REFLECTIONS ON PARSHAT PINCHAS 5786 – A BLESSING FOR ALL NATIONS

בס”ד

Integrating Torah into one’s life through reflection and conversation can be an incredibly fun and engaging experience. It’s a journey of discovery, where ancient wisdom and timeless teachings come to life in our daily experiences. Through reflection, we have the opportunity to dive deep into the rich tapestry of Torah, extracting profound insights and lessons that resonate with our modern lives. The joy lies in the ‘aha’ moments, those instances when a Torah verse or story suddenly connects with our personal challenges, aspirations, and values. And when we engage in conversations about Torah with others, it becomes an interactive exploration, where diverse perspectives and interpretations enhance our understanding. These dialogues often spark excitement and intellectual curiosity, making the learning process both enjoyable and fulfilling. Torah becomes a vibrant and dynamic part of our lives, offering not just guidance but also a source of endless fascination, connection, and growth.

NOTE: Don’t feel obligated to go through every source or answer all the questions—unless you want to. Even one source, or one question will give you plenty of material for discussion and meditation. Enjoy this!

Some thoughts about Parshat Pinchas

“And you shall present a burnt offering, an offering made by fire, of pleasing fragrance to the L-rd…” (Numbers 29:12)

As Parashat Pinchas concludes, the Torah turns from the appointment of Joshua and the preparation to enter the Land to a detailed description of the festival offerings. At first glance, these chapters seem highly technical. Yet hidden within them is one of the Torah’s most profound universal messages.

During the seven days of Sukkot, Israel was commanded to offer a total of seventy bulls upon the altar. Why seventy?

Rashi, citing the Talmud (Sukkah 55b), explains that these seventy bulls correspond to the seventy nations of the world. Israel did not offer sacrifices only for herself. The Temple service embraced all humanity, bringing protection and blessing to every nation. The Sages go so far as to say that had the nations understood what the Temple accomplished for them, they would have surrounded it with armies—not to destroy it, but to protect it.

This teaches a remarkable principle. G-d’s covenant with Israel was never meant to isolate Israel from the rest of humanity. On the contrary, Israel was chosen in order to become a source of blessing to the nations.

This theme reaches back to the very beginning of Israel’s history. When G-d called Abraham, He promised him, “I will bless those who bless you… and through you all the families of the earth shall be blessed” (Genesis 12:3). Often this verse is understood only as a warning against hostility toward Israel. But it is also a promise. Those who recognize and support G-d’s purposes through Israel become participants in the blessing that flows from that covenant. Blessing moves in both directions.

The prophets carry this vision even further. Zechariah foretells a time after the great war of Gog and Magog when the surviving nations will come up to Jerusalem each year to celebrate the Festival of Sukkot and worship the King, the L-rd of Hosts (Zechariah 14:16). The festival that once featured sacrifices on behalf of the nations becomes the festival at which the nations themselves come to acknowledge the G-d of Israel. The relationship is no longer one of distance but of partnership.

Isaiah expresses the same hope in another unforgettable prophecy: “My house shall be called a house of prayer for all peoples” (Isaiah 56:7). The Holy Temple was certainly the center of Israel’s covenantal life, yet its ultimate purpose extended far beyond Israel alone. It was destined to become the spiritual heart of a redeemed humanity.

For Noahides, this vision is deeply significant. Throughout history, some have viewed G-d’s choice of Israel as though it implied the rejection of everyone else. The Torah presents precisely the opposite picture. Israel’s unique covenant was given not to replace the nations but to serve them. Israel was called to preserve the knowledge of the One G-d, to bear His Torah, and ultimately to become a source of blessing for the entire world.

This perspective also sheds light on a well-known passage in the Talmud. The Sages describe how, in the future, G-d will offer the nations a simple commandment connected with the festival of Sukkot. While the passage is complex and should not be pressed beyond its intent, it points toward an enduring truth: G-d’s desire has always been that all humanity find its place in His service. The future envisioned by the prophets is not one in which the nations disappear, but one in which they willingly acknowledge the G-d of Israel and participate in His redemptive plan.

The righteous Noahide therefore need not wonder where he belongs. He is neither outside G-d’s concern nor in competition with Israel. He stands alongside Israel, each fulfilling a distinct covenantal calling, united in the common purpose of making the knowledge of G-d known throughout the earth.

The seventy bulls of Sukkot remind us that G-d’s plan has always been larger than one nation alone. Israel was chosen, not for itself alone, but so that, through G-d’s covenant with her, blessing might ultimately reach every nation under heaven.

Now, reflect on the following questions:

Why do you think G-d commanded seventy bulls specifically during Sukkot?
How does the Temple’s service on behalf of the nations change the way we understand Israel’s election?
What does G-d’s promise to Abraham teach about the relationship between Israel and the nations?
Why do the prophets envision the nations coming to Jerusalem specifically for Sukkot?
What does it mean for Noahides to see themselves as partners rather than competitors in G-d’s plan?
How can we actively become participants in bringing G-d’s blessing to the world?
In what ways can recognizing another person’s unique calling strengthen rather than diminish our own?

Shabbat Shalom

By Rabbi Tani Burton

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