[Par-reg] Parshat Balak - shiur

[Menachem Leibtag]

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     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
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                PARSHAT BALAK

     Is Bil'am really such a 'bad guy'?  This may surprise
you, but if you read this week's Parsha carefully, you'll have
trouble pinpointing any specific transgression that he
commits.
     Indeed, God's anger with his decision to travel with
Balak's messengers (see 22:12,22) suggests that his true
intentions may have been to curse Am Yisrael.  However, this
fact may prove exactly the opposite - that Bil'am is a man of
high stature!  After all, over and over again, Bil'am
overcomes his personal desire to curse Yisrael and blesses
them instead - "exactly as God commands him" (see 23:12,26 &
24:13).  In fact, his final blessing of Am Yisrael appears to
have been of his own initiative (see 24:1-6).
     Why, then, do Chazal cite Bil'am as the archetype 'rasha'
(a wicked person / see Pirkei Avot 5:22)?  Simply for once
having 'bad intentions'?
     In this week's shiur we attempt to answer this question.

INTRODUCTION
     As we mentioned above, in Parshat Balak it is hard to
pinpoint any specific sin that Bil'am commits.  In fact, by
the time the Parsha is over, one is left with the impression
that Bil'am may even be a rather righteous, God fearing
individual.  Let's cite some examples:
     Before he departs upon his journey, Bil'am makes sure to
make it absolutely clear to Balak's messengers that he will
not stray one iota from whatever God will tell him (see
22:18).
     Later on, upon his arrival at 'sdeh Mo'av', Bil'am
actually blesses Am Yisrael instead of cursing them, precisely
as God commands him (see 23:1-24:9).  In fact, Bil'am's
blessings are so 'pro-Israel' that by the conclusion of the
story, Balak becomes so angry that he basically tells Bil'am
to 'get lost':
  "Balak's anger was kindled with Bil'am and, striking his
  hands together, Balak tells Bil'am: I asked you to curse my
  enemy and instead you have blessed them three times!  Now,
  run away to your own place..." (24:10-11).

     Then, as though he had not disappointed Balak enough,
Bil'am's 'farewell address' to Balak includes a harsh
predication of how Yisrael will one day defeat Mo'av and Edom
in battle (see 24:15-19).
     Finally, it's all over when "Bil'am gets up and goes to
his homeland, and Balak also went on his way" (24:25).
Clearly, as Parshat Balak reaches its conclusion, we are left
with the impression that Bil'am & Balak split on 'no-speaking'
terms.  Bil'am, the 'loyal prophet of God', returned home -
leaving Balak 'empty handed'.
     Surely, had this been the only story in Chumash about
Bil'am, it would be quite difficult to judge him as a "rasha".
In the following shiur, we will show how the primary source
for Chazal's negative view of Bil'am may be rooted in a
different story, one that is recorded later on in Parshat
Matot - where the Torah tells us about Bil'am's 'untimely
death'.
     We begin our shiur by showing how the story in Parshat
Matot forms the continuation of the story in Parshat Balak.

BIL'AM & THE WAR WITH MIDYAN
     Recall that immediately after the story of Bil'am in
chapters 22-24, we find the story of Bnei Yisrael's sin with
'bnot Mo'av' (the daughters of Mo'av and Midyan) in chapter
25.  Although the Torah does not specify who instigated this
sin, the juxtaposition of these two stories already suggests a
thematic connection (see Rashi & Ramban 25:1).
     Due to their sin, Bnei Yisrael are punished by a terrible
plague, but finally they are saved by the zealous act of
Pinchas (see 25:1-9).  At the conclusion of that entire
incident, God commands Bnei Yisrael to avenge the Midyanim
(i.e. to launch a reprisal attack / see 25:16-18).
     The details of that ensuing battle are recorded several
chapters later - in Parshat Matot (see 31:1-12).
  [Even though logic would dictate for Chumash to record this
  battle immediately after its command, i.e. in chapter 26;
  for some reason, Chumash interrupts this narrative with
  several other 'parshiot' instead.  The reason for this
  'interruption' will be discussed in next week's shiur on
  Parshat Pinchas.]

     In its brief detail of the battle against Midyan (in
Parshat Matot), the Torah informs us, almost incidentally,
that Bil'am is killed together with the five kings of Midyan
(see 31:8).
     Why was Bil'am executed?  Was he an officer in Midyan's
army, or was he simply 'caught in the cross-fire'?
     The Torah doesn't tell us explicitly why he was killed,
but it certainly wants us to know that he indeed deserved the
'death penalty' together with the other 'leaders' of Midyan.
     To understand the underlying reason, we must undertake a
quick analysis of the story that follows when Moshe Rabbeinu
meets the officers who had returned from this battle.
     Let's pay careful attention to the section where Moshe
censures the military officers for taking female captives,
noting how and why he mentions Bil'am in this censure:
  "And Moshe became angry at the military officers... saying:
  Why did you leave the female captives alive?  Were they not
  the very ones who seduced Bnei Yisrael -* bi-dvar Bil'am *-
  at the bidding of Bil'am - to go against God in the matter
  of Pe'or, causing a plague...!"  (See 31:14-16).

     What is Moshe referring to when he mentions 'dvar
Bil'am'?  From the context of these psukim, it seems quite
clear that dvar Bil'am refers to Bil'am's advice to use the
daughters of Mo'av and Midyan to lure Bnei Yisrael towards the
idol worship of 'Ba'al Pe'or'.  [This explanation is also
advanced by the Gemara in Sanhedrin 106a.]
     If this assumption is correct, then the connection
between these two parshiot becomes clear.  It was Bil'am
himself who instigated the entire incident of 'chet bnot
Mo'av'!  It was his idea to lure Bnei Yisrael into sinning.
Bil'am was so involved in this plot that this entire incident
is associated with his name!
     Furthermore, from the very casual mention of dvar Bil'am
in Moshe's censure to the officers, it appears that Bil'am's
involvement in this scheme is 'common knowledge'.  In other
words, Moshe takes for granted that the military officers are
aware of what dvar Bil'am refers to.  Hence, everyone seems to
know that Bil'am was the instigator behind this devious plot.

     Therefore, when Bil'am is executed, it is not because he
had once intended to curse Bnei Yisrael.  Bil'am is found
guilty for it was he who orchestrated the entire scheme of
chet bnot Midyan.

     So what led to Bil'am's sudden change of heart?  Why,
after blessing Am Yisrael, does he turn around and orchestrate
their demise?  Was dvar Bil'am simply some last minute advice
to Balak before leaving?
     It doesn't seem so.  Recall from Parshat Balak that when
Bil'am was sent away, he and Balak were not exactly on
speaking terms.  Furthermore, what was Bil'am doing in Midyan
at all?  Had he not gone 'home'?

     Before we can answer these questions, we must first
determine where Bil'am is from.  [& it's time for a short
lesion in 'Biblical geography'.]

BIL'AM'S 'HOME-TOWN'
     To better understand Bil'am's true character, we must
first establish that he lived in Mesopotamia, a very far
distance away from Mo'av and Midyan!  How do we know this?  In
the opening psukim of the Parsha we are told that:
  "Balak sent messengers to Bil'am ben Be'or, to city of
  Petor, which is by the river... to call him." (22:5).

     In Chumash, the phrase: the river ('ha-nahar') usually
refers to the Euphrates (i.e. 'nehar prat'), the main river
flowing through Mesopotamia.
     This assumption is confirmed in Sefer Devarim, in a short
reference to Mo'av and the story of Bil'am:
  "... and because they hired Bil'am ben Be'or from Ptor Aram
  Naharayim" [Aram - (located between) the two great rivers
  (the Euphrates and Tigris)] (see 23:5).

     Furthermore, Bil'am's opening blessing states
specifically that he came from Aram, from the East (modern day
Syria/Iraq):
  "from Aram, Balak has brought me... from mountains in the
  east [harerei kedem]"  (23:7).

     Now we must show how that fact that Bil'am resided in
Mesopotamia affects how we understand a few 'missing links' in
the story.

THE RETURN OF BIL'AM
     Recall from the conclusion of Parshat Balak that Bil'am
had returned home (see 24:25), i.e. to Mesopotamia, after
blessing Bnei Yisrael (instead of cursing them).
Nevertheless, only a short time later we find that Bil'am is
'back in the neighborhood' (as we discussed above) - when Bnei
Yisrael sin with bnot Midyan.  [See 31:8.]  Thus, we must
conclude that after Bil'am had returned home, he came back to
Mo'av - i.e. for a second time!
     So what motivated Bil'am's lengthy trek back to Mo'av?
Why was he so interested in giving Mo'av and Midyan advice
that he knew would cause Bnei Yisrael to sin?
     The answer is startling, but simple:
     Bil'am the 'prophet' went home - but Bil'am the
'consultant' returns!  Let's explain:

     The very fact that Bil'am later returns to Mo'av proves
that his true intention all along was to curse Bnei Yisrael.
Yet as a 'prophet, [professionally speaking,], he could not do
so for 'how could he curse he whom God Himself does not curse'
(see 23:8).
     However, even though he may be faithful to God as a
professional 'prophet', he is far less faithful as a person.
     It seems as though Bil'am's desire to cause Bnei Yisrael
harm was so great that he searches for a different avenue to
bring upon their demise.  Instead of using his 'prophetic
abilities', this time Bil'am uses his 'prophetic knowledge' to
create a situation where God Himself will curse Am Yisrael.
     As reflected in his blessing of Bnei Yisrael, Bil'am 'the
prophet' recognizes the special relationship between God and
His Nation.  He fully understands why God does not allow him
to curse them, for it is His will that Bnei Yisrael fulfill
their Divine purpose to become God's special nation.
     On the other hand, Bil'am finds a loophole.  Being a
prophet, he also realizes that should Bnei Yisrael themselves
fail in their obedience to God, He Himself would punish them.
In other words - this special nation could not be cursed
without reason.  However, should they sin, God would have
ample reason to punish them.  Bil'am's conclusion is shrewd:
to cause Bnei Yisrael to be cursed - by causing them to sin.
     Bil'am finally found a method to curse Bnei Yisrael.  He
advises Mo'av and Midyan to cause Bnei Yisrael to sin.

     This may be the underlying reason why Chazal consider
Bil'am the archetype "rasha" - for he utilizes his prophetic
understanding, the special trait which God gave him, to
further his own desires rather than to follow God's will. In a
general sense, taking special divine given qualities - and
using them in an improper manner, can be considered the 'way
of life' of the 'wicked'.

BETWEEN AVRAHAM AND BIL'AM
     In the Mishna in Pirkei Avot (5:22), not only is Bil'am
called the rasha, he is also contrasted with Avraham Avinu:
  "Whoever has the following three traits is among the
  'talmidim' (disciples) of Avraham Avinu; and whoever has
  three other traits is among the 'talmidim' of Bil'am ha-
  rasha:
          BIL'AM              AVRAHAM
          evil eye            good eye
          arrogant spirit     humble spirit
          greedy soul         meek soul ...

     Both Avraham and Bil'am are men of renowned spiritual
stature.  However, Bil'am exploits this quality for his own
personal pride and gain, while Avraham Avinu utilizes this
quality towards the perfection of mankind.  A rasha, according
to Chaza,l is one who harnesses his God-given traits and
abilities towards an unworthy purpose.  A disciple of Avraham
Avinu is one who harnesses these qualities for a Divine
purpose.

     In Chumash, we find several textual parallels between
Bil'am and Avraham Avinu that support this comparison.  We
will note two examples:
(A) BRACHA & KLALA
     Avraham:
     "and I will bless those whom you bless, and those who
    curse you shall be cursed, and through you all nations on
    earth shall be blessed" (Br.12:3).
     Bil'am:
    "for it is known, that he whom you bless shall be blessed,
    and he whom you curse shall be cursed" (22:5).

(B) ARAM NAHARAYIM
     The homeland of both Avraham and Bil'am is in Aram
Naharayim, the center of ancient civilization:
     Avraham: see Breishit 24:4 & 24:10, and Br.11:27-31.
     Bil'am: see Bamidbar 23:7 & Devarim 23:5.

     These parallels point to this thematic contrast between
Bil'am and Avraham Avinu.  As Bnei Yisrael, the chosen
offspring of Avraham Avinu, are about to enter the Land that
God had promised him - to become a 'blessing for all nations'
(Br. 12:3), they meet a final challenge.  Just as God's
prophecy concerning Avraham is about to become a reality,
Bil'am - the prophet with the ability to bless and curse -
together with Mo'av (the descendants of Lot) and Midyan (the
descendants of Yishmael) make a last minute attempt to thwart
the fruition of this destiny.

PROFESSIONAL BIAS
     Once could suggest that this confrontation may be
reflective of a more fundamental conflict.  Unlike the people
of Mo'av, whose fear was motivated by a practical threat upon
their national security (22:3-4), Bil'am's fear of Am Yisrael
may have been more ideological.
     The very existence of Am Yisrael posed a threat to Bil'am
himself!  Bil'am, as echoed in his three blessings, perceived
the Divine purpose of Am Yisrael: a Nation destined to bring
the message of God to mankind.  This novel concept of a Nation
of God threatened to upset the spiritual 'status quo' of
ancient civilization.  Up until this time, if there was a
Divine message for mankind - it would be delivered by inspired
'individuals' - e.g. men such as Bil'am himself.
     However, once Bnei Yisrael would become a nation in their
land, this same purpose could be fulfilled by a nation -
instead of by an individual.  From a certain perspective, this
itself could be considered a 'professional threat' to Bil'am
and to the society that he represents.

     On a certain level, this confrontation between Bil'am and
Am Yisrael continues till this very day.  Is it possible for a
nation, a political entity, to deliver a Divine message to all
mankind?  While Bil'am and his 'disciples' continue to
endeavor to undermine this goal, it remains Am Yisrael
responsibility to constantly strive to achieve it.

                              shabbat shalom
                              menachem

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FOR FURTHER IYUN

A.  Note the commentary of the Abarbanel where he explains
that Bil'am is a descendant of Lavan.
1.  Does this support the basic points made in the shiur.
2.  What parallels exist between Bil'am and Lavan?
3.  Did Lavan ever receive 'nevu'a'?  Did Hashem ever speak to
him?  If so, what was the content?  Is it parallel to Bil'am?
4.  Could the struggle between Lavan and Yaakov also be
considered of a spiritual nature?

B.  Bil'am was almost successful.  Bnei Yisrael's sin with
bnot Mo'av and Midyan led to some 24 thousand casualties.  The
plague was stopped due to the zealous act of Pinchas (25:6-9).
His act returned Bnei Yisrael to their covenantal partner.  In
reward, Pinchas receives the covenant of the 'kehuna' (25:10-
13).
1.  In what way does his reward reflect his deed?
2.  What are the responsibilities of the 'kohanim' in addition
to working in the mikdash?
3. How does this relate to the ultimate fulfillment of our
national destiny?

C.  An additional textual parallel exists between Avraham and
Bil'am:  Travelling in the morning with two servants etc.:
Avraham - Va-yashkem Avraham ba-boker, va-yachavosh et chamoro
     Va-yikach et shnei na'arav ito .. (Br. 22:3)
Bil'am - "Va-yakom Bil'am ba-boker, va-yachavosh et atono...
          u-shnei na'arav imo" (Bamid. 22:22-23)

  Could this parallel be the source of the Midrash Chazal
describing the 'satan' who challenges Avraham Avinu on his
journey with Yitzchak to the Akeida?  If so, explain why.

D. As you read the opening chapter of Parshat Balak, note the
the numerous textual parallels between this story, and the
opening story of the Exodus as described in the first chapter
of Sefer Shmot.  Can you suggest a thematic parallel that this
textual parallel may be alluding to?

E.  Who wrote 'Sefer Bil'am'?
     Parshat Balak seems to be an integral part of Chumash;
however, the Gemara in Bava Batra 14b makes a very strange
statement: "Moshe katav sifro (chumash -his book), parshat
Bil'am, and sefer Iyov (Job)."
     It is  understandable that  we need to  know that  Moshe
wrote Sefer Iyov,  but why would there  be any 'hava amina'
that he didn't write Parshat Bil'am ?
     Rashi (in Bava Batra) explains that every other parsha in
Chumash is connected in some way to Moshe - either 'tzorcho',
'torato' (mitzvot), or 'seder ma'asav' (narrative).
Rashi explains that everywhere else in Chumash Moshe is in
some way directly involved.  In parshat Bil'am, no one
including Moshe should have known about the entire incident
between Bil'am and Balak.
     The obvious question then arises, who wrote the story of
Bil'am that appears in Chumash?
If not Moshe, what other navi was there who could have?
     This question is answered by Rabbeinu Gershom (al atar)
that the possibility exists that this parsha was written by
Bil'am himself!  Since he was a navi, his brachot and
conversations are quoted directly!
     In order that we do not come to that conclusion, the
Gemara must tell us that Moshe wrote down this entire Parsha
directly from Hashem, and did not receive them via Bil'am.
  How does this relate to the machloket regarding: 'Torah -
megila nitna', or 'sefer chatum nitna'?

F.  One could also ask how Bnei Yisrael aware of Bil'am's
involvement in the sin of bnot Mo'av.  Why was dvar Bil'am
common knowledge among Bnei Yisrael?  Who told them that it
was Bil'am's idea?
     The answer could be quite simple.  Most probably, the
daughters of Midyan (who sinned with Bnei Yisrael) had
informed their 'patrons' as to who had sent them.  [The 'word'
got around.]

G. "Ma Tovu Ohalecha Yaakov"
>From the time that Bnei Yisrael leave Har Sinai, Sefer
Bamidbar has few positive events to record.  The nation
appears to be going from one sin to the next (mit'onenim,
mit'avim, meraglim, korach, mei meriva etc.).  With all the
complaining, internal strife etc., it is difficult to find
anything positive.
It 'davka' takes an outsider, like Bil'am, looking from a
distance at Am Yisrael, to perceive the greatness of this
nation despite all of its problems.  When Bil'am recognizes
that an entire nation is following Hashem through the desert,
he proclaims:
      "Ma tovu ohalecha yaakov..."
This is an important insight for today also.  Sometimes we
become over-disillusioned with ourselves, as we see so much
disagreement, lack of unity, lack of commitment etc.  We
become so involved with the details that we sometimes are
unable to take a step out and look at the whole picture, to
see our achievements.  With all the problems in Israel today,
there continue to be great achievements in all walks of Jewish
life.  It is important to periodically take a step back and
assess the good as well as the bad.  It gives us the
motivation to continue to achieve. "Ma tovu ohalecha Yaakov" -
a nice attitude to start off the day!