[P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 11 p'sukim - 22:2-12 SDT How come Balak, a sworn enemy of Israel, rates having a sedra named after him? Commentaries suggest that Balak was an "honest enemy" of Israel. His antagonism was based on his fear of Israel; his intentions and actions were clear-cut. We have been plagued by many enemies throughout history who have hidden behind a smile, a mask of friendship, or a hand- shake and photo-op only to try to stab us in the back (or worse). Dear uncle- grandfather Lavan, is perhaps the prime model of the "sneaky" enemy. Balak's straight-forward hatred is something we can appreciate. (Interesting side point: Bil'am - not exactly Balak, but his partner in crime - is associated with Lavan. In fact, Targum Yonatan states that they were the same person.) SDT Commentaries point out that Moav and Midyan were bitter enemies. Nonetheless, they put their differences aside and united to fight against Israel. This shows the power of anti-Semitism in this world. See what our enemies are ready to do because they hate us so much. But it also must teach us another lesson. We too must be prepared to set aside that which divides the Jewish People into fragments, so that we can fight our common enemy with greater strength. This is not to suggest that we must ignore, overlook, or forgive these differences. But we have to know when we should put our religious- secular battles "on hold", in order to be united against the enemies of the Jewish People. We must all work together - Ashkenazim & S'faradim, National Religious and Haredi, left and right, religious and secular, to strengthen our position against those who would harm us, take parts of Eretz Yisrael from us, and divide our capital. SDT Rashi says that when G-d told Bil’am not to go with Balak’s emissaries, Bil’am asked if he could curse the People from home. G-d said no. So Bil’am offered to bless them (us). G-d said, keep your honey and your sting.
SDT Why was Bil'am to be punished for going with Balak's delegation, when G-d permitted him to go? Sort of told him to go. Certainly, a person is held account- able for violations of G-d's prohibitions, but are we also responsible for things which are not specifically prohibited, although it is reasonable to assume that G-d does not want us to do them? The answer is YES. This is one of the concepts we actually derive from the episode of Bil'am. The Torah gives us a very good idea of what HaShem wants of us. Many sins are spelled out very clearly - in fact, there is a notion of "one will not be punished unless expressly warned"; yet we are warned that G-d will be angry, so to speak, if we do things that we (should) know are contrary to His wishes. This is something that exists in human relationships too. Parents, for example, expect children to behave a certain way, even without being specifically told. We are not programmed robots; we are human beings with the ability to reason. And G-d wants us to make the right decision in areas He left “open”, so to speak. In the straight reading of the Chumash, it seems that Bil'am is truly a man of G-d who only wants to do what G-d wants him to do. Tradition describes him differently, as one who knows that he is totally in G-d's control but tries to fight it at every step of the way. What a blow to Bil'am's ego to be thought of so highly among people, yet to know that G-d calls every shot.
(In Pirkei Avot it says that the "mouth of the donkey" was one of 10 special items that G-d created in the instant before He rested from further creation on the very first Shabbat. One of the lessons from this concept is SOF MA'ASEH B'MACHSHAVA T'CHILA, what happens in the end was in G-d's thought and plan at the beginning.) Balak goes out to greet Bil'am, who tells Balak that he is powerless to act on his own and must say only what G-d "puts in his mouth". (This is the significance of the "mouth of the donkey" - viz. that it is G-d Who grants the gift of speech; one should not be arrogant about his ability to speak well. In the words of the beautiful prayer of the Shali’ach Tzibur on Rosh HaShana, OCHILA LAKEIL, the human being thinks thoughts in his heart, but from G-d comes the ability to express them... or the lack of the ability.) SDT The favored weapon of the nations of the world is the sword. The "weapon" of Israel is "the power of speech" (prayer, divrei Torah, kind words, etc.). Bil'am arrogantly lays "his weapon" aside and attempted to harm the People of Israel with their (our) own weapon. G-d, so to speak, went against Bil'am with his abandoned weapon - the angel's drawn sword. And ultimately, the Torah tells us, Bil'am fell by the sword. - Rashi
(All that is done is highly significant - e.g. the Torah records that our three Patriarchs offered seven korbanot at various times. Bil'am hoped to "neutralize" the effect of those sacrifices in G-d's eyes by repeatedly offering seven sacrifices of his own.) After meditation, Bil'am "speaks" about the People of Israel. He does not curse them, but rather beautifully describes the uniqueness of Israel. Balak is upset, but Bil'am reminds him that he (Bil'am) can only transmit that which G-d wants him to. If we are unique among the nations of the world, it is because of the Torah and our commitment to it, not something genetic, nor a mere accident of birth. We must preserve that uniqueness by remaining true to Torah, faithful to HaShem, and distinct from the other nations. And, as Bil’am pointed out, our uniqueness depends upon being different from the other nations (not wanting to be just like everyone else.)
Rashi says that Balak chose Rosh HaPisga as a place from where Bil'am might succeed in cursing the people, because he foresaw that Moshe would die there. Rashi says that Balak knew this about the place but Bil'am didn’t - that Balak was a more gifted prophet. Twice we find, And Bil'am said to Balak, build for me "with this" seven altars and prepare for me "with this" seven bulls and seven rams (23:1 and 29). With this, BA'ZEH. We are taught that all the prophets of Israel prophesy with KOH (AMAR HASHEM), except Moshe, who prophesies with ZEH. Bil'am felt that he was on Moshe's level and kept throwing around the ZEH. G-d says to Bil'am, go back to Balak, and thus - KOH - you shall speak. Enough with the pretension to ZEH; you say KOH. Bil'am gets the message and switches to KOH when he speaks to Balak.
Targum Onkeles indicates that Bil'am was "reminding" G-d of
the Golden Calf, so that He would allow the People to be cursed. However,
when he saw the multitude encamped in such a special manner, he was endowed
with "Ruach HaKodesh" and he blessed the People of Israel a third time.
Balak had "had enough", spoke harshly to Bil'am, and "sent him packing".
[P> 25:1 (9)] Bil'am's final advice, his attempts to curse the People having failed, is to entice the People to idolatry and immoral behavior which will turn G-d Himself against them. This plan works, as 24,000 perish in a plague following the immoral and idolatrous worship of Baal Pe'or. Only the bold action of Pinchas b. Elazar b. Aharon HaKohen in defending G-d's honor, stops the devastating plague. SDT This final lesson of the sedra must be learned well by us today. What Balak and Bil'am discovered is that if Israel is in G-d's favor, it will be invincible from outside attack. No nation can succeed against Israel, when we are "on good terms" with G-d. If we, however, incur G-d's anger, by being unfaithful to Him, by disregarding Torah and mitzvot, then we are extremely vulnerable to our enemies. And they might not even have to actually fight against us - we can, G-d forbid, destroy ourselves. This was true more than 3000 years ago; it is no less true today. On a certain level, Parshat Balak is extremely simple and straightforward, with an extremely powerful message - because of that simplicity. For 95 p'sukim, we feel the protection of G-d as Balak and Bil'am fail time and again in what almost looks like a comical farce. The Gemara says that Bil'am was in some ways superior to Moshe Rabeinu, that when he was around, G-d Himself was extra vigilant in protecting us. For those 95 p'sukim, we beam with pride at the grudging admiration of a unique nation as expressed by Bil'am. And then comes the last 9 p'sukim of the sedra. Bil'am went
back home. So did Balak. No danger anymore. WHAM! We did it to ourselves.
G-d protected us from Bil'am by giving him his words. By not letting him
speak on his own. And then we turned around and betrayed G-d. 24,000
fatalities. And the toll would have been greater, except for the bold action
of Pinchas. The sedra is shouting its message to us. All we have to do is
listen to it. Note that the Pinchas episode is interrupted by the break between sedras. Zimri and Kozbi are not identified yet, G-d's reaction comes next week. Just for now - the plague stopped! The swiftness with which the plague struck is matched by the swift action of Pinchas. For now, that’s the point. More next week.
Note the reference to the leaders of the People as Moshe, Aharon, and MIRIAM. The haftara ends with the famous encapsulation of our responsibilities to G-d: "What does G-d demand of us, ONLY to behave justly, love chesed, and walk modestly (humbly) before G-d." This is the formula for the greatest protection we can have from the Balaks and Bil'ams of the world. And its disregard makes us terribly vulnerable. What a contrast between the end of the sedra and the end of the haftara! Again, we have the simple but powerful point. This is how we are supposed to behave. This is how we behaved... and what happened to us. [The Parshat
Balak Homepage]
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