;/b&gt;,

at the time when the soul is already in the body and in the time of exile,

they give him powers from above

("I am with you")

as he is found &lt;b&gt;below&lt;/b&gt;,

so that he can carry out the mission "on all that I send you,"

to accomplish among the "nations" and "kingdoms"; and in both directions: both in turning from evil – "to uproot and to smash and to destroy and to demolish,"

and in doing good – "to build and to plant."

And furthermore,

One warns him "Do not fear them, lest I break you before them"⁵⁷

: You should not think,

that you will be able to content yourself with saving yourself alone – I have saved my soul,

and with the "world" you will do nothing, claiming "I am a lad" – they say to him,

that since you find yourself in a body and a divine soul in this physical world,

the condition of the world is relevant to <b>you</b>.

If you want to protect yourself from "I break you before them",

then "Do not fear" – you should not be afraid to make the world a dwelling place for the Holy One, blessed be He.

And through the service in this manner – they will soon merit,

that "Pinchas is Elijah" will announce the tidings of the coming of Moshiach,

which will redeem us with the true and complete redemption⁵⁸.

(From the talk of Shabbos Parshas Pinchas 5721)