Legacy of Law, Leadership, and Land
AS THEIR FORTY YEARS’ JOURNEY in the wilderness is coming to an end, the Israelites’ focus shifts to final preparations for entering the Promised Land. It is a time of uncertainty in the face of transition. Parashat Pinchas (named after the priest known in English as Phinehas) describes actions and instructions for securing stability and continuity, with special attention to division of the land among the Israelite tribes. The setting is the plains of Moab, on the eastern side of the Jordan near Jericho (25:43), within view of the Promised Land. The opening verses conclude the disturbing incident of Baal-peor (25:1–9). After a census and the appointment of Moses’ successor, the parashah ends with a lengthy account of the sacrificial offerings for various sacred occasions. The final words of the Torah portion affirm that Moses instructed Israel according to God’s commands (30:1).
Five daring sisters—Mahlah, Noah, Hoglah, Milcah, and Tirzah, also known as Zelophehad’s daughters—loom large in this Torah portion, and again later in Numbers 36 (and also Joshua 17). They brilliantly challenge the inheritance system (which has disenfranchised them) when they request a share in the land (27:1–11). They are so important that each of their names appears in every episode about them. In this episode these sisters succeed in securing a legacy for themselves, so that they, rather than their father’s male relatives, will inherit his portion. But they do even more than that, something unique and extraordinary: they initiate a Torah law, a legal precept that becomes a legacy for future generations because what they ask for themselves becomes a law sanctioned by God. This case is important in showing (among other things) women who challenge community practices and who thereby bring significant modifications to existing legislation in order to meet changing social needs.
The resolution of their case is that brotherless daughters can inherit parental property. Thus, this new law preserves the integrity of family property in case only daughters are born to an Israelite couple. It also provides economic security to daughters who otherwise would depend on male relatives for sustenance.
A striking aspect of these stories about Mahlah, Noah, Hoglah, Milcah, and Tirzah concerns archeological information about territorial holdings in Israel during the monarchy. Two of these names—Noah and Hoglah—appear on ostraca (ancient clay fragments). The names seem to refer to areas of considerable size in northern Israel (see at 27:1–2).
Other fascinating women make cameo appearances as mother (Jochebed, 26:59), sister (Miriam, 26:59), or daughter; yet they are remembered mainly in relation to an important man. We find also the “dangerous” foreign woman (Cozbi; 25:15–18) and the mysterious Serah, who is named only to disappear without a story (26:46).
—Tamara Cohn Eskenazi
Outline—
I. THE LEGACY OF PRIESTLY LEADERSHIP
Phinehas and the Covenant of Perpetual Priesthood (25:10–18)
A. Phinehas’s reward: permanent priestly leadership (vv. 10–13)
B. The culprits and their crime (vv. 14–18)
II. LEGACY OF LAND
Census of a New Generation (25:19–26:65)
A. The census of the Israelites (25:19–26:51)
B. Instructions about dividing the land (26:52–56)
C. The census of the Levites (26:57–62)
D. Conclusion of the census (26:63–65)
III. LEGACY AND LAND
Mahlah, Noah, Hoglah, Milcah, and Tirzah (27:1–11)
A. The setting (vv. 1–2)
B. The sisters’ request: to inherit their father’s land (vv. 3–4)
C. The results: the sisters receive the promise of land (vv. 5–11)
IV. LEGACY OF MOSAIC LEADERSHIP AND AUTHORITY
Joshua Appointed as Successor (27:12–23)
A. God prepares Moses for death (vv. 12–14)
B. Moses asks God to appoint a successor (vv. 15–17)
C. God selects Joshua as successor (vv. 18–21)
D. Conclusion: Moses commissions Joshua (vv. 22–23)
V. COMMUNAL LEGACY FOR CONTINUING RELATIONS WITH GOD
Sacrificial Offerings (28:1–30:1)
A. Introduction (28:1–3a)
B. List of occasions and offerings (28:3b–29:38)
C. Conclusion (29:39–30:1)