Parshas Pinchas
1. As has been discussed many times1 regarding the haftoros of the "three of affliction" (telasa d'puranusa) and the "seven of consolation" (shiva d'nechemta): although these haftoros are not chosen "from the subject of the parshiyos" but rather "according to the time and according to the event,"2 nevertheless, since every matter of Torah is of the utmost precision, it is understandable that these haftoros too bear a relationship — not only to the time and the event, but also to the parshiyos of the Torah that are read then.
And indeed one finds an open connection between this week's haftorah, "The words of Yirmiyahu"*2 (where, at its beginning, it relates3 how Yirmiyahu became a prophet), and Parshas Pinchas. It is stated in the Midrash4 that Pinchas and Yirmiyahu both descended "from a family of a stranger"* — Pinchas from "the daughter of Putiel," and Yirmiyahu "from the children of the children of Rachav" — and on account of this the Jewish people treated them with disrespect. Therefore the Almighty traced Pinchas to Aharon the Kohen,5 as it is stated at the beginning of our parsha: "Pinchas the son of Elazar the son of Aharon the Kohen"; and so too the verse specifies the lineage of Yirmiyahu — "The words of Yirmiyahu the son of Chilkiyahu, of the Kohanim"6.
It is understood, however, that the connection between them does not consist merely in a single detail — that the Jewish people treated each of them with disrespect, and that therefore "Scripture needed to trace his lineage" — but (also) in the general content of the avodah of Pinchas and the avodah of Yirmiyahu. And this general connection expresses itself openly in that particular shared matter, and therefore the detail (and the connection) is stated explicitly (in the Oral Torah).
What, then, is the general connection in our case?
2. One must also understand the connection between the opening of the haftorah, "The words of Yirmiyahu," and the "(three of) affliction":
In the first part of the haftorah6 it relates how Yirmiyahu became a prophet: "And the word of the L‑rd came to me, saying: Before I formed you in the belly I knew you … a prophet to the nations I appointed you." Yirmiyahu replied, "I know not how to speak, for I am a youth." The Almighty answered, "Say not, I am a youth … See, I have appointed you … to build and to plant" — and only afterwards is the prophecy related concerning the destruction that would come "for all their evil," in the manner of "an almond rod," on account of which, understandably, this is the haftorah of the three of affliction.
This is not understood: what connection does the introduction of how Yirmiyahu became a prophet have with affliction?
3. The general connection and similarity between the matter of Pinchas and that of Yirmiyahu is as follows.
In the time of each of them there was a period when the Jewish people found themselves at the lowest spiritual state. At the episode of Pinchas there was the sin of "the daughters of Moav" and "Baal Peor,"7 and in the days of Yirmiyahu there were "the prophets of the Baal"8 and the like, as is related at length in the prophecy of Yirmiyahu concerning the state of the Jewish people at that time.
And each of them at that time aroused the Jewish people to teshuvah: Yirmiyahu through words of rebuke, and Pinchas through the fact that he slew Zimri in such a manner that "all saw that it was not for nothing that he slew him,"9 which brought the Jewish people to teshuvah10.
[With this it is understood why the verse11 emphasizes (concerning Pinchas) "when he was zealous for My sake among them" — for seemingly the word "among them" is superfluous (as the commentators ask12). Rather, with this the verse hints that the zealousness of Pinchas penetrated "among them," into the children of Israel,13 arousing in them a movement of teshuvah; and this brought about the atonement of the Jewish people — "and he atoned for the children of Israel"14.]
This alone, however, is not sufficient, for that matter — arousing to teshuvah Jews who find themselves at the lowest state — is not an accomplishment specific to Pinchas and Yirmiyahu; one finds this by many of the heads and shepherds of Israel, and particularly by prophets.
Rather, the common factor consists in the particular manner in which they brought the Jewish people to teshuvah.
4. Concerning the difference between the prophecy of Yeshayahu and the prophecy of Yirmiyahu, the Gemara says:15 "Yirmiyahu is entirely destruction … and Yeshayahu is entirely consolation." The prophecy of Yirmiyahu is about the destruction of the Beis HaMikdash and exile, and that of Yeshayahu about the (redemption and the) consolation (that comes through it). This is also alluded to in their names:16 "Yeshayahu" is from the expression of yeshuah, salvation,17 and "Yirmiyahu" contains within it the letters of mar (an expression of bitterness), or in the language of Chazal:18 "And why was he called Yirmiyahu? Because in his days Yerushalayim was made into a ruin"19.
This difference in their prophecy is bound up with the time in which they said their prophecy — in the words of my revered father-in-law, the Rebbe:20 "Yirmiyahu was in a time of rejection and concealment,21 and Yeshayahu was in a time of revelations." And therefore the prophecy of Yirmiyahu is in a manner of "rejection and concealment" — "destruction," and that of Yeshayahu about "revelations" — "consolation" and redemption.
And although the prophecy of Yeshayahu too contains many words of reproof to the Jewish people for their sins, as one sees in many chapters, to the point that the harshest*21 of the three of affliction is "The vision of Yeshayahu" — nevertheless it is called "entirely consolation," because his reproof led to rectification and teshuvah through words of "consolation" (revelations) — the prophecies concerning the redemption22 that will come through the teshuvah of the Jewish people.
Yirmiyahu, however, aroused the Jewish people in a manner of rejection and concealment — by bringing out the destruction that would be if the Jewish people would not do teshuvah.
And this is the connection between Yirmiyahu and Pinchas — for Pinchas too, like Yirmiyahu, accomplished the atonement of the Jewish people not in a manner of "revelations," but in a manner of "rejection and concealment," as will be explained.
5. This will be understood by first explaining that which the Almighty said: that because Pinchas "turned back My wrath from upon the children of Israel, when he was zealous for My sake among them, and I did not destroy the children of Israel in My zeal," the Almighty would give him the reward of "My covenant of peace. And it shall be for him and for his seed after him a covenant of eternal priesthood."
From the language of the verse it is implied that the essential reason Pinchas received the reward of "My covenant of peace" is because he "turned back My wrath from upon My children … and I did not destroy My children"; and "when he was zealous for My sake among them" is only a detail and a parenthetical statement, relating what the means were, how Pinchas effected the "turning back of My wrath."
This is not understood: the matter of "turning back My wrath from upon the children of Israel … and I did not destroy the children of Israel in My zeal" one finds also by Moshe Rabbeinu; and not one time, but several times,23 as related in Chumash24 — so what is the novelty by Pinchas, that specifically to him was given for this the reward of "My covenant of peace"?
Moreover: not only does one not find by Moshe the reward of "My covenant of peace … for him and for his seed after him," but on the contrary, one finds that the Almighty refused to give him such a type of reward — as Chazal25 explain that which is related later in our parsha,26 that in asking of the Almighty "May the L‑rd appoint … a man over the congregation," Moshe intended "that my sons should inherit my greatness" — and the Almighty did not agree to this and said, "Take for yourself Yehoshua the son of Nun" — Moshe's greatness did not pass "to his seed after him."
6. Among the differences between the avodah of Moshe and the avodah of Pinchas:
(a) By Moshe, the "turning back of My wrath" was through his praying to the Almighty, and his prayer effected that the decree be removed from the Jewish people from Above. By Pinchas, however, it was in such a manner that through his avodah of "when he was zealous for My sake" — and particularly according to the emphasis of "My zeal among them" (as above, section 3) — he effected by the Jewish people that they should do teshuvah, and through this "he atoned for the children of Israel."
(b) Moshe put himself forward on behalf of the Jewish people to the point of self-sacrifice27 — "and if not, erase me now from Your book which You have written" — a self-sacrifice from the side of the soul.28 By Pinchas there was self-sacrifice in the literal sense, placing the body itself in actual danger: as Chazal29 relate that the tribe of Shimon wished to slay him, and he was saved by way of a miracle.
It is understood and simple that the fact that we do not find by Moshe the matter of literal self-sacrifice of the body does not mean that by him, heaven forbid, the readiness for it was lacking — had actual self-sacrifice been demanded, it would certainly have been found by Moshe Rabbeinu — rather, it is because his avodah did not consist in that.
7. The essential point of the explanation in the difference between the avodah of Moshe30 and the avodah of Pinchas:31
Moshe's avodah was in the way of "from above downward" — from the side of revealed light; and the avodah of Pinchas was in the way of "from below upward" — refining the "below" and elevating it "upward."
Therefore Moshe's matter was (primarily) "Moshe received (from above downward) the Torah from Sinai and transmitted it"32 to his students — studying Torah with the Jewish people, for Torah guards against undesirable matters in the manner of "Torah is light"33 — and light dispels darkness: the G‑dly light of Torah effects (from above downward) that the darkness is dispelled "of itself and automatically."34 Pinchas, through his avodah, accomplished by the Jewish people the movement of teshuvah — breaking the darkness and raising oneself up and returning to the Almighty.
The same applies also regarding their avodah with themselves — by Moshe the avodah was from the side of the soul,35 and the avodah of Pinchas was from the side of the body: when the avodah is from the side of revealed light, it touches (primarily) the soul (which is a vessel for "revelations"), but it does not take hold of the body (the "below");36 and although the revelation of the soul affects the body as well, it is not in a manner that the body of itself becomes a vessel for the light of the soul.
The avodah in the way of from below upward is primarily from the side of the body — working with the "below" to refine it and elevate it.
In this there is also a connection between Pinchas and Eliyahu, as in the saying of Chazal37 "Pinchas is Eliyahu," for Eliyahu's avodah too was in the way of from below upward; and as is known, the avodah of Eliyahu is the refinement and purification of the body.
And this is the explanation of both of the above differences between the avodah of Moshe and the avodah of Pinchas:
(a) Moshe, through his prayer to the Holy One blessed be He, effected that the Almighty should remove the decree from the Jewish people — in the way of from above downward; and Pinchas accomplished it through his avodah and the teshuvah of the Jewish people — in the way of from below upward.
(b) By Moshe there was self-sacrifice from the side of the soul, and by Pinchas — self-sacrifice from the side of the body. [Therefore it is stated in the Zohar38 that Pinchas rectified the sin of Nadav and Avihu; for their sin consisted in that they aroused within themselves the expiry of the soul toward G‑dliness without "taking along" their body — "the burning of the soul while the body remained intact"39 — and through the self-sacrifice of Pinchas, which was from the side of the body, their sin was rectified.40]
8. The practical difference in the outcome of these two modes of avodah:
When the avodah is in the way of from above downward, from the side of revealed light, the "below" is indeed, at the time of the act, illuminated and permeated by that revealed light; but since the "below" itself has not been refined, it is to be expected that after the revelation ceases, the "below" remains in its previous state and standing.
And therefore one finds that although the Giving of the Torah accomplished by the Jewish people the matter of "their contamination ceased,"41 nevertheless afterwards too there was room for the sin of the Golden Calf, through which "their contamination returned."42
But when the avodah is in the way of from below upward, and the "below" itself becomes refined and elevated, it is something enduring. And therefore the atonement that Pinchas accomplished was not a one-time thing; rather it remained an atonement that is perpetual and "continuous,"43 as it is stated in the Sifri on the verse "and he atoned for the children of Israel" — "that until now he has not departed, but stands and atones until the dead will live."44
And this is the reasoning why the reward of "My covenant of peace … for him and for his seed after him" was given specifically to Pinchas — for since that which Pinchas "turned back My wrath" was in a manner that has no interruption, therefore the reward too is measure for measure: that the "covenant of peace" is drawn down "for him and for his seed after him" without interruption.45
9. According to all the above one will also understand the connection between Pinchas and Yirmiyahu. As discussed earlier (section 4) regarding the distinction between Yeshayahu and Yirmiyahu — that "Yirmiyahu" was in a time of rejection and concealment and Yeshayahu was in a time of revelations — and this is the cause of the difference between the avodah in the way of from above downward and in the way of from below upward:
The avodah in the way of from above downward is from the side of revealed light ("revelations"), from the side of the soul, which in general is the avodah during the time of the Beis HaMikdash ("consolation"), when the G‑dly light shines in a revealed way. The avodah in the way of from below upward is with the "below" itself, in the "place" of "rejection and concealment" — which by a person in particular is the avodah of refining and refining away the body and the animal soul and one's portion in the world; and in the generality of time it is the avodah during the time of exile ("destruction"), not to be impressed by the difficulties and trials that come from the darkness of exile, to the point of transforming the darkness itself into light — "and night shall shine as day."46
And this is why Pinchas and Yirmiyahu both descended "from a family of a stranger," and the Jewish people therefore treated them with disrespect (as above, section 1): in this is expressed the common point of their avodah in the way of from below upward — both with regard to themselves,47 refining and elevating their own "below" ("a family of a stranger"), and with regard to that which is "around them" in the world: that notwithstanding the "disrespect" on the part of the Jewish people, they aroused those very Jews to teshuvah.
By a drawing down from above downward, the light reaches and has effect only in such a "below" that is not the opposite of that light; but if the "below" is so low that it opposes the light, the light cannot reach there (unless by "breaking" it).
Through an elevation from below upward, where one refines and elevates the "below" itself, one refines even that "below" which is disrespectful of holiness; one refines even that darkness until it becomes transformed into light.
10. The lesson from this in avodah in actual practice:
There are those who are fired up with matters of the soul — Torah and prayer and the like; but they do not give themselves over to the avodah with the "below," that the matters of the body should become permeated with holiness.
And so too in a more general manner: with himself he indeed safeguards all matters, not only the matters of the soul but also the matters of the body and even his portion in the world — but he remains within his own four cubits: with the other and with the "outside" he does not occupy himself.
One must know that such an order of avodah is not always enduring. While he is occupied with matters of the soul he indeed stands at a loftier level, but when he afterwards has to deal with worldly matters, not only does he not elevate them, but on the contrary, they drag him down and coarsen him, G‑d forbid.
And so too with regard to the general "below" and "outside": while he is within his four cubits he is in a state of perfection; but if a situation arises in which he must have dealings with the world, with the "outside," the "outside" can, heaven forbid, bring him down from his level.
Therefore it is demanded of a Jew that together with the inner avodah in matters of the soul, he must occupy himself also with the "outside," until the "outside" below which there is nothing lower, so that it too should become a vessel for the wellsprings of Torah and mitzvos.
And this is also the connection of the above matter to "between the straits": that which the Almighty sent the Jewish people into exile was with the intention that the Jewish people should refine the matters of the exile, to the point of transforming them in a manner of transforming darkness into light.
11. A Jew might, however, claim: how will he nevertheless be able to pass through such a dark time of "rejection and concealment"? And particularly when it is demanded of him that not only should he not be impressed by the darkness and concealment, but on the contrary, he should transform the "between the straits" into a time of joy and gladness!48
To this the haftorah (of the first Shabbos of "between the straits") answers, and it places before the account of affliction the lineage and the beginning of Yirmiyahu49 and his prophecy: "the son of Chilkiyahu, of the Kohanim"; and afterwards the account of how he was afraid to be "a prophet to the nations," and the Almighty said to him upon this, "Fear them not, for I am with you" — that the Almighty is with him and gives him all the necessary powers to transform and to have effect upon the "nations" and the "kingdoms";
and so too by each one in particular: that notwithstanding the great concealment of the time of exile, he is given from Above all the necessary powers to transform the concealment into light.
12. It is known that the descent of the soul below is "literally an aspect of exile."50 And all these matters are found by each one in particular, in the "small world, which is man":51
When a soul descends into the "three of affliction" — into the three worlds of Beriah, Yetzirah and Asiyah, for in the world of Beriah there is already found a reality of evil52 — the soul begins to be afraid: how will it be able to carry out its task, its avodah, within the exile of the world?
So one says to the soul, immediately at the beginning of its descent — in the first haftorah of the "three of affliction" — "Before I formed you in the belly I knew you, and before you came forth from the womb I sanctified you; a prophet to the nations I appointed you": you have nothing to fear regarding your mission to be "a prophet to the nations" — the avodah of refining the "stranger that is within you," the body and the animal soul and your portion in the world — because:
(a) "Before I formed you in the belly I knew you" — you have a holy soul, literally a part of G‑d above,53 whose root is higher than the source of the descent ("before I formed you54 … I knew you"); (b) "before you came forth from the womb I sanctified you" — not only do you have a holy soul, but "I sanctified you": one prepares you "in his mother's womb" ("before you came forth from the womb"), "one teaches him the entire Torah."55
And although when he is born an angel comes and "makes him forget the entire Torah" — this is only in a revealed way, but inwardly it remains with him, and this gives him the power that even as he finds himself below in this world he should be able to learn Torah as he learned it "in his mother's womb."56
The soul claims — "I know not how to speak, for I am a youth": it is true that inwardly he has "the entire Torah," but in a revealed way — "I am a youth." Granted, with regard to matters of the soul, his inwardness, he has sufficient inner powers not to be impressed by the world and to learn Torah and so forth; but with regard to being "a prophet to the nations" ("to speak") — transforming his body and animal soul and his portion in the world — "I am a youth"!
The Almighty answers — "Say not, I am a youth, for upon all that I shall send you, you shall go … fear them not, for I am with you": not only does a Jew have literally a part of G‑d above, and not only does he have the power that comes from that which "in his mother's womb" one learned with him "the entire Torah" — but also afterwards, when the soul is already within a body and in the time of exile, one gives him powers from Above ("I am with you") as he finds himself below, so that he should be able to carry out the mission of "upon all that I shall send you," to accomplish among the "nations" and the "kingdoms"; and in both directions: both in "turn away from evil" — "to uproot and to smash and to destroy and to demolish," and in "do good" — "to build and to plant."
And moreover, he is warned, "Be not dismayed before them, lest I break you before them":57 you should not think that you will be able to content yourself with saving yourself alone — "I have saved my own soul" — and with the "world" you will do nothing, claiming "I am a youth." One tells him that since you find yourself in a body and animal soul in this physical world, the state of the world is of concern to you. If you wish to guard yourself from "lest I break you before them," then "be not dismayed" — you should not be afraid to make the world a dwelling place for Him, may He be blessed.
And through the avodah in this manner, we will very speedily merit that "Pinchas is Eliyahu" will announce the tidings of the coming of Moshiach, who will redeem us with the true and complete redemption.58
(From the sichah of Shabbos Parshas Pinchas, 5721)
Notes
1) See Likkutei Sichos vol. 9, p. 61, and the notes there.
2) Tur, Orach Chaim, section 428.
*2) Yirmiyahu, at its beginning.
3) To note that according to the opinion that Pinchas did not become a kohen until he slew Zimri (Zevachim 101b) — the beginning of our parsha relates how Pinchas became a kohen.
4) Pesikta d'Rav Kahana (Buber) ch. 13. Yalkut Shimoni, Yirmiyahu, remez 256.
*) There: "a stranger-woman"; see the publisher's notes there.
5) See also Sifri, end of Parshas Balak. Sanhedrin 82b. Bamidbar Rabbah 21:3. Tanchuma and Rashi at the beginning of our parsha. And elsewhere.
6) Yirmiyahu 1:5 ff.
7) Balak 25:1 ff.
8) Yirmiyahu 2:8. See also there 2:23: "See your way in the valley," and in Rashi's commentary: what you did opposite Beis Peor and until now, etc.
9) Rashi, end of Parshas Balak. See Pirkei d'Rabbi Eliezer ch. 47.
10) This is why the haftorah of Parshas Pinchas (when it is read before the "three of affliction" — for then the haftorah is "from the subject of the parshiyos") is the continuation of the account of Eliyahu at Mount Carmel (I Melachim 18:46 ff.) — for this is [not only because the "zealousness" of Eliyahu ("I have been exceedingly zealous for the L‑rd" — there 19:10 and 19:14) is in the manner of the zealousness of Pinchas, but also] because the zealousness of Eliyahu brought about the teshuvah of the Jewish people — "And all the people saw … and they said, the L‑rd, He is the G‑d; the L‑rd, He is the G‑d" (there 18:39; and see Or HaTorah on the verse, and at length in Likkutei Sichos vol. 1, p. 186, that the twofold "the L‑rd, He is the G‑d" is the matter of teshuvah, doubled for sound wisdom). See Pirkei d'Rabbi Eliezer there: the Holy One blessed be He reckoned the name of Pinchas with the name of Eliyahu … for he caused the Jewish people to do teshuvah, etc.
11) Beginning of our parsha.
12) Alshich, Or HaChaim and others. Zohar on our parsha 236a.
13) See the above-mentioned commentators, that holiness which is among the many, within a congregation, etc.
14) Verse 13.
15) Bava Basra 14b.
16) See Zohar, Parshas Tetzaveh (179b): "and therefore the names of these two prophets … for the name causes," etc.; see there.
17) Rashi and Metzudas David, Yeshayahu 49:1. And in the Zohar there: Yeshayahu — the name causes redemption. And see the sichah of my revered father-in-law, the Rebbe, cited below in the text, that Yeshayahu is "the salvation of G‑d." [And in the notes to Eichah (p. 28; Or HaTorah, Nach vol. 2, beginning of p. 1059), Yeshayahu is from the expression "and the L‑rd saved," etc.] And in Iggeres HaKodesh, section 13: yeshuah is from the expression "and the L‑rd saved."
18) Koheles Rabbah at its beginning. And in Pesikta d'Rav Kahana and Yalkut Shimoni there: that in his days the Beis HaMikdash was made a ruin. And there before it: Yirmiyahu — "he raised up G‑d" [cited in the sichah of my revered father-in-law, the Rebbe, there].
*) In the Pesikta there: "265." See the publisher's notes there.
19) Mattnos Kehunah on Koheles Rabbah there.
20) Sichah of 13 Tammuz 5703 (Sefer HaSichos 5703, beginning of p. 140).
21) To note from the words of our Sages (Yalkut Shimoni, Yirmiyahu, remez 262): "Yirmiyahu would prophesy in the marketplaces."
*21) In accordance with its time — always after the month of Av has entered, and close to the fast day.
22) And to note that even those matters in the prophecy of Yeshayahu that seemingly are not salvation — are sweetened severities (Kehillas Yaakov, entry Yeshayahu; and at length see the discourse "Tzion BeMishpat" 5735, Sefer HaMaamarim Melukat vol. 1, p. 151). And according to this the expression "entirely consolation" is resolved simply (but in the Chiddushei Aggados to Bava Basra there: "entirely consolation" is not meant literally; and according to this it is resolved simply why "the vision of Yeshayahu" is one of the haftoros of affliction).
23) See Zohar on our parsha 220a.
24) At the sin of the Golden Calf — Ki Sisa 32:11 ff. At the complainers — Behaaloscha 11:2. At the spies — Shelach 14:13 ff. And see Rashi, Korach 16:4.
25) Tanchuma on our parsha 11. Bamidbar Rabbah 21:14. Rashi on the verse (and there: "my greatness").
26) 27:16 ff.
27) Ki Sisa 32:32.
28) To note from the words of our Sages (Berachos 32a, and elsewhere) on the verse "and Moshe entreated" — but it is understood that this is not self-sacrifice of the body.
29) See Sifri and Tanchuma, end of Parshas Balak. Sanhedrin 82b.
30) And to add: Moshe immediately when he was born was "good," and also "the whole house was filled with light" (Shemos 2:2; Sotah 12a). And see Or HaTorah on the verse: Pinchas — he did not become a kohen until he slew Zimri (Zevachim 101b).
31) In what follows — see the conclusion of the discourse "Vayedaber … Pinchas" 5675 (in Hemshech 5672, vol. 2).
32) Avos, at its beginning.
33) Mishlei 6:23.
34) The expression of the Alter Rebbe — Tanya ch. 12.
35) See (in addition to the sources noted in note 31): Hemshech 5666, p. 158 ff.; p. 558. The discourse "VeHayah" 5700. And elsewhere.
36) See Likkutei Torah, Vayikra 2d. And elsewhere.
37) Noted in Likkutei Sichos vol. 4, p. 1071, note 8; vol. 8, p. 170, note 59. And see Hemshech 5672 there.
38) Our parsha 216a.
39) Sanhedrin 52a, and sources cited there.
40) See regarding all this (in addition to Hemshech 5672 cited above, note 31): Or HaTorah, Acharei (vol. 2, p. 549 ff.). The discourse "Vayedaber … Pinchas" of the years 5629 and 5673 (in Hemshech 5672, vol. 1).
41) Shabbos 146a. Zohar vol. 1, 52b. Zohar vol. 2, 193b.
42) Zohar there. See Tanya, end of ch. 36. Hemshech 5672 vol. 2, p. 1030 ff.
43) The expression of the Rogatchover — Tzafnas Paneach on the Torah, beginning of our parsha. See also Tzafnas Paneach on Sanhedrin 82b.
44) And in Sanhedrin there: and it is fitting that this atonement should go on atoning forever. And see Tosafos, s.v. "mipnei," Sotah 14a (and it is somewhat to be examined that it was not cited and referenced in Tzafnas Paneach there). But to note that there it is "the grave of Moshe." And to note from the above, p. 292, that the self-sacrifice of Pinchas was through the power of Moshe, who said "the reader of the letter," etc.
45) See Hemshech 5672 (cited above, note 31), that "My covenant of peace" is the matter of "My covenant of peace shall not be removed."
46) Tehillim 139:12. And see Sefer HaErachim-Chabad vol. 2, entry "Or — in relation to darkness" (pp. 596-597), and sources cited there. Hemshech 5672 vol. 3, p. 1301; p. 1345.
47) To note from Rashi at the beginning of Yirmiyahu (from Pesikta d'Rav Kahana there; Yalkut Shimoni, Yirmiyahu, remez 257): let the son of a corrupted family whose deeds are proper come … and rebuke … those whose deeds are corrupted, etc.
48) See the sources noted in Likkutei Sichos vol. 9, p. 253.
49) And similarly the lineage of Pinchas — as above, at the beginning of the sichah.
50) Tanya ch. 37 (45a).
51) Tanchuma, Pekudei 3. Tikkunei Zohar, tikkun 69 (100b). And elsewhere.
52) For in Atzilus "evil does not dwell with You" (Likkutei Torah, Bamidbar 3c).
53) Tanya, beginning of ch. 2.
54) See Pesikta ch. 10, "Shimu" (Vayimloch): before I created the world, for "before I formed you in the belly," and "before" means only before the world was created.
55) Niddah 30b.
56) Likkutei Torah, Shelach 44a. And at length see Likkutei Sichos vol. 5, p. 13 ff.
57) Yirmiyahu 1:17.
58) That it should be an eternal redemption after which there is no exile. And according to what was explained above (section 8) the connection specifically to Eliyahu is understood (unlike the redemption from Egypt which was through Moshe — as above there).
Key Lesson
There are two ways to meet darkness: to shine a light down onto it from above, or to work with the darkness itself until it is transformed. The first is Moshe's way and it is real, but when the light withdraws the darkness returns. Pinchas's way — working from below, refining the body, the world, the very people who disrespected him — is slower, but what it accomplishes is permanent, which is why his atonement endures "until the dead will live." The lesson is that it is not enough to be fired up with Torah and prayer inside one's own four cubits; one must go out to the "outside," to the lowest place, because precisely there one is given the power from Above to turn concealment itself into light.