Pinchos' act became a halachic lesson for all generations:
"Whoever takes a non-Jewish wife exposes himself to the
retribution of zealots." This law is unique, since in
general, sinners are delivered to the jurisdiction of the
beis din, whose responsibility it is to pass judgment
and execute the punishment. Here, however, the punishment is
meted outside of the court. Nor is its execution an explicit
command. Rather, it is a standing halocho which awaits
the one with the initiative to carry it out. Thus, in
reality, it awaits that zealot who rises up impulsively and
carries out the law to its completion.
This, however, is not the only sin falling into this
category. There are two others, namely: one who steals the
holy vessels from the Beis Hamikdosh and one who blasphemes
in a certain manner against Heaven. The mishna in
Sanhedrin 81b determines that in these three
instances, zealots are permitted and expected to carry out
the punishment through their zeal for Hashem. Rashi defines
zealots as: "Upright people who are zealous for the sake of
Hashem's honor."
There is a common denominator to these three sins, from which
we can understand and infer the nature of this non explicit
and uncommon form of punishment and why its execution was
relegated to zealots rather than to the formal Jewish court.
Their essence comprise a terrible debasement of heavenly
respect.
Any and every sin is a form of ignoring the commandments of
Hashem. This, in itself, constitutes contempt of Heaven. But
the contempt is indirect. Any lack of compliance to the will
of Hashem is also a show of contempt. Therefore, the very
form of punishment is designed to correct the sin and deter
the sinner. And the proper place for this is through the
beis din.
In contrast, a Jew who has not found the mate he seeks within
the fold of his own people and prefers to look in foreign
fields is, in effect, spitting publicly in the face of his
very people. He demonstrates complete contempt for the
sanctity of the Jewish people and the essential difference
that exists between them and other nations. He is thus
directly -- and not circuitously -- abusing the Rock of
Israel. "And this thing causes him to cleave onto the
gentiles, from whom Hashem separated us, to recede from
Hashem and to rebel against Him" (Rambam).
The only thing that one can do to defend Hashem's violated
honor is through an immediate, spontaneous act. To hack off
the hand wielded in defiance, while it is still aloft. One
must strike while the sin is hot and not allow it to pass
without the proper indignant reaction. "One must strike at
the very time that one sees the act [being perpetrated], but
afterwards, not" (Rashi ibid.).
The purpose is to prevent this terrible act from passing in
silence for the very silence augments the violation and
defilement. This is what Chazal state in Nedorim 7:
"Whoever hears Hashem's name taken in vain by his fellow man
must condemn him. And if he does not officially condemn him
(nidui) he, himself, must be condemned." The ability
to hear the heresy and maintain silence, without protesting,
shows in itself a cooling of reverence towards what is
considered holy. For, indeed, how can one hear blasphemy and
not react in indignation? Your G-d is being abused!
Each incident is dealt with according to its own
circumstances. Everyone can ostracize another who takes
Hashem's name in vain. And so is he obligated to do, for if
he fails, he deserves to be ostracized himself. But to
actually get up and kill someone who defiles Hashem's honor
in public is an act that can be executed only by one in whom
the glory of Hashem burns with a fiery zeal which guides and
prompts his actions. Zealots strike him down. "Upright people
who are zealous for the sake of Hashem's honor."
These upright people live in close adherence to Hashem. A
blow to His honor is a blow to their very essence. They
regard it as a very threat to their lives, and as such, they
feel persecuted. They then fall into the category of the
nirdof, one whose very life is threatened, and who is
permitted to act in self defense. He is allowed to turn upon
his attacker and kill him, without waiting for the sanction
of a beis din. He is endangered. Such upright people
are permitted, and even "urged and commended," in the
language of the Rambam, to arrest this terrible desecration
of Hashem's holy name. And so do they vindicate the honor and
sanctity of Hashem through the life of the perpetrator, the
attacker.
This is what characterizes the sins which fall under the
category of "Zealots have a free hand to strike." This
applies to one who steals the holy vessels, for his act shows
a total disregard for the King of the World. It is true that
Hashem's presence fills every space and is ubiquitous, but
the thief pretends to escape unnoticed. He thinks his act can
remain undetected.
The Chofetz Chaim was once traveling along when his wagoner
veered off from the road and allowed his horse to graze in
someone's field. "They see you! They see you!" he shouted.
The wagoner looked all about him but couldn't detect a soul.
Perplexed, he asked, "Who's looking?"
The Chofetz Chaim replied by pointing a finger heavenward.
The wagoner must have forgotten that Someone was watching
him. The same can be said for one who penetrates into the
Beis Hamikdosh and defiantly thinks that no one is looking.
"Doesn't he realize that His eye and heart are focused upon
the Mikdash at all times?" (Responsa of the Radvaz, Part II,
para. 631). His act does not stem from a lack of thought or
from forgetfulness. This is a virtual declaration of war
against Hashem, as it were, a statement that there is no
judgment and no Judge, no retribution for sin. It is an act
of treason in the very royal palace, G-d forbid. And when a
fire is burning, the first thing to do is to douse it with
water.
Zealots strike against him!
