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Parashat And Sidra Of Balak

Parashat Balak is the 40th weekly Torah portion in the annual Jewish cycle of Torah reading.

“Im teeter li Balak had veyto kesef in zahav” – “Even if Balak gives me a house full of silver and gold”. The story of the prophet Balaam gives us a lot to understand about human nature and G-d’s management world.
Bilam was as important to the Gentile world as Moshe was to the Jewish world. Interpreters say that he had the same abilities and the same measure of the holy spirit as Moses. Other nations cannot complain that they do not have contact with the Hashem and therefore cannot know Him
understand. They get the same default information and terms, and it’s up to them how they deal with it. However, they (like Balak now) try to use this contact with the Lord and their knowledge to
bad things – the curse of the Jewish people. In doing so, it would be sufficient to ask through the prophet about G-d’s intentions and the path to follow, as Moses does for Israel. It is the age-old tragedy of the world and of man that the abilities and gifts given to him by G-d he abuses it to advance his ambitions and does not try to use them for his correction and improvement.
Our verse actually contains the entire characterization of Bilam, who is constantly “fogging”. He is seemingly fully committed to enforcing G-d’s will – “I cannot transgress in any small or great way the will of G-d live”. But why does he tell the messengers about gold and silver? Our interpreters see in this a clear proof of his hypocrisy. In front of Balak, he tries to appear as one who can assert his will against the Hashem, only not getting paid enough. This is one of his characteristic features, thanks to which he became a prototype – an antitype of Moses, and for whom he is one of the few people who are said to have no future world.
In the Sayings of the Fathers it is written – “These are the disciples of sinful Balaam. The one who has:
a) evil eye – envy, undesireability;
b) high-spirited – arrogance, pride;
c) broad soul – greed (see our verse)”.
The exact opposite is Moshe (in the Sayings of the Fathers they are the disciples of Abraham) with greed, humility and modesty.
The danger of Balaam lies in the fact that he outwardly presents himself as a G-d-fearing prophet.
For the world, people like him are the biggest problem and pitfall. They are hard to recognize and even harder to convict them. They are impostors who do not have an iota of shame and are willing to lead to destruction for their own gain the whole world.
“Vajiftach Hashem et pi ha-aton vatomer” – “And G-d opened the mouth of the donkey and she said”. The question arises why the Lord had to perform a miracle and make the donkey speak. If it was a matter of dissuading Balaam from his expedition, an angel could simply appear to him alone beginning and tell him that his engagement is not desirable.
What is the need for interludes with a donkey? The reason why Balak sent for Balaam was because he rules the same weapon as Israel. His power is in his mouth – what he curses will be cursed. The donkey, with her speech, shows him his limitations and blindness. And that is precisely his powerful weapon – speech. He speaks to him, and only then is Bilam able to see the angel that the donkey has long seen and from which he tries to save him. The point was to show that even a donkey can talk and she too has visions of an angel, and yet she remains a donkey.
These special abilities, without ethical sensibility and understanding of context, are of no value. Bilam is to learn that it is not the vision or the ability to speak that will make him a “giant”, but only him moral qualities. To be a true prophet is to proclaim the truth about the Lord, and not to act like one
“careerist scumbag”. But he acts like his donkey. She, seeing the threatening angel, tries to run away from him. Bilam does the same. He does not try to understand the meaning of the angel’s presence, but flees from him. He defends himself and says – “I didn’t know that….”. In this form, the Lord gives a lesson to Balaam that prophetic visions and ability are not essential “conjuring” by speaking, the essence is to understand the revelation and the content of the message it wants us to have Lord to pass.
“Bne li baze shiva mizbechot” –
“Build me seven altars”. (23:1) A similar error in approach can be seen in the continuation of the story, with the sacrifices on the altars which Bilam performs. He orders that 7 altars be built every time, with which he wants to gain G-d’s favor. Still the same mistake of mistaking content for form and quality for quantity. The Hashem desires the heart of man and his willingness to fulfill His will. External forms have their value as an expression of the inner mood (state of the soul), but not as external “theatre”. This danger persists even today in Judaism, and in general in all formalities
(institutionalized) religions (or spiritual teachings). Of course, the Jewish religion has a precisely elaborated liturgical aspect of its manifestations – holidays, prayers, etc. However, it is never a regulation for its own sake, it is always a means of leading a person to a meaningful, spiritual goal. In general, Judaism is very sober and avoids various “spiritual adventures”, which are always in danger of self-serving, when expression is the essence and not the content. From this follows a whole series of regulations – halachot, which either do not recommend (meditation) or they directly prohibit (sessions) various forms of spiritual exercises, ceremonies, “magic”, etc… The greatest strength of our nation and the best form of service to G-d is straightforward simplicity, until
naivety (which has nothing to do with stupidity!) – “Tamim tihje im Hashem elokecha” – “Be simple with the Lord your G-d”. “Lecha ijaccha asher jaase ha-am ha-ze” –
“I will advise you what this nation”. Balaam’s hatred is enormous, so if he could not curse Israel himself, he at least gives it to Moab advice on how they can destroy this nation. The council looks relatively harmless, but in its outcome it means the total destruction of the nation. Moab is to provide his daughters for Israel’s pleasure. A seemingly innocent thing is described by the Midrash as an attack on the very essence of the nation’s identity.
A Moabite girl invited her Jewish boyfriend to a party where she offered him the best of gifts of the house, while she complained – “What are you, we love you and give you the best, and you don’t want to eat and drink with us together (kosher) and you are pulling away from us”. How can one resist such an argument!? The Jew didn’t want to look like a “racist” (because he has a difference from others’ remorse), he got drunk, and then the Moabite beauty shoved idolatry under his nose – “just honor it and I will be Yours”. These innocent “parties” had a terrifying impact on the identity of the Jewish people, there was an absolute threat assimilation, which was the intention of Balaam. When it got so far that the leader of the tribe Simon himself brought before the eyes of the whole nation’s Moabite princess, and rebelled against Moses – “If this is forbidden, then who allowed you to have your wife?”. Amazing logic!? With the difference that Moshe’s wife became Jewish, while Zimri became a Gentile.
When someone loses his mind, everything sounds logical and he easily confuses cause with effect.
Fortunately Pinchas was there and with his self-sacrifice he saved the day and stopped the plague “assimilation” wound. At the end of the story, the Midrash tells us that in addition to the 24 thousand dead written in the verse, there were another 166,000 killed for idolatry by the judges.
Altogether almost 200 thousand men, almost a third of the entire Jewish nation!! Bilam really thought of everything. The goal of his murderous council was also to prevent the Land of Israel from becoming Israel’s inheritance forever. He knew that if he made the people morally incapable – idolatry is the gravest sin – and they would conquer Promised land only by force, the promise will not be eternal. The eternity of our right and claim to the Promised Land is based on spiritual purity (integrity) of the nation and our faithfulness to the Torah. It is no accident that all these “Bilamos” intentions have remained a challenge to us until today. Especially today, when we feel the threat of our sovereignty over the Holy Land, we have to
to be well aware, to understand where our place is and what is the task of each of us. As in the days of Balaam, it is about our identity and the promise of our land.

Chassidic Parashat

The Meor V’Shemesh, Rebbi Kaloynmus Kalman Epstein, writes that once he was present when his Rebbe, Rebbi Elimelech of Lizensk asked his brother Rebbi Zusia of Anipoli a question. “My brother”, asked R’ Elimelech, “I see that you are able to perform miracles and wonders and awesome deeds. Perhaps I also could learn to do the same?”
Reb Zusia answered, “When all the leaders of the generation and it’s Tzaddikim are of one heart, in a common bond of love and friendship between themselves
and the Jewish people, then anything can be accomplished.”
R’ Elimelech knew that his brother had spoken the truth and thanked him for his words, for he had taught him a fundamental axiom of Judaism. The Talmud says, in Tr. Sanhedrin (71b), concerning a gathering of righteous men, “It is pleasant for them and pleasant for all of creation.” At this time explains the Meor V’Shemesh, Israel had attained a very high level of unity. Except for the 24,000 who were to die as a result of the their connection to idol worship, these were the people destined to settle Eretz Yisrael. Because of this unity, the mighty giant kings Sichon and Og fell before Yisrael, without even inflicting any casualties. With this idea we can explain our Parsha. The Parsha says, “And Balak ben Tzipor
saw all that Yisrael did to the Amorites.” (Num 22:2) He saw, means that he understood. He understood that Jewish unity was the reason behind the strength
of Yisrael. Because of that, “Moab was afraid before the (Jewish) people . . .”. (22:3) What did Balak, the King of Moab do? In response to Jewish unity he made a pact
with his arch-enemy Midian to come out against Yisrael together. Then, he investigated further and found out that the strength of Israel in is the mouth, the power of Torah and Prayer. (Midrash Tanchuma Balak 3 and Rashi 22:4) To fight this he hired Bilaam to curse Am Yisrael. But the husks only imitate the source of Holiness from which they stem. In truth all of Balak’s efforts were in vain. The same passage from the Talmud above, Sanhedrin (71b), continues, “… it is pleasant for them and pleasant for the rest of
creation. But woe is to the one who gathers together in the company of evil ones.” This also explains the use of the word Kahal (22:4). In the previous verse the Jewish people were called Am, a people. Now Balak calls them a Kahal, a people that gathered themselves together to forge unity. When there is Jewish unity,
there is no force which do us harm. May we all work for and experience Jewish unity. Bilaam is described as “..shesoom ha’ayin”. (Num. 24:3) He was blind in one eye. Even though his good eye was blessed with a tremendous power of insight, this insight was warped and miscolored by his own shortcomings. R’ Yosef Yitzchok of Lubavitch once related the following story. When I was four years old, I asked my father: “Why did G-d make people with two eyes? Why not with one eye, just as we have been given a single nose and a single mouth?”
“Do you know the Alef-Beis?” asked father. “Yes”, I replied.
“Then you know that there are two very similar Hebrew letters, the Shin and the Sin. Can you tell the difference between them?”
“The Shin has a dot on its right side, the Sin on its left,” I answered. “Well done”, exclaimed father. “From this we learn that there are things which one must look upon with his right eye, with affection and empathy, and there are things which are to be looked upon with the left eye, with indifference and detachment.”
“Upon a Siddur or on another Jew, one should look with the right eye. Upon a candy or toy, one should look with the left eye.”

Zohar Balak

Divine Judgment and Redemption: Understanding Psalm 130 and Prophecies of Jeremiah

In the sacred text of Psalm 130, King David poignantly reflects on the nature of divine judgment, stating, “If You, Lord, should mark iniquities, O Lord, who could stand?” This verse encapsulates a profound truth about the mercy and justice of G-d, highlighting the complexities of the spiritual realm and the inevitable consequences of human actions. Within this theological framework, the concept of divine judgment is intricately intertwined with the understanding of Satan’s role in Gehinom, the Jewish concept of hell.

According to the teachings of Judaism, Satan is often depicted as the accuser or adversary, responsible for tempting and testing individuals on their spiritual journey. In Gehinom, Satan is believed to wield authority over the realm of judgment, where souls are evaluated based on their deeds and intentions during their earthly existence. This intricate interplay between divine justice and the influence of Satan underscores the multifaceted nature of the afterlife in Jewish theology.

Moreover, the grade of judgment described in Psalm 130:3 suggests a dual direction of divine justice: one characterized by mercy for Israel, the chosen people, and another marked by chastisement for the nations. This dichotomy reflects a profound theological perspective on the unique relationship between G-d and His chosen people, highlighting the special covenant and responsibilities entrusted to Israel throughout history.

Drawing from the prophetic insights of Jeremiah, specifically in chapters 30:10-11, the concept of “kalah” emerges as a powerful symbol of the full end or judgment against all nations by the divine hand of Hashem. This prophecy foretells a time of reckoning and purification, where the blessings that were once bestowed upon the nations will be redirected towards Israel alone. This prophetic vision speaks to the ultimate sovereignty of G-d and His divine plan for the redemption and restoration of His chosen people-Jewish people.

Furthermore, Jeremiah’s prophecy hints at a profound transformation that will occur, where gentiles may choose to align themselves with the Jewish people, seeking redemption and atonement for their past sins. The imagery of angels pushing individuals from the nations away from their transgressions symbolizes a purification process, wherein individuals are held accountable for their actions and encouraged to seek repentance and forgiveness.

Within the prophetic framework outlined by Jeremiah, a list of sins or plagues upon humanity is presented, ranging from leprosy and idolatry to false witness and perversion of justice. These transgressions serve as a moral compass, highlighting the ethical principles and values that guide human conduct and shape individual destinies in the eyes of G-d.

In conclusion, the profound teachings of Psalm 130 and the prophetic insights of Jeremiah offer a rich tapestry of theological reflections on divine judgment, redemption, and the intricate interplay between G-d, Satan, and humanity. Through a deep exploration of these sacred texts, we are invited to contemplate the eternal truths that govern the spiritual realm and the profound mysteries of the afterlife. May we seek wisdom and understanding in our journey towards spiritual enlightenment and seek solace in the boundless mercy and grace of the Divine.

Czech Parashat

Israelis are rapidly approaching the promised land, raising the concerns of the local rulers, whose territory Israelis would otherwise pass. But they attack Israelis and it ends badly. And the rumor spreads about the people chosen by the HASHEM. I will not tell the whole story you know, I will just touch on a few details that the authors of midrashas from the collection “The Price of the Urenus” have noticed.
Parasha begins with a sentence: “Balak, the son of Sipor, saw everything that Israel did to the Amorites.” “ (Prayable 22:2). Specifically, that he defeated kings Sichon and Og. Attentive authors of midrashas noticed such trifles that it is not written Balak, king of Moab, as would be common, but only Balak, son of Sipor. Like his heart dropped into his pants. The kings he counted on to protect him have already fallen. He lost courage and had basically already lost, ceased to be king. His dignity, position is gone. There stood a frightened Balak, the son of Sipór. There is also a mention (22:4) that Moab consulted with the Midian elders. Midras thinks it right away. When they saw that the Israeli victory had not been achieved in the “normal” common way, they turned to the elders of Midjan and said, “Moses grew up among you.” Tell us, what is the source of his strength that gives him victory in the battle? “And they answered him, “Moses’ power is only in his mouth when he prays.” “And so Moab said to himself, “Let us send for Balaam, whose power is also in his mouth, and he will curse them.” Bileam was a pagan prophet. He was said to be an astrologer. When he saw that the stars had shown bad fate for a certain person, he cursed her. And later, when the bad fate really hit that man, people thought it was the result of Balaam’s curse. That’s why Balak also blindly believed in the power of Bileam’s curse. Bileam possessed certain prophetic abilities G-d gave him, but because he was evil, he lost them. And he was punished. But at that time he was still a known fortune teller celebrity. He knew he was going on thin ice when he was to curse G-d’s people. But they sent gifts and more and more important dignitaries to him, so he eventually succumbed to his greed and complacency. While the great men were sleeping by Balaam, God came to him and said to him, “Who are these men?” “ (22:9). As if the all knowing G-d wanted to confuse Balaam with such a question, to fulfill his destiny. If G-d has such a gap in His omniscience, he could perhaps curse Israel and He won’t even know it. Then something like this took place: Bileam said to G-d: “These men were sent by Balak, so that I could go with them and curse Israel.” “G-d replied, “Don’t go with them.” “Bileam said, “I will then curse them from my house.” “G-d replied, “You shall not curse them!” “So I will bless them,” said Balaam. And G-d said, “They’re already blessed, they don’t need your blessing.. “You know what, someone doesn’t like you, permanently harms you and suddenly the card flips and the same person is all honey to you and is unpleasantly patholysis. Such falsehood is disgusting even to people let alone the Lord G-d.
After some tribulations, G-d allowed Balaam to go with them: “If they offer you a reward, you may go with them, but you must only say what I tell you.” “Bileam went, but he still had a strong thought in his heart that he would make an agreement with G-d somehow and in the end Israel would be cursed. This is also evident in the fact that when Bilaam was really preparing for the journey in the morning, “G-d was flared with anger that he went, and the messenger of the HASHEM stood in his way as an adversary” (Bemidbar 22:22). Why all the arguing? Without the power of G-d, Balaam’s blessing and curse would still be empty words. What else are we supposed to see here? G-d says “Don’t go” and then “Go”. We all feel that “Go” is like a second choice, nothing to honor. G-d guides us, warns us, rebukes, speaks to us, but in the end, that decision, that freedom of choice, is ours, even with all the consequences. And so Bileam sets off on a journey, riding a donkey, as we all know it. Three times an angel, whom Bileam cannot see, stands in her path. It’s the third time in the competition, the donkey has nowhere to escape and just falls to the ground. Bileam is indignant and beats that poor animal shaves. Listen to the description of a midrash, it’s like the script of an amateur comedy.
God opened the mouth of the donkey and it said, “You can strike me three times, because you are planning to curse the people who will go to Jerusalem three times a year for holidays.” “If I had a sword, I would kill you!” cried out to Balaam. The donkey replied, “You are going to destroy a whole nation with your mouth, but will you need a sword against me?” “Bileam did not have an answer to that. One of the great men thought and asked Balaam, “Why don’t you ride horses, wouldn’t it be more dignified for you?” “””I left him in the field,”” Bileam turned. Said the donkey: “I am your donkey”. “My donkey to transport cargo”, Bileam said. “Oh, that’s why you’re coming at me,” said the donkey. “Once in a while, it just happens,” cried Bileam. And after this conversation to Balaam G-d open his eyes and he sees an angel with a sharpened sword. She throws herself to the ground and shouts, “I didn’t know you were standing in front of me.” And it’s the fake, patholissing Bileam again. But even the great men witness that Bileam actually knows nothing. He who was such a know-it-all, was everywhere twice, had a successful PR… It’s a big humiliation for a person who always played more than he really was. It’s a big lesson for us too. G-d wants nothing from us but honesty, no big “theater”, star manners – so that after the first real crisis we don’t become such a tragicomic figure like Bileam, who was in the end a laughing stock for his donkey. We have freedom of choice and if we take Torah seriously, we won’t have to experience such falls. Because only very shallow people can think that the mouth of Moses and the mouth of Bileam are the same.