Pinchas

The initial prerequisite for membership in the Kehunah was that Aharon, his sons, and all grandchildren born after the the command regarding the Kehuna would be Kohanim. However, any grandchildren already born at the time of the command would not be considered Kohanim. This excluded Pinchas who was already born at that time. Pinchas' zeal expressed through the episode of Zimri enabled Pinchas to acquire the Kehuna. Chazal tell us that Pinchas was rewarded with becoming the Kohen Mashuach Milchama and that many Kohanim Gedolim were from the line of Pinchas. Chazal imply that Pinchas was destined to be Mashuach milchama. If he had not acted as he did during the episode with Zimri, would the role not have existed? Did he take the role from another?

Later in parshas Pinchas, the process of the division of the land of Eretz Yisrael is described. The Torah informs us that large amounts of land would go to the larger Tribes while smaller amounts would go to the smaller ones. Yet, the Torah emphasizes several times that the division of the Land occurred through a lottery. The former description of the process of division was based on a logical, mathematical formula. The latter description leaves the results entirely to chance. If, ultimately, division of the Land was implemented via lottery then why the need for a calculated, mathematical approach? If final allotments were distributed through Divine intervention then why the need for any human element in the process?

A similar question can be asked of another episode in parshas Pinchas. The laws regarding inheritance are Biblical laws. Rashi explains kach kesuva parsha zu lefanai bamarom - the section of inheritance was already written. If so, then why do we not learn about those laws until the advent of Bnos Tzelafchad? The bnos Tzelafchad requested and were granted an exception to the laws of inheritance. However, Chazal inform us that those exceptions were already part of the Biblical laws of inheritance. We would have had those laws anyway so why the intervention of the bnos Tzelafchad?

Finally, a similar theme applies to yet another episode in parshas Pinchas. Moshe Rabbeinu requests of Hashem that a leader be chosen who will most effectively guide and lead the Nation. Rashi explains that Moshe wanted his sons to fulfill that role but Hashem had already chosen Yehoshua. If Hashem had already chosen Yehoshua for that role then why did the final decision need to wait for Moshe's 'official'
 request?

The theme of the parsha is evident in all of these questions. The Torah is informing us that there are things in the universe, things in one's individual existence that have potential. That potential may lay latent until someone actualizes it. The possibilities and potential are great but may not come to fruition without human effort. In all the above situations, the latent potential required human intervention to actualize it. There certainly would have been a Mashuach milchama but it might not have been Pinchas, it might not have been at that moment, it might not have been as important a role, and it might not have achieved as much if not for the heroic exploits of Pinchas which actualized the latent holiness of the role of Mashuach milchama.

The division of Eretz Yisrael was going to happen with or without the participation of Bnei Yisrael. However, their active involvement in calcculating the division of the Land solidified their attachment to it and, thereby, enhanced the holiness of the Land and created an everlasting connection between the Land and its People.

The laws of inheritance would have been part of the halachic code of Judaism irrespective of the request of Bnos Tzelafchad. Nonetheless, the timing of their request, corresponding to the division of Eretz Yisrael associated the importance of the inheritance not merely with standard material possessions but with the Land, further increasing the bond that all of Bnei Yisrael - men and women alike - have with the holiness of Eretz Yisrael.

Finally, Yehoshua's appointment would have occurred without Moshe Rabbeinu's intervention. However, Moshe's request symbolizes the concern that all Jewish leaders need to demonstrate to assure the continuity and sustainability of the Jewish People. Moshe's impassioned plea actualized the potential of all future Jewish leaders to put the needs of Klal Yisrael above all else.

The theme of the parsha emphasizes the responsibility that individuals have to actualize potential. Great potential lays latent awaiting an action, a stimulus by someone to break its shackles and free it from its caged existence of mere potential and deliver its benefits to the entire world. Pinchas epitomized actualizing potential. His actions were ones that Moshe Rabbeinu or anyone else witnessing the event could have taken. The verse tells us v'haima bochim - Bnei Yisrael were crying upon witnessing the actions of Zimri. They did not side with Zimri and were pained by his blatant, public sin. Yet, no one was willing to act to prevent this terrible sin from being publicly performed by Zimri. Alas, Pinchas entered the scene, full of courage and zeal and acted to defend the honor of Hashem, actualizing the great potential of a bris shalom - a treaty of peace - awaiting this very moment.