1. The Previous Rebbe and Parshas Pinchas
The portion of Pinchas is closely connected to the life events of the previous Rebbe, Rabbi Yosef Yitzchak Schneersohn. Notably, his release from prison occurred during the week of Parshas Pinchas. Although this year, Yud Beis Tammuz fell in Parshas Chukas-Boloch, in the year of his redemption it was during Pinchas, and both Yud Beis and Yud Gimel Tammuz—the 12th and 13th—are celebrated because he was informed of his release on the 12th but had to wait for official documentation until the 13th. The previous Rebbe’s birthday also falls on the 12th of Tammuz, further linking his life to this parsha. The Rebbe draws a connection between these dates and Parshas Pinchas, noting that many significant moments in the previous Rebbe’s life are associated with this Torah portion. This connection is not just coincidental but carries deeper meaning, as explored through gematria and narrative parallels.2. The Gematria Connection: Pinchas, Yitzchak, and Yosef
An interesting observation is that the name Pinchas shares the same gematria—numerical value—as Yitzchak when spelled with a yud: both equal 208. This numerical equivalence hints at a spiritual connection between Pinchas and Yitzchak. Furthermore, there is a link between Pinchas and Yosef. The Torah describes Pinchas as the son of Elozer, who married a daughter of Putiel. Rashi explains that Putiel refers to Yosef, who resisted temptation and overcame his yetzer—inclination. Thus, Pinchas is both numerically tied to Yitzchak and genealogically connected to Yosef through Elozer’s marriage. These connections are especially meaningful given that the previous Rebbe’s name was Yosef Yitzchak.3. The Unique Self-Sacrifice of Pinchas
The story of Pinchas highlights an act that was both dangerous and not explicitly required by halacha. When faced with a public transgression—a relationship between a Jewish man and a non-Jewish woman—Pinchas took action without being instructed by Moshe or other leaders present at the time. His act was not mandated; in fact, it was so unconventional that many rabbis objected to it initially. Pinchas risked not only his physical safety—since he acted against a leader from Shevet Shimon with many supporters present—but also his spiritual standing. If what he did had been deemed wrong by halacha, it could have been considered murder rather than zealotry. Only after Hashem rewarded him by making him and all his descendants Kohanim—a status they technically did not inherit—was it clear that his actions were divinely approved. This reward itself was illogical according to normal rules: one cannot become a Kohen unless born into it, yet Hashem made an exception for Pinchas due to his extraordinary devotion.4. Parallels Between Pinchas and the Previous Rebbe
A similar pattern emerges in the life of the previous Rebbe. Halacha generally requires self-sacrifice only for certain prohibitions such as idolatry, murder, or forbidden relationships; otherwise, one is expected to live by mitzvos rather than die for them (v’chai bahem—“you shall live by them”). Some authorities even prohibit risking one’s life unnecessarily. Despite this, the previous Rebbe chose to endanger himself—and potentially everything he had built—for Jewish education and religious activity under hostile regimes. He risked not only his own safety but also jeopardized his entire movement; if he had been killed or exiled, much could have been lost for Soviet Jewry. This willingness to sacrifice beyond what halacha demands mirrors what we see in Pinchas: acting out of deep commitment even when not strictly required.5. The Root of Self-Sacrifice: Lessons from Avraham and Yitzchak
This theme traces back to Avraham and Yitzchak at the Akeidah—the binding of Isaac. Avraham was prepared to sacrifice not only his beloved son but also everything he had worked for—the future transmission of monotheism—at Hashem’s command. Both Avraham and Yitzchak demonstrated readiness for total self-sacrifice when called upon. Similarly, in times when Judaism itself was threatened—as during Soviet oppression—the previous Rebbe felt compelled to act without hesitation or seeking halachic rulings about self-endangerment. His actions ensured Jewish continuity where otherwise all might have been lost.6. The Daughters of Tzlofchad: Sincere Demand Brings Change
Another notable episode in Parshas Pinchas involves the daughters of Tzlofchad who approached Moshe (and Elazer) requesting their father’s share in Eretz Yisrael since he had no sons. Their sincere love for Eretz Yisrael motivated their request—not just personal gain but concern for their family’s legacy in Israel. Rashi discusses how they presented their case before Moshe, Elazer, and the leaders—possibly all together in the study hall rather than sequentially—and how their heartfelt plea resulted in Hashem establishing a new halacha: daughters inherit when there are no sons. The Rebbe compares this episode with others where sincere requests led to new divine responses (such as Pesach Sheni). When people genuinely desire something holy—like these women did—Hashem responds positively.7. Lessons for Our Times: Demanding Redemption
From the daughters of Tzlofchad we learn that sincere prayer can bring about change even in heavenly decrees. The Rebbe encourages us to demand from Hashem that He bring Geulah—redemption—and assures us that if we truly mean it, Hashem will respond favorably. A story illustrates this point: A child wanting an apple quickly recited a blessing so his mother would be compelled to give it rather than let a blessing go unfulfilled; similarly, our insistence can “force” Hashem’s hand toward redemption. With Shivasar B’Tammuz approaching—a time commemorating destruction—the Rebbe emphasizes studying laws about building the Beis HaMikdash rather than focusing solely on mourning or sadness over exile (galus). This study fosters hope and certainty that Moshiach will come soon and transform these days into holidays.8. Conclusion: Living with Self-Sacrifice and Hope
The stories of Pinchas, Avraham and Yitzchak, the previous Rebbe, and the daughters of Tzlofchad all teach us about going beyond what is required—whether through self-sacrifice or sincere yearning for holiness—and how such dedication brings about divine response far beyond rational expectation. We are encouraged not just to talk about devotion but to live it daily as exemplified by our leaders—and always maintain hope for redemption even amidst difficulty, trusting that our sincere efforts will hasten Moshiach’s arrival speedily in our days.