Rav Chaim Shmuelevitz and Rav Hutner on Parshas Pinchos | Rabbi Baruch Taub | July 17th 2025

Okay, so good morning everybody. Parsha Pinchas. I have two offerings which will come together. The first is from Rav Chaim Shmulevitz, the great late rosh yeshiva of Mir. And what when I was now we were in America for a wedding and I I was in a Seforim store and I found I really I could have probably could have gotten it here but I don't go to Seforim stores here. So, they took the shmoozin of Rav Chaim Shmulevitz, some fellow, some talmid chacham, took the shmoozin of Rav Chaim Shmulevitz and put them in an order of the parshiot. So, I really I bought it and I'm giving you I want to share with you something on this week's parsha from Rav Chaim. He was an extraordinary person, a ohev Yisrael in many ways. Actually, I mean it's good for for us to all hear this. We're talking about the rosh yeshiva of the Mir. So, in the in the second edition of his sichos he mentions in the back there some additions that during the during the Six-Day War he had a special in the shul base medrash they stopped learning and they said tillim and he spoke. And they davened they davened for the chayalim. So, he was a very special person in many in many many ways but that ahavas Yisrael is going to come out in the parsha of Pinchas. Pinchas ben Elazar ben Aaron haKohen. Pinchas, the son of Elazar, the son of Aaron, the grandson of Aaron haKohen, heshiv es chamasi me'al bnei Yisrael. He restored, you know, he assuaged my my anger. Um bikinoti betocham. There was a terrible tragedy that took place. The as you know from the parsha that the Midianite women enticed bnei Yisrael to to harlotry. And tragically the the nasi of of shevet Binyamin made a public display of the immorality with a princess of of Midian. And this was this was what Pinchas was dealing with at this moment. Um So, the question the first question is where he quotes Rashi. Usually when a person is called up to the Torah, right? Or you ask your name, you give your name and your your father's name or your mother's name depending on what the situation is. In fact, we're going to learn today l'zecher nishmas Isha Ella bas Abelev. Zal, she should have a aliyas neshama as a result of our learning. And and we're learning also your bottom Michoel Michoel for refuah shleima for Berel ben Feiga. Should have a refuah shleima. Um usually you say two generations. So, why is Pinchas Pinchas ben Elazar ben Aaron haKohen? Why is that? So, um so Rashi says lafi sh'hayu hashvatim ohto. The the tribes were insulting him or degrading Pinchas because Haray ben Putiel zeh shepitam avi imo agalim l'avodah zarah. Um you know, his grandfather on the distaff side it was Yisro, right? So, Yisro was originally a priest to idol worship and he fattened cows to for idol worship, right? So, that's what they're trying to say. And this is the person, you know, nasi shevet b'Yisrael and he and he killed the the nasi, the president, the leader of one of the tribes of bnei Yisrael. So, therefore, because they did that vayachas ocher Aaron. So, the Torah comes and and and purposefully gives his yichus after Aaron, okay? So, you know, even though Yisro was a great person, you really didn't have to change it because Yisro was the greatest ger. He was the first ger, the first Jew by choice. But but here's what what Rav Chaim says, what's the what's the utility of going from Yisro to Aaron aside from the insult, right? Let me suggest that the tribes were insulting him because he was a kannoy. Pinchas was a kannoy, a zealot. Um which generally we look at in in colloquial zealot is is a pejorative. He's a kannoy. A kannoy is usually someone who throws stones at their car that's driving on Shabbos, right? So, we we talk about that kind of a kannoy, right? Which is not the not the true kannoy, right? True kannoy normally comes from anger, right? You would think it comes from anger. In fact, Winston Churchill once defined a a fanatic. He said that a fanatic is someone um who can't can't change can't change uh the subject and won't change his mind, right? And you could really say that in many ways it certainly defines the current president of the United States. So, in a certain way this is the kind of personality that sometimes can do a lot of a lot of good things, right? Others want to say that a kannoy is someone who functions with a sense of of urgency and feels that he's the only one in the world that can do it, right? So, these are pretty good definitions of a of a generic kannoy. But generally we speak of them as a negative sense but Pinchas, the real kannoy, doesn't come out of out of out of anger and out of sinah and out of hatred but he comes out of love. Real kannoy, real real fanaticism according to the Torah kannoy comes out of love and that's what we're going to see here. And that's why he was mit'yaches for his grandfather Yoeh it's not grandfather Abraham, right? Ella mi'avi imo shepitam agalim l'avodah zarah. Meiser retzicha hu kamuvor. They wanted to say killed him because he came from on the distaff side from Yisro who was originally at a you know, priest for idols. Lafi bar kosov yachas ocher Aaron. So, now the Torah comes and says, "No, he's from Aaron." Lomar shekanato kullo kodesh hu. That his his zealotry is fanaticism was holy and was love, not hatred. V'eish lomar b'zeh od. This is Rav Chaim. Ki inei midato shel Aaron, he ohev shalom v'rodeph shalom, right? It's a mishna in the first perek in Pirkei Avos. That Aaron was a lover of peace and it's not enough that he you know, as a philosophy, I love peace is a good thing. Everybody says peace. You know, why can't we have peace? But he not only said like that but rodeph shalom. He ran after peace, right? Ran after peace. Um k'Moshe amru b'Avos that he's quoting the mishna in Pirkei Avos. V'chvar nitba'er l'ma'alah shekanos sh'richa l'hiyos n'kiya mikol kavana acheres. Kanos has to be pure. Can't have any any personal agenda. You know, now I'm going to get this guy kind of thing, right? Mi'ata yesh lomar shema sheyachas hakasuv acher Aaron haKohen bo lomar shekinato shel Pinchas gam hi shoresh umakoro b'lev malei ahavah l'chol echad v'echad miYisrael. That it was his act of killing because he goes and he now he killed Pinchas. He killed this Zimri, the the nasi of Pinchas, and Cozbi, the woman, and it made a public display of of killing them, right? V'leiv zeh nis'malei b'kinas Hashem tz'va'os l'kadeish sh'mo yisbarach b'kerev Yisrael. This was a kiddush Hashem. Because what Pinchas what the what Zimri did was a chillul Hashem, a desecration of God's name. V'hoil v'zeh ya'ah makor kinato. Since this was the source of his act of zealotry, right? Zachah Pinchas lahaftacha hineni notein l'cha briti shalom. So, therefore, what was his reward? God gave him the covenant of kehuna and he called it the covenant of peace, which is kind of a strange thing. His reward for killing this fellow is shalom, right? So, sort of we we're going to see that develop as we go because what he did was and and why is it by the way fanaticism, right? Is is it a mitzvah in the Torah to kill this guy? No, it's not. So, it sort of it's an act of zealotry. It's beyond the letter of the law which we're going to see. Uv'zeh yuvon mashiach l'orer hinei gam la'eilah b'parshas Balak. You see in see, the story of Pinchas go travels between last week's parsha and this week's parsha. And last week's parsha at the end talks about the beginning of this story. Vayar Pinchas that he saw it. Vayar Pinchas ben Elazar ben Aaron haKohen. He saw what was happening, right? Ul'churah tamuah lama sham utzrach hakasuv l'yachaso l'Aaron haKohen. So, why there does it have to mention that it was the third the third generation, that his grandfather Aaron? He didn't do anything yet, right? Hari haya kodem ma'aseh was before the act. Achein lafi amuvor meyushav hadavar but the way we're talking it makes sense. Shekvar b'ma'aseh atzmo utzrach hakasuv l'yachaso acher Aaron. Even in the at that moment we have to say that he's functioning on the basis of love. Lomar sheshoresh ma'asehu hu me'Aaron haKohen she'ohev shalom v'rodeph shalom. As anything Rav Hutner once pointed out, vayar Aaron, it means that a real coin, a real kanoy usually hears about something. I hear this terrible thing that that person did, and that's enough. Vayishma, and he goes and no, a real kanoy has to see it himself. He has to see it himself, right? He's not going to jump. So, vayar, right? Uh okay. Matzinu lamdim kitanai l'kanot b'ruya. The the um the precondition of true zealotry she'av she'al l'zot kot al yad al kol hamalot to be successful is ahavat habriyot is is is love, right? He has to love. He has to be a lover of klal Yisrael, lover of of humanity. And um and where does that come from? That comes from his from Aaron, his grandfather. Now, where does that What There's something more here afoot. And that's what we're going to see in Rav Hutner. This is going to be very special. Okay? We're going to see something very special. Um now, what was the story? You know, the story is that the story continues. Moshe didn't act. When this was happening, Moshe didn't act. What are What are we doing? And the the Bnei Yisrael started to They wanted to do teshuvah, and they started crying. They were crying to Moshe. They didn't know what to do. Do something. Pinchas went to him and said, "Didn't you teach us that if a non-Jew has relations with a Jewish woman, kana'im pog'im bo? The halacha is someone very special, someone who's a real zealot, a real kanoy, right? He has to kill him, right? It's not halacha, right? So, Moshe forgot the halacha. And Pinchas reminded him. So, Moshe said, "You remembered it, you can do it, right? You can do it." So, that's when he went That's when he went and did it. That's the story. So now, why is this Why is this Why does this come from Aaron, right? So, we'll see now. So now, Rav Hutner starts talking about this. Um the the mitzvah birkat kohanim, right? Asher kid'shanu b'kid'shato shel Aaron. When the kohen makes the bracha, birkat kohanim, he says, "Blessed is Hashem who sanctifies me with the kedusha of Aaron." K'lomar, she'akohenim ham'vorachim yorshim hem kedushat Aaron. The kohen today who gives the bracha comes by it genetically from Aaron. Mit'oreret im ken ha t'miya. We have a question. Uh should remember, Pinchas was not a kohen when Aaron became a kohen. It was only Aaron and his children at that time. Pinchas who was a grandson, but he became a kohen because of this act of kiddush Hashem that he By killing By This was the the brit o shalom that the of kehuna that he got only afterwards, right? Which means halo a bro harbei kohanim heim mibnei Pinchas. Today, you have We don't know who's from Aaron and who's from Pinchas. There are tens of thousands of kohanim, and millions of kohanim from from that time. Many were from Pinchas, many were from Aaron, right? So, v'hu lo nitkahein b'yachad im um in kehunato shel Aaron. He didn't become a kohen with Aaron yet. Rak al y'dei ma'aseh meyuchadi, only because of this act. V'heich m'vorchin b'lashon shel kid'shanu b'kid'shat shel kodesh shel Aaron. So, how can the kohen make this bracha? This is what he says. He should say maybe b'kid'shat shel Aaron u'Pinchas, but he doesn't. The halacha is you say from the sanctity of Aaron. So, what's that all about? We're going to see the answer to that at the end. There's something about Aaron that came that came from Pinchas to a certain extent, from Aaron to Pinchas, right? We'll We'll get to that. Okay. Nireh lomar, let me suggest kodem tomchei d'oraita before we get to the the bottom line answer of this question. Uh um achad ach ach l'achiv later l'achiv b'yom mishpat she'tzarich lomar amnam lo mit kahein Pinchas ad l'acharei oto ma'aseh. Okay. Uh Zimri. So, he was only a kohen after he killed Zimri. Aval b'zchut oto ma'aseh pa'al she'tagia lo kedushat kehuna mito. That's when he became a kohen. That was his his reward. V'natzia gimmel. V'natzia kodem hesber olzeh. Again, before we get to the bottom line, let's she'l'veit Aaron yesh ki l'olam chasdo meyuchad shel Aaron. You know, in Hallel, you have four ki l'olam chasdos, right? Um so, one of them is yomru na beit Aaron ki l'olam chasdo. Even though there's a beit Yisrael ki l'olam chasdo, the house of Aaron has a unique kind of chesed. You know, blessed is the house of of Aaron, and they should they should They have the right? Ki l'olam chasdo means their chesed is eternal. The chesed that the kohanim have. Their grace, their love is eternal. Special love of the of the kohanim of Aaron. V'chvar nitparer etzlenu pirusho she'tchilat kehuna hi hotza'ah mi'ma'aseh ha'egel. Where did Where did the kehuna begin? It became from It came from the golden calf. Again, strange moment, right? Pinchas's kehuna came after he killed somebody killed the right, the nasi. And the kohanim Levi became the kohanim after the the golden calf. Because they were the only ones that didn't participate in the golden calf. And who was doing the avodah in the Beit Hamikdash in the mishkan until that time? Who was the designated? The firstborns. All the firstborns, not the kohanim. So, after the ma'aseh ha'egel, Moshe Rabbeinu was instructed to give the avodah, the service in the Beit Hamikdash, over to the shevet Levi, to the kohanim, right? So, this was again a reward for what happened by the ma'aseh ha'egel, that Levi refused to be a part of it. She'nitla avodah ha'm'vuchorot v'nitna l'hem. This is the beginning of Aaron. V'haya makom lachshov, I might think she'al pi ha'aftacha shel hakasuv gam eileh tishkachena. We know that this is a prophet, Yeshayahu, Isaiah, Yeshayahu says that we will Our teshuvah will be accepted, and God will forget the story of the golden calf, right? She'im might think she'yishakach ma'aseh ha'egel, right? It's going to im ken ulai nitpatel gam hakohuna v'tachzor l'avodat hab'chorot. You might think since God already said, "Okay, the teshuvah, forget about the golden calf." So, maybe he should return the avodah back to the firstborns. But that didn't happen. L'zeh ba pasuk, therefore the pasuk says ki l'olam chasdo. The chesed of Aaron is eternal. Done. It's a done deal. Once the kohanim were given that act of kohen, which he once says an act of love, chesed, right? That's can't can't be taken ha'meyuchad l'hem l'veit Aaron. Can't take it away from them. L'galot, this reveals to us she'avodat hakohuna u'kedushato, the holiness and the work of the kohanim, right? Nimshachot l'marot ha'tishkachena shel ma'aseh ha'egel. It began from the the the forgetting of the golden calf. Chesed kehuna nish'ar l'olam. The chesed of the kohanim stays forever. Okay? Uh we're over the over the page. Okay? Just want to see how we're doing for time, cuz I got to move it here. Okay, we're okay. We're okay. Okay. Now, this is a continuation. This is Rav Hutner in the ma'amar parshat Yitro, and he's continuing here. Um as I said, it's just a classic uh addendum to what what we got from Rav Chaim Shmulevitz. So, here he he quotes what I mentioned before. The pasuk says vayehi mah bochim petach ohel mo'ed. The Bnei Yisrael were crying at the tent, Moshe's tent, the ohel mo'ed, right? She'nit'alma halacha l'Moshe. Moshe didn't know how are we going to stop this terrible plague? 24,000 people died from this. 24,000 people died from this, right? U'Pinchas ra'ah ma'aseh, Pinchas saw v'nizkar halacha. And he remembered the halacha. This is a Gemara in Sanhedrin, I think page I don't remember where it is, in the in Sanhedrin. Amar l'Moshe. So, listen to what he says. Listen carefully to what he says. He says to his uncle, his great uncle, Moshe, right? Amar l'Moshe, achi avi abba. Right? The brother of the your brother the your brother the the brother of my of my father's father, right? Right? That's your brother, right? But he doesn't say your brother Aaron. He says, right? Achi avi abba. He doesn't say it right. Lo kach l'maratonu. No, he's talking to He's calling Moshe. You know, you Moshe are the brother of the father of my uh father. I'm getting confused myself. Aaron was his grandfather. Strange way of addressing Moshe, right? Lo kach l'marato l'maratonu b'd uh b' b' re'idat re'idcha. Uh mi'arsina, didn't you teach us when you came down with the down with the luchot? You taught us when you came down from the mountain, you got the Torah. Didn't you tell us habo'el Aramit kana'im pog'im bo? That if someone a Jew has relationship with a non-Jew, you have to kill him. A kanoy has to kill him, right? Didn't you teach us this, right? And he But he addresses him as the brother of Aaron. He points out the genealogy with Aaron, right? Okay? Didn't you teach us this? No. Mi'sod shel No, this impossible, right? You can't think that he That's exactly what he thought. He came down from the mountain and said, "I want to make an announcement, right?" So, the mi'sod shel ha'gro, number eight. The Vilna Gaon says, "L'maratonu l'madnu b'feirush divrei chazal eileh." That What does this mean? This is a Gemara. Doesn't mean that would be ridiculous that Moshe taught them that particular halakha as he came down from Har Sinai, right? It's sort of mind-boggling that doesn't doesn't really make sense. Not logical that that's what he would do, right? He's coming down with the Torah. It doesn't make sense. So, what does it mean? What does it mean? What does it mean that you taught us this halakha of a of a kanoy of a real kanoy acting out? You taught us that coming down from Har Sinai. What does it mean? Ella says the Vilna Gaon, "Hakavana Moshe beredeto mehar Sinai." When he came down, what did he do when he came down? He saw the maaseh ha'egel. He saw the golden calf at the bottom. He smashed the Torah. He took the shnei luchot ha'brit and he smashed it. Right? He killed it. He killed the Torah. Right? At that moment when he broke the luchot, kanoy pogem bo. Hidden within that act was killing the nasi of Shevet Zimri. For if that act of In other words, what Moshe Rabbeinu did was an act of kana'us. He was a kanoy. Right? You know, there's no halakha you don't break The halakha is you don't break you don't tear a sefer Torah, right? That's not the halakha, but sometimes kanoy has to do with there's going to be a breach in the Jewish people, a breach between ha'Kadosh Baruchu and Knesset Yisrael, the Jewish people, you have the kanoy has to act. He has to do something, which is what Pinchas did. Where did Pinchas learn this from? He learned it from Moshe Rabbeinu. This was the first act of kanoy, right? Pogem bo, right? That you have to break the luchos, tear the Torah. So, now the Gemara in Shabbos explains what his the logical reasoning of Moshe Rabbeinu was at the time, right? There's a law with the korban Pesach that someone who has not had bris milah cannot participate in the korban Pesach, right? So, if a Jew has an aved, he wasn't wasn't circumcised, he can't he can't take participate, right? Whatever. But "Amar Umah Pesach shehu echad mitaryag mitzvot." Just one mitzvah of the 613 mitzvahs, right? "Amra Torah the Torah says, koben nechar lo ye'ehal bo." A stranger or a a rebel, right? Cannot participate if he refuses to have a bris milah. "HaTorah kulah." Here the entire I'm about to give the entire Torah to Klal Yisrael and the entire Klal Yisrael down there worshipped an idol. They're all rebels. They were all mumrim, right? "Vechol Yisrael mumrim." "Halakha kama kal vachomer a fortiori." I can't give them the Torah. I can't They they don't deserve Just like they don't deserve it for one mitzvah for being a mumar, for being a rebel, a rebel a rebel to Torah. So, here when they're the whole people are being rebel to the entire Torah, right? They can't get the they can't get it. "Maaseh shel shviras haluchos." This breaking of the luchos "Shebenisivos acherot haya chamur me'od." Under other circumstances would have been a tragedy. Terrible. But but it would be insanity. You can't you don't break the luchos, right? But remember, what came out of this moment of zealotry the tremendous teshuvah and the the Torah that we have today. The Torah that we have today are not the luchos at that moment. They luchos that we we got on Yom Kippur, right? We spoke about this a few months ago, right? So, by the way, what are we celebrating on Shavuos, right? Exactly, right? Um it's Yom Kippur that we received the Torah that we actually live with. Okay, something we spoke about in the past and it's not for now, maybe we'll come back to it but not someday, but "Maaseh shel shviras haluchos." This this act of breaking the tablets of the luchot "Shebenisivos acherot haya chamur me'od. Achshav Kibel haskamato shel Hakadosh Baruchu." Hakadosh Baruchu agreed, right? You know, he didn't ask the Ribono shel Olam what to do. The Ribono shel Olam agreed. "If you want to do this, you know, halimut shelo haya shebiyos Yisrael varaisa achas." Why? Because at that moment, as we just said, Yisrael varaisa were not Jewish people and Hakadosh Baruchu were not one, which is the whole purpose of the world to develop an intimate relationship between ourselves and God. This is our purpose in the world. This is the purpose of of creation to create a a link a link a relationship with the Ribono shel Olam, right? And this was now being shattered, being destroyed. So, Moshe took the law into his own hands literally and took the law from his own hands and threw it down, right? "Yotzei mizeh shebesha'ah sheha chibur einu ro'eh." When the relationship is awry, awry between the Jewish people and Hashem, pogem bo. You have to you have to destroy it. You have to stop. Kill the person, right? "Vayishlach es haluchos." And therefore, he he threw the luchos down. This is the origin of what Pinchas did. "Zeh hu mizeh nevad hilchesa depogem ba'aramus." This the halakha of that a kanoy is allowed to kill the the Jews having relations with a non-Jew cuz that's the same thing. You're destroying the relationship at that moment, intermarriage, right? That's the end. It's the end of the it's the end of the story, right? "So, shegam hu inyano shel chibur she'eino ro'eh." It's obviously a a relationship that is improper. Um "Aramis ben Yisrael." Aramis and ben Yisrael. A non-Jewish woman and a ben Yisrael. "Bikegonda pogem bo." You kill him. You break the luchos, you kill the the Jew. "Lachein." But it's not the halakha in the Shulchan Aruch, not halakha, right? "It's halakha ve'ein morin kein." It's halakha that we're not allowed Someone comes and asks you the sha'alah, you're not allowed to tell him that you can go and do this, right? If the person is on such a level, he can actually go and do it. "Lachein hiskir Pinchas korbano leMoshe." That's why when he spoke to Moshe Rabbeinu, he said, "Rebbi," he said. He didn't say "Rebbi." He said, "Achi, davar avah." Moshe my the brother of my father's brother or my grandfather's brother, right? "Mibnei shebe'oso maaseh shebe." Why did he do that? Why did he reference Aaron? "Shebe'oso oso maaseh shemisham limad Pinchas es halakha." The actual place where Pinchas learned the halakha "haya mo'ora bo Aaron." It's Aaron is is in the picture here. The cuz he was the first one to do this. "Veyeish bizeh remez le'eizeh maaseh hu mechavein kesh'omer "Kach limadeti me." He was being So, that's what he That was what he was hinting to. Didn't you teach us this when you came down from Har Har Sinai? Look what happened when you came down from Har Sinai. You broke the luchos. This is what Pinchas was hinting to to Moshe Rabbeinu. This is what he was hinting to that breaking the luchos was you taught us this halakha "Halakha ve'ein morin kein." You can't pasken like that, right? "Hinei binyan number vov. Binyan she'Aaron u'Miriam bo ve'itana Moshe." It was the time that we know we talked about this in the past also, the lashon hora that Aaron and Miriam spoke about Moshe Rabbeinu because Moshe Rabbeinu Tziporah, Moshe's wife, told Miriam that Moshe has we have ceased marital relations. Moshe was on such a madreiga for a period of time, ceased marital relations. "Sheperesh min ishusa." Miriam took a took a affront to this, right? Took umbrage to this because we're going to destroy there won't be a Jewish people. Everyone's going to follow suit, right? "Heishiv Beis Yosef." The rabbi tells us in the Gemara asked, "Halo haisa hanhaga zu echad migimmel devarim she'asa Moshe vehiskim ba Hakadosh Baruchu." This is one of the three things, by the way, that Moshe did that he wasn't commanded to do that God agreed to, right? "Veteirutz she'ilu lo peresh midaito lo haya Hakadosh Baruchu maskim." If he Hakadosh Baruchu would not have done it allowed this to happen. "Shebederech she'adam rotzeh laleches malichin oso." General rule, "Bederech she'adam rotzeh laleches malichin oso." Hakadosh Baruchu kavyochol took that position. You know, sometimes in parenting in human relations, if you can't get the point across, say "Bederech she'adam rotzeh laleches malichin oso." If that's the way the person That's the way they want to go, I can't stop it, right? So, Ribono shel Olam in a certain sense kavyochol, he agreed to on three things, right? So, he wants to say "Ve'im kein," Ribono shel Olam says, "efshar she'av shviras haluchos." Even the breaking of the luchos, right? Taking the Torah, smashing the Torah, tearing up the the original sefer Torah, so to speak, right? "She'asa Moshe midaito." He did it on his own. "Tiyel lav oso ta'ana she'haskamas Hakadosh Baruchu haisa rak biglos oso derech rotzeh Moshe malichin oso." I can't stop him. I can't stop him, but I I hear what I hear what he's doing. In fact, very very famously the Gemara in the the Gemara says what was the Ribono shel Olam's response to Moshe Rabbeinu when he broke the Luchos? You know what his response was? Yasher koach. Yasher kochacha. You did good, right? V'hayisa rak because then look at the change that that brought about, right? As we said, v'hayisa rak kana'os l'shaita, it was a momentary kanoi, a momentary zealotry, right? V'lo halacha k'vu'a l'doros, it was not halacha in the Shulchan Aruch, right? It's halacha v'ein morin kein, that's the category of a kanai. Kanai is halacha, we do not if someone comes and asks you, we do not pasken like that. You have to be a special person. V'kanu'a makom shel pe'ulas Pinchas, mizeh she'hotzi halacha l'ma'aseh b'inyan Zimri b'oso ma'aseh shel shviras haLuchos, he learned it out from Moshe's breaking the tablets, killing Zimri. Tzayen she'halacha shel pog'im bo, shel shel shel hashlamas haLuchos, hi halacha l'doros, it was a halacha forever. Af and puts in brackets, she'hu bichlal v'ein morin kein, sof sof halacha hi b'kanai, right? Now, usually people think when oh, it's halacha v'ein morin kein. Many we see it many times in halacha you'll see the Gemara will talk about there's certain things certain emergency situations, this is the halacha but sometimes you can do it this way but if someone comes and asks you a question, so you think it's it's a lesser degree of commitment to Hakadosh Baruchu. Halacha v'ein morin kein. You can't really pasken the truth is halacha v'ein morin kein is a much bigger bigger responsibility to the Rebono Shelom than halacha than stam halacha because halacha she'v'ein morin kein is goes beyond the specific question you're asking about Shabbos or Shabbos candles or tzitzis or kashrus, it's halacha, it's a global issue of saving Klal Yisrael. It's a global issue of a breach between Klal Yisrael and the Rebono Shelom, whether it's intermarriage, the threat of Pinchas and the and Kosbi, Pinchas's Zimri and Kosbi or Moshe Rabbeinu and the Egel and breaking the Luchos, it's much bigger than a one halacha. Right? It's halacha, global halacha, but v'ein morin kein, it's only for a special person. Hotzi'a halacha michlal chumsha derech she'rotza lalechet. So, here it goes beyond. Um nitzchius l'doros. V'al y'dei ma she'hokiach Pinchas, and what Pinchas accomplished, v'chibur she'eino ra'ui l'halacha l'doros, this was not something, right? Oh, v'lo inyan ma'aseh, not just a temporary thing or b'zeh atzmo bises, kin'aso. So, he established this concept. He established that this was not a one-time thing. Moshe Rabbeinu's was a one-time thing, kind of, right? But he what Pinchas accomplished now is by taking it from Moshe, it's no longer a one-time thing. It's a thing we keep in the vault, in the safety deposit box of the Torah and we pull it out when we need it. Moshe Rabbeinu was a one-time thing, but the fact that Pinchas learns it from Moshe Rabbeinu, it is now something that we live with eternally. K'li'olam. Chasto, comes from love, right? As we said before, birur kehuna l'olam. This is going to shalom, kol atzmo, kol itzuma shel kehuna, einu ela tikun l'oto chibur. The whole thing of kehuna, what does a kohen do? It's kapara. M'chaper, you tell he's he's the the the instrument of of atonement, of bringing us closer to to Hakadosh Baruchu, right? Lo ra'ui she'b'sha'as cheit ha'egel, at the time of the of the the golden calf, v'she'garum l'shviras haLuchos. V'af she'cheit ha'egel yishach yishkach, even though the cheit ha'egel, right? We saw the Navi Yeshayahu says Hakadosh Baruchu forgot the cheit ha'egel, right? Mi'kol makom, hatikun shel shviras haLuchos haba b'ikvosav, the breaking of the Luchos nish'ar k'ein l'doros, that's forever. The Egel is not forever, this is forever. In this sense, v'kach kehuna nish'ar l'dor. And kehuna is forever. Pinchas becomes a kohen, right? Pinchas now becomes a kohen. So, let's say that half of the kohanim that are alive today, as we don't really know the percentages come from Aaron, and half of them come from Pinchas, which was originally originally what Rav Hunner's question was, right? Im kein, rak b'zchus Pinchas, only in the merit of Pinchas, yeish l'kohanim k'li'olam chasta. It's only because of Pinchas that that one one-off or ma'aseh of Moshe Rabbeinu breaking the Luchos became an eternal act that we put in our safety deposit box and use it if we have to. That was Pinchas's doing. M'yuchad l'Pinchas, kohen l'olam. V'hu hu achidesh she'nischadesh b'ma'aseh kehunas d'Pinchas. And this is the great nuance, the great chidesh of what Pinchas accomplished l'umas kehunaso shel Aaron. Above the kehuna of Aaron. In other words, Pinchas a kohen is greater in a certain sense than the kohen than Aaron a kohen. Right? V'hu hu achidesh she'nischadesh ma'aseh kehunas d'Pinchas l'umas kehunaso shel Aaron. V'hu in lashon haRamban, the Ramban says it. If you look in the Ramban on Torah, al hinni nosen lo es brisi shalom. Kohen Aaron got the kehuna, but the covenantal relationship with God from kehuna, that was given to Pinchas, through Pinchas for for the kohanim. B'Aaron ne'emar rak l'chavod ul'tiferes, the Torah said, the glory, the honor of being a kohen. V'ilu b'Pinchas, etzel Pinchas nischadsha bris, the covenantal relationship, right? And bris kehunas olam. Forever, right? K'li'olam chasto. U'vli his'amek achshav b'remiza d'Ramban ne'emar, without the the hint of the Ramban, we have from the Ramban, p'shuto shel inyan bris, what's a bris? Hu she'eino b'havlata b'hav b'hav b'hisbatlus l'olam. A covenant, a bris, is forever. A bris is a relationship that lasts forever, right? V'zeh hu itosafes kocho shel Pinchas l'shalshalas ha'kehuna. This was what Pinchas added to the kehuna and that's why that he was given the bris shalom, the great bris of kehuna, and dafka it was called a bris shalom because it was done from ahava, right? He didn't do this because he hated Zimri. It wasn't a question of hate, because he loved Klal Yisrael. It was a tragic moment, right? And Moshe Rabbeinu hated Klal Yisrael? He felt this is the only way he felt to bring back, to save Klal Yisrael, that he loved, and to bring them back to the Rebono Shelom. Now we go back to the original question that we asked, simple question of halacha, when the kohen says benches the people, he says kedushaso shel Aaron, the kedusha of Aaron. Why doesn't he mention Pinchas, right? Oh, v'chozim anachnu l'zeh l'hachlata ma'aseh, you can then answer the question yourself. She'pe'ulas Pinchas lo haya ma'aseh chadash. What Pinchas did was not something new. It was not something new. Stadi, side a side kind of a side bar of the kohen she'niskarev, and therefore he was rewarded to be a kohen. Ela she'tzuras pe'ulaso hayisa birur al nitzchius kehunaso shel Aaron. It had to do with Aaron's kehuna, which was forever. Moshe, your brother, Aaron and Moshe, so this is Pinchas's kehuna merges with Aaron because it was an act that came via Aaron himself. Okay? Pleasure. Welcome back.