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.