Ba'al Pe'or

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The Zeal of Moshe, Nadav and Avihu, and Pinhas
Prof. Jonathan Grossman
There is a striking resemblance between the sin of Baal Peor and the sin of the Golden Calf. In both cases, the sin (which involves idolatry and prohibited sexual activity) follows a major public revelation; both sins are followed by a plague; and in both cases the leader - Moshe or Pinchas - commits a zealous act to stop the plague. The similarities also highlight the contrast between the two episodes, and Moshe's inactivity is emphasized in light of Pinchas's action. An additional link to Nadav and Avihu's actions at the inauguration of the Mishkan demonstrates the boundaries of zealousness and the distinction between appropriate and inappropriate zealous acts.
The Story of Ba'al Pe'or and Pinchas's Act
Rabbi Yehuda Rock
This parasha describes a grave moral deterioration, when the nation succumbs to their desires and engage in forbidden sexual relations. The leaders of the nation are at the forefront of the sin, but while God commands that the leadership be killed, Moshe only kills those who are engaged in the sinful act. Pinchas fulfills the divine edict by killing one of the leaders of the nation when he has relations publicly. His act is therefore not an act of personal zealousness, but rather a fulfillment of the divine command.
"For God is Not a Man" (Audio)
Rabbi Chanoch Waxman |
Parshat Balak appears to interrupt the flow of Sefer Bemidbar. Why does it belong in the Torah? This shiur explores the significance of the parallels between Parshat Balak and the Akeida story, and reveals that Parshat Balak and its placement at a momentous point in Bemidbar send an important message about God, Israel, sacrifices, and the Covenant (Brit).
The Rise of Pinchas
Rabbi Chanoch Waxman
Pinhas’s zealous and extra judiciary act opposes Moshe’s way of leadership and the justice Moshe attempted to enact in the sin of Ba’al Pe’or. Pinhas’s action is sanctioned by God because of the gravity of the situation. Eliyahu acts out of zeal and can no longer continue to be God’s messenger.
Daniel and his Companions in the Court of the King of Babylon
Rabbi Yaakov Medan
Daniel and his three companions go into exile in Babylon at the end of Yehoyakim’s reign. The Babylonian attempt to assimilate them by giving them Babylonian names is confronted by their adherence to a pre-Halakhik decree to abstain from Babylonian food – even if technically permissible. Their challenge is compared to Yoseph’s challenge. While in a foreign land, he fought assimilation by refusing the seduction of Potiphar’s wife. Taking part in food and wine of the gentiles - like in the instance of Ba’al Pe’or or in the instance of Ahashverosh’s party - led to disastrous results. If eating the food was indeed not permissible, the improved health of the four boys might be explained as a spiritual result of their abstention.
The Zeal of Moshe, Nadav and Avihu, and Pinchas (audio)
Prof. Jonathan Grossman | 22 minutes
This shiur begins by examines the episode of Ba’al-Pe’or and contrasts it with the sin of the Golden Calf. The story of Nadav and Avihu is also compared with Pinchas. By contrasting Nadav and Abihu and their initiative with Pinchas, who jumps into the fray, we gain insight into the limits of zeal and the “tikkun” aspect of the motivations of Pinchas.
Listen
Shani Taragin |
The root "Shama" - to hear or listen - is a key word in Numbers 30, where the laws of women's vows are detailed. This is one of the units that interrupts the sequence of the Sin of Pe'or and the war against Midian, when Bnei Yisrael take revenge on the Midianites for enticing them to sin. The sin of prohibited relations leads to the destruction of the family unit, whereas listening and hearing one another - the theme emphasized in this chapter - enable a strengthening of the family unit and home.
Rehabilitation of the Family Unit
Shani Taragin |
God commands Moshe to count the nation, a command which interrupts the sequence between the Sin of Pe'or and the war of retribution against Midian. In addition to the military purpose of the census, and the need of a current count for settling the land, the census at the end of BeMidbar emphasises the family unit. Thousands were killed in the plague following the Sin of Pe'or, where illicit relations brought destruction upon the family unit. The census emphasizes the need to rehabilitate the nation by rebuilding and reinforcing the family unit.
Ehud and Shamgar
Rabbi Michael Hattin
The geographical context of the kingdoms to the East of the Jordan River is presented as the background to the heroics of Ehud ben Gera.

Shamgar ben Anat is described in one brief verse like Shimshon - a hero who fights the Philistines. A suggestion is raised that he is from the Tribe of Shimon. Did every tribe provide at least one judge? An attempt to reconcile a contradiction between the words of Rabbi Eliezer in the Talmud and the Yalkut Shimoni regarding this question is presented.
Bil'am and the Sin of Ba'al Peor
Rabbi Elchanan Samet
Why is the story of the Sin of Ba'al Pe'or divided between two parshiot? Through a close examination of this question we can understand the deep significance of this sin, its connection with Balak and Bilam, and the new leadership handling the situation.
Why Kill Midyan and Spare Moav?
Ramban on Parshat Pinchas
Rabbi Ezra Bick | 37 minutes
God tell Moshe to fight the Midianites, but the sin of Ba’al Pe’or occurred with the daughters of Moav. Furthermore, God specifically says not to attack Moav! Ramban considers and critically evaluates varying approaches: Is the sin of planning and concocting worse than carrying something out- were the Midians merely using the Moavite women as their weapon of choice? Was Moav to be saved because of future righteous descendants? Was motivation a factor- Moav involved out of fear, and Midian out of malice? Is there a difference between attacking borders and attacking people’s souls? Is God’s exclusion of Moav related to this story, or to the covenant between Lot and Avraham?
The Second Census
Rabbi Yair Kahn
תאריך פרסום: תשע"ו | | 15 minutes
Why were the people of Israel commanded to battle Midian twice, and what does this teach us about the evolution of Israel's national identity?
Ehud and Shamgar
Rabbi Michael Hattin
The geographical context of the kingdoms to the East of the Jordan River is presented as the background to the heroics of Ehud ben Gera.

Shamgar ben Anat is described in one brief verse like Shimshon - a hero who fights the Philistines. A suggestion is raised that he is from the Tribe of Shimon. Did every tribe provide at least one judge? An attempt to reconcile a contradiction between the words of Rabbi Eliezer in the Talmud and the Yalkut Shimoni regarding this question is presented.
The Deaths in the Plague of Baal Peor - Hesed in the Midst of Din
Rabbi Ezra Bick | 12 minutes
After the sin of Ba'al Pe'or, there is a plague that kills many of Bnei Yisrael. In the pasuk about the number of those who died in the plague, the Torah's phrasing is unusual. This brings us to examine the concept of a plague in the Torah. We look at the principles of Divine intervention in cases of plagues in the Torah, including that of Pesach Mitzrayim and Makkat Bekhorot. We find that even when there's din- strict judgment, there is also Divine hessed - lovingkindness.
Short Thoughts on Matot - Masei - Moshe's Log Book and the Spoils from the War with Midian
Rabbi Ezra Bick | 15 minutes
We look at the introduction the list of the encampments of Bnei Yisrael during the desert journey. The first pasuk has the phrase "in the hand of Moshe and Aharon." What is the role of Moshe in the encampments? Surely it is not Moshe who is taking Bnei Yisrael through the desert, but God! Moshe is the writing the log book.

We move back to Parashat Matot and look at the spoils episode after the War with Midian.
Pinchas: Idolatry for Adultery
Rabbi Jay Kelman