Why does the Torah need to inform us the name of Pinchas' ancestors?
Ramban #1 (to 6:23): Because she was a daughter (descendent) of Puti'el - i.e. Yosef who struggled with (and overcame) his Yetzer ha'Ra; and Yisro, who fattened calves for Avodah-Zarah 1 (and later gave this up in order to worship Hashem). 2 It teaches us that via Pinchas, 3 who earned the Kehunah on his own merit, they merited everlasting Kehunah. 4
Ramban #2: Throughout Tanach, it is customary to mention the name of the king's mother. 5
Ramban: Bava Basra 110a.
Ramban: Alternatively, Puti'el was a well-known dignitary of that time, whom the Pasuk mentions here for praise because he was a righteous man.
Oznayim la'Torah: Pinchas inherited the strength to overcame the Yetzer ha'Ra for Zenus from Yosef; and to overcome Avodah Zarah, from Yisro - and that is what enabled him to be Moser Nefesh for these sins simultaneously by Ba'al Pe'or, where Yisrael committed both sins simultaneously - See Oznayim la'Torah who elaborates. (Compare to Maharal; refer to 6:25:2.4:1 and its notes.)
Torah Temimah, note 17: The reason that Chazal expound the name "Puti'el," is because it does not appear anywhere else in the Torah.
Ramban: See for example, Melachim I 15:10; Divrei ha'Yamim II 20:31.
Why does the Torah use the expression, 'from the daughters of Puti'el'?
Rashi: Because the name Puti'el incorporates the daughters of Yisro (the same Yisro who had fattened calves (Pitem Agalim) for Avodah Zarah); and the daughters of Yosef (who struggled (she'Pitpet 1 ) with his Yetzer ha'Ra).
Ramban: Either because he had many daughters, of whom Elazar picked one, or because she was not a daughter, but a granddaughter of Puti'el. 2
Gur Aryeh explains this term differently; refer to 6:25:2.3:1.
Ramban: Who was Misyaches after him because he was well-known, which also explains why her name is not mentioned.
QUESTIONS ON RASHI
Rashi writes: "'Of the daughters of Putiel' - From the offspring of Yisro, who fattened (Pitem) calves for idolatry; and from the offspring of Yosef, who spurned (Pitpet) his Yetzer." Why does the name "Putiel" need interpretation? for instance, we did not analyze the name of Elisheva bas Aminadav (6:23)!
Gur Aryeh #1: Identifying Elazar's wife as the daughter of Putiel, tells us nothing about who this woman was, because nowhere does the Torah tell us who Putiel was either! Rather, the name must be for interpretation.
Gur Aryeh #2: Aharon's wife was mentioned by name, Elisheva (6:23), so her lineage is stated as well. But in this Pasuk does not even state the wife's name, so why mention her father? It must be open for interpretation.
Rashi writes: "'Of the daughters of Putiel' - From the offspring of Yisro, who fattened (Pitem) calves for idolatry; and from the offspring of Yosef, who spurned (Pitpet) his Yetzer." How can we make two Derashos from one name?
Gur Aryeh: To derive the first Derashah (Pitem), the Torah could have written 'Puta'el,' without a Yud. The Yud in "Putiel" indicates the second Derashah (Pitpet).
Rashi writes: "... Yosef, who spurned (Pitpet) his Yetzer." What does the word "Pitpet" mean?
Gur Aryeh: He spurned his Yetzer ha'Ra, refusing to obey or follow it. "Pitpet" generally means 'idle chatter; something of no substance' - That is how Yosef viewed the enticements of his Yetzer.
Rashi writes: " From the offspring of Yisro... from the offspring of Yosef...." The Pasuk seems to be telling us that these were befitting ancestors for Pinchas. How so?
Maharal (Chidushei Agados Vol. 3, p. 123, to Bava Basra 109b): Yosef conquered the Yetzer Hara for Arayos; and Yisro (later) conquered the Yetzer Hara for Avodah Zarah. 1 These were indeed fitting ancestors 2 for a man who would resemble an angel, 3 devoid of these two inclinations.
These are the primary two inclinations that a person faces; the Yetzer for Arayos relates to the Guf, and the Yetzer for Avodah Zarah relates to the Nefesh. See Maharal (Nesivos Olam, Nesiv ha'Lashon Ch. 6, p. 75). (EK)
Maharal (ibid.): Although "one should strive to marry the daughter of good people" - and Yisro did not qualify; she was not actually the daughter of Yisro, but somehow descended from him.
When the people strayed after Baal Pe'or and the Moabite women (Bamidbar 25), Pinchas was not enticed; he arose and slew Zimri, ending the debacle. Or perhaps, Maharal is alluding to the Midrash identifying Pinchas with Eliyahu Ha'Navi. (CS)
