Parashat Pinchas 5786, 2026: "Elokei HaRuchot"

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Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Parashat Korach and our parasha contain an expression that refers to Hashem’s unique knowledge of humankind:
 
They [Moshe and Aharon] fell on their faces and said, “O God, Elokei HaRuchot—God of all flesh, if one man sins, shall You be angry with the whole congregation?” (Sefer Bamidbar 16:22)
 
“Let Hashem, Elokei HaRuchot—God of all flesh, appoint a man over the congregation” (Sefer Bamidbar 27:16, these, and all Torah translations, The Judaica Press Complete Tanach)

In his commentary on Parashat Korach, Rashi zatzal (1040-1105), basing himself upon Midrash Tanchuma, Parashat Korach 7, maintains that Elokei HaRuchot should be understood as “He who knows the innermost thoughts of man” (“yoday’ah machshavot”):
 
…But You know the thoughts of man; You know who has committed a sin and who has not committed a sin. You know who has rebelled and who has not rebelled. You know the spirit [that is, nature] of each one of them. Therefore, the Torah utilizes the expression: “Elokei haruchot l’kol basar” (“the God of the spirits of all flesh,” translation my own).

In our parasha, however, Rashi takes a different approach in his anaysis of Elokei HaRuchot: “... [this refers to] the unique nature of every living person (da’ato shel kol echad v’echad) [that] is manifestly evident before You, O’ Ruler of the world, and [You know] that they are not similar to one another...” (27:16) Herein, Rashi emphasizes mahut adam, Hashem’s knowledge of the fundamental essence of each person, rather than yoday’ah machshavot. Taken in tandem, Rashi teaches us that the Master of the Universe knows all aspects of humankind, inclusive of our very being, thoughts, motivations and intentions. In sum, He knows every aspect of our ruach.
 
In contrast to Rashi, Rav Levi Yitzchak of Berdichev zatzal (1740-1810), focuses upon, and analyzes the words, “l’kol basar—all flesh,” that conclude our phrase, “Elokei HaRuchot l’kol basar:”

A human being is, after all, comprised of flesh and blood. As a result, he has numerous needs that must be fulfilled in pursuit of his livelihood. [They are, in fact, so diverse in nature,] that, on occasion, they may very well cause one to be unable to serve Hashem at all times (b’tamidut). (Kedushat Levi, Parashat Pinchas, s.v. yivkode Hashem, this and the following translations my own)
 
Rav Levi Yitzchak recognizes that humankind is imperfect; as such, there will inevitably be moments when the pursuit of parnassah will negatively impact our service of Hashem. Based upon his boundless love for Klal Yisrael, Rav Levi Yitzchak presents this observation as a matter of course, and intimates that this fundamental human failing should never drive a wedge between the Almighty and ourselves.
 
Rav Levi Yitzchak extends this notion, and suggests that the ideal leader of Klal Yisrael, like Hashem Himself, should not only accept man’s inherently flawed nature, but be willing and able to be melamade zechut (find merit) in our actions:
This, then, is the meaning of: “Let Hashem, the Elokei HaRuchot appoint a man over the congregation,” that is, a judge and a leader who will continuously be melamade zechut on the Jewish people, just like You, Hashem, are melamade zechut on an individual who does not continuously serve You [due to the daily demands of making a living].
 
In Rav Levi Yitzchak’s view, Moshe implores Hashem to choose his successor based upon the capacity to find the good in our people, even when our actions will fail to hit the mark. As such, a true leader of Klal Yisrael is one who focuses upon the possibilities and promise of our nation, rather than our present pitfalls. Fortunately, Hashem found this vital quality in Yehoshua, regarding whom the Torah states:
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Hashem said to Moshe, “Take for yourself Yehoshua the son of Nun, a man of spirit (ish asher ruach bo), and you shall lay your hand upon him. And you shall present him before Eleazar the Kohen and before the entire congregation, and you shall command him in their presence. You shall bestow some of your majesty upon him so that all the congregation of b’nai Yisrael will take heed.” (27:18-20)
 
Like Moshe Rabbeinu, Yehoshua was blessed with the capacity to be melamade zechut in his dealings with Klal Yisrael. In my view, this is the meaning of the phrase, “ish asher ruach bo,” that Hashem used when He presented Yehoshua to Moshe as the next leader of our fledgling nation. Little wonder, then, that this expression so closely parallels Moshe Rabbeinu’s description of the Almighty Himself in our phrase, “Elokei HaRuchot l’kol basar.”
 
May the Elokei HaRuchot l’kol basar ever be melamade zechut upon us, v’chane yihi ratzon.
 
Shabbat Shalom
 
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