04 Jul PARSHAS PINCHAS: WHY DID PINCHAS DESERVE THE ‘PEACE PRIZE’?

After Pinchas acted
with zealotry by
killing Zimri and
Kozbi, he was
rewarded by G-d with
the “Covenant of
Peace”. The Netziv
(1817-1893) explains why – contrary to our
intuitive expectation — the “Covenant of
Peace” is in fact the appropriate response
for Pinchas’ activities. The Netziv says that
by nature, a person’s actions have a
profound effect on him. “You are what you
do.”
(In a similar vein, the Sefer HaChinuch
writes that if a person is naturally a kind
and compassionate person, but for whatever
reason must become involved in cruel or
non-compassionate activities, then
eventually he will become a cruel and a
non-compassionate person.)
Therefore, explains the Netziv, the Torah
rewarded Pinchas with a “Covenant of
Peace.” In spite of the fact that what
Pinchas did was violent and the antithesis
of peace, the reward was that it will not

have the natural effect that such actions
usually have on those who carry them out.
He would remain a peace-loving and kind,
compassionate, person.
The law of the Ir HaNidachas [city gone
astray] is that when an entire city worships
idolatry, given the right conditions (which
are in practice exceedingly improbable),
the entire population of that city has to be
wiped out. After the Torah describes the
details and the punishment of this
commandment, the pasuk states “and He
will grant you mercy” [Devarim 13:18].
The commentaries point out that G-d is
herein providing assurance to the people.
Normally, executing an entire city would
have an effect on those who executed the
judgement. They might become
executioners by nature. The Torah therefore
steps in with a blessing: He will grant you
mercy — fulfillment of this command will
NOT have the natural effect on those who
carry it out.
The reward that Pinchas received, was
that since he acted “for the sake of
Heaven,” G-d promised that his action

would not have a lasting spiritual effect on
his soul. He would nevertheless be granted
the “Covenant of Peace.”
On a related matter, I saw it written in the
name of Rav Aharon Kotler, zt”l, (1892-
1962) that the world misunderstands the
idea of “Shalom” [peace]. The popular
perception is that peace consists of making
up, hugging, and kissing. Likewise, the
popular notion is that killing someone is the
antithesis of “Shalom.”
The pasuk testifies that, contrary to
popular opinion, Pinchas actually
performed an act of “peace”. It was not
war, the antithesis of peace, but it was
precisely an act of peace. By putting an end
to wickedness, Pinchas restored peace
between Israel and their Father in Heaven.
Likewise, Rav Aharon Kotler pointed out,
when the shepherds of Lot were having an
argument with the shepherds of Avram,
Avram proposed “Let there not be a fight
between me and you — separate please
from me” [Bereishis 13:9]. The popular
notion would be that the solution to a
problem of strife would be “let’s be

friends.” Avram, on the contrary suggested

“let’s separate.” What kind of “peace-
making” effort is that? Why did he not

suggest “let’s live together in peace”?
The answer is that sometimes we cannot
live in peace together with certain people.
Avram perceived that there was no possible
peaceful coexistence between his shepherds
and those of Lot. The only viable solution
in such a situation is “Let’s separate.”
In the case of Pinchas as well, the solution
of “peace” involved killing two people, in
order to restore peace between Israel
and G-d.