Parsha Balak
Overview
Balak, the King of Moab, summons the prophet Balaam to curse the
people of Israel. On the way, Balaam is berated by his ass, who sees the
angel that G-d sends to block their way before Balaam does. Three times,
from three different vantage points, Balaam attempts to pronounce his
curses; each time, blessings issue instead. Balaam also prophesies on the
end of the days and the coming of Moshiach.
The people fall prey to the charms of the daughters of Moab and are
enticed to worship the idol Peor. When a high-ranking Israelite official
publicly takes a Midianite princess into a tent, Pinchas kills them both,
stopping the plague raging among the people.
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Cause and Effect
What causes Balak to want to
destroy Bene Israel?
Is there a connection to our times
in this Parsha?
Where is all of this heading?
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Balak
The story opens with Balak king of Moab noticing how the Children of
Israel had defeated the Amorites. The Torah states that,
2. Balak the son of Zippor saw all that Israel had done to the
Amorites.
3. Moab became terrified of the people, for they were
numerous, and Moab became disgusted because of the
children of Israel.
4. Moab said to the elders of Midian, "Now this assembly will
eat up everything around us, as the ox eats up the greens of
the field. Balak the son of Zippor was king of Moab at that
time. Bamidbar 22:2- 4
The two sequence of these two phases--fear, followed by disgust--
is significant.
There can be two responses to a more powerful and successful person
or people. This could either motivate one to endeavor to establish
good relations with the more powerful entity, or one can become
frightened and he creates an enemy to oppose them.
Balak chose to oppose his perceived opponent. The Torah explains
why Moab chose the latter option. They were afraid and envious of the
Israelites, and envy breads disgust. As the story in this Parsha
illustrates, disgust is only a short step away from a hatred that can 4
lead to cold-blooded killing.
A Strategy
The Hebrew phrase, Atzum hu mimeni
("He is mightier than me") also
translates, "He is mightier from me."
For in truth, the might of the people of
Israel is Moshiach, who is descendent of
Balak! (Ruth the Moabite, anscestress of
King David, is a descendent of Balak).
(Shaloh)
The Strategy:
Change Bene Israel to Defeat them.
Remove their Spiritual Advantage and
maybe you can win.
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Balak’s Weapon……. A Prophet
• 5. He sent messengers to Balaam the son of
Beor, to Pethor, which is by the river of the land
of his people, to call for him, saying, "A people
has come out of Egypt, and behold, they have
covered the "eye" of the land, and they are
stationed opposite me.
• 6. So now, please come and curse this people for
me, for they are too powerful for me. Perhaps I
will be able to wage war against them and drive
them out of the land, for I know that whomever
you bless is blessed and whomever you curse is
cursed." Bamidbar 22:5- 6
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A Little History
• Take a look at history and you will find many examples of this
Strategy in Jewish History.
• The Eygptians
• The Assyrians
• The Persians
• The Greeks
• The Romans
• The Christians
• The Muslims
• The Secularists
The Strategy in all of these cases is First Change them and then
Absorb them. If this fails try Physical Conquest, Removal from the
Jewish Homeland, Economic Deprivation, Enticement,
Enslavement, Persecution and finally Slaughter.
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• The Israelites had a completely different outlook.
When faced with a powerful adversary they would
choose the peaceful option; war was always a last
resort. The reason for this is clear. Satisfied with
what they had been given by G-d, they did not feel
the need to have what belonged to others. This
characteristic was and still is integral to Jewish
identity. And eventually even the evil prophet Balaam
was forced to recognize it and extol it.
• Hashem did not allow Balaam to curse the Israelites
and he was forced to give them blessings instead. The
third blessing he gave was different to the previous
two: "Balaam did not go in search of omens as he had
done in the previous [blessings], but turned his face
toward the desert. Balaam raised his eyes, and he
saw the Israelites dwelling according to its tribes; and
the spirit of G-d rested upon him. Balaam took up his
parable and said:
• 'How goodly are your tents, O Jacob; your dwelling 8
places, O’ Israel!
Bamidbar 24:5-9
5 How goodly are thy tents, O Jacob, thy dwellings, O Israel!
6 As valleys stretched out, as gardens by the river-side; as aloes planted of the
LORD, as cedars beside the waters;
7 Water shall flow from his branches, and his seed shall be in many waters; and his
king shall be higher than Agag, and his kingdom shall be exalted.
8 God who brought him forth out of Egypt is for him like the lofty horns of the
wild-ox; he shall eat up the nations that are his adversaries, and shall break their
bones in pieces, and pierce them through with his arrows.
9 He couched, he lay down as a lion, and as a lioness; who shall rouse him up?
Blessed be every one that blesseth thee, and cursed be every one that curseth thee.
Rashi explains that Balaam commented on the fact that the openings of the
Israelites' tents did not face each other, so that no one could peer into
another person's tent. Each family was happy with their own lot they
therefore had no reason to want to look into the tent of their neighbours.
The way the tents were laid out reflected this--Balaam had no choice but to
recognize this and contrast it with the fear, discontent and envy he had
encountered with Balak and the Moabites.
• Rabbi Yochanan said: From the blessings of that wicked man you may learn his intentions. He
wished to curse them that they should have no houses of prayer or houses of study; instead he blessed
them with that, saying "How goodly are your tents, O Jacob."
•
He wished to curse them that the Divine Presence should not dwell amongst them; instead he blessed
them with that, saying
• "Your dwellings (mishkenotecha, which also means 'Sanctuaries'), O Israel."
•
He wished to curse them that their kingdom should not endure; instead,
• "As the winding brooks"; that they might have no olive trees and vineyards --
• "as gardens by the river's side"; that their odor might not be fragrant --
• "as aloes which G-d has planted"; that their kings might not be tall --
• "as cedars beside the waters";
• that they might not have a king the son of a king --
• "He shall pour the water out of his buckets";
• that their kingdom might not rule over other nations --
• "His seed shall be in many waters"; that their kingdom might not be strong --
• "his king shall be higher than Agag"; that their kingdom might not be awe-inspiring --
• "and his kingdom shall be exalted."
•
• Said Rabbi Abba bar Kahana: In the end, all of them reverted to a curse (with the fall of the house
of David and the destruction of the Holy Temple and the Exile), excepting the houses of prayer and
the houses of study. Thus it is written (Deuteronomy 23:6), "But the L-rd your G-d turned the curse
into a blessing for you, because the L-rd your G-d loved you" -- the curse, in the singular, but not the
curses... (Talmud, Sanhedrin 105b)
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A Real Example
• Fundamental to Islam is the concept of Jihad, which is the obligation to expand the
territories under (Arab) Muslim rule at the expense of non-Muslim territories. Integral to
this ideology is the fact that Islam is not happy with its portion--it would like to conquer,
own and control that which currently belongs to others. If this is achieved peacefully--as
moderate Moslems claim it should--it would seem that no one could possibly object.
However, the underlying principle is perilous because discontent with one's lot often
leads to the disgust and hate of others, and then tragically to carnage.
• This is the underlying cause of terrorism. The terrorists' ideology of discontent causes
them to be disgusted by and ultimately hate cultures different to theirs. Make no
mistake: the cause of terrorism has nothing to do with socio-economic factors and
everything to do with an ideology of discontent and hatred. It is this ideology that breeds
home grown terrorists.
• Their strategy of trying to defeat us is age-old. Like Balak in the Bible, they have
identified the strength of western democracies--our free and open societies--and they
intend to exploit it in an effort to defeat us. Rabbi Levi I. Brackman
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The End of Days
Bamidbar 24:14-24
• 14. And now, I am going to my people. Come, I will advise you...what this
people will to do your people at the end of days." 15. He took up his parable
and said, "The word of Balaam, son of Beor, the word of a man with an open
eye.
16. The word of the one who hears God's sayings and perceives the thoughts of
the Most High; who sees the vision of the Almighty, fallen yet with open eyes.
17. I see it, but not now; I behold it, but not soon. A star has gone forth from
Jacob, and a staff will arise from Israel which will crush the princes of Moab
and uproot all the sons of Seth.
18. Edom shall be possessed, and Seir shall become the possession of his
enemies, and Israel shall triumph.
19. A ruler shall come out of Jacob, and destroy the remnant of the city."
20. When he saw Amalek, he took up his parable and said, "Amalek was the
first of the nations, and his fat shall be everlasting destruction."
21. When he saw the Kenite, he took up his parable and said, "How firm is
your dwelling place, and your nest is set in a cliff.
22. For if Kain is laid waste, how far will Assyria take you captive?"
23. He took up his parable and said, Alas! Who can survive these things from
God?
24. Ships will come from the Kittites and afflict Assyria and afflict those on the
other side, but he too will perish forever."
• 25. Balaam arose, went, and returned home, and Balak went on his way. 13
"And now," continues Balaam, "I go to my people. Come therefore, and I will
advise you what this people shall do to your people in the end of days."
• the end of days: There shall shoot forth a star out of Jacob...
• (24:17)
•
• The Melech HaMoshiach ("anointed king") is destined to arise and restore the kingdom of David to
its glory of old, to its original sovereignty. He will build the Holy Temple and gather the dispersed
of Israel. In his times, all the laws of the Torah will be reinstated as before; the sacrifices will be
offered, the Sabbatical year and the Jubilee year instituted as outlined in the Torah.
•
Whoever does not believe in him or does not anticipate his coming, denies not only the other
prophets but also the Torah and Moses. For the Torah testifies about him: "G-d shall return your
captivity... He will return and gather you from all the nations amongst whom the L-rd your G-d has
scattered you... If your outcasts shall be at the ends of the heavens, from there will the L-rd your G-
d gather you, from there He will take you... G-d will bring you to the Land...'' (Deuteronomy 30:3-
5). These explicit words of the Torah encapsulate all that has been said (concerning Moshiach) by
the prophets.
•
Also in the story of Balaam is it spoken of, and there it is prophesied on the two "anointed ones":
the first Moshiach, which is David, who saved Israel from its enemies; and the last Moshiach, who
shall be of his descendents, who will save Israel in the end [of the Exile]. There he says: "I see him,
but not now"--this is David; "I behold him, but he is not near"--this is the King Moshiach; "There
shall shoot forth a star out of Jacob"--this is David; "And a scepter shall rise out of Israel"-- this is
the King Moshiach; "And shall smite the corners of Moab"--this is David, as it is written (II Samuel
8:2) "And he smote Moab, and he measured them with a line"; "And rule over all the children of
Seth"-- this is the King Moshiach, as it is written (Zachariah 9:10), "And his dominion shall be
from sea to sea"...
• 14
• the end of days: There shall shoot forth a star out of Jacob...
• (24:17)
•
As for the books of the prophets, one need not cite references [to Moshiach], for all the
books are full of this...
•
If there arises a king from the house of David, who studies the Torah and fulfills its
precepts... who will prevail upon all of Israel to follow it and repair its breaches, and
will wage the battle of G-d -- he is presumed to be Moshiach. If he did so and was
successful, and he built the Holy Temple on its site and gathered the dispersed of Israel
- he is certainly Moshiach. He will correct the entire world to serve G-d together, as is
written (Zephaniah 3:9): "For then I shall turn to the nations a pure tongue, that all
shall call upon the name of G-d to serve Him as one"...
•
The sages and the prophets did not crave the era of Moshiach in order to rule over the
world... or to eat, drink and rejoice; but only so that they be free for Torah and its
wisdom and be rid of any oppressor and disrupter...
•
Edomites advanced against them with the sword, as is proven by the texts, "The enemy
said: I will pursue, I will overtake... I will draw my sword" (Exodus 15: 9), "And Edom
said unto him: You shall not pass through me, lest I come out with the sword against
you" (Numbers 20:18). Two advanced against them with transgression, namely the
Moabites and the Ammonites. Of those who had advanced against them with the sword
it is written, "You shall not abhor an Edomite... You shall not abhor an Egyptian"
(Deuteronomy 23:8) . Of those, however, who had advanced against them with
transgression, endeavoring to make Israel sin, it says, "An Ammonite or a Moabite
shall not enter into the assembly of G-d... Even to the tenth generation shall none of
them enter... for ever" (ibid. v. 4). (Midrash Rabbah 15
Mishneh Torah, Laws of Kings 11-12
There shall shoot forth a star out of Jacob... (24:17)
The Melech HaMoshiach ("anointed king") is destined to arise and restore the kingdom
of David to its glory of old, to its original sovereignty. He will build the Holy Temple
and gather the dispersed of Israel. In his times, all the laws of the Torah will be
reinstated as before; the sacrifices will be offered, the Sabbatical year and the Jubilee
year instituted as outlined in the Torah.
Whoever does not believe in him or does not anticipate his coming, denies not only the
other prophets but also the Torah and Moses. For the Torah testifies about him: "G-d
shall return your captivity... He will return and gather you from all the nations amongst
whom the L-rd your G-d has scattered you... If your outcasts shall be at the ends of the
heavens, from there will the L-rd your G-d gather you, from there He will take you... G-
d will bring you to the Land...'' (Deuteronomy 30:3-5). These explicit words of the
Torah encapsulate all that has been said (concerning Moshiach) by the prophets.
Also in the story of Balaam is it spoken of, and there it is prophesied on the two
"anointed ones": the first Moshiach, which is David, who saved Israel from its enemies;
and the last Moshiach, who shall be of his descendents, who will save Israel in the end
[of the Exile]. There he says: "I see him, but not now"--this is David; "I behold him, but
he is not near"--this is the King Moshiach; "There shall shoot forth a star out of Jacob"--
this is David; "And a scepter shall rise out of Israel"--this is the King Moshiach; "And
shall smite the corners of Moab"--this is David, as it is written (II Samuel 8:2) "And he
smote Moab, and he measured them with a line"; "And rule over all the children of
Seth"--this is the King Moshiach, as it is written (Zachariah 9:10), "And his dominion
shall be from sea to sea"... 16
Mishneh Torah, Laws of Kings 11-12
There shall shoot forth a star out of Jacob... (24:17)
As for the books of the prophets, one need not cite references [to Moshiach], for all
the books are full of this...
If there arises a king from the house of David, who studies the Torah and fulfills its
precepts... who will prevail upon all of Israel to follow it and repair its breaches, and
will wage the battle of G-d -- he is presumed to be Moshiach. If he did so and was
successful, and he built the Holy Temple on its site and gathered the dispersed of
Israel - he is certainly Moshiach. He will correct the entire world to serve G-d
together, as is written (Zephaniah 3:9): "For then I shall turn to the nations a pure
tongue, that all shall call upon the name of G-d to serve Him as one"...
The sages and the prophets did not crave the era of Moshiach in order to rule over the
world... or to eat, drink and rejoice; but only so that they be free for Torah and its
wisdom and be rid of any oppressor and disrupter...
And at that time there will be no hunger or war, no jealousy or rivalry. For the good will
be plentiful, and all delicacies available as dust. The entire occupation of the world will
be only to know G-d... Israel will be of great wisdom; they will perceive the esoteric
truths and comprehend their Creator's wisdom as is the capacity of man. As it is
written (Isaiah 11:9): For the earth shall be filled with the knowledge of G-d, as the
waters cover the sea...''
(Maimonides' Mishneh Torah, Laws of Kings 11-12)
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Ezekiel 36
1 And thou, son of man, prophesy unto the mountains of Israel, and say: Ye mountains of
Israel, hear the word of the LORD.
2 Thus saith the Lord GOD: Because the enemy hath said against you: Aha! even the ancient
high places are ours in possession;
3 therefore prophesy, and say: Thus saith the Lord GOD: Because, even because they have
made you desolate, and swallowed you up on every side, that ye might be a possession unto
the rest of the nations, and ye are taken up in the lips of talkers, and the evil report of the
people;
4 therefore, ye mountains of Israel, hear the word of the Lord GOD: Thus saith the Lord
GOD to the mountains and to the hills, to the streams and to the valleys, to the desolate
wastes and to the cities that are forsaken, which are become a prey and derision to the residue
of the nations that are round about;
5 therefore thus saith the Lord GOD: Surely in the fire of My jealousy have I spoken against
the residue of the nations, and against all Edom, that have appointed My land unto
themselves for a possession with the joy of all their heart, with disdain of soul, to cast it out
for a prey;
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Ezekiel 36
• 6 therefore prophesy concerning the land of Israel, and say unto the
mountains and to the hills, to the streams and to the valleys: Thus saith
the Lord GOD: Behold, I have spoken in My jealousy and in My fury,
because ye have borne the shame of the nations;
• 7 therefore thus saith the Lord GOD: I have lifted up My hand: Surely
the nations that are round about you, they shall bear their shame.
• 8 But ye, O mountains of Israel, ye shall shoot forth your branches,
and yield your fruit to My people Israel; for they are at hand to come.
• 9 For, behold, I am for you, and I will turn unto you, and ye shall be
tilled and sown;
• 10 and I will multiply men upon you, all the house of Israel, even all of
it; and the cities shall be inhabited, and the waste places shall be
builded;
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Ezekiel 36
• 11 and I will multiply upon you man and beast, and they
shall increase and be fruitful; and I will cause you to be
inhabited after your former estate, and will do better unto
you than at your beginnings; and ye shall know that I am
the LORD.
• 12 Yea, I will cause men to walk upon you, even my
people Israel, and they shall possess thee, and thou shalt be
their inheritance; and thou shalt no more henceforth
bereave them of children.
• 13 Thus saith the Lord GOD: Because they say unto you:
Thou land art a devourer of men, and hast been a bereaver
of thy nations;
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Ezekiel 36
• 14 therefore thou shalt devour men no more,
neither bereave thy nations any more, saith the
Lord GOD;
• 15 neither will I suffer the shame of the nations
any more to be heard against thee, neither shalt
thou bear the reproach of the peoples any more,
neither shalt thou cause thy nations to stumble any
more, saith the Lord GOD.’
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1 The word of the LORD that came to Micah the Morashtite in the
days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw
concerning Samaria and Jerusalem. Micah 1:1
Haftorah
This week's haftorah reveals to us Hashem's incredible love for His
people. The prophet Micha opens by comparing the Jewish nation to
a lion amongst the beasts. This refers to the Jewish nation's ultimate
status in the Messianic era wherein there will be no need to turn to
other nations for assistance. They will finally place their full trust in
Hashem and recognize that salvation comes solely from Him. Micha
continues the Messianic theme by describing Hashem's cleansing
process whereby all idolatry and idolatrous cities will be destroyed.
The prophet suddenly shifts gears and summons the Jewish people
to a serious trial. Micha says, "Come and debate before the mountains
and project your voice to the hills. Because Hashem is quarreling with
His people and challenging Israel.“ Hashem begins the debate and
demands, "My nation, what have I done to you and how have I drained
you?“ (6:1-3) The prophet then lists a host of Hashem's favors to His
people. He sent them three great leaders; Moshe, Aharon and Miriam
and even spared the Jewish people from Balak and Bilaam's fiendish
plot. The tone of the debate seems to focus on the Jewish nation's
unfairness to Hashem. Hashem has been so kind to them and, in
return, consider their response. Yet, we find no concluding demand
and criticism and instead we discover soft encouraging words.
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Micha says, "Man, haven't you been told what is good and what
Hashem expects of you? Engage yourself in acts of justice, loving
kindness and walk modestly with Him." (6:8) Where is all the fire and
rimstone? Why doesn't Hashem denounce His people for all their
wrongdoing? Wasn't this the trial's original intent?
Chazal (see Yalkut Shimoni 554) raise these questions and share with
us an enlightening perspective. Rav Shmuel cites three incidents
where Hashem called His people to trial. Each time the nations got
wind of the trial and eagerly awaited its outcome. They envisioned that
their long awaited moment finally arrived and Hashem would
undoubtedly destroy His nation. "After all", they reasoned, "who could
possibly stand up to Hashem's accusations and wrath?" Rav Shmuel
continues that when Hashem sees this response, He immediately
converts His powerful accusation into soft and kind words of blessing.
(Yalkut Shimoni 554) This insight reveals a unique dimension of
Hashem's relationship with His people. Although, in truth Hashem
seriously faults His people this information remains between Hashem
and His people. Hashem's love for them does not permit them to be
faulted by others. As far as the nations concerned, Hashem cherishes
His people and rarely finds fault in them. If the nations are ever privy
to Hashem's feelings towards His people they will only discover favor
and grace.
This insight is very helpful in appreciating the full message of this
trial. Alongside Hashem's all encompassing favor of the Jewish
exodus, the picture is completed with one isolated incident. Micha
proclaims, "My nation, remember what Balak the king of Moav advised
and how Bilaam responded. From Shitim to Gilgal (Hashem 's
kindness continued) in order that you should know Hashem's
righteousness." (6:5) Why is this favor isolated and regarded the
paradigm of Hashem's kindness towards His people? In light of the 23
above insight Micha's message becomes crystal clear.
First, let us search for the hidden lesson of our parsha. Parshas Balak
revolves around Balak and Bilaam's futile attempts to shower curses
at the Jewish nation. Bilaam, the sorcerer persistently directed words
of degradation towards the Jewish people which were miraculously
transformed into praise and blessing. To the untrained eye the scene
appears to be somewhat comical. A wicked man insists on harming
the Jewish people and refuses to accept that Hashem will simply not
allow it. However, we can learn a deeper lesson from this entire
experience.
As we carefully examine Bilaam's words we discover their heavy
concentration on the Jewish nation's faults. Each curse reflects a
serious attempt to arouse Hashem's wrath against His people. Bilaam
had contact with the inner dimensions of the world and possessed an
accurate understanding of the Jewish nation's shortcomings. He
focused on these shameful acts and awaited Hashem's harsh
response to this indecent behavior. (see Targum to Bamidbar 24:1 and
Kli Yakar 23:1, 14, 24:1) Yet, Hashem was not persuaded in the least
bit and responded to His people instead with warm words of blessing.
In fact, Bilaam himself admitted this disheartening phenomena and
profoundly expressed it in his classical way. He proclaimed to the
world, "Hashem does not gaze at Yaakov's iniquity and does not see
Israel's sinful practices." (23:21) His message was quite clear. Bilaam
discovered the hard way that Hashem was not interested in faulting
His people. Although, their relationship with Him may be full of
imperfection it remains, in the eyes of the world absolutely perfect.
Hashem would never think of trading in His people for anything in the
world
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This same dimension is blatantly seen in Hashem's response
to Bilaam's final plot. After his total failure in cursing the
Jewish people, Bilaam notoriously advised Balak to engage
the Midianite women in seducing Jewish men. This sinful
scheme met with much success and tens of thousands of
innocent Jewish men were lured into atrocious immoral
conduct. Hashem responded harshly to this sinful movement
and sent a severe plague killing over twenty thousand men.
Yet, the totality and identity of the nation remained in tact.
Even after a sin of such magnitude, Hashem's love for His
people was not diminished in the slightest way.
These very same people continued to merit Hashem's favor
and entered Eretz Yisroel with open revelations. Radak
explains that although the entire nation deserved to be
destroyed Hashem did not permit it. (see comment to 6:5) In
light of the above we can relate to this message. Bilaam's
fiendish plan could never interfere in Hashem's relationship
with His people. The nations of the world could never be at the
root of such developments. Although the Midianites witnessed
the Jewish nation's momentary deviation even this atrocious
behavior could not yield severe results. Bilaam and his
followers could never be the cause of Hashem's full wrath
against His people. Therefore, after Pinchos effectively
silenced the sinful movement Hashem continued His
relationship with His people in full.
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We now understand why Micha isolated this
incident between Bilaam and the Jewish people
when demonstrating Hashem's ultimate love for
His people. In truth, Hashem's response to this
serious plunge reflects the full tone of the debate.
Hashem's unequivocal message to His people is
that the nations can never get between Hashem
and His people. Even when Hashem has serious
complaints against His people such information is
not for public knowledge. Hashem's incredible love
for His people demands that world perspective of
this be one of perfect love and appreciation. In
truth, a father always remains a father during the
most trying times and his love for his child is never
tainted. Although he may punish his child this too
is an expression of love and concern and should
never be viewed in any other way. No one should
ever forget that the Jewish people are Hashem's
children and His boundless love and concern for 26
them will always be there for them.
Cause and Effect
What causes Balak to want to
destroy Bene Israel? Fear and
Disgust which breeds hate.
Is there a connection to our times
in this Parsha? Today’s News
Headlines.
Where is all of this heading? The
Coming of the Maschiach.
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All of what we are, we see, we did and will do, is the
Work of HaShem.
“May it be Your Will, HaShem, that the Holy Temple
be rebuilt speedily in our days and grant us our share
in Your Torah….”
Shabbat Shalom
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