1. Reflections on Tragedy and Hope in Florida
Being in Florida during Parshas Pinchas brings a sense of closeness to the ongoing tragedy affecting so many families who still await news about their loved ones. There is a deep feeling of uncertainty and pain, with people hoping beyond hope for a miracle. One particularly moving moment was when the mayor described seeing a 12-year-old girl sitting on the mound, reciting Tehillim—Psalms, wanting to be near her loved ones. This resonates with all of us who feel connected to those suffering. Amidst personal family celebrations, such as a bris, there is also sorrow, as my own mechuten—in-law’s sister and brother-in-law are among those unaccounted for in the Surfside collapse. The family name is Ainsworth: Ita bas Miriam Ainsworth and Tzvi Yehuda Ainsworth. Many relatives live nearby, making this tragedy feel even more immediate. We plan to visit the site, say Tehillim, and pray for healing and closure for all affected families.2. The Aftermath of Tragedy: Counting and Closure
The Torah in Parshas Pinchas describes another national tragedy—a devastating plague that struck Bnei Yisrael after they sinned with the Moabite women, following Bilaam’s advice to entice them into immorality and idolatry. Hashem turned Bilaam’s curses into blessings, but when the Jewish people fell into sin, 24,000 died until Pinchas intervened. After this plague, Hashem commands Moshe and Elozor to count the Jewish people. Rashi explains this with a parable: just as a shepherd counts his flock after wolves have attacked to see how many remain, so too Moshe is told to count Bnei Yisrael after their losses. This counting serves both as an assessment of what remains and as an expression of care for each individual.3. Two Perspectives: Shepherd vs. Owner
Rashi gives two different metaphors regarding counting after tragedy—one here in Pinchas (the shepherd and wolves) and one in Parshas Ki Sisa (the owner and a plague). In Ki Sisa, after the sin of the Golden Calf and its resulting plague, Rashi compares Hashem to an owner who asks for his precious sheep to be counted after a plague strikes them. The Rebbe explains that these two perspectives reflect different types of responsibility. The shepherd is entrusted with caring for the flock; if wolves attack, he feels responsible for not having protected them better and seeks ways to improve. When it comes to a plague from Heaven, however, there is little he could have done—it is beyond his control. In Pinchas, Moshe Rabbeinu takes responsibility like a shepherd facing wolves; he feels he could have done more when Bnei Yisrael sinned with the Midianite women. Even though Hashem made him forget what to do at that moment (so that Pinchas would act), Moshe still blames himself for not protecting his flock more effectively.4. Leadership and Personal Responsibility
This lesson extends beyond Moshe Rabbeinu—it applies to all forms of leadership: parents with children, teachers with students, or anyone entrusted with others’ well-being. We are not owners but caretakers; our children or students are given to us by Hashem as a deposit. If we fall short or make mistakes in our responsibilities, we must learn from them—count what remains and seek ways to do better going forward. True love means caring even for those who stray or make mistakes; it means always seeking what can be improved or salvaged rather than giving up. Moshe Rabbeinu’s attitude teaches us that even when others might give up on someone—a child labeled difficult by teachers or principals—a parent continues loving unconditionally and looks for ways to help their child grow.5. Comparing Tragedies: Plague Versus Human Error
In contrast to Pinchas’ story where Moshe blames himself as shepherd against wolves (something he might have prevented), by the Golden Calf Moshe was absent—on Har Sinai—and does not blame himself; there it was purely a plague from Heaven. Sometimes tragedies seem unavoidable—like plagues or disasters where no human intervention could have helped—while other times there may be human error involved (as possibly in Surfside). Regardless of cause, every soul lost is precious; every family left without closure deserves our empathy and support.6. Mourning Destruction: The Three Weeks
This period also coincides with the beginning of the Three Weeks—from Shiva Asar b’Tammuz until Tisha B’Av—a time when we mourn destruction: both national tragedies like the Beit HaMikdash’s loss and personal tragedies like collapsed homes filled with Torah life. The Rebbe emphasized that mourning should not lead us into depression or despair but should inspire us toward hope and rebuilding—strengthening our emunah—faith—and bitachon—trust—that Mashiach will come soon, bringing resurrection (techiyas hameisim) and ultimate redemption. During these days we are encouraged not only to mourn but also to study about rebuilding the Beit HaMikdash—to channel our pain into positive action and growth.7. Sharing Torah Fully: Lessons from Moshe Rabbeinu
Parshas Pinchas also lists all the holidays (mo’adim) along with their respective korbanot—sacrifices—and concludes by stating explicitly that Moshe relayed everything Hashem told him to Bnei Yisrael. Rashi notes this is unusual—the Torah rarely reiterates that Moshe conveyed every detail exactly as instructed. Why emphasize it here? Because sometimes one might think certain details are unnecessary for everyone—perhaps only kohanim need specifics about korbanot—but Moshe taught everything fully so all would know. The lesson is clear: whatever wisdom or experience we possess—whether from Torah learning or life—we must share generously with others rather than holding back or assuming they don’t need it. People yearn for inspiration from past generations; sharing stories or teachings can uplift others far more than we realize. Just as at a farbrengen—a Chassidic gathering—when people would say “L’chaim” (“to life”) before the Rebbe and receive his blessing in return, so too should we strive to pass on blessings, wisdom, warmth, and encouragement wherever possible—to our children, friends, students—all those around us who look up to us for guidance. With this approach may we merit comfort amidst tragedy, strength during mourning, inspiration during challenge—and ultimately witness redemption speedily in our days.