Shalom Friends;
This week, our Parshat HaShevua, Balak is being sponsored by Dov and Bracha Moses of Ramat Beit Shemesh and dedicated Lilui Nishmas Dov’s father Avraham ben Chaim Mordechai and Lilui Nishmas Bracha’s sister Rachel bat HaRav Me’ir Moshe. To the Moses family, many thanks for your sponsorship and for your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
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Although our Parshat is named for Balak, the king of Moav, renowned also as a mighty warrior, Balak played largely a supporting role. The real leading character, and what a character, was Bilaam son of Be’or. Through the years, this author can’t discuss Parshat Balak without evoking the irony and humor surrounding Bila’am and his donkey.
It sure seems that Bila’am’s actions toward his donkey while enroute to meet Balak, and the resultant historical she-donkey’s monologue and rebuke of him might have been the inspiration behind a famous long-running American comedy series of decades ago. It was back in the days when American TV was still clean, slapstick and somewhat pure. You know the one:
Hello, I’m Mr. Ed!
A horse is a horse, of course, of course,
and nobody talks to a horse of course,
that is of course unless the horse is the famous Mr. Ed.
Rabbi Shmuel Goldin writes in his sefer “Unlocking The Torah Text”, Sefer Bamidbar on our Parshat, concerning the story of Balak and Bila’am (page 228-229) ”
This is the only story in the Torah — since our patriarch Avraham enters the historical stage — that takes place totally out of the view of B’nei Yisrael, their emissaries or their ancestors.
This narrative is comprised of a series of events, interactions at which no Jew is present. Had Hashem not informed us of these events, we would have never known that they happened. Bila’am would have pronounced his curses. Hashem would have simply ignored them and the B’nei Yisrael would have gone blissfully on their way, unaware of Bila’am’s words. Who knows how many other unnoted verbal threats were directed against the B’nei Yisrael during the biblical era, their echoes fading into the mists of history.
Rabbi Goldin notes (ibid, page 244):
Twice Bila’am has endeavored to curse the B’nei Yisrael only to have his words transformed into blessings through Divine intervention. As the sorcerer… rises for a third attempt, the text signals a sea change in his personal attitude.
Our Parsha informs us:
“Bila’am saw that it was good in Hashem’s eyes to bless Israel, so he did not go as every other time toward divinations, but he set his face toward the Wilderness. Bila’am raised his eyes and saw Israel dwelling according to its tribes, and the spirit of Hashem was upon him. ‘The words of Bila’am son of Beor, the words of the man with the open eye; the words of the one who hears the sayings of Hashem, who sees the vision of Shaddai, while fallen with uncovered eyes:’ He… said: ‘How goodly are your tents, O Yaakov, your dwelling places, O Yisrael…'” (Artscroll Stone Chumash rendering to English Sefer Bamidbar, Perek 24, posukim 1-3, 5)
Rabbi Goldin now asks questions and provides content and thoughts of various commentators regarding Bila’am’s seeming “change of heart” (ibid, pages 245-251) :
What is the nature of Bila’am’s shift in attitude at this point in the story? Has he truly set aside his own desire to harm the B’nei Yisrael in favor of fulfilling Hashem’s wishes? Does this action [blessing B’nei Yisrael] inform in any way the sorcerer’s approach toward the B’nei Yisrael?
The Rabbis’ natural suspicion of changing motives on the part of biblical villains (for example the Rabbinic debate concerning Eisev’s “reconciliation” with Yaakov — Rabbi Goldin citing Sifrei on Parshat Behaaloscha 69) surfaces again at this pivotal moment in the Balak/Bila’am story, stirring debate across the ages.
Some scholars are willing to accept a true change in attitude on Bila’am’s part. The Ramban, for example, maintains that the sorcerer has become convinced of the futility of his efforts to curse B’nei Yisrael by the very words that he, himself, was forced to utter. (Rabbi Goldin citing Sefer Bamidbar, Perek 23, posuk 23; ibid, Perek 24, posuk 1, Ramban on Sefer Bamifbar, Perek 24, posuk 1)
Likewise, the Rashbam, with his… allegiance to textual pshat, simply declares; “From this point on, [Bila’am] intended to bless them [the B’nei Yisrael] with a full heart. (Rabbi Goldin citing Rashbam on Sefer Bamidbar, Perek 24, posukim 1-2)
Other authorities, however, question the authenticity of Bila’am’s apparent transformation. Rashi, for example, basing his position on a version of Targum Okelos that the Ramban claims is not properly edited (Rabbi Goldin citing Rashi on Sefer Bamifbar, Perek 24, posuk 1) imputes [verb: to attribute or ascribe] negative motives to the sorcerer’s gaze… towards the sin of the golden calf as he readies his next pronouncement: If I cannot curse the B’nei Yisrael through divination and sorcery, I will cause a curse to rise against them out of their own iniquity [noun: gross injustice or wickedness, sin] (Rabbi Goldin citing Ramban on Sefer Bamifbar, Perek 24, posuk 1)
The Sforno argues that Bila’am’s shift at this point in the narrative is solely tactical. He decides to attack the B’nei Yisrael while playing by Hashem’s rules. Convinced that he will once again be forced to bless the nation, Bila’am deliberately constructs a blessing containing an implicit curse. (Rabbi Goldin citing Sforno on Sefer Bamifbar, Perek 24, posuk 1)
Rabbi Shimshon Raphael Hirsch charts an intermediate course between the opposing interpretations of Bila’am’s mindset. In spite of Bila’am’s failed attempts to curse Am Yisrael, Balak argues that one potent avenue of attack still remains. He [Balak] urges the sorcerer to move to “another place” from which to view the nation. Let us see if there is a flaw in the moral fiber of this people; whether or not their own failings can serve as the source of their downfall.
Bila’am accedes to the king’s request, but remains neutral in his own outlook. He “looks to the wilderness” to see whether or not the king’s hopes of finding moral weakness on the part of B’nei Yisrael will bear fruit. (Rabbi Goldin citing Rabbi Shimshon Raphael Hirsch on Sefer Bamidbar, Perek 24, posuk 1)
After Bila’am’s attempts to curse the B’nei Yisrael were blunted by Divine mandate, Torah relates:
“Israel settled in the Shittim and the people began to act promiscuously with the daughters of Moav. They [the Moabite women] invited the people to the sacrifices to their gods; the people ate and bowed to their gods. Israel became attached to the Ba’al Pe’or, and the wrath of Hashem flared up against Israel. Hashem said to Moshe, ‘Take all the leaders of the people, and hang them before Hashem opposite the sun — and the flaring wrath of Hashem will withdraw from Israel.'” (Sefer Bamidbar, Perek 25, posukim 1-4 as rendered to English in the Sapirstein Edition, Torah with Rashi Commentary, pages 313-314)
Rashi comments on these posukim (ibid) :
“to act promiscuously with the daughters of Moav,” by means of the advice of Bila’am, as stated in Chelek. “and bowed to their gods.” {****Too gross for verbal — When [an…] urge was at its strongest, and he would say to [a Moabite woman], “Consent to me,” she would bring forth for him — an image of the pagan deity Pe’or from the folds of her garment, — and say to him, “First, bow down to this.” Pe’or is called by this name, — because they expose before it… — and expel excrement. This is the manner of worship.**** } “And the wrath of Hashem flared up against Israel’ — He sent a plague upon them. “Take all the leaders of the people” — to judge those who worshiped Pe’or.
The Sapirstein Edition, Torah with Rashi Commentary provides footnotes on Rashi’s comments (ibid, pages 313-314):
Rashi explains how the Moabites could have ensnared the B’nei Yisrael, who were characterized by chastity, into promiscuous conduct. It was only through the strategies devised by Bila’am. (The Sapirstein Edition, Torah with Rashi Commentary citing Mizrachi; Sifsei Chachamim)
“Take all the leaders of the people” — in Chelek [which] is the eleventh and last Perek of Sanhedrin.
Rashi explains how the desire for sexual immorality led to committing idolatry. (citing Sifsei 131, Sanhedrin 106a, Mizrachi; Sifsei Chachamim)
Rashi explains that the verse [posuk 4] uses the specific name to teach us what the B’nei Yisrael did after they “bowed to their gods.” They “became attached” to Ba’al Pe’or by worshiping it in its particular form of worship.
Rabbi Goldin, in his sefer “Unlocking The Torah Text”, Sefer Bamidbar on our Parshat Balak provides context, questions and possible answers regarding the catastrophic epilogue to our Parsha which follows (pages 250-251):
Following Bila’am’s failed attempts at cursing the nation, the Jews are seduced by the “daughters of Moav” and fall prey to the licentious idolatry of Ba’al Pe’or. Hashem responds with a devastating plague that tragically claims twenty-four thousand victims from among the people.
Although no clear connection is drawn in the [Torah] text between the main story of Parshat Balak and the devastating episode of Ba’al Pe’or, a brief reference found later in sefer Bamidbar lays blame for the tragic event squarely at the feet of the sorcerer Bila’am:
“Behold! It was they [the Midianite women] who caused the B’nei Yisrael, by the word of Bila’am, to commit betrayal against Hashem regarding the matter of Peor; and the plague occurred in the assembly of Hashem.” (Rabbi Goldin rendering to English Sefer Bamidbar, Perek 31, posuk 16 — Pashat Matot)
If the episode of Ba’al Pe’or can be directly traced to the scheming designs of Bila’am, why doesn’t Torah immediately say so?
Why record this tragic episode as an apparent epilogue to the Balak/Bila’am narrative, omit any connection between the two stories, and then subsequently affirm such a connection, in a textual aside, much later in the text?
The Talmud maintains that Hashem’s transformation of Bila’am’s curses into blessings ultimately has very limited practical effect. Due to the sins of the B’nei Yisrael, the majority of these blessings revert back to their original curses. From this Rabbinic perspective, the Balak/Bila’am story conveys a powerful, counterintuitive lesson: Bila’am’s words… do not matter all. Ultimately our fate is determined by our own merit or guilt.
As the Jews emerge unscathed from Bila’am’s external threat, they fall prey to their own shortcomings…: We can blame no one else for our failures, our destiny is in our hands.
The Torah’s immediate omission of Bila’am’s pivotal role in the episode of Ba’al Peor now becomes completely understandable. Any mention of the sorcerer’s involvement would have diminished the Torah’s consistent message of personal responsibility. Through its silence, the Torah effectively robs us of the ability to blame anyone else for our people’s descent into idolatry. We are forced to realize the uncomfortable truth: Bila’am’s machinations would never have succeeded had he not found the B’nei Yisrael easy prey.
So, contrary to some commentators cited by Rabbi Goldin, it seems obvious to this author that Bila’am, after successive failed attempts to curse B’nei Yisrael, feigned [adjective: [pretended; sham; disguised] to please Hashem by mouthing words of blessing about B’nei Yisrael, all the while developing a plotting with Balak to harm B’nei Yisrael by virtue of their possible weakness.
Given various commentator’s understandings and approaches as to why Hashem negated Bila’am’s attempts to curse Am Yisrael, this author asks what seems to be a pivotal question: Once Hashem aborted Bila’am’s attempts to curse B’nei Yisrael. seemingly dooming Bila’am’s mission on behalf of Balak and the other nations, why does Hashem not foil Bila’am’s plot to entice the B’nei Yisrael, through the Midianite and Moabite women, to the Ba’al Pe’or?
Last year, this author posed this very question to Rabbi Binyamin Jacobson, a Rabbi living here in Ramat Beit Shemesh Alef. Rabbi Jacobson responded:
I don’t know of an authoritative answer, but I can give you my guess: Hashem protects His people from harm, but He does not necessarily protect them from tests. Part of our job is to face tests and successfully pass them – the Bnei Yisrael being tested is actually a fundamental part of Hashem’s plan for them. So it is very understandable that while Hashem prevented Bila’am from cursing them, He did not prevent the test – He left that up to us whether to pass or fail (and note that while some did fail, most passed!).
In other words, had Bila’am chas v’challila succeeded in cursing Am Yisrael, there would have been nothing that that the Jews could have done about it Regarding Bila’am’s plot with Balak to entice the B’nei Yisrael, through the Midianite and Moabite women, to the avodah zora Ba’al Pe’or: the Jews had a choice — to cling to Hashem and His ways, or submit to the Ba’al Pe’or — ergo Hashem’s test of B’nei Yisrael.
There have to be lessons to be learned from this devastating turn by segments of B’nei Yisrael. Just as many of B’nei Yisrael were turned from chastity and cleaving to Hashem to promiscuity, and idolatry at its most humiliating worst, segments of modern society of Jews turn to same genderism, abortion, lives centered on their cellular and mobile phones — latter-day forms of avodah zora, and more. And on a national level, political and governmental appeasement of both enemies within, as well as warring enemies of Judaism resulting from fear of the nations and an addiction of dependence on a so-called “superpower” to the point of possible worship amidst an ongoing, multi-front Milchamah Shel Torah.
Rabbi Goldin makes this compelling point in closing (ibid, page 251) :
The Talmud maintains that Hashem’s transformation of Bila’am’s curses into blessings ultimately has very limited effect. Due to the sins of the B’nei Yisrael, the majority of these blessings revert back to their original curses. From… [a] Rabbinic perspective, the Balak/Bila’am story conveys a powerful, counterintuitive lesson.
For now, the Torah is intent on bringing Parshat Balak to a cohesive end. From start to finish, this Parshat is designed to sensitize us to the role that we play in determining our own fate.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them, that the thrice expelled families of Amona be restored to their rebuilt homes and the oft-destroyed Yeshiva buildings in Homesh be rebuilt, all at total government expense; due to alt-leftist-agendized, supreme court legalized Yassamnik gunpoint. Baruch Hashem that our dear brother Jonathan Pollard is now in his third year at home in Eretz Yisrael and has embarked on a new chapter in his life. May Esther Yocheved bat Yechiel Avraham have an aliyah in Shemayim and may her spirit and memory continue to lift Jonathan to at least 120 years. May the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachariah Baumel, as should the remains of the two chayalim from the Gaza War of nine years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. And may we soon and finally see the total end to the Communist Chinese corona virus pandemic and all like viruses. May we fulfill Hashem’s blueprint of B’nei Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Good Shabbos!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
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