HBT- Pinchas/Elijah

(1) את בריתי שלום. Peace with the angel of death. We have a similar meaning of this word שלום in Job 25,20 עושה שלום במרומיו, “He makes peace in His lofty regions.” [I assume that the reference is to the fact that the angel of death has no authority in the celestial regions. Ed.] Losses occur only as a result of confrontations by opposites. We find that as a result of this שלום, “peace, or armistice” with the angel of death Pinchas enjoyed an exceedingly long life on earth, more so than any other member of his generation.

In fact, he was still serving as priest in the Tabernacle at Shiloh during the civil war between Binyamin and the other tribes. This occurred many years after the death of Joshua and the elders who were Joshua’s assistants. (Judges 20,28) Joshua 24,26 reports these elders as surviving Joshua for many years. If, as is indicated by the Talmud, Pinchas was still alive in the days of Yiphtach (Judges 11,26) he must have been 300 years old by that time. Our Sages of blessed memory also write that Pinchas did not desire to go to Yiphtach to annul his vow.

Further, this (That Pinchas was extremely long lived due to his Brit Shalem) is certainly true according to those who say that Elijah and Pinchas are one and the same, since he (Elijah the Prophet) is to this day still alive.

Rabbi Simeon ben Lakish said "Pinchas is Elijah". The Holy One Blessed be He said to him (Pinchas) "You have made peace between Israel and me in this world, thus in the future that is to come you will be the one who will make peace between me and my children. As it is said "Behold! I will send you Elijah the prophet before the coming of the great and awesome day of God!... He will return the hearts of the children to their fathers. (Malachi 3:23-24)"

§ The Gemara relates: Rabba bar Avuh found Elijah standing in a graveyard of gentiles. Rabba bar Avuh said to him: What is the halakha with regard to making arrangements for the debtor? Elijah said to him: A verbal analogy is derived from the usage of the term “poor” written in the context of a debtor and the term “poor” written in the context of valuations. With regard to valuations, it is written: “But if he is too poor [makh] for your valuation” (Leviticus 27:8), and with regard to a creditor, it is written: “But if your brother be poor [yamukh]” (Leviticus 25:35).

Rabba bar Avuh now asks Elijah another question: From where is it derived with regard to a naked person that he may not separate teruma? He replied: As it is written: “And He see no unseemly thing in you” (Deuteronomy 23:15). This verse indicates that one may not recite any words of sanctity, including the blessing upon separating teruma, in front of one who is naked.The amora proceeded to ask Elijah a different question and said to him: Is not the Master a priest? What is the reason that the Master is standing in a cemetery? Elijah said to him: Has the Master not studied the mishnaic order of Teharot? As it is taught in a baraita: Rabbi Shimon ben Yoḥai says that the graves of gentiles do not render one impure, as it is stated: “And you, My sheep, the sheep of My pasture, are man” (Ezekiel 34:31), which teaches that you, i.e., the Jewish people, are called “man,” but gentiles are not called “man.” Since the Torah states with regard to ritual impurity imparted in a tent: “If a man dies in a tent” (Numbers 19:14), evidently impurity imparted by a tent does not apply to gentiles.