Extra Credit
Our life's purpose is to discover the unique contributions we can make to the collective.
This week's Parsha, Parshat Pinchas, continues the story of Pinchas, the man who took the life of the Jewish prince Zimri and the Midianite princess Kosbi in response to their shameless public sexual act in last week’s Parsha. This perplexing narrative raises many questions, as it can appear that the Torah is condoning vigilantism and zealotry. The Sages dispel this misconception by pointing out that Pinchas' act was spontaneous and a one-time event in his life, which contrasts with the behavior of zealots, who meticulously plan and repeatedly carry out their deeds.
There is another question that is often posed about this week's Parsha, concerning the Parsha’s inclusion of the Musafim, the list of holiday sacrifices, that helps explain this distinction between Pinchas’ actions and the act of zealots. The verses recited during the Maftir Torah on holidays and the Musaf prayer on Shabbat and holidays correspond to the Korban Musaf, which was offered on those corresponding occasions. These verses originate from Parshat Pinchas. However, these verses appear superfluous, as Rashi notes in Parshat Emor that the Musafim sacrifices were already mentioned, and listing them again seems unnecessary. So, we are left with a question: Why are the "additional" sacrifices reiterated in Parshat Pinchas?
The key to understanding this lies in the word "Musaf," which means "extra" or "additional." It alludes to the concept that each individual possesses a common, generic aspect to their personality that is shared with others, as well as a unique and special aspect that distinguishes them from others. The Musaf represents the distinctive ways in which we express our individuality and contribute as individuals to the collective nation.
This framework also applies to our observance of Torah and mitzvot. While there is undoubtedly a uniform and generic aspect to each mitzvah, there is also a distinct element that is revealed through an individual's personal approach to fulfilling the mitzvah. Similar to Pinchas himself, this "extra" Musaf element demonstrates how each of us can uniquely express ourselves within the context of Torah, mitzvot, and the Jewish people. It reflects the central theme of the book of Bamidbar, which emphasizes the importance of asserting our individuality while remaining loyal to the group.
I believe that our Parsha conveys the same concept taught by the Rambam in his famous commentary on the last Mishnah of Mesechet Makot (3:16). The Mishnah quotes Rabbi Chanania ben Akashya,
רצה הקב"ה לזכות את ישראל לפיכך הרבה להם תורה ומצוות שנא' ה' חפץ למען צדקו להגדיל תורה ולהאדיר
"The Holy One, blessed be He, wanted to give merit to the Jewish people, so He gave them much Torah and many commandments, as it is stated: ‘God desired, for the sake of His righteousness, that the Torah be magnified and glorified.'"
Most commentators interpret this to mean that the abundance of mitzvot provides us with numerous opportunities to accumulate merit for the World to Come. They understand it as a numbers game, where the more mitzvot we perform, the higher our chances of accruing greater merit, analogous to scoring more points in basketball by taking more shots.
However, the Rambam offers a different interpretation. He emphasizes the quality of our mitzvot rather than the quantity. God bestowed upon us a multitude of mitzvot so that each individual can find at least one mitzvah that deeply resonates with them—one that represents their true essence and serves as the foundation for their presence in the World to Come. In other words, every individual eventually develops one or two essential ideals that they wholeheartedly believe in, aligning with the depths of their souls. The sheer variety of distinct mitzvot enables each person to find and act upon at least one mitzvah that reflects their unique identity.
This explains why Pinchas' act was a singular, one-time event in his life and why he was rewarded by officially becoming a Kohen. His defining act, which fundamentally aligned with who he was, became the catalyst for his growth and enabled him to fulfill the inheritance that had previously eluded him. Although he was born into the priestly family, he missed the cutoff—he was born too late to serve as a Kohen. Nevertheless, his special act allowed him, through his own merit, to become a practicing Kohen with a special role as the mashuach milchama, the designated Kohen for wartime duties. And this may be why the Torah repeats the Musaf sacrifices in this parsha. Because like Pinchas, Musaf represents the “extra” the distinctive ways in which we express our individuality and contribute as individuals to the collective nation.
This theme is further illustrated in the story of the daughters of Tzelafchad. They achieved the ultimate expression of individuality—they contributed an additional section to the Torah. Not just any section, but one that secured their place in the legacy of the Jewish people—a portion of land in Israel. Since they had no brothers, they approached Moshe and requested an exception to the laws of primogeniture, seeking to inherit their father's share of the land. Moses deferred to God, who granted their request. The inclusion of their "extra" or "additional" portion in the Torah narrative reflects their desire to play an active role in the destiny of the Jewish people and the inheritance of the land of Israel. Through their ambitious initiative, they epitomized the expression of their individuality and their passionate yearning to be part of the Jewish nation's legacy in Israel.
This is the profound message conveyed by our parsha, which serves as the penultimate expression of the delicate balance between the individual and the collective. Each one of us possesses the ability to express ourselves passionately and uniquely, as devoted members of the Jewish people's legacy. It is our responsibility to identify our personal ideals and ensure that they align with who we aspire to be because they represent the essence of our individuality. Ultimately, our life's purpose is to discover what makes us special and recognize the unique contributions we can make to the world as active participants in the destiny of the Jewish people.