“The children of Reuven: (of) Chanoch, the Chanochite ("Ha-Chanochi") family, of Palu, the Paluite ("Ha-Palu’i") family…” (Bamidbar 26:5)  

Explaining the Torah’s enumeration of the family units of each shevet (tribe), Rashi (ibid.) invokes a midrashic interpretation: “Since the nations were taunting B’nei Yisroel and saying, ‘How can these Jews relate their lineage according to each shevet? Don’t they realize that the Egyptian men must have exploited the Jewish women (and disqualified their progeny from tribal pedigree)?’ For this reason did Ha-Kadosh Baruch Hu, the Holy One, Blessed be He, bestow His Name upon the Jews’ names – a letter 'he' at the beginning and a letter 'yud' at the end of each family name (the letters 'yud' and 'he' spell Hashem's Name) – so as to testify that they are the children of their tribal fathers.” Thus, the family name “Chanoch” is declined as “Ha-Chanochi” (“Chanochite”), the family name Chetzron is declined as “Ha-Chetzroni” (“Chetzronite”), and so forth; the Hebrew letters 'yud' and 'he' are added to each family name so as to show that Hashem bestows His Name thereon, testifying to the legitimate tribal lineage of each Jewish family.

This midrashic explanation raises a few very obvious questions: How can Hashem’s testimony regarding the legitimacy of Jewish tribal lineage, by the endowment of His Name upon each family name, serve as a response to the nations’ allegations? Do the nations all read the Torah and understand the symbolism of the letters 'yud' and 'he' as Divine testimony for tribal pedigree? Furthermore, why specifically is this concern for legitimacy of tribal lineage raised in Sefer Bamidbar? Should it not have been addressed in Sefer Shemos, which features the narrative of B’nei Yisroel in Mitzrayim and contains the initial affirmation of the status of the shevatim upon their departure therefrom?  

The answer seems to be that Hashem’s testimony about the legitimacy of Jewish tribal lineage was not intended for the nations; rather, it was intended for B'nei Yisroel themselves. By placing His Name upon the name of each Jewish family, Hashem was telling B’nei Yisroel not to doubt its ancestry, for He Himself testifies to its veracity. It is the Jews’ own self-doubt and insecurity that needed to be addressed.   

Why, though, does this issue surface here, in the latter half of Sefer Bamidbar? Should it not have been dealt with in Sefer Shemos?

In order to answer this, we need to refer to another quote from Rashi at the beginning of Parshas Pinchas: “Pinchas the son of Elazar the son of Aharon the Kohain…” (Bamidbar 25:10) - “Since the shevatim were taunting Pinchas, ‘Did you see this son of Puti (i.e. Yisro – Pinchas’ mother was from the family of Yisro), whose maternal grandfather was an idolater, kill a prince of a tribe of Israel?’, did the Torah trace Pinchas’ lineage to Aharon.” (Rashi ibid., from Sanhedrin 82b)

One might think that Pinchas would have felt inhibited to come forth so boldly and publicly slay Zimri and Kozbi, who were both royalty; however, Pinchas heroically rose to the occasion and acted decisively for K’vod Shomayim (the Honor of Heaven). He did not care what others thought or how prestigious and regal his “targets” were, for he knew what Hashem required of him, and that Hashem’s command is the most important thing, before which all else is naught. Pinchas was not bothered by considerations of reputation, social status and the potential taunts of others; all he knew was that a massive chillul Hashem (desecration of God’s Name) was transpiring and that he was bound to act forthright. Pinchas had the confidence that he was doing the right thing, regardless of what others thought or would say.

This is why it is specifically in Parshas Pinchas that the Torah teaches about Hashem bestowing His Name upon the names of the tribal families, in order to instill self-confidence in the face of allegations by the nations. Hashem was telling His children to ignore such contentions and taunts, exactly as Pinchas did - for the fact that Hashem Himself attests to the legitimacy of the shevatim’s lineage, just as Hashem commanded to slay Zimri and Kozbi, is all that matters; everything else, including concern for taunts and allegations by detractors, is irrelevant. (It is noteworthy that the same exact Hebrew phraseology introduces both midrashic explanations invoked above, indicating their identity of theme.)

It is easy to be swayed by the opinions of others and to be persuaded to adopt their values, especially if such persuasion is attempted by undermining one’s self-worth and the legitimacy of one’s positions and path in life. The primary lesson of Parshas Pinchas is that self-worth and the legitimacy of one’s actions and path are defined by Hashem in His Torah, and - as hard as it may be – one has to ignore and cast off allegations and attempts to undermine, and to be bold and fearless in fulfilling the Torah’s mandate, regardless of others’ thinking or taunting. True self-worth is attained by doing that which is right, rather than by doing that which serves to please others and gain social acceptance.

By following Hashem’s command, in defiance of social status issues and all types of festering allegations and taunts, Pinchas saved a generation and his people’s future and brought about peace. His self-worth was defined by doing that which is right. Let us eternally follow suit.