Words are the difference between the Revolt of Korach and the Request from the Daughters of Zelophahad. Rabbi Matt Berkowitz shows why.
If there is a moment of heroism in Parashat Pinhas, it is when the daughters of Zelophahad stand before Moshe. Their father dies, leaving no sons to inherit or perpetuate his name. While the daughters could have simply accepted the reality of patriarchal inheritance, they bravely choose another path. They approach Moshe explaining, “Let not our father’s name be lost to his clan just because he had no sons! Give us a holding among our father’s kinsmen!” (Num. 27:4).
לָ֣מָּה יִגָּרַ֤ע שֵׁם־אָבִ֙ינוּ֙ מִתּ֣וֹךְ מִשְׁפַּחְתּ֔וֹ כִּ֛י אֵ֥ין ל֖וֹ בֵּ֑ן תְּנָה־לָּ֣נוּ אֲחֻזָּ֔ה בְּת֖וֹךְ אֲחֵ֥י אָבִֽינוּ׃
The reader cannot help but embrace this gesture with a sense of awe. What trepidation—and gumption—must have been involved in the decision to bring their case before their leader! It is even more significant that they do so in the aftermath of Korah’s rebellion. Given Moshe’s recent experience with malcontents, this could have easily turned against them.
First, one must note the way in which the daughters approach Moshe and the chieftains.
Far from coming with justified rage and aggression (as Korah and his cohort do –vayakumu lifnei Moshe, “They rose up before Moshe”)—the Torah’s language is nuanced: vatikravnah and vata’amodna—they “come close” and “stand confidently” before leaders of Israel.
They rationally explain their case—first by defusing any residual tension related to the uprising of Korah (they state clearly that their father was not involved) and second, by stating their cause in a compelling and just way. Rashi remarks that “their eyes saw what Moshe’s eyes did not see.” The choice of posture and words is not inconsequential in seeking the desired outcome. They know well that courage and kavod (respect) are critical elements that will lead them a step closer toward perpetuating the memory of their father.
Second, from Moshe’s response, we know that he is at a loss for how to answer them. Moshe brings the case before God and hopes the matter will be resolved through counsel with the Divine. Far from worrying about how others would perceive this gap in his knowledge, Moshe embraces the occasion. It is an et ratzon, auspicious moment, for him that demonstrates admirable leadership. Indeed, the midrash Numbers Rabbah 21:12 lauds Moshe for serving as a model to “the heads of the Sanhedrin of Israel that were destined to arise after him, that they should not be embarrassed to ask for assistance in cases too difficult for them. For even Moshe, who was Master of Israel had to say, ‘I have not understood.’ Therefore Moshe brought their case before the Lord.”
Finally, God provides us with a powerful example of leadership, using this as a teaching moment for Moshe, the daughters, and the entire community. God states clearly that the plea of the daughters is just and requires an addendum to the law of inheritance promulgated in Torah. Yet, far from being limited only to Tzelophahad and his daughters, this expanded law will now apply to all of Israel.
Taken collectively, we, the descendants of Moshe and the daughters of Tzelophahad, are infinitely enriched by the encounter that unfolds in this week’s parashah. There, a sense of injustice welled up in their souls, enabling them to confront both human and Divine leadership.
While God could have limited judgment to these plaintiffs, God recognizes that equality before the law and true justice are “on trial.”
As British biblical scholar Philip Budd writes, “Theologically, the section presses the rights of women to a clear and recognized legal position within the sphere of property law. They are seen as a proper channel through which the threads of possession and inheritance may properly be traced” (Word Biblical Commentary: Numbers, 303).
God’s decision inspires hope for a better future—not only for the daughters but for all women (and men!) who will come after them and find themselves in the same position.
With continued prayers for the return of our hostages, for Israel and for the Jewish world
SHAVUA TOV FROM SCHECHTER
Rabbi Matthew Berkowitz, an accomplished educator and artist, brings decades of experience in development to his position. From 1999 to 2008, he served as JTS’s Senior Rabbinic Fellow based in NY and Florida, responsible for cultivating and expanding the donor base and teaching adult learning study groups throughout the United States. From 2009, he served as Director of Israel Programs for JTS working closely with rabbinical and cantorial students to significantly enrich their Israel experience.
He is a founding partner of Kol HaOt studio project in Jerusalem’s Artist Lane — which weaves the arts deeply into Jewish learning.
Rabbi Berkowitz is the author and illuminator of the widely used The Lovell Haggadah published by Schechter in 2008.
Matt is a Wexner Graduate fellow alumnus and serves on the faculty of The Wexner Heritage Program.
He is married to Nadia Levene and the proud father of three children.