North is Evil, East is Good

and the Lord said to me, out of the north the evil shall break forth upon all the inhabitants of the land ...        Jeremiah 1:13

            While God's message to Jeremiah is not intended as a lesson in the geography of Jerusalem, it is true that topographically, north is the problematic direction, the one direction which offers no natural defense. Therefore, the attacker finds it easier to approach Jerusalem from the north. For this reason, almost without exception, when Jerusalem has been captured (and depending on which historian is doing the counting, it has been captured as many as forty times) it has been captured from the north.

            There are only two times in the five-thousand year history of Jerusalem, that the city has been captured from the east: the Six Day War when our paratroopers liberated the Old City by way of the Lion's Gate; and the only time previously was 3000 years ago, when king David liberated Jerusalem  and made it the eternal capital of Israel. It has been noted that God's message to Jeremiah was "the evil will come from the north". When Jerusalem is captured by non-Jews, it can be seen as 'evil', however when the city is liberated by Jews, by definition it is not evil, and therefore the direction is not north.

            There is tremendous symbolic significance to the fact that Jews liberate the Holy city specifically from the east. Obviously, when one comes from the east, he faces west, and our Sages taught that “the Shechina is in the west.” [Babylonian Talmud, Bava Batra 25b] Thus when Israel enters its eternal capital, it is with the goal of linking up with the Shechina.

Israel's Soldiers, God's Soldiers

And the sons of Gad and the sons of Reuven  came and said to Moses and to Elazar the priest and to the princes of the congregation, saying ... if we have found grace in your eyes, let this land be given to your servants as a possession, do not take us across the Jordan.                   Numbers 32:2,5

      Thus the tribes of Gad and Reuven requested to take their portion of the Land east of the River Jordan.

       Moses responded by reprimanding Gad and Reuven, even accusing them of ruining the entire nation (verse 15).

       Hearing Moses’ reprimand, Gad and Reuven offered to be the vanguard of the army which will fight to liberate the Land.

Sheep pens will we build for our livestock here, and cities for our children. And we ourselves will be ready armed to go before the Children of Israel until we have brought them to their place ...                                                       32: 16 - 17

       As Rashi notes, Moses, in his response to the offer of Gad and Reuven corrects them. Gad and Reuven said “we will build sheep pens for our livestock and cities for our children”. Moses reversed the order: “build cities for your children and sheep pens for your livestock”. Moses corrected the priorities: first build cities to protect your children, then sheep pens for your livestock. [verse 24]

         Malbim points out an even more fundamental change which Moses made to the wording of the offer of Gad and Reuven. The two tribes said “we will go before the Children of Israel.” [verse 17] Moses counters with “(if) every armed man of you will pass over the Jordan before God ...” (verse 21).

      Malbim explains that “going before the Children of Israel” implies anticipation of fighting a normal war, dependent upon the strength and skills of the army. On the other hand, “going before God” expresses recognition of God fighting on behalf of Israel, in a war to be fought in a miraculous way, not as wars are normally fought. Further, says Malbim, “going before God” indicates going to war with the realization that it is for the sake of heaven and with trust in God, rather than in the army’s skills and tactics.

          These two aspects; divine providence and realization of fighting for the sake of heaven, are interconnected. The extent of the divine intervention is likely to be in accordance with the soldiers’ realization that they are fighting for the sake of heaven.

            Malbim adds an additional interesting comment. The order presented by Gad and Reuven: sheep pens first and then cities for the children would be reasonable if Gad and Reuven were going before God. Had the two tribes accepted that the impending war will be fought not on a natural level, but rather on a miraculous level, they would not need to be concerned for the safety of their families left on the eastern side of the Jordan, since they would undoubtedly benefit from divine protection. Rather, the primary concern would be caring for the livestock.

            In verse 27 we read that Gad and Reuven accept Moses’ correction and realize that they must go before God.

Admat Yisrael - the Physical Land

God displayed His anger that day and swore, 'None of the men over 20 years old who left Egypt will see the Land (ha’adama) that I swore to Abraham, Isaac and Jacob, since they did not follow Me wholeheartedly.     Numbers 32:10-11

                It is to be noted that Moses was inexact in quoting God’s statement concerning the punishment of the generation of the exodus. God Himself swore [Numbers 14:22-23]:

(I will punish) all the people who saw My glory and the miracles that I did in Egypt and the desert, but still tried to test Me these ten times by not obeying Me. They will therefore not see the Land (ha’aretz) that I swore to their ancestors. All those who provoked Me will not see it.                                 Numbers 14:22-23

(though the English translation renders both verses “the Land”, the original Hebrew does not use the same word.)

          The phrase “admat Yisrael” (translated “the Land of Israel”, but equally it can be understood to mean “the soil of Israel’” the physical land) appears fifteen times in the Bible, exclusively in the prophecies of Ezekiel. In turn, Ezekiel is unique among Israel’s prophets in being the only one whose entire prophetic career took place outside the Holy Land. [According to Midrash Mechilta (1), Ezekiel had two prophecies in Israel, and the remainder in exile.]

         Indeed, Midrash Lekach Tov connects Ezekiel’s use of “admat Yisrael” with the sin of the spies.

        Possibly, it is that specifically Ezekiel who uses the phrase “admat Yisrael” rather than “eretz Yisrael” as an expression of longing for the tangible Land of Israel, of yearning to return from the Babylonian exile and feel and kiss the soil of the Holy Land.

         Perhaps Moses, in his rebuke of the sons of Gad and of Reueven, chose to substitute God’s use of the word “ha’aretz” with “ha’adama” because the impetus for their request to remain on the eastern side of the River Jordan was the physical land there, as they said “the land is good for livestock.” [Numbers 32:1] In using the word “adama” Moses hinted that the sons of Gad and of Reuven were mistaken in preferring the physical land of the eastern side of the Jordan to the “Land of the Shechina”, the western side of the Jordan. [Bamidbar Rabba Naso 7:8; Sifrei Zuta 5:2]

       It is likely as well that “admat Yisrael” also evokes the mitzvot which are dependent upon the Land, and Moses hinted at the superiority of the western side of the Jordan, which alone is considered “a Land flowing milk and honey,” and is the sole source of produce from which bikurim [first ripened fruit] are brought to the Temple. [Midrash Tannaim Deuteronomy 26:9]

      Finally, the phrase “admat Yisrael” relates to Adam the First, who was created out of the soil (adama) of the Holy Land, and hints to the sons of Gad and of Reuven that the Land of Israel is the rock of which Israel is hewn and the nation’s spiritual mother.

Mutual Responsibility

We (nachnu) will pass as the vanguard before God into the land of Canaan …              Numbers 32:32

          Ba'al haTurim relates our verse's use of the unusual form "nachnu" rather than the common form "anachnu,” to two others: “We are all the sons of one man …” [Genesis 42:11] and “We have sinned and rebelled… ” [Lamentations 3:42]

          My father explained the connection among the verses: "We have all sinned..." reflects the Israelites' mutual responsibility for each other because "We are all sons of one man." It is our common brotherhood which must unite us and which is the source of our responsibility to each and every Jew (and their responsibility to us). The sons of Gad and Reuven intentionally used the word “nachnu” in accepting Moses’ charge to serve as the vanguard of the Children of Israel in crossing the River Jordan and fighting to liberate the Land to express their solidarity with the remaining tribes. Despite their preference to take their portion of the Land east of the River Jordan, the sons of Gad and Reuven still acknowledge the unity of all twelve tribes, as well as their responsibility to their fellow Israelites, regardless of tribal affiliation.

          Ultimately, the tribes’ acceptance of their communal responsibility, instead of focusing on their narrow personal interests, is the guarantee of their success in liberating the Holy Land.

Battling for the Sake of Heaven

So there were delivered, out the thousands, out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war.                             Numbers 31:5

          Rashi understands the choice of wording “they were delivered” to mean that they were forcibly delivered, being hesitant to go to this war, since they knew that Moses’ death would follow the campaign against Midian.

          Ba’al haTurim understands the verse to mean that the soldiers gave themselves to sanctify God’s name in defense of His nation.

          My father noted that Ba’al haTurim’s approach is consistent with Maimonides’ Halachic statement [Laws of Kings and Their Wars 7: 15]:

Once one enters the war, he must rely upon the Hope of Israel and its Savior in times of trouble, and know that he battles for the unity of His name, and he shall place his soul in his hands and not fear, nor think of his wife or his children, but remove their memory from his heart and turn from everything else to the battle.. for the blood of all Israel hangs on his neck, and if he did not battle with all his heart and all his soul, it is as if he shed the blood of all Israel. And one who battles with his entire heart and with no fear, and whose intention is for the sake of Heaven, is guaranteed that no harm will come to him.

          Indeed, in the battle against Midian, because all of Israel’s soldiers devoted themselves completely to the sanctity of His name and the defense of the nation, they merited the miracle of victory with “not one man missing.” [v.49]

God's Vengeance and Avenging Israel

          God instructed Moses “avenge the Children of Israel from the  Midianites...” [Numbers 31:2]

          In the following verse, when Moses relayed God’s instructions to the People, he did not relay God’s words exactly. Rather, Moses told the People to “execute the Lord’s vengeance on Midian.”

          Rashi notes “since they (the Midianites) stood against Israel, it is considered as if they stood against the Holy One blessed be He.” In essence, attacking the People of Israel is equivalent to attacking the God of Israel.

          My father commented that Moses’ change of wording is intended (among other points) to stress that the Israelites are to be motivated not by the personal affront and harm done to them, but rather by the Midianites’ affront to God.

          Further, the two verses convey the ideal of the relationship between God and Israel. God’s concern, as it were, is to avenge the wrong done to His people, while the People are moved to act to avenge God’s honor.

          The following two verses, describing the enlistment of the 12,000 soldiers (1000 from each tribe) to fight the Midianites, each begins and ends with the letter aleph. Ba’al haTurim comments: this shows that they were united with a single heart towards their Father in Heaven and they devoted themselves to the sanctification of God’s name and the salvation of Israel. My father explained that it is this unity and this dedication which not only brought the victory, but allow all the fighters to return safely, as the verse says, “and no man is missing unto us.” [Numbers 31:49]         

          May we be wise enough to achieve unity and dedication to the sanctification of God’s name and the salvation of Israel and thereby merit victory and the safe return of all our men.

True Leadership

And Moses spoke to the heads of the tribes of the Children of Israel, saying: This is the word that God has commanded.                             Numbers 30:2

          It is unusual for Moses to address God’s commandment specifically to the tribal leaders.

          My father explained that the Torah here teaches us a lesson in leadership. Our verse introduces the laws of vows, the essence of which is summarized in verse 3:

… he must do according to all that proceeds out of his mouth.

          A leader must set an example for the people. When leaders keep their promises, the people are likely to keep theirs. A leader in Israel has to show the way for the people to follow. This must be done in action, not merely in words. Leadership positions are for the purpose of serving the people, not for the glory of the leader. In serving the people, a leader’s job is to raise them to a higher level. Ultimately, a leader is not the master, but the servant of the people.

          The ideal of a Jewish leader was demonstrated in last week’s parasha. When God told Moses to prepare to die [Numbers27:13ff], Moses’ response was not at all on a personal level. Moses did not renew his request of the Almighty that he be allowed to cross the River Jordan and enter western Eretz Yisrael. Rather, Moses asked God to appoint a leader in his place:

… who will go out before them, and will come in before them, and who will lead them out and bring them in, that the Congregation of the Eternal not be as a flock which has no shepherd.                                                Numbers 27:17

A true leader places the needs of his people above his own.

Zealotry and Leadership

Let the Omnipotent God of all living souls appoint a man over the community.         Numbers 27:16

            The Kotzker Rebbi questions the timing of Moses’ request that God appoint his replacement and asks why the request was not made immediately after God informed him that he would not enter the Land.

            The Rebbi answers that until the matter of Zimri, Moses was certain that Phinehas, “The holy one of God” was destined to be his replacement. However, after Phinehas’ zealous act, even though it was “exceedingly great and of unfathomable holiness,” Moses understood that a zealot cannot be the leader of Israel. Therefore, specifically following Phinehas’ act of zealotry, Moses asked God to appoint a suitable successor to him.

            Rabbi Moshe Zuriel expands and elucidates the Kotzker Rebbi’s comment. Rashi explains the phrase “God of all living souls” thus:

Moses said to Him: “Master of the World, you know that the character of each (Israelite) is unique, appoint a leader who can accept every one according to his individuality.

            A leader in Israel must be not only “the holy one of God” but also graced with tolerance, a trait which is lacking in zealots. Despite the lofty personal level Phinehas achieved, he was not qualified to be the Israelite’s leader. Though Phinehas reached a purity of heart which is remarkable, he was not the type of person suited to national leadership.

            Rabbi Zuriel quotes Maimonides’ words, which essentially define the qualities of a leader:

He should bear the nation's difficulties, burdens, complaints, and anger as a nurse carries an infant. Psalms 78:71 refers to a king as a shepherd: “to be shepherd over Jacob, His nation.” The prophets have described the behavior of a shepherd: “As a shepherd pastures his flock, He shall gather the lambs with His arm and carry them in His bosom." [Isaiah 40:11]                                                    Laws of Kings 2:11

            Finally, Rabbi Zuriel quotes Radbaz [Responsum 2294], who explains that the Holy One, blessed be He, brought Elijah to heaven, replacing him with his disciple Elisha, saying, as it were, “to leave Elijah in the world is not possible, for he will always be a zealot and not argue in defense of Israel, therefore it is best for him to ascend to heaven.”

            We can note that our Sages’ tradition is that the Prophet Elijah is Phinehas.

The Lesson of Backward Spelling

Reuven, the first-born of Israel: the sons of Reuven: of Ḥanoch the family of the Ḥanochites (haḤanochi); of Pallu the family of the Palluites (haPallu’i).

                                                        Numbers 26:5

Our Sages [Shir haShirim Rabba 4:12] comment that each of the family names is preceded by the letter “hei” and ends with the letter “yod,” the letters of one of God’s names, indicating that the Shechina rests on each of the families. Or haḤayyim (Rabbi Ḥayyim ben Attar, 1696–1743) notes that the name of God is spelled “yod hei,” thus appearing backwards in the family names of the Tribes of Israel.

My father suggested that there is a valuable lesson to be learnt from the backward order of the letters of God’s name. Even in “backward,” abnormal times when God hides His countenance from His people, and the Children of Israel suffer, He still attaches His name to them as the prophet tells us, “In all their affliction, He was afflicted.” [Isaiah 63:9]

Ideally, there is a reciprocal relationship: God, despite hiding His countenance, maintains His love and protection of Israel and the People of Israel remain loyal to God despite their suffering.

Peace and Messiah

Therefore, say, “Behold I give him my covenant of peace (briti shalom).”                             Numbers 25:12

Ba’al haTurim notes that the gematriya of “shalom” equals “zehu Mashiaḥ” (this is Messiah), which my father explained can be understood in two ways:

1] true peace will be achieved with the arrival of Mashiaḥ;

2] achieving true peace will bring Mashiaḥ.

The two options are not mutually exclusive.

The second understanding relates to the prophecy of Zecharya (8:19):

Thus says the Lord of hosts: the fast of the fourth month (17 Tammuz), and the fast of the fifth (Tisha b’Av), and the fast of the seventh (the Fast of Gedalya) and the fast of the tenth (10 Tevet), shall be to the house of Judah joy and gladness and cheerful seasons; therefore love you truth and peace (shalom).

Many of the classical commentators understand the phrase “love you truth and peace” to be the condition for turning the four fast days associated with the destruction of Jerusalem and the Temple into days of rejoicing. This is exactly Ba’al haTurim’s comment: when we achieve true peace, “zehu Mashiaḥ,” we will usher in the Messianic era. It is within our power to hasten the arrival of Mashiaḥ, should we act appropriately.

Lessons on Zealotry

And God spoke to Moses saying: Phinehas, son of Elazar, the son of Aaron the priest has turned my wrath away from the Children of Israel by jealously making My rights valid among them, so that I did not destroy the Children of Israel by demanding My rights.     

                                                      Numbers 25:10-11

The division of the parashot, in a way which disconnects Phinehas’ reward from the description of his actions [Numbers 25:7-8], is interesting. My father suggested that there is an important lesson here: a righteous zealot (in the positive sense) acts out of motivation to do God’s bidding, not out of considerations of the reward in store. Indeed, one who is motivated by the reward cannot be considered a zealot.

The wording of the verse teaches us other important aspects of the definition of a righteous zealot. It is unusual for the verse to include the grandfather’s name. Generally, the Torah mentions only the father’s name. Adding Aaron to Phinehas’ genealogy is most significant. As our Sages teach us, Aaron’s outstanding characteristic was a love of and pursuit of peace. The Torah, by including Aaron’s name teaches us that there are times when the pursuit of peace requires zealotry. Ultimately, only one who is motivated by a true love of peace can act as a zealot.

Phinehas exhibited his zealotry “among them,” among the Children of Israel. A righteous zealot does not run to the gentiles to complain about Israel’s actions, he is one who remains firmly within the camp of Israel and does not separate himself from his fellow Israelites.

Angel of Brit

The prophet Elijah  is known as "the angel of brit." Indeed, the mohel  uses that title as he summons Eliyahu to stand at his right during the brit. Elijah has an additional task, hopefully to be fulfilled speedily in our days: to be the harbinger of the arrival of Messiah, as we read in the penultimate verse of the Prophets:

Behold, I send you the prophet Eliya before the arrival of the great and awesome day of God .                       Malachi 3:23

The two "jobs" of Elijah are related.

Elijah is also known to us by his original name:

Rabbi Shimon ben Lakish says: Elijah is Phinehas.                          Midrash Yelamdenu.

In the third verse of Parashat Pinḥas [Numbers 25:12], we read that Phinehas was rewarded for his act of zealotry with the "covenant of peace" (brit shalom).

Malbim explains that "shalom" essentially is harmony. Shalom is related to life [Malachi 2:5]. Indeed, Phinehas lived a long life. The verse [Judges 20:28] tells us that Phinehas was still alive at the time of the matter of the concubine of Gibeah generations after the Tribes of Israel entered the Land. Certainly, according to the rabbinic tradition that Elijah is Phinehas, he lived an exceptionally long life. Bodies are composed of disparate parts. When there is a lack of harmony among the parts, death results. "Shalom," peace, is the situation of internal harmony which prolongs life.

With Malbim's insight, we can understand Elijah's two roles. Messiah will usher in the era of harmony. Thus, Elijah/ Phinehas’ blessing of "shalom" qualifies him (or perhaps obligates him) to be the one who will announce the arrival of Messiah.

As far as Brit Mila is concerned, it is essentially the God-given opportunity to act upon our own bodies to achieve harmony between our physical and spiritual components. As such, brit is another application of "shalom", and hence the purview of Elijah.

Textbook Anti-semitism

In some ways, Parashat Balak seems a textbook of anti-Semitism.

Balak's concern was based on his perception that the Tribes Israel constituted a threat to him. However, Moab enjoyed immunity from attack by the Israelites, as we read in Deuteronomy 2:9, hence the threat was perceived, rather than real.

Often, the anti-Semite reacts to threats which he perceives as coming from the Jews, though there is no connection between that perception and reality. However, perception is often stronger than reality. So, perhaps Balak can be forgiven for reacting based upon his perception.

Yet, the way Balak chose to respond to the perceived threat is flawed. Balak said to Balaam "for I know that those whom you bless will be blessed and those whom you curse will be accursed" [Numbers 22:6]. Granted that Balak perceived the Israelites as presenting a threat to his kingdom, he had two options: to ask Balaam to bless Moab or to request that he curse Israel. Balak's mistake was choosing the negative option. Faced with the choice of having himself blessed or having Israel cursed, the anti-Semite will choose the latter. There is, however, a positive lesson that emerges from Balak's approach. Balak understood that ultimately Israel is a spiritual nation and therefore his fight against Israel cannot be limited to the tangible level, but must be waged on the spiritual level.

It is a sad fact of Jewish history that often our enemies have understood better than we the basic truths of the Jewish experience. If Balak understood the truth that Israel is guided in a spiritual way and that its security is based upon the nation's spiritual level, how much more are we, the People of Israel, obligated to understand, appreciate and internalize these truths. On a daily basis and in an ongoing way, it behooves us to place out trust in God in everything we do.

Connecting Generations

          Balaam was forced, against his will, to bless the Children of Israel. His first blessing is:

For from the top of the rocks (merosh tzurim)

I see him, and from the hills I view him:  lo, the

people shall dwell solitary  and not reckon  itself

among the  nations.  Who has counted the dust

(affar)  of Jacob and number the fourth part  of

Israel? Let me die the death of the upright, and

let my end be like his.            Numbers 23:9-10

          Ba’al haTurim comments that the gematriya (numerical equivalent of the letters) of the words merosh tzurim equals that of mi’z’chut  avot (through the merit of the Fathers). Further, Ba’al haTurim suggests that affar is not to be translated in the simple meaning of “dust”, but rather is derived from ofer ha’ayalim (young gazelle), and refers to Jewish children. As authority for this unusual translation, Ba’al haTurim cites Onkelos’ first century translation “who has counted the infants of the House of Jacob”.

          According to Ba’al haTurim, Balaam’s blessing, which in truth was authored by God (verse 5) and is therefore His blessing to His people, relates to the past and future generations. The basis of the People of Israel is the merit of the Forefathers, while its future lies with the “infants of the House of Jacob”, the generation which will carry on. What Ba’al haTurim does not mention explicitly, but clearly implies, is the role of the intermediate generation in being the link between the Jewish past and future. The Jewish future depends upon the Jewish past.

Tents and Dwellings, Aloe and Cedar

How goodly are your tents (“ohalecha”), O Jacob, your dwellings (“mishkanotecha”), O Israel! Like brooks stretched out, as gardens by the river, as aloes planted by the Lord, as cedars by the water.              Numbers 24:5-6

      Malbim explains that ohalim (“tents”) are temporary dwellings, while “mishkanot” are permanent. During the years of sojourn in the desert, the Israelites dwelt in tents, but Balaam saw that they were preparing to enter the Land, where they would have permanent dwellings.

      Balaam refers to the “tents of Jacob,” but to the Israelites’ future permanent dwellings in their Land as “dwellings of Israel,” because the name “Israel” is on a higher level than that of “Jacob,” for once the Israelites enter their Land, they will achieve a higher level and will be known as “Israel.”.

      Malbim continues by explaining that verse six continues the contrast between “ohalim” and “mishkanot.”. ”Brooks” are likely to dry out, symbolizing the transient nature of the Israelites’ experience in the desert. Rivers, on the other hand, flow eternally, symbolizing the permanent nature of the Israelites’ dwellings in their Land.

      Similarly, aloe is a plant which springs up and withers, to be replaced by other plants, again symbolizing the temporary aspect of the desert experience, while the “mishkanot,” permanent dwellings in the Land are as cedars, which are firmly rooted and survive for thousands of years.

      The analogy of the brook and river represents the abundance that the nation receives from God, which is comparable to water, which will never cease in the Holy Land. The analogy of the aloes and cedars signifies the nation itself and its existence, stability and strength, which can be realized only in the Land.

Trumpeting the Tabernacle

He perceived no iniquity in Ya’akov, nor has he seen any trouble in Yisrael; and God, his God is with him and the shout (tru’at) of a king is in him.            Numbers 23:21

                                                          

Sforno suggests that our verse’s use of the word “tru’ah” refers to the fact that Israel’s travels through the desert were announced through the blowing of trumpets, which signaled movement, with the Tabernacle in the center of the Israelites’ journey and joyful faith in their King. [Numbers 10:5 ff.]

My saintly teacher, Rabbi Mordechai Rogov, explained Sforno’s comment: Balaam attempted to find a spot from which he could curse the Children of Israel, in essence, searching for a weak point within the nation which would expose them to his curse. Having failed in his quest, Balaam realized that the strength of Israel lay in the fact that wherever they journeyed (and in subsequent generations, when Israel was exiled from its homeland and forced to wander through the nations of the world), the nation continued to travel with the Tabernacle at its center. In whatever corner of the earth Jews found themselves, they maintained God’s word in the center of their lives, and this fact brought comfort and consolation to them, as they relied on His salvation.

Three Venues

At Balak’s request, Balaam thrice attempted to curse Israel. It should be noted that each of the venues was chosen by Balak, not Balaam. [22:41; 23:13;ibid.27-28] Further, each time, Balak changed the venue. After the first attempt to curse Israel turned into a blessing, Balak took Balaam to S’dei Tzofim, from which it was possible “to see only a small section of (the Israelite camp).” [23:13] For Balak’s final attempt to have Israel cursed, he chose “the peak of Pe’or.” [23:28]

As Malbim comments, Balak chose the second and third venues with malice aforethought. Following Balaam’s initial failure to curse the nation of Israel, Balak took him to a spot from which Balaam could curse part of the nation. Malbim explains that Balak’s intention was “to separate them from the collective Israel, for when Israel is united, no curse will affect them.”

After failing to curse even part of Israel, Balak’s next choice of venue was intended to utilize Israel’s sins against God in order to curse them, thus he chose the place where the Israelites would sin with the daughters of Moav.

Rashi [23:14] comments that Balaam was not as expert a diviner as Balak, who saw that Israel would be vulnerable at the peak of Pe’or.

Indeed, Balak understood better than Balaam that the two factors which protect Israel are the nation’s unity and its observance of Torah, thus he attempted to “attack” Israel at each of its points of vulnerability.

Never Walk Alone

And God’s anger was kindled because he went, and the angel of the Lord placed himself in the way as an adversary against him. And he was riding on his donkey, and his two servants with him.       Numbers 22:22

            God’s anger against Balaam resulted from the fact that “he” chose to go with the emissaries of Balak. (The Hebrew, with the word “he” placed after the verb, can be understood to be emphatic, which is not conveyed by the English translation.) Rabbi Shlomo Wolbe explains that the divine anger was kindled by Balaam’s choice to go alone, without his Creator accompanying him. A human being should never go alone, without God’s guidance. Indeed, for Israel, Torah provides the accompaniment so that we never need to go through life’s journey alone. In fact, man’s purpose in this world is to go wherever he goes with God, and not alone.

            This point is made already in the first parasha of the Torah, where we read [Genesis 5:22]: “And Enoch (Ḥanoch) walked with God…”

            Similarly, we are told [ibid. 6:9] that Noah “walked with God.”

            Abraham, the progenitor of the nation of Israel, was instructed by God [ibid. 17:1] “walk before Me..,” while his descendants are commanded [Deuteronomy 13:5] “After the Lord your God shall you walk…”

            These verses, Rabbi Wolbe stresses, teach that one may walk with, before or after God, but not alone.

Lessons on Anti-semitism

The two main characters in the parasha share little with each other, save a  hatred for the People of Israel, but as Rashi comments, Balaam’s hatred of Israel was greater than that of Balak.

Balak’s message to Balaam states “behold, a nation has come out of Egypt ... and they are settled opposite me ... curse (ara) this people ... perhaps I will be able to deal him a blow and drive him out of the land.” (Numbers 22:6).

Five verses later, Balaam relates Balak’s request to God. “behold the people who come out of Egypt ... curse (kava) them for me ... perhaps I shall be able ... to drive him away.” (Numbers 22:11)

Note the differences between what was actually said by Balak and Balaam’s report:

Balak:	Balaam:
a nation	the nation
ara	kava
drive him out of the land	drive him away

Thus, an analysis of the differences between Balak’s request of Balaam and the way Balaam relates that request confirms Rashi’s comment.

Because Balak’s hatred of Israel is motivated by his perceived threat from them, he wants to act against a nation which he believes to be threatening him, so he requests of Balaam to curse (ara) this people in the hope of driving them out of the land. Balak wants simply to rid himself of the perceived threat. Nonetheless, as my father pointed out, there is an element of anti-semitism in Balak’s approach. Given Balak’s predicament, it would be more rational for him to request that Balaam bless his nation, rather than cursing Israel.

            Balaam, who had no personal interest in cursing the Israelites (other than Balak’s offer of generous pay), refers to the nation. His interest is in cursing the People of Israel as such, not a nation which happens to be encamped opposite Moav. While the English translations of both ara and kava are “curse,” Rashi and other commentaries point out that kava is a stronger curse. Whereas Balak, responding to the perceived threat wishes only to “drive him out of the land,” to remove the immediate threat, Balaam would be happy to go beyond Balak’s minimal request by “driving him away” entirely, which can be interpreted as annihilating Israel.

            Interestingly, after the first time Balaam blesses the Israelites rather than cursing them, Balak says to him “I have brought you to curse (laKOV) my enemy.” Here and in his subsequent comments to Balaam, Balak uses the stronger kava, and no longer speaks of ara. Apparently, the level of Balak’s anti-semitism was raised by association with Balaam. (Alternately, Balak is now revealing his true intention.)

            My father noted another difference between the words of Balak and Balaam. Balak refers to a nation which has come out of Egypt (past tense), Balaam uses the present tense. Balaam thought that while the Israelites had been taken out of Egypt, Egypt had not completely been taken out of the Israelites. Balaam thought the Israelites were still influenced by the idolatry of Egypt and therefore were vulnerable.

                       

In the end, of course, Balaam is forced to bless the Israelites. Yet, before parting company with Balak, Balaam provides advice on how to defeat the Israelites. As my father phrased it: Balaam told Balak “you and I cannot destroy Israel with our weapons. However, Israel may destroy itself. Get them to sin and their God will punish them.” More Israelites died as a result of Balaam’s advice than would have died in battle.

Balaam praises Israel and yet tries to destroy the nation, representing the hidden anti-semite, which constitutes the graver danger.

    The lessons about anti-semitism of Parashat Balak have tremendous contemporary significance. Perhaps the ultimate lesson is that for Israel to overcome anti-semitism requires a commitment on the spiritual level.

 קללות מלבו, ואין הקב׳׳ה מניחו.

Balaam's Shortcut

… Let me die the death of the righteous, and let my end be like his.                            Numbers 23:10

          Balaam’s first attempt to curse the People of Israel ended with these words.

          Naḥmanides comments that the “righteous” refers to Israel, who are assured eternal life after their physical death, as our Sages taught [Babylonian Talmud, Sanhedrin 90a]: “all Israel has a portion in the world to come.”

          My father noted that Balaam essentially was looking for a shortcut. He was not interested in living as Israel does, accepting Torah and mitzvot, preferring to indulge in a life of pleasure without limitations, yet, nonetheless, he wants to receive a share of the world to come.

Conversation with a Donkey

The following comments are taken from my father's writings.

And the Lord opened the mouth of the ass, and she said to Balaam: ‘What have I done to you that you have smitten me these three times (shalosh regalim)?’                                    Numbers 22:28

          And the Lord opened the mouth of the ass

Balaam’s power resided in his mouth.            Rashi

          Thus God opened the mouth of the ass, to demonstrate to Balaam that the power of speech comes from God. However, unlike the ass, humans have the power of willful choice, and can decide when and what to say.

.. that you have smitten me these three times (shalosh regalim)?’

The ass hinted to Balaam, ‘you wish to uproot the nation which celebrates three festivals (shalosh regalim).                                         Rashi

          The three pilgrimage festivals (shalosh regalim), when Israel ascended to the Temple, allowed the nation to draw spiritual renewal and to unite them, two attributes which make Israel immune to the threats of other nations.

Cursed are the Evil Ones

Come now therefore, I pray thee, curse this people; for they are too mighty for me …   Numbers 22:6

          Cursed are the evil ones: Balak, instead of asking Balaam to bless his nation, preferred to have Balaam curse Israel.

          Bertrand Russell commented: if there were in the world today any large number of people who desired their own happiness more than they desired the unhappiness of others, we could have paradise in a few years.