Mitzvotמצוות

The Commandments of Parshas Pinchas

Sources explore the mitzvot commanded in Parshas Pinchas, centering on the daily and additional sacrificial offerings (Tamid and Mussaf) for Shabbat, festivals, and special occasions, as well as the laws of inheritance established through the case of Tzelofchad's daughters. These sources examine both the practical halakhic details and deeper spiritual significance of these commandments.

שְׁנַיִם לַיּוֹם עלָה תָמִיד

12 sources · all verified

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Source 1 · Tanach
Verified

Book of Numbers

Numbers 28:1-29:40

This section outlines the daily, Shabbat, Rosh Chodesh, and festival sacrifices that are commanded to the Israelites. These mitzvot are central to the observances described in Parshas Pinchas.

צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קׇרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמוֹעֲדֽוֹ׃ וְאָמַרְתָּ֣ לָהֶ֔ם זֶ֚ה הָֽאִשֶּׁ֔ה אֲשֶׁ֥ר תַּקְרִ֖יבוּ לַיהֹוָ֑ה כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיּ֖וֹם עֹלָ֥ה תָמִֽיד׃ אֶת־הַכֶּ֥בֶשׂ אֶחָ֖ד תַּעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם׃ וַעֲשִׂירִ֧ית הָאֵיפָ֛ה סֹ֖לֶת לְמִנְחָ֑ה בְּלוּלָ֛ה בְּשֶׁ֥מֶן כָּתִ֖ית רְבִיעִ֥ת הַהִֽין׃ עֹלַ֖ת תָּמִ֑יד הָעֲשֻׂיָה֙ בְּהַ֣ר סִינַ֔י לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַֽיהֹוָֽה׃

Command the Israelite people and say to them: Be punctilious in presenting to Me at stated times the offerings of food due Me, as offerings by fire of pleasing odor to Me. Say to them: These are the offerings by fire that you are to present to GOD: As a regular burnt offering every day, two yearling lambs without blemish. You shall offer one lamb in the morning, and the other lamb you shall offer at twilight. And as a grain offering, there shall be a tenth of an ephah of choice flour with a quarter of a hin of beaten oil mixed in— the regular burnt offering instituted at Mount Sinai—an offering by fire of pleasing odor to GOD.

Source 2 · Tanach
Verified

Mussaf of Shabbos

Numbers 28:9-10:1

The parsha commands the additional Mussaf offering on Shabbos — two lambs with meal-offerings — describing it as the korban Shabbos, separate from and in addition to the daily Tamid.

וּבְיוֹם֙ הַשַּׁבָּ֔ת שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם וּשְׁנֵ֣י עֶשְׂרֹנִ֗ים סֹ֧לֶת מִנְחָ֛ה בְּלוּלָ֥ה בַשֶּׁ֖מֶן וְנִסְכּֽוֹ׃ עֹלַ֥ת שַׁבַּ֖ת בְּשַׁבַּתּ֑וֹ עַל־עֹלַ֥ת הַתָּמִ֖יד וְנִסְכָּֽהּ׃ {פ}

On the sabbath day: two yearling lambs without blemish, together with two-tenths of a measure of choice flour with oil mixed in as a grain offering, and with the proper libation— a burnt offering for every sabbath, in addition to the regular burnt offering and its libation.

Source 3 · Tanach
Verified

Korban Tamid — Daily Offering

Numbers 28:1-8:2

The Torah commands the daily Tamid offering — a lamb in the morning and one in the afternoon — as a perpetual burnt offering. This is one of the central mitzvos in Parshas Pinchas.

צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אֶת־קׇרְבָּנִ֨י לַחְמִ֜י לְאִשַּׁ֗י רֵ֚יחַ נִֽיחֹחִ֔י תִּשְׁמְר֕וּ לְהַקְרִ֥יב לִ֖י בְּמוֹעֲדֽוֹ׃ וְאָמַרְתָּ֣ לָהֶ֔ם זֶ֚ה הָֽאִשֶּׁ֔ה אֲשֶׁ֥ר תַּקְרִ֖יבוּ לַיהֹוָ֑ה כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיּ֖וֹם עֹלָ֥ה תָמִֽיד׃ אֶת־הַכֶּ֥בֶשׂ אֶחָ֖ד תַּעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֥ין הָֽעַרְבָּֽיִם׃

Command the Israelite people and say to them: Be punctilious in presenting to Me at stated times the offerings of food due Me, as offerings by fire of pleasing odor to Me. Say to them: These are the offerings by fire that you are to present to GOD: As a regular burnt offering every day, two yearling lambs without blemish. You shall offer one lamb in the morning, and the other lamb you shall offer at twilight.

Source 4 · Tanach
Verified

Mussaf of Rosh Chodesh

Numbers 28:11-15:1

The parsha commands the additional Mussaf offering for Rosh Chodesh, including bulls, rams, and lambs, establishing it as a distinct obligatory festival sacrifice.

וּבְרָאשֵׁי֙ חׇדְשֵׁיכֶ֔ם תַּקְרִ֥יבוּ עֹלָ֖ה לַיהֹוָ֑ה פָּרִ֨ים בְּנֵֽי־בָקָ֤ר שְׁנַ֙יִם֙ וְאַ֣יִל אֶחָ֔ד כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם׃ וְנִסְכֵּיהֶ֗ם חֲצִ֣י הַהִין֩ יִהְיֶ֨ה לַפָּ֜ר וּשְׁלִישִׁ֧ת הַהִ֣ין לָאַ֗יִל וּרְבִיעִ֥ת הַהִ֛ין לַכֶּ֖בֶשׂ יָ֑יִן זֹ֣את עֹלַ֥ת חֹ֙דֶשׁ֙ בְּחׇדְשׁ֔וֹ לְחׇדְשֵׁ֖י הַשָּׁנָֽה׃ וּשְׂעִ֨יר עִזִּ֥ים אֶחָ֛ד לְחַטָּ֖את לַיהֹוָ֑ה עַל־עֹלַ֧ת הַתָּמִ֛יד יֵעָשֶׂ֖ה וְנִסְכּֽוֹ׃ {ס}

On your new moons you shall present a burnt offering to GOD: two bulls of the herd, one ram, and seven yearling lambs, without blemish. Their libations shall be: half a hin of wine for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb. That shall be the monthly burnt offering for each new moon of the year. And there shall be one goat as a purgation offering to GOD, to be offered in addition to the regular burnt offering and its libation.

Source 5 · Chazal
Verified

Tefillot Keneged Temidin Tikknum — Prayers Correspond to Sacrifices

Berakhot 26b:4

The Talmud derives that the three daily prayers correspond to the Tamid offerings (and to the patriarchs). This connects the mitzvah of Tamid in Parshas Pinchas to the ongoing obligation of daily prayer.

אִיתְּמַר, רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אָמַר: תְּפִלּוֹת אָבוֹת תִּקְּנוּם. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר: תְּפִלּוֹת כְּנֶגֶד תְּמִידִין תִּקְּנוּם. וְתַנְיָא כְּווֹתֵיהּ דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מִפְּנֵי מָה אָמְרוּ תְּפִלַּת הַשַּׁחַר עַד חֲצוֹת — שֶׁהֲרֵי תָּמִיד שֶׁל שַׁחַר קָרֵב וְהוֹלֵךְ עַד חֲצוֹת. וְרַבִּי יְהוּדָה אוֹמֵר: עַד אַרְבַּע שָׁעוֹת שֶׁהֲרֵי תָּמִיד שֶׁל שַׁחַר קָרֵב וְהוֹלֵךְ עַד אַרְבַּע שָׁעוֹת.

The dispute between the Rabbis and Rabbi Yehuda with regard to the times beyond which the different prayers may not be recited is rooted in a profound disagreement, also manifest in a later amoraic dispute. It was stated: Rabbi Yosei, son of Rabbi Ḥanina, said: The practice of praying three times daily is ancient, albeit not in its present form; prayers were instituted by the Patriarchs. However, Rabbi Yehoshua ben Levi said that the prayers were instituted based on the daily offerings sacrificed in the Holy Temple, and the prayers parallel the offerings, in terms of both time and characteristics. And it was taught in a baraita in accordance with the opinion of Rabbi Yehoshua ben Levi that the laws of prayer are based on the laws of the daily offerings: Why did the Rabbis say that the morning prayer may be recited until noon? Because, although the daily morning offering is typically brought early in the morning, it may be sacrificed until noon. And Rabbi Yehuda says: My opinion, that the morning prayer may be recited until four hours into the day, is because the daily morning offering is sacrificed until four hours.

Source 6 · Rishonim
Verified

Rashi's Commentary on the Torah

Rashi on Numbers 28:2

Rashi comments on the specific order and significance of the daily offerings, expounding on why these sacrifices are repeated here in Parshas Pinchas.

צו את בני ישראל. מָה אָמוּר לְמַעְלָה? יִפְקֹד ה', אָמַר לוֹ הַקָּבָּ"ה עַד שֶׁאַתָּה מְצַוֵּנִי עַל בָּנַי, צַוֵּה אֶת בָּנַי עָלַי, מָשָׁל לְבַת מֶלֶךְ שֶׁהָיְתָה נִפְטֶרֶת מִן הָעוֹלָם וְהָיְתָה מְפַקֶּדֶת בַּעְלָהּ עַל בָּנֶיהָ וְכוּ' כִּדְאִיתָא בְסִפְרֵי:

צו את בני ישראל COMMAND THE CHILDREN OF ISRAEL — What is said above? Moses said, “Let the Lord set [a man over the congregation]” (Numbers 27:16). The Holy One, blessed be He, said to him, “Instead of giving Me a command regarding My children, command My children regarding Me!” A parable! It may be compared to the case of a princess who was departing this world and gave her husband charge concerning her children, etc., as it is related in Sifrei Bamidbar 142:1.

Source 7 · Rishonim
Verified

Akeidat Yitzchak — Pinchas: The Inner Meaning of the Mussafin

Akeidat Yitzchak 57

Rav Yitzchak Arama explores the philosophical and spiritual significance of the Mussaf offerings listed in Pinchas, connecting the cycle of sacred times and their sacrifices to deeper theological ideas about Israel's covenant with God.

ועל זה הענין עצמו תתקיים השכינה ותדבק בכללות האומה הנבחרת במעש' הקרבנות לא מצד שהם מאכל לשכינ' ולא לאומ' רק שבהיטיב כוונתם בהם והקריבם באופן נרצה ונאות יועילו למו להשלים נפשם ולהכשיר מעשיהם לפני השם יתעל' עד כי טוב כונתם ועוצם שלמותם יהיו סבה מחייבת להמצא אצלם השכינ' האלהית ולא תפרד מהם בשום צד וכמו שאמר על הקרבנות בכלל ריח ניחח ליי' נחת רוח לפני שצויתי ונעשה רצוני (ספרי פ' פנחס) ובהסתלק הכוונה הזאת השלמ' מעל הקרבנות נעקר השלחן האלהי מלפניו ונתפרד' חביל'.

Source 8 · Rishonim
Verified

Rambam — Hilchos Temidin uMusafin

Mishneh Torah, Daily Offerings and Additional Offerings 1:1-2:1

The Rambam codifies the mitzvah of the Tamid and all Mussaf offerings (Shabbos, Rosh Chodesh, Yom Tov, Rosh Hashanah, Yom Kippur, Sukkos) derived from Parshas Pinchas, establishing their precise details as Torah law.

מִצְוַת עֲשֵׂה לְהַקְרִיב שְׁנֵי כְּבָשִׂים עוֹלוֹת בְּכָל יוֹם וְהֵם הַנִּקְרָאִים תְּמִידִין. אֶחָד בַּבֹּקֶר וְאֶחָד בֵּין הָעַרְבַּיִם שֶׁנֶּאֱמַר (במדבר כח ג) "שְׁנַיִם לַיּוֹם עלָה תָמִיד" וְגוֹ': וְאֵימָתַי זְמַן שְׁחִיטָתָן. שֶׁל בֹּקֶר שׁוֹחֲטִין אוֹתוֹ קֹדֶם שֶׁתַּעֲלֶה הַחַמָּה מִשֶּׁיֵּאוֹר פְּנֵי כָּל מִזְרָח. ופַּעַם אַחַת דָּחֲקָה הַשָּׁעָה אֶת הַצִּבּוּר בְּבַיִת שֵׁנִי וְהִקְרִיבוּ תָּמִיד שֶׁל שַׁחַר בְּאַרְבַּע שָׁעוֹת בַּיּוֹם:

It is a positive commandment to offer two lambs as burnt-offerings every day. They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering." When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise, when the entire eastern horizon becomes illuminated. Once there was a pressing situation for the community in [the era of] the Second Temple and they offered the daily morning sacrifice at four hours after daybreak.

Source 9 · Rishonim
Verified

Rambam — Laws of Inheritance

Mishneh Torah, Inheritances 1:1-3:1

The Rambam codifies the halakhic order of inheritance established in Parshas Pinchas through the case of Tzelofchad's daughters, including when daughters inherit and the priority sequence among relatives.

סֵדֶר נְחָלוֹת כָּךְ הִיא. מִי שֶׁמֵּת יִירָשׁוּהוּ בָּנָיו וְהֵם קוֹדְמִין לַכּל. וְהַזְּכָרִים קוֹדְמִין לִנְקֵבוֹת: בְּכָל מָקוֹם אֵין לִנְקֵבָה עִם הַזָּכָר יְרֻשָּׁה. אִם אֵין לוֹ בָּנִים יִירָשֶׁנּוּ אָבִיו. וְאֵין הָאֵם יוֹרֶשֶׁת אֶת בָּנֶיהָ וְדָבָר זֶה מִפִּי הַקַּבָּלָה: וְכָל הַקּוֹדֵם בְּנַחֲלָה יוֹצְאֵי יְרֵכוֹ קוֹדְמִין. לְפִיכָךְ מִי שֶׁמֵּת בֵּין אִישׁ בֵּין אִשָּׁה אִם הִנִּיחַ בֵּן יוֹרֵשׁ הַכּל. לֹא נִמְצָא לוֹ בֵּן לְעוֹלָם מְעַיְּנִין בְּזַרְעוֹ שֶׁל בֵּן אִם נִמְצָא לִבְנוֹ זֶרַע בֵּין זְכָרִים בֵּין נְקֵבוֹת אֲפִלּוּ בַּת בַּת בַּת בְּנוֹ עַד סוֹף הָעוֹלָם הִיא תִּירַשׁ אֶת הַכּל. לֹא נִמְצָא לוֹ זֶרַע בֶּן חוֹזְרִין אֵצֶל הַבַּת. הָיְתָה לוֹ בַּת תִּירַשׁ אֶת הַכּל לֹא נִמְצֵאת לוֹ בַּת בָּעוֹלָם מְעַיְּנִין עַל זֶרַע הַבַּת. אִם נִמְצָא לָהּ זֶרַע בֵּין זְכָרִים בֵּין נְקֵבוֹת עַד סוֹף הָעוֹלָם הוּא יוֹרֵשׁ הַכּל. לֹא נִמְצָא לָהּ זֶרַע בַּת חוֹזֵר הַיְרֻשָּׁה לְאָבִיו. לֹא הָיָה אָבִיו קַיָּם מְעַיְּנִין עַל זֶרַע הָאָב שֶׁהֵן אֲחֵי הַמֵּת. נִמְצָא לוֹ אָח אוֹ זֶרַע אָח יוֹרֵשׁ אֶת הַכּל וְאִם לָאו חוֹזְרִין אֵצֶל אָחוֹת. נִמְצֵאת לוֹ אָחוֹת אוֹ זַרְעָהּ יוֹרֵשׁ הַכּל. וְאִם לֹא נִמְצֵאת לוֹ זֶרַע אַחִים וְלֹא זֶרַע אָחוֹת הוֹאִיל וְאֵין לָאָב זֶרַע תַּחְזֹר הַיְרֻשָּׁה לַאֲבִי הָאָב. לֹא הָיָה אֲבִי הָאָב קַיָּם מְעַיְּנִין עַל זֶרַע שֶׁל אֲבִי הָאָב שֶׁהֵן אֲחֵי אָבִיו שֶׁל מֵת וְהַזְּכָרִים קוֹדְמִין לִנְקֵבוֹת וְזַרְעָן שֶׁל זְכָרִים קוֹדְמִין לִנְקֵבוֹת כְּמוֹ שֶׁהָיָה הַדִּין בְּזַרְעוֹ שֶׁל מֵת עַצְמוֹ. לֹא נִמְצְאוּ אַחִים לְאָבִיו לֹא הֵם וְלֹא זַרְעָן תַּחְזֹר הַיְרֻשָּׁה לַאֲבִי אֲבִי הָאָב. וְעַל הַדֶּרֶךְ הַזֹּאת נַחֲלָה מְמַשְׁמֶשֶׁת וְהוֹלֶכֶת עַד רְאוּבֵן. נִמְצֵאתָ אוֹמֵר הַבֵּן קוֹדֵם לַבַּת וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל בֵּן קוֹדְמִין לַבַּת וְהַבַּת קוֹדֶמֶת לַאֲבִי אָבִיהָ וְכָל יוֹצְאֵי יְרֵכָהּ קוֹדְמִין לַאֲבִי אָבִיהָ. וַאֲבִי הַמֵּת קוֹדֵם לַאֲחֵי הַמֵּת מִפְּנֵי שֶׁהֵם יוֹצְאֵי יְרֵכוֹ וְהָאָח קוֹדֵם לָאָחוֹת. וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל אָח קוֹדְמִין לָאָחוֹת. וְאָחוֹת קוֹדֶמֶת לַאֲבִי אָבִיהָ. וְכָל יוֹצְאֵי יְרֵכָהּ קוֹדְמִין לַאֲבִי אָבִיהָ. אֲבִי הָאָב קוֹדֵם לַאֲחֵי הָאָב שֶׁל מֵת וַאֲחֵי אָבִיו קוֹדְמִין לַאֲחוֹת אָבִיו וְכָל יוֹצְאֵי יְרֵכוֹ שֶׁל אֲחֵי אָבִיו קוֹדְמִין לַאֲחוֹת אָבִיו וַאֲחוֹת אָבִיו קוֹדֶמֶת לַאֲבִי אֲבִי אָבִיו שֶׁל מֵת. וְכֵן כָּל יוֹצְאֵי יְרֵכָהּ שֶׁל אֲחוֹת אָבִיו קוֹדְמִין לַאֲבִי אֲבִי אָבִיו. וְעַל דֶּרֶךְ זוֹ הוֹלֵךְ וְעוֹלֶה עַד רֹאשׁ הַדּוֹרוֹת. לְפִיכָךְ אֵין לְךָ אָדָם מִיִּשְׂרָאֵל שֶׁאֵין לוֹ יוֹרְשִׁין:

This is the order of inheritance: When a person dies, his children inherit his estate. They receive priority over everyone else, and the sons receive priority over the daughters. In every situation, a female does not inherit together with a male. If a person does not have children, his father inherits his estate. A mother does not inherit her son's estate. This has been conveyed by the Oral Tradition. With regard to every concept of precedence for an inheritance, a person's blood descendants receive precedence. Therefore, when a person - either a man or a woman - dies and he leaves a son, he inherits everything. If the son is no longer alive, we look to see if the son left descendants. If there are descendants of the son, whether male or female - even the daughter of the daughter of the son's daughter, and this chain can be continued endlessly -that descendant inherits everything. If the son does not have descendants, we return to the deceased's daughter. If there are descendants of the daughter, whether male or female - and this chain can be continued endlessly - that descendant inherits everything. If the son does not have descendants, the estate returns to the deceased's father. If the father is no longer alive, -we look to see if the father left descendants - i.e., the brothers of the deceased. If there is a brother of the deceased or the descendant of a brother, he inherits everything. If there are no brothers, we return and look to see if the deceased had a sister. If there is a sister or the descendant of a sister, that person inherits everything. If there are no descendants of the deceased's brothers or sisters, since there are no descendants of the deceased's father, the estate returns to the deceased's paternal grandfather. If the paternal grandfather is no longer alive, we look to see if the paternal grandfather left descendants - i.e., the uncles or aunts of the deceased. The males receive precedence over the females, and even the descendants of the males receive precedence over the females, as is the law with regard to the descendants of the deceased himself. If there are no uncles or none of their descendants, the estate returns to the deceased's paternal great-grandfather. Following this pattern, the chain of inheritance continues to extend until Reuven the son of Jacob. Thus the order of inheritance is as follows: A son takes precedence over a daughter. Similarly, all of the son's descendants take precedence over the daughter. The daughter takes precedence over her paternal grandfather, and similarly, all her descendants take precedence over her paternal grandfather. The deceased's father takes precedence over the deceased's brothers, because they are the father's descendants. The deceased's brothers take precedence over his sisters. Similarly, all their descendants take precedence over the sister. The deceased's sister takes precedence over her paternal grandfather, and similarly, all her descendants take precedence over her paternal grandfather. The deceased's paternal grandfather takes precedence over the deceased's uncles. The uncles take precedence over the aunts. Indeed, all the uncles' descendants take precedence over the aunts. The aunts take precedence over the deceased's paternal great-grandfather. Indeed, all the aunts' descendants take precedence over the deceased's paternal great-grandfather. This pattern should be continued until the beginning of all generations. Thus, there is no Jew who does not have heirs.

Source 10 · Rishonim
Verified

Rabbeinu Bachya — Daughters of Tzelofchad and the Mitzvah of Inheritance

Rabbeinu Bahya, Bamidbar 27:1

Rabbeinu Bachya explains the spiritual significance of the daughters of Tzelofchad's love for the Land of Israel as the backdrop to the Torah's mitzvah of inheritance, and draws moral lessons about love of the mitzvos from their eagerness to receive a portion.

למשפחות מנשה בן יוסף. האריך הכתוב ליחס הבנות האלה עד יוסף לפי שהוא חיבב את הארץ, שנאמר (שמות יג) והעליתם את עצמותי, וגם בנותיו מחבבות את הארץ. וללמדך שכלן כשרים, שכל מי שמעשיו ומעשה אבותיו סתומין ופרט לך הכתוב באחד מהם ליחסו לשבח הוא צדיק בן צדיק, ואם מיחסו לגנאי, כענין שכתוב (מלכים ב כה) בא ישמעאל בן נתניה בן אלישמע מזרע המלוכה, בידוע שכל הנזכרים עמו היו רשעים.

Source 11 · Hasidic
Verified

Sefat Emet, Numbers, Pinchas

Sefat Emet, Numbers, Pinchas 20

The passage explains that covenant (brit) represents the foundational point upon which the entire world depends, manifesting through peace in the world, in the land of Israel and the Temple, in the Sabbath, in circumcision, and in the soul, and that Israel merits reward through testifying to God's sovereignty and maintaining the world that was created through ten utterances.

דאיתא בעשרה מאמרות נברא העולם כו' להפרע מן הרשעים וליתן שכר טוב לצדיקים שמקיימים העולם שנברא בעשרה מאמרות הוא העדות שבנ"י מעידין ומבררין כי לה' הארץ ומלואה ועי"ז זוכין לשכר טוב שהוא ברית שלום והוא עדות שהקב"ה מעיד על בנ"י כמ"ש שם י"ה עדות לישראל י' באיש שהוא רומז לעוה"ב שנברא בי'. וברית מילה הוא הי' שהוא עדות שיש לישראל חלק בעוה"ב כמ"ש חז"ל כל ישראל יש להם חלק לעוה"ב כו' ועמך כולם צדיקים כו'.

Source 12 · Hasidic
Verified

Me'or Einayim — Pinchas: The Continuous Offering and Constant Devekut

Me'or Einayim, Pinchas

R. Menachem Nachum of Chernobyl connects the korban Tamid — 'the continual offering' — to the Chassidic ideal of devekut (cleaving to God), teaching that the deeper meaning of 'tamid' is that the tzaddik must remain constantly attached to God.

כללא דמלתא כי כל הדברים הגשמיים ו

And therefore it shall be to him and to his descendants after him the covenant of a perpetual priesthood (Num 25:13), and therefore Pinhas only became a priest after he killed Zimri, for then he held onto and established the characteristic of mercy; and understand this, blessed is God forever, amen and amen.