Pinchas | Melakhim I 18:41-19,21

(It should be noted that when parashat Pinchas is read after the 17th of Tammuz then this Shabbat is the first of the "three (shabbatot) of (readings of) punishment" – the three weeks between the 17th of Tammuz and Tish'a B'Av, when the regular haftarot are set aside and we read prophecies of rebuke. The first of these is the opening prophecy of Sefer Yirmiyahu. During these three shabbatot the haftora relates not to the parasha but rather to the calamitous events related to this period.)

a. Pinchas vs. Eliyahu

At first glance it would seem that the connection between the parasha and the haftora lies in the resemblance between their respective central characters: Pinchas and Eliyahu. Chazal note this connection: "Rav Shimon ben Lakish said: Pinchas was in fact Eliyahu" (Yalkut Shimoni, beginning of parashat Pinchas," "Pinchas was Eliyahu"). The crux of this resemblance lies in their respective acts of zealousness, and in fact the verb 'to be zealous' (k-n-a) is used both in the parasha – "when he was zealous for My sake" (25:11), "for he was zealous for his God" (25:13), and in the haftora – "I was zealous for God..." (19:10).

But in fact a comparison of the haftora and the parasha indicates a great difference between them. In both instances the text recounts what took place following the act of zealousness, but while it is clear that Pinchas's act is what elevates his status to that of a leader and grants him the special privilege of Hashem's "covenant of peace" and the promise of priesthood forever, it appears that Eliyahu's zealousness is what brings his prophetic mission to its conclusion.

In any event, the comparison of these two characters does not seem sufficient reason for the whole haftora to be devoted to Eliyahu. After all, Pinchas is mentioned only at the very beginning of the parasha. We should therefore seek some further connection.

b. Change of guard

Our parasha conveys a sense of readiness to enter the land of Cana'an. This is conveyed both in the census conducted in preparation for the imminent division of the land and the laws of inheritance, as well as in the change of leadership, with Moshe commanded to hand the scepter over to his student, Yehoshua. A new period is beginning, with new leadership.

A similar scene presents itself in the haftora. Here, too, Hashem commands Eliyahu to anoint Elisha – who is apparently his student – to prophesy in his place (in addition to anointing new kings over Aram and Israel).

c. Moshe vs. Eliyahu

From this perspective the comparison that arises turns out to be between Moshe and Eliyahu. Indeed, Chazal point to this comparison too: "R. Tanchuma began as follows: 'And through a prophet Hashem brought up Israel from Egypt' (Hoshea 12:14) – this refers to Moshe; 'and through a prophet were they preserved' (ibid) – this refers to Eliyahu. We find that Israel were provided with two prophets from the tribe of Levi: Moshe was the first, and Eliyahu was the last...  We also find that Moshe and Eliyahu are similar in every respect..." (Pesikta Rabbati 4).

The juxtaposition of the haftora with the parasha may be meant to highlight the common fate of these two great personalities, both of whom were commanded to appoint successors.

A well-known tradition maintains that Eliyahu's mission was never completed, and that it will be renewed in the time to come, as we learn from the conclusion of Malakhi's prophecy: "Behold, I send to you Eliyahu the prophet before the great and awesome day of Hashem comes, and he will return the hearts of the fathers to the children, and the hearts of the children to their fathers."

We may infer the same message concerning Moshe. Although he is commanded to appoint Yehoshua, his mission did not end and he will once again lead Israel at the end of days. The Midrash teaches: "The Holy One said to him: Moshe – upon your life, just as you have devoted your life to them in this world, so it will be in the future when I bring them Eliyahu the prophet – both of you will come together." (Devarim Rabba, end of parashat Ekev).

 Translated by Kaeren Fish