Midrash sur Les Nombres 25:12

(Numb. 25:11) “Phinehas ben Elazar […].” What reason did the Holy One, blessed be He, have for tracing the lineage of Phinehas after this act (of slaying Zimri in Numb. 25:8)?¹Numb. R. 21:3. [The reason was] that, when Zimri was pierced along with Cozbi, the tribes rose up against [Phinehas] and said, “Did you see the son (actually, grandson) of Puti? This man, whose mother's father²Thus Puti was actually Phinehas’ maternal grandfather, whose full name was Putiel. So Exod. 6:25. fattened calves for idolatry, has killed a tribal prince of Israel!” Therefore Scripture has come to trace his lineage [through his paternal grandfather] (in Numb. 25:11), “Phinehas the son of Eliezer, [who is] the son of Aaron the priest.” (Numb. 25:12:) “Therefore I hereby grant My covenant of peace.” Great is the peace that He gave, as the world only functions according to peace. And the Torah is [likewise] completely peace, as stated (Prov. 3:17), “Her ways are pleasant ways, and all her paths are peace.” If someone comes from a journey, we inquire of his peace (wellbeing). So too in the morning, we inquire of his peace, and in the evening we inquire of his peace. And we read the recital of the Shema and we conclude [its blessings] with peace, “who spreads the cover of peace.” And in prayer, we conclude, “Who blesses His people Israel with peace.” (Numb. 25:12:) “Therefore I hereby grant [My covenant of peace],” as he still survives. And so it says (in Mal. 2:5), “My covenant was with him, [a covenant of] life and peace.” (Numb. 25:13:) “And it shall belong to him and to his seed after him […, because he was zealous for his God] and atoned for the Children of Israel.” Since atonement is spoken of in connection with him, did he offer a sacrifice? [The mention of atonement is] simply to teach you that when anyone sheds the blood of the wicked, it is as if he had offered a sacrifice.

(Numb. 25:12:) SAY, THEREFORE: I HEREBY GRANT MY COVENANT OF PEACE. And so it says (in Mal. 2:5:) MY COVENANT WAS WITH HIM. <A COVENANT OF> LIFE AND PEACE.

Whence do we know that the service on the altar, of a priestly son born of a divorced woman or a Chalutza is lawful? Said R. Juda in the name of Samuel: "The passage says (Num. 25, 13) And it shall be unto him and unto his seed after him; i.e., whether it be legal or illegal seeds." The father of Samuel said: "From the following (Deut. 33, 11) Bless, O Lord, his substance, and receive favorably the work of his hands; i.e., even the work of the Chulin should be received favorably." R. Jannai said: "We may infer from the following (Ib. 26, 3) And thou shalt come unto the priest that may be in those days. Is it possible to think that a man will go to a priest who does not live in his days? We must therefore say that the passage refers to a priest who was fit, but afterwards became ineligible [through an unlawful marriage]." Whence do we know that the service of a priest with a blemish is considered defective? Said R. Juda in the name of Samuel: "The passage reads (Num. 25, 12) Wherefore say: Behold, I give unto him My covenant of peace; i.e., the word Shalom means when he is perfect without a blemish, but not when something is missing in his body. How can you take it to mean perfect, since it is written Shalom, which means peace? Said R. Nachman: "The letter Vav of Shalom is shortened and looks like Yud, [hence it may read Shalem, perfect]."