23 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.