Weekly Sidra: Phinehas (Pinchas)
Torah Portion: Bamidbar/ Numbers 25:10-30:1
Haftorah: Melachim Alef / I Kings 18:46-19:21

Bamidbar 25:11: Pinchas ben Elazar ben Aaron the Kohen turned My anger away from the Children of Israel, in his zealousness is My zeal, from among them, so I did not consume the Children of Israel in My jealousy.

Pinchas ben Elazar is a relatively unknown character in the Torah until this point.  We find he was only mentioned once before in Shemot 6:25 naming him as a son of Putiel or Yitro.(Sotah 43a)[1]   His lineage is discussed in the Gemara as being from Yoseph or Aaron as is stated in this parasha. 

‘Phinehas’ was the [priest] Anointed for Battle; ‘with the vessels of the sanctuary’ i.e., the ark and the tablets [of the decalogue] which were in it; ‘and the trumpets for the alarm’ i.e., the horns. — A Tanna taught: Not for naught did Phinehas go to the battle [against Midian] but to exact judgment on behalf of his mother’s father [Joseph]; as it is said: And the Midianites sold him into Egypt etc. Is this to say that Phinehas was a descendant of Joseph? But behold it is written: And Eleazar Aaron’s son took him one of the daughters of Putiel to wife; [and she bare him Phinehas]!Is it not to be supposed, then, that he was a descendant of Jethro who fattened [pittem] calves for idolatry? — No; [he was a descendant] of Joseph who mastered [pitpet] his passion. But did not the other tribes despise him [saying], ‘Look at this son of Puti, the son whose mother’s father fattened calves for idolatry; he killed a prince in Israel!’But, if his mother’s father was descended from Joseph, then his mother’s mother was descended from Jethro; and if his mother’s mother was descended from Joseph, then his mother’s father was descended from Jethro. This is also proved as a conclusion from what is written: ‘One of the daughters of Putiel’, from which are to be inferred two [lines of ancestry]. Draw this conclusion.[2]

Pinchas is derided for being from an idolatrous linage.  We can see that we should not belittle a convert from this point.  G-d loves the ger/stranger who attaches themselves to Israel. Pinchas is the grandson/son of a convert on his mother’s side and he became the high priest of Israel after his father Elazar died.  So we can see that after a generation on he is considered a full Jew whereas a convert is not considered a Jew but a ger.  This would only be permissible in this case because Elazar married before becoming a Kohen.  According to halacha a Kohen is forbidden to marry a convert,[3]  and thus, Pinchas’ lineage becomes of particular interest.[4]   In the current sidrah we see that Hashem connected Pinchas with his father’s lineage so that his priesthood could be established and to lift him above his brethren. 

The gemara above shows us some things that we can apply to a controversial subject concerning Maran Yeshua’s lineage.  It argues whether or not Pinchas is of the tribe of Yoseph or from Putiel on the mother’s side and not the fathers.  We know this because it is firmly established that Pinchas’ father is Elazar haKohen.  The gemara does not give us proof that Pinchas is of Yosef’s daughter except through a Tanna (1st or 2nd century C.E) who cited an oral tradition based on a derivation of the word Putiel. “A Tanna taught: Not for naught did Phinehas go to the battle [against Midian] but to exact judgment on behalf of his mother’s father [Joseph]; as it is said: And the Midianites sold him into Egypt etc.”  This is authority enough for the gemara to accept and concludes that two lines of ancestry are given. 

We can learn from this that when our oral tradition was recorded in roughly the same period, that certain authority was considered strong enough as to give the tradition with ‘proof.’  When we see the two sets of lineage brought down from the Sh’lichim, we can conclude there are two lines of ancestry without a reason other than to teach us something.  Some lines are added not to be conclusive ‘proofs,’ but to bring out a point of reference and teach us something.  I feel I must address the subject briefly of the lineage so as to bring some clarity to a controversial subject and perhaps bring peace between the two.  This is not to prove a point but to show that we can draw the same conclusion as above that the Basorot bring two lineages from the Sh’lichim and that is acceptable within our writings and should not bring division of mind to the believer in Yeshua.

We see that Luke give Miriyam lineage as it says “Yeshua, when he began his ministry, was about thirty years of age, being the son (as was supposed) of Yosef, the son of Heli, (Luke 3:23)

We know that it was actually Miriyam’s father that was Heli and not Yosef from a Yerushalami Chagigahדף יא,א)  ) that was given about Miriam. It states, “ מרים ברת עלי ” (Miriyam b’rat Heli).  The author’s defame her and call her derogatory names. The gemora does preserve her lineage correctly so as to establish and document who she was and the accusations against her.

It is easy to see that Yeshua’s lineage from Mattiyahu is from the correct line of David.  He was called “Son of David” after his father Yosef  who was also called that, being he was in the line of the kings of Israel. [5]  I will not address the issue of virgin birth here (See parasha Tazria Lev 12:1-2 for more on that subject.)  Many will argue that there are problematic issues in the line of Yosef such as Yechoniah being within the line when it says that he will not inherit the kingdom in Yermiyahu

Thus says Hashem: "Write this man down as childless, a man who shall not succeed in his days, for none of his offspring shall succeed in sitting on the throne of David and ruling again in Yehuda." (Jer 22:24)

This is not a conclusive argument against the toldot of Yeshua because Hashem forgives Yechoniah later after he repents and gives him children. 

And the sons of Yechoniah, the captive: Shealtiel his son, Malchiram, Pedaiyah, Shenazzar, Yekamiyah, Hoshama and Nevabiyah; (1Ch 3:17-18)

Moreover we have an explanation from the Talmud that explains several important issues of Yechnoiah’s ‘curse,’ his repentance, and his children.

R. Yochanan said: Exile atones for everything, for it is written, "Thus says Hashem, write ye this man childless, a man that shall not prosper in his days, for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah."  And after he was exiled, it is written, And the sons of Yechoniah,-the same is Assir-Shealtiel his son etc. He was called Assir, because his mother conceived him in prison.  Shealtiel, because G-d did not plant him in the way that others are planted.  Another interpretation: Shealtiel, because G-d obtained absolution from His oath." [6]

This is a very important teaching because it brings to us the following explanations:

1.      He was forgiven
2.      Yechoniah is also understood to be Assir[7] -Shealtiel[8]

With these two understandings, we can therefore prove that Yechoniah will sire the Moshiach through Zeruvabel as it says:

"’On that day,’ declares Hashem Tzavaot, ‘I will take you, my servant Zeruvabel son of Shealtiel,’ declares Hashem, ‘and I will make you like my signet ring, for I have chosen you,’ declares the Hashem Tzavaot." (Haggai 2:23)

 Malbim[9]  on Yermiyahu 22:24 that I quoted above connects these two passages and teaches us they are to be interpreted in a Messianic fashion and that Yechoniah’s curse was lifted.

“Malbim calls to our attention that in the prophecy of Haggai (2:23), G-d says, "On that day I will take you, Zerubbabel, and I will make you like a signet," for the King Messiah will be like a signet ring on G-d’s right hand, so to speak. Just as the name of the owner of the ring is engraved on his signet ring, through which he makes himself known, so will G-d’s name be known in the world through the King Messiah, through whom His miracles will be known. He says here that, though, in the future, Coniah will be the signet on My right hand, for the Messiah will spring from his seed, now I will remove him from there.”[10]

Yeshua through Yoseph via Yechoniah would be in line for the throne just as a Gavriel spoke to him “son of David” the title of kings.  However, if Yeshua was born of a virgin as the two gospels claim, then how can Yeshua be in line for the throne?  Yeshua asked a similar question to the crowd that was not answered at the time when He said,

"How can they say that the Moshiach is David’s son (בן דוד – Ben David)? For David himself says in Psalms, "Hashem said to HaShem (Marya), Sit at my right hand, until I make your enemies your footstool.’  David thus calls him ‘HaShem (Marya),’ so how is he his son?" (Luke 20:41-44)

I will not develop the passage at this time, but use it to ask a similar question.  If Yeshua is the literal Son of G-d (not just a title of a King) how can He be the Son of David also.  The question does not seem to be an issue throughout the gospels.  He is called the Son of David and no one really objects to this, even the Pharisee’s in Yeshua’s triumphant entry don’t  rebuke them for calling him “son of David”.  It was evident that Yeshua was the son of David and could claim the right to the physical throne of David as Paul says:

“Concerning his Son, who was descended from David according to the flesh  and was declared to be the Son of G-d in power according to the Ruach Kodesh by his resurrection from the dead, Yeshua Messiah our Master,” (Rom 1:3-4)

In Revelation it speaks of Yeshua holding the keys of David

"And to the angel of the church in Philadelphia write: ‘The words of the holy one, the true one, who has the key of David, who opens and no one will shut, who shuts and no one opens.(Rev 3:7ESV )

And I will place on his shoulder the key of the house of David. He shall open, and none shall shut; and he shall shut, and none shall open.  And I will fasten him like a peg in a secure place, and he will become a throne of honor to his father’s house.  And they will hang on him the whole honor of his father’s house, the offspring and issue, every small vessel, from the cups to all the flagons.  In that day, declares the Hashem Tzavaot, the peg that was fastened in a secure place will give way, and it will be cut down and fall, and the load that was on it will be cut off, for Hashem has spoken." (Isa 22:22-25)

Apparently, it was not an issue in the time that they were recorded and thus we are given our proofs as facts without debate.  I do have questions concerning the claim to the throne and will address them later in the full commentary that will address the two genealogies etc. 

We see that Hashem is concerned about those who are derided for lack of yichus (unity)  and comes to the defense of the meek.  Pinchas was lifted up from a place of relative unknown to a place of extreme honor when he set forth to do Hashem’s work.  So too, Yeshua, considered a mamzer (illegitimate) to some, from the lowly town of Nazareth, was ultimately resurrected to be seated at the Right Hand of the Father through obedience and sacrificial love for G-d.  We can be encouraged in this when we feel we are nothing special.  We can cling to Hashem through the Tzadik, Yeshua HaMoshiach, and be able to say with confidence that you are special and beloved even in your lowliness.  Through your faith and mitzvot Hashem will raise you up from the dust and create a "new" you, an exalted son or daughter of G-d and heir to the promises of Israel.  When you live a life of humility and service for Hashem, you are rewarded with peace, truth, wisdom, life, hope, joy, patience, kindness etc.  These are the fruits of the labors of love in the Torah.  They are unassuming in this world, but transform a person from within and lift up the soul to a connection and height that will be shown in the future Day, the Olam Haba, where we will sit under our vine and fig tree, and bask in the REAL glory- the Shekinah.  May it be soon and in our days.

Shabbat  Shalom   

[1]  Putiel is interpreted as having its root from the word פטם  which means to make fat. They interpreted it to make a calf fat for idolatrous worship (i.e Jethro being a former pagan priest)
[2]  Soncino Ed Talmud Sotah 43a
[3]  Leviticus 21:14, Maimonides’ Laws of Forbidden Relations 18:3, and Talmud Kiddushin 78a
[4]  See Sanhedrin 82a for more on this particular subject and how it relates to the sidrah.
[5]  Matthew 1:20
[6]  Sanhedrin 37b: 
[7]   Imprisoned אסיר  asir
[8]    A play on the word שאלתיאל  which comes from the word שאלה  sheilah    which means a prayer, request, or desire.  Dictionary of Targumim, Talmud and Midrashic Literature by Marcus Jastrow (1926)
[9]  Meir Loeb ben Yechiel Michale, a 19th c. rabbi and commentator
[10]  A. J. Rosenberg, Jeremiah: A New English Translation (New York:Judaica Press, 1985), vol. 1 p. 185.

Writen by The Jewish Carpenter (דוד בן גבריאל)