Musings from Students of the Pardes Institute of Jewish Studies in Jerusalem
Posted on July 18, 2024 by Carole Daman
This Dvar Torah was written by Carole Daman (Year Program ’73-’74, Spirituality Retreat, PLS) in memory of her late father, Isidor Goldberg z”l. Monday, July 22, 2024 will be a Pardes Day of Learning in his memory sponsored by Carole.
This year the 20th yahrzeit of my father, Isidor Goldberg. Simcha Yisroel ben Shmuel, falls during the week we read Parshat Pinchas. This feels very appropriate since one of the main stories in the parsha focuses on the concern that five sisters have for their father’s legacy.
In Parshat Pinchas, we see the potential for new leadership in the generation that will enter the Land of Israel. Pinchas gains the status of priesthood, and Joshua is invested as the successor to Moses. We also meet the five daughters of Zlophchad.
While they are commonly known as Bnot Zlophchad, unlike many female characters in Tanach who are nameless, all five of their names are given each time their story appears in the Torah and in the Book of Joshua. They come to Moshe asking to be allowed to inherit their dead father’s portion in the Land of Israel in order to perpetuate his name. Moshe immediately brings their claim directly to God. God not only agrees with their position but then introduces the laws of inheritance for all future generations.
According to Rashi, Bnot Zlophchad epitomize the love for Israel of the women of their generation. He explains that this is the reason that their story is told immediately after the verse recounting that no men from that generation survived except for Caleb and Joshua. Their love for the land is also hinted at by the mention of their ancestor Joseph who insisted that his bones be buried there.
But the daughters of Zlophchad are not appreciated just for their love of Israel. The Talmud in Baba Batra 119b praises Bnot Zlophchad as being both wise, skillful interpreters of Torah and virtuous.
In the very first word of the story, Bnot Zlophchad reveal their wisdom by the manner in which they bring their claim. The verse begins: “Vatikravna Bnot Zlophchad “ “ The daughters of Zlophchad drew near.” While the verb suggests a dignified non-confrontational approach, it is not a sign of weakness. The very next verse, which begins with the verb “V’Taamodna” “and they stood” makes it clear that they are not shrinking violets. The continuation of the verse tells us that they stood not only before Moshe but also before Elazar the Kohen, the tribal leaders and the entire assembly.
The content of their speech is both strategic and learned. The sisters begin by declaring that their father did not die because he was part of Korach’s rebellion. This was important because the descendants of those who rebelled were deprived of their portion in the land. They may also mention this to be sure that Moshe will not be biased against them.
Baba Batra 119b provides specific evidence of their understanding of the subtleties of the Torah by telling us that Bnot Zlophchad approached Moshe at the very time that he was teaching the laws of Yibum. Yibum is the mitzvah according to which the brother of a man who dies childless is expected to marry the widow so that their first child will perpetuate the name of his dead brother. The sisters apparently know that even though the verse says “Ben,” normally translated as “son,” Yibum is not required if the original couple has had a daughter. They argue that if we as daughters are not the equals of a male child for purposes of inheritance, we should also not have sufficed to exempt our mother from the requirement of Yibum.
The particular wording of God’s response suggests that the merit of Bnot Zlophchad goes beyond their erudition and the respectful manner in which they present their claim. I believe it is also the motivation behind their request that causes God to respond, in verse 7: “Keyn Bnot Zlophchad Dovrot “ “ the daughters of Zlophchad speak correctly”. The sisters are not focused on themselves but on their concern for preserving their father’s name through the generations. Indeed, in a subsequent parsha, they are willing to marry members of their own tribe.
The use of the word “Keyn” suggests that their desire is aligned with God’s will. In many contexts, the word indicates that what is being done is in consonance with a previously expressed desire or direction. The first six appearances of the word Keyn (or Cheyn) are in the first chapter of the book of Genesis. On many of the days of Creation, after God speaks his intention to have some aspect of Creation appear, the description is followed by the words “Vayehi-cheyn” “and it was so.” In this parsha, Rashi comments that the word “Keyn” indicates that Bnot Zlophchad have understood the matter as it is written before God on high and that their eyes saw what Moshe’s eye did not see. In his commentary on Parshat Mishpatim, the Akeidat Yitzchak also points to Bnot Zlophchad as examples of individuals who intuited the fundamental law underpinning the universe when even Moshe was unclear about it. The Sifrei Bamidbar 133:1 explains that the sisters realized that unlike the men of their time, God would wish to treat males and females equally.
The sisters’ love of the land of Israel and their concern for the continuity of their family line in Jewish destiny reflect aspects of my father’s life. Totally on his own initiative, he gave out JNF tzedakah boxes to family, to friends and to neighbors in his apartment building. He was also very concerned about the next generation of Jews. Two of his favorite charities were Hillel and BBYO. He made no distinction between the importance of girls and boys and enthusiastically encouraged and supported my Jewish learning and development.
I am very grateful that my father lived a long life in which he was able to impart to me his love of Judaism, the Jewish people and his extended family. My memories of him will continue to inspire me throughout my life.
