Parshat Hashavua Shiur-Pinchas

We are going to be examining the effect of one person's actions on another's spiritual condition.
Before we start, you may want to read איש בחטאו ימות, a source sheet by my brother, Shlomi Helfgot, for an introduction to this topic in Tanach.

במדבר כ״ה:ה׳-ח׳

(א) וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל בְּנוֹת מוֹאָב.(ו) וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל אֶחָיו אֶת הַמִּדְיָנִית ... (ז) וַיַּרְא פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה וַיִּקַּח רֹמַח בְּיָדוֹ. (ח) וַיָּבֹא אַחַר אִישׁ יִשְׂרָאֵל אֶל הַקֻּבָּה וַיִּדְקֹר אֶת שְׁנֵיהֶם...

Numbers 25:5-8

(1) And Israel abode in Shittim, and the people began to commit harlotry with the daughters of Moab. (6) And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman... (7) And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the midst of the congregation, and took a spear in his hand. (8) And he went after the man of Israel into the chamber, and thrust both of them through...

This is the end of last week's Sidrah. Pinchas zealously kills two audacious sinners, ending a plague brought about by Hashem's wrath. Our Parasha picks up this thread.

במדבר כ״ה:י״ג

(יג) וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל.

Numbers 25:13

(13) and it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’

Here, we see that one person was able to do atonement for everyone.

במדבר כ״ח:כ״ב

(כב) וּשְׂעִיר חַטָּאת אֶחָד לְכַפֵּר עֲלֵיכֶם.

Numbers 28:22

(22) and one he-goat for a sin-offering, to make atonement for you.

Once again, one person, through an offering, can atone for a whole big group of people.
So far, this parasha has been averse to the idea of every person being responsible for their own self.

במדבר כ״ז:ג׳

(ג) אָבִינוּ מֵת בַּמִּדְבָּר וְהוּא לֹא הָיָה בְּתוֹךְ הָעֵדָה הַנּוֹעָדִים עַל יְהוָה בַּעֲדַת קֹרַח כִּי בְחֶטְאוֹ מֵת וּבָנִים לֹא הָיוּ לוֹ.

Numbers 27:3

(3) ’Our father died in the wilderness, and he was not among the company of them that gathered themselves together against the LORD in the company of Korah, but he died in his own sin; and he had no sons.

Here, the daughters of Tzelofchad are appealing to Moshe for land. Naturally, they want to portray themselves in the best light, and, in describing their father's death, they say that he died because of his own sin. This indicates that the old moral code of איש בחטאו ימות is still in effect.
I'll try to explain the first two sources later, but right now, we'll look deeper for more examples of our responsibility law.

במדבר כ״ו:י״א

(יא) וּבְנֵי קֹרַח לֹא מֵתוּ.

Numbers 26:11

(11) Notwithstanding the sons of Korah died not.

This short, four-word sentence is the quintessential example of divine justice. Even though their father was a rebellious, greedy sinner who started an uprising against Hashem and Moshe, nevertheless, the sons of Korach were allowed to survive. This upholds the idea that had seemed shattered by the first two sources- that every person is responsible for their spiritual well-being.

Some of you may be thinking: Hashem, being merciful, only punishes you for your own sins, but other people can atone for you. This is a nice idea, but it disagrees with the next source.

שמות ל״ד:ז׳

(ז) נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃

Exodus 34:7

(7) keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’

I know that I have not made clear what my point is, but stay with me for a few more sources, and it will all clear up.

במדבר כ״ה:ט״ז-י״ז

(טז) וַיְדַבֵּר יְהוָה אֶל מֹשֶׁה לֵּאמֹר. (יז) צָרוֹר אֶת הַמִּדְיָנִים וְהִכִּיתֶם אוֹתָם.

Numbers 25:16-17

(16) And the LORD spoke unto Moses, saying: (17) ’Harass the Midianites, and smite them;

Notice the verb "Tzaror". Used as a military term, it is unique to this verse. However, the root of the word is "Tzar", narrow, which connects it with another rare military term: "Lachatz", pressure.

שופטים א׳:ל״ד

(לד) וַיִּלְחֲצוּ הָאֱמֹרִי אֶת בְּנֵי דָן הָהָרָה כִּי לֹא נְתָנוֹ לָרֶדֶת לָעֵמֶק.

Judges 1:34

(34) And the Amorites forced the children of Dan into the hill-country; for they would not suffer them to come down to the valley.

The Amorites fight the tribe of Dan and force them out of their homes.

שופטים י״ח:ב׳-כ״ז

(ב) וַיִּשְׁלְחוּ בְנֵי דָן מִמִּשְׁפַּחְתָּם חֲמִשָּׁה אֲנָשִׁים מִקְצוֹתָם אֲנָשִׁים בְּנֵי חַיִל מִצָּרְעָה וּמֵאֶשְׁתָּאֹל לְרַגֵּל אֶת הָאָרֶץ וּלְחָקְרָהּ וַיֹּאמְרוּ אֲלֵהֶם לְכוּ חִקְרוּ אֶת הָאָרֶץ וַיָּבֹאוּ הַר אֶפְרַיִם עַד בֵּית מִיכָה וַיָּלִינוּ שָׁם.(כז) וְהֵמָּה לָקְחוּ אֵת אֲשֶׁר עָשָׂה מִיכָה וְאֶת הַכֹּהֵן אֲשֶׁר הָיָה לוֹ וַיָּבֹאוּ עַל לַיִשׁ עַל עַם שֹׁקֵט וּבֹטֵחַ וַיַּכּוּ אוֹתָם לְפִי חָרֶב וְאֶת הָעִיר שָׂרְפוּ בָאֵשׁ.

Judges 18:2-27

(2) And the children of Dan sent of their family five men from their whole number, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them: ‘Go, search the land’; and they came to the hill-country of Ephraim, unto the house of Micah, and lodged there. (27) And they took that which Micah had made, and the priest whom he had, and came unto Laish, unto a people quiet and secure, and smote them with the edge of the sword; and they burnt the city with fire.

However, Dan is not beaten badly at all- not only do they remain a Shevet in their own right, but they are able to capture an area alone, without help from other tribes.

Based on these sources, I will put forth a new theory about personal responsibility.
If an acquaintance of your's sins, then they are punished in full and you are punished partially for not stopping them. Full punishment can only be atoned for by the same person's repentance, but partial punishment can be atoned for by someone else.
Examples: Korah's son's lost all their possesions, but they still lived.
All the adulterers died, but also a portion of the innocent people in Bn"Y perished. Pinchas then went and did atonement, so no more of the innocents died, but the all the guilty people still passed away.
The Midianite men were punished in war because of what the women did, but the victory was partial and not complete.

משנה אבות א׳:ז׳

(ז) נִתַּאי הָאַרְבֵּלִי אוֹמֵר, הַרְחֵק מִשָּׁכֵן רָע, וְאַל תִּתְחַבֵּר לָרָשָׁע, וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת:

Pirkei Avot 1:7

(7) Nittai of Arbel said, Distance yourself from a bad neighbor, Do not befriend a wicked person, And do not despair of punishment.

The commandment to "Distance yourself from a bad neighbor, Do not befriend a wicked person," now takes a new meaning. Even if you manage to stay righteous while surrounded by the wicked, you may be taken as collateral damage.

Thank you for reading, and have a good Shabbat! Remember to come back next week for my Shiur on parshat Matot!

(P.S.: Check out my two shiurim on Iyov, entitled Iyov-Where and When and Iyov, Part 2- Elihu and Authorship.)