Bs”d
Parshas Pinchas (5760)
by Mordechai Dolinsky
Corresponding to various meritorious acts there are appropriate Divinely allotted awards. When the great act involves bloodshed, even if done purely for the sake of Heaven, with great heroism, the reward can’t have anything to do with the Bais HaMikdash, its construction or anything related. The epitome of this can be seen from David HaMelech who despite his devotion and success in conquering for Klal Yisrael, he couldn’t build the Bais HaMikdash because “of the blood on his hands”. Consequently this brings to light a tremendous perplexity. Pinchas, with all the greatness of his act, the zealousness, the spontaneous on target reaction, his conditional reflex for the will of HaShem and for the sake of Heaven; it was an act of bloodshed that deletes a connection with the Bais HaMikdash and anything related. From a panorama of the variety of all the magnificent marvels that he could have been bestowed upon him as a reward, he was raised to the official capacity of a Kohain, him and his progeny forever, as Rashi quotes from the gemara Zevachim 101. This is diametrically opposed to the concept that bloodshed cannot be rewarded with anything to do with the Bais HaMikdash and its service.
In sharing a thought on a possible solution I would say the key lies in the true understanding of the exact nature and definition of “kanous” (zealousness). The conventional concept of “kanous” is when a person is so inspired to the importance of HaShem’s will that he will express himself or “take up for the cause” in an outspoken, aggressive manner even reverting at times to a very radical behavior and extreme violence. The Mesilas Yesharim in chapter 19, consistent with his method of crystallizing, defining and clarifying, dissects the trait of chassidus. The second form of the manifesation of ‘chassidus’ is what he calls “offen asiya”; the attitude and mentality, and frame of mind of how an act is done. This is referring to the mind-set of serving HaShem with awe and fear or love. The Ramchal explains that love spills over as joy, yearning and “kinah”. He explains that “Kinah” is when one has true love for someone he cannot sit back passively and watch the one he loves beaten or degraded, and there is no question that he would take up for his honor. Likewise, for one who sincerely and truly loves HaShem, it is impossible to sit back and watch the profaning of His Name and transgressing His Will. We have to understand that here we are dealing with a very high level of ‘avodas HaShem’. The Mesilas Yesharim isn’t like an encyclopedia of the various midos as other sefarim, rather a systematic ladder of steps to greatness. In his sequence of progress of growth, perek 19, ‘chassidus’, is dealing with an awesomely high level. Bloodshed, even on a high level, for the sake of HaShem, can’t have anything to do with the Kehuna or the Bais MaMikdash. However, a person who has the true love for HaShem that witnesses the “Shem Shamayim” being desecrated, his love is so integrated into his nervous system that his reflexes snap into action. This person can be connected with the Bais HaMikdash and deserves the Kehuna.
The GR”A ztz”l explains that David HaMelech was born in “mazel maadim”, which means that he had an inborn capacity and leaning towards bloodshed. His greatness was that he harnessed this tendency completely for the sake of HaShem.
The true “kanoi” because of his connection to HaShem consequently could revert to bloodshed.
The others because of their leaning towards bloodshed consequently use it for their connection to HaShem.
This matter of ‘ahavas HaShem’ is really appopro and meaninful in the three weeks of mourning for the Bais HaMikdash that we are now observing. How can one feel distress over the churban unless he feels an ahava for HaShem? How can we cry for the galus of the Shechina without loving the Shechina?
We should soon merit to hear the voice of Pinchas, who is Eliyahu, announcing the geula shelayma.