NUM308 See [[EXOD43]] Exodus 2:13 strike TZADIK 339

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NUM310 Is there, then, any instance in the Torah where a violent reaction to an anti-Semitic reaction is praised? Yes. In the story of the Midianite woman who committed sexual intercourse with the Prince of the tribe of Simon, Pinchas, the son of the High Priest, "took the law into his own hands" and killed them both, thereby stopping the plague (which had killed 24,000 people) (Numbers 25:6-9). Based on God's own words, Pinchas did the right thing and was rewarded handsomely for this courageous act (Numbers 25:10-13). Was this indeed the right thing to do, to take the law into one's own hands and kill two people? Although the Torah praises Pinchas's reaction, the Talmud (Jerusalem Talmud, Sanhedrin 48b) seems to condemn this type of reaction, saying that Pinchas was about to be excommunicated for what he did, and it was only the divine intervention in this unique case that saved Pinchas. In all other cases, however, this type of reaction would be punishable. This opinion disagrees with the generally accepted positive reaction to Pinchas's act. Although the initial act is not anti-Semitism per se, it was a desecration of God's name in public, a situation not unlike many anti-Semitic attacks. Thus, if the attack is public, may a person react violently? According to Maimonides (Maimonides, Hilchot Issurei Biah 12:4-5) it seems that if there is indeed public desecration of God's name, a violent reaction would be acceptable under three conditions: (1) the reaction to the attack must take place in the heat of passion, while the act is being committed, and not later, after cold reflection; (2) if permission to respond is asked of the authorities (even during the attack), the person will be denied permission by the authorities and he may not respond; (3) if the original attacker kills the Jew responding, the attacker is not guilty of murder. We see, therefore, that under certain conditions, one may be able to respond. This does not conclusively answer, however, which reaction is the most preferable.

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NUM312 When Pinchas became a zealot [Numbers 25:11] and "took the law into his own hands," killing Zimri, who was publicly desecrating God's name (Numbers 25:7-9), God gave Pinchas the reward of peace (Numbers 25:12). Although there are many explanations of what this reward actually entailed, the Netziv (Haamek Davar, commentary on Numbers 25:12) explains that this was a gift to Pinchas of inner peace. God was afraid that Pinchas' zealousness, although proper in this incident, might turn into a permanent anger. God thus changed Pinchas's personality, giving him a sense of inner peace, where he would no longer be an angry person. The Netziv further demonstrated this concept (Haamek Davar, commentary on Deuteronomy 13:18) regarding the mitzvah in which the Jews were commanded to completely eradicate a city of idol worship, and God promised a reward of mercy (Deuteronomy 13:18). This reward of mercy is granted to individuals who, in performing God's commandment to destroy the city, might develop into "angry personalities." This mercy granted them inner peace, so that this angry passion for God would be subdued. Another person who is known as a zealot was Elijah the prophet, who certainly helped to inspire the people via zealotry (I Kings 19:10). Nevertheless, God transformed Elijah, as well, into a man of peace, as his mission in the future is to usher in the Messiah, the ultimate man of peace. Thus, we see that achievement of inner peace, a sense of personal contentment, is the first goal.

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NUM309 Having relations with a [non-Jewish] maidservant is similar to the sins that incur death administered by beis din in two ways. [The first way is:] Our Sages z"l, said (Sanhedrin 81b), "A zealous person is permitted to kill one who has intercourse with a non-Jewish woman," as the pasuk says [this verse], "He speared both of them." This means that if one discovers the sinner going astray in public, before he has completed the sinful act--he may kill him the moment he confronts him. This is more severe than all of the offenses that incur death administered by beis din. This is because [in those cases] death can be administered only after the testimony of witnesses and due prior warning, and only by jurisdiction of the Sanhedrin; but this sinner may be killed by whoever finds him, without witnesses or prior warning. [This is also the opinion of Rambam (Hilchot Isurei Bee'ah 12:4); however, Ra'avad disagrees and requires prior warning, and so rules Rema (Shulchan Aruch, Choshen Mishpat 425:4)].

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NUM311 There four types of temperament: He who is easily angered and easily pacified, his loss is canceled by his gain. One whom it is hard to anger and hard to pacify, his gain is canceled by his loss. He whom it is hard to anger and easy to pacify, he is a hassid (pious). He whom it is easy to anger and hard to pacify is a wicked person. Pirkei Avot, Perek V, mishnah 14. R. Yonah makes an astute observation: even the pious hassid, in the mishnah's words, does not rule out anger; it is merely hard for him to become enraged. But anger is sometimes required, for the sake of Heaven, as when Pinchas took spear in hand because he saw the prince of a Hebrew tribe vaunting his immorality [this verse]. The reflective Solomon says, "with much wisdom there is much vexation" (Ecclesiastes 1:18). The more we learn and know, the more we can see behind surfaces and illusions, and find conditions and relationships that are inherently wrong, cruel, or perilous. These should arouse deeply-felt opposition and, on occasion, anger. The wiser a human being is, the more sensitive and aware he will be of matters that are unjust, fraught with danger, or stupid. Yet, the mishnah indicates, let the wise man be a hassid and control his anger. R. Yonah concludes with a maxim of the ethical philosophers, "Be not sweet, lest you be swallowed up." In many situations, show anger. If we refuse to react properly after extreme provocation, we run the risk that people will exploit us and take advantage of us, believing us fools and easy marks. Often, in dealing with children, it is wise to make at least a pretense of being angry. The expression of impatience, annoyance or rage has its place. The important thing is that, like the hassid, we should use it as a tool infrequently, only if it is clearly called for. When you no longer need anger, put it away: return to inner calm.

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NUM313 See [[NUM296]] Numbers 24:5 fair SINAI3 200

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