The Torah records his genealogy as being from Elazar and Aharon and not from the one who “fattened calves for idolatry.” Yet, even this restoration of status and Godly confirmation of the Rectitude of Pinchas is also somewhat reserved. In the word “shalom” that marks the covenant of peace granted to Pinchas by God, the letter “vav” in this word, as it is written in the Torah, is split and cracked. He is not granted the full blessing of peace but rather a diminished portion of it. Our rabbis taught us that this is because his heroics involved violence and the taking of human life, albeit in a just and holy cause.

Nevertheless, peace obtained through violence and the death of others, even if those deaths are unavoidably necessary and completely justified, is always somewhat tarnished, cracked and split. Pinchas is completely vindicated and rehabilitated by the Torah, but a lingering resentment against his act of boldness and zealotry remains present amongst the Jewish people.

Pinchas reappears later in Jewish history in the book of Shoftim. There he is the High Priest and according to some opinions, the leader of the Sanhedrin. The Talmud records for us that in the tragic story of Yiftach and his daughter, in which Yiftach vowed to sacrifice the living creature that would first confront him when he returned home after the successful war against Bnei Ammon, was first greeted by his daughter upon his return home. The Talmud is of the opinion that the court of Pinchas could have annulled Yiftach’s vow legally. But Pinchas insisted that Yiftach come to him to obtain such an annulment while Yiftach felt that this would be an affront to his position as the “shofeit” judge and temporal leader of Israel So nothing was done, the vow remained, and the innocent life of Yiftach’s daughter was snuffed out on the altar of pride. So Pinchas is slightly tarnished in this story as well.

The eventual complete redemption of Pinchas occurs when the Talmud equates him with the prophet Eliyahu. It is therefore Pinchas/Eliyahu who accompanies the Jewish people throughout the ages and the troubles. He is present at every brit milah and at every Pesach Seder. He is the harbinger of our complete redemption, the one who will bind the generations together and is the symbol of hope and the glorious future of Israel and humankind. It is as Eliyahu that Pinchas receives the undisputed heroic stature that the Lord grants to him in this week’s parsha. May we see him speedily in our days.

Shmoozin’ on Halacha: Tisha B’Av Falling on a Sunday

he ninth day of Av, not only commemorates the destruction of both Temples, but is also a national day of mourning for all of the tragedies that have befallen the Jewish people. This week we review some of the special restrictions that apply to Tishah b’Av that falls on a Sunday, as it does this year:

On Shabbat Chazon: If one can keep occupied on Shabbos afternoon studying topics which pertain to Tishah b’Av or to mourning, he should do so. If he cannot, he may study what he ordinarily does. It is customary that Pirkei Avos is not studied on this Shabbos.

The usual seudah ha-mafsekes restrictions do not apply on Shabbos. At the last meal before the fast -- which is seudah shelishis on Shabbos -- one may eat meat and drink wine and whatever food he desires.

Eating, drinking, or washing any part of the body is permitted until sunset only. If one Bentched before sunset, he may eat or drink until sunset. One may sit on a chair until nightfall.

Since it is not proper to wear Shabbos clothes on Tishah b’Av, it is recommended that one change clothes after nightfall, but before Ma’ariv. Baruch ha-Mavdil should be recited before changing into weekday clothes. No preparations for Tishah b’Av may be made until Shabbos is over. Tishah b’Av shoes or Kinos [unless studied on Shabbos] may not be brought to shul until nightfall, even in an eiruv.

After Shabbat: Shabbos shoes may not be removed until nightfall. One should remove their shoes after reciting Baruch ha-Mavdil but before Barechu, provided that it is already nightfall. Atah chonantanu is said in Shemoneh Esrei. After Ma’ariv but before the reading of Eichah, a candle is lit and Borei me’orei ha-eish is recited. If one forgot or failed to do so, Borei me’orei ha-eish may be recited anytime throughout the night.

Customarily, Borei me’orei ha-eish is recited by one person for the entire congregation. It is proper that all the listeners sit down while the blessing is recited.

Dirty dishes from Shabbos should not be washed until Sunday after chatzos, unless they will attract insects, etc.

ON SUNDAY NIGHT: After the fast is over, one may not eat until Havdalah is recited. Havdalah may be recited over wine and it need not be given to a minor to drink. Only the blessings of Borei pri ha-gafen and ha-Mavdil are recited. Borei me’orei ha-eish is not recited, even if one forgot to recite that blessing the previous night.

Eating meat, drinking wine or grape juice, taking a haircut, shaving, doing laundry, sewing, bathing, and reciting Shehecheyanu should all be avoided until chatzos on Monday.

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