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    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.