Parasha Balak - Trying Hard to Curse the Children of Israel

[muman613]

This Shabbats Torah Parasha is Balak, a mysterious and important lesson for the ages. Last week we read in Parasha Chukat that the Jews are at the borderlands of Eretz Canaan and all of the Generation of the Spies has died, including Aaron and Miriam {Moshes Brother and Sister}. Parasha Chukat ended with Am Yisroel defeating the king of Bashan, Og and Sichon king of the Amorites with massive divine miracles. The only reason they were destroyed was because they would not let Israel pass through their land to the place that Hashem promised them. They were asked kindly whether the Jews could pass, and they were not even threatened by the Jewish people.

Hashem smote them furiously:

Chukat - Bamidbar 21
22. "Let me pass through your land. We will not turn into fields or vineyards, nor drink well water. We shall walk along the king's road, until we have passed through your territory."
23. But Sihon did not permit Israel to pass through his territory, and Sihon gathered all his people and went out to the desert toward Israel. He arrived at Jahaz and fought against Israel.
24. Israel smote him with the sword, and took possession of his land from Arnon to Jabbok, as far as the children of Ammon, for the border of the children of Ammon was strong.
25. Israel took all these cities, and the Israelites dwelt in all the cities of the Amorites, in Heshbon and all its villages.
26. For Heshbon was the city of Sihon, king of the Amorites, and he had fought against the first king of Moab, taking all his land from his possession, as far as Arnon.

So that is behind us now, and in Parasha Balak we learn that the king of Moab, named Balak, was very frightened of the Children of Israel. He suffered an irrational fear, like Pharoah did that the Jews would consume the land... So he sent for the gentile master of prophecy amongst the nations whos name was Bilaam.

Parasha Balak - Bamidbar 22
4. Moab said to the elders of Midian, "Now this assembly will eat up everything around us, as the ox eats up the greens of the field. Balak the son of Zippor was king of Moab at that time.
5. He sent messengers to Balaam the son of Beor, to Pethor, which is by the river of the land of his people, to call for him, saying, "A people has come out of Egypt, and behold, they have covered the "eye" of the land, and they are stationed opposite me.

Now Bilaam was a priest of Midian, the same place where Moshe spent his exile from Egypt for more than 70 years. Yitro, his father-in-law, was the High Priest of Midian {Kohain HaMidian}. We know that Yitro was a master of Avodah Zarah and that is why Balak sent to Midian to find a person who had a 'mouth' to curse the Israelites like Moshe had a mouth to 'bless' them.

Well, of course it is also well known to us that Moshes power did not come from his mouth, it came from the combination of his traits, foremost his humility, his wisdom, and his clear vision of Hashem. But Bilaam was a master of black magic and was able to cast spells and curse people effectively. But even Bilaam knew that he would have difficulty in cursing Hashems special people.

So Balak ends up sending two sets of dignitaries to bring Bilaam back to Moab so that he may curse the Jews. Both times Bilaam makes the parties wait overnight so that he can speak with Hashem. We learn from this that Bilaam was only able to have his prophecy during the night, unlike Moshe who could talk to Hashem day or night.

The first time Bilaam tells them that Hashem will not let him curse the Jews. As it reads:

Parasha Balak - Bamidbar 22
9. G-d came to Balaam and said, "Who are these men with you?"
10. Balaam said to G-d, "Balak the son of Zippor the king of Moab has sent [them] to me, [saying]:
11. "Behold the people coming out of Egypt, a nation, has covered the 'eye' of the earth. Come and curse them for me, perhaps I will be able to fight against them and drive them out."
12. G-d said to Balaam, "You shall not go with them! You shall not curse the people because they are blessed."

But Balak was not a king who would take no for an answer. He assumed that Bilaam was holding out for more high-level dignitaries and more money as a reward. We read:

Parasha Balak - Bamidbar 22
15. So Balak continued to send dignitaries, more and higher in rank than these.
16. They came to Balaam and said to him, "So said Balak the son of Zippor, 'Please do not hesitate to come to me.
17. For I will honor you greatly and do whatever you tell me to do. So please come and curse this people for me.'"

That night when Bilaam consulted with Hashem, Hashem allowed him to go. This was Hashem testing Bilaam through his free will. Bilaam thought that eventually Hashem would relent and allow him to curse the Jews.

20. G-d came to Balaam at night and said to him, "If these men have come to call for you, arise and go with them, but the word I speak to you-that you shall do."

Next comes the famous story of Bilaams donkey. Bilaam rose early in the morning and saddled his donkey. Bilaam thought that this was such a righteous deed to do, but Abraham did it long before when he rose to bring Yitzak to the Akeidah. Hashem sent an angel to block the path of Bilaam and Bilaam became enraged at his donkey and ended up striking it.

Hashem opened the mouth of the donkey and it spoke to him.

27. The she-donkey saw the angel of the Lord, and it crouched down under Balaam. Balaam's anger flared, and he beat the she-donkey with a stick.
28. The Lord opened the mouth of the she-donkey, and she said to Balaam, "What have I done to you that you have struck me these three times?"
29. Balaam said to the she-donkey, "For you have humiliated me; if I had a sword in my hand, I would kill you right now."
30. The she-donkey said to Balaam, "Am I not your she-donkey on which you have ridden since you first started until now? Have I been accustomed to do this to you?" He said, "No."

Rashi points out that Bilaam was 'into' bestiality with his donkey... There is a hint to that in this pasuk:

Rashi
Have I become accustomed: Heb. הַהַסְכֵּן הִסְכַּנְתִּי. As the Targum [Onkelos] renders [lit., have I learned to do this?]. Similarly,“Does man learn (יִסְכָּן) for G-d?” (Job 22:2). Our Rabbis, however, expounded this verse in the Talmud: They [the Moabite dignitaries] said to him, “Why aren’t you riding on a horse?” He [Balaam] said to them, “I sent it out to pasture.” [Immediately, the she-donkey retorted, “Am I not your she-donkey?” He said to her, “Just for bearing burdens.” She retorted, “on which you have ridden.” He said to her, “Only on occasion.” She retorted,“since you first started until now, and not only that but I provide you with riding by day, and with intimacy at night, (interpreting Heb. הַהַסְכֵּן הִסְכַּנְתִּי as”I heated you up,") as is stated in Tractate Avodah Zarah [4b].

The angel allows Bilaam to proceed on his mission, once again with the promise ", but the word I will speak to you-that you shall speak.".

So Bilaam undertook the task of cursing the Jews. He built seven altars and brought seven sacrifices, he did this because up till then there had been seven sacrifices made by the three patriarchs Abraham, Yitzak, and Yaakov. Rashi explains:

Rashi
the seven altars: “I prepared seven altars” is not written here, but “ the seven altars.” He said to Him, “Their patriarchs built seven altars before You, and I have prepared [seven] corresponding to them all.” Abraham built four-“There he built an altar to the Lord Who appeared to him” (Gen. 12:7); “Abraham moved from there to the mountain… [and built an altar there]” (ibid. 8); “Abraham pitched his tent [and built an altar there]” (ibid. 13:18), and one on Mount Moriah (ibid. 22:9). Isaac built one-“He built an altar there” (ibid. 26:25), and Jacob built two-one in Shechem (ibid. 33:20) and one in Beth El (ibid. 35:7). - [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

But it was all for nothing because at the end of the day Hashem would not allow Bilaam to curse the Jews...

Parasha Balak - Bamidbar 23
5. The Lord placed something into Balaam's mouth, and He said, "Return to Balak and say as follows."
6. When he returned, Balak was standing next to his burnt offering, he and all the Moabite dignitaries.
7. He took up his parable and said, "Balak the king of Moab has brought me from Aram, from the mountains of the east [saying], 'Come, curse Jacob for me and come invoke wrath against Israel.'
8. How can I curse whom G-d has not cursed, and how can I invoke wrath if the Lord has not been angered?
9. For from their beginning, I see them as mountain peaks, and I behold them as hills; it is a nation that will dwell alone, and will not be reckoned among the nations.
10. Who counted the dust of Jacob or the number of a fourth of [or, of the seed of] Israel? May my soul die the death of the upright and let my end be like his."

What a beautiful blessing came from this Rashas mouth... And what Chutzpah for this wicked man to even think he would die the death of the upright and have the same death as the Jew.... And Balak was insulted:

11. Balak said to Balaam, "What have you done to me? I took you to curse my enemies, but you have blessed them!"
12. He answered, saying, "What the Lord puts into my mouth that I must take care to say."

So Bilaam tried once again to curse the Jews, this time from a different angle or perspective. Balak took Bilaam to a mountain where he could see all of the encampment of the Jewish people. But once again Bilaam would fail miserably, Hashem would not allow him to utter curses, only blessings...

Parasha Balak - Bamidbar 23
18. He took up his parable and said, "Arise, Balak, and hear; listen closely to me, son of Zippor.
19. G-d is not a man that He should lie, nor is He a mortal that He should relent. Would He say and not do, speak and not fulfill?
20. I have received [an instruction] to bless, and He has blessed, and I cannot retract it.
21. He does not look at evil in Jacob, and has seen no perversity in Israel; the Lord, his G-d, is with him, and he has the King's friendship.
22. G-d has brought them out of Egypt with the strength of His loftiness.
23. For there is no divination in Jacob and no soothsaying in Israel. In time it will be said to Jacob and Israel, 'What has G-d wrought?'
24. Behold, a people that rises like a lioness (See Malbim) and raises itself like a lion. It does not lie down until it eats its prey and drinks the blood of the slain."

Balak will give Bilaam one more chance. This time he takes him to another vantage point to attempt to curse the Jews... Once again Bilaam brings seven sacrifices on seven altars and rose to look at the children of Israel. This last attempt yields one of the best blessings in the Torah.

Parasha Balak - Bamidbar 24
3. He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye.
4. The word of the one who hears G-d's sayings, who sees the vision of the Almighty, fallen yet with open eyes.
5. How goodly are your tents, O Jacob, your dwelling places, O Israel!
6. They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water.
7. Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted.
8. G-d, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries, bare their bones and dip His arrows [into their blood].
9. He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed.

Here we learn that Bilaam was a one-eyed prophet whose eye was gouged out at some time. It says "the word of the man with an open eye" and Rashi learns this from the midrash:

Rashi
with an open eye: Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term שְׁתֻם is mishnaic;“enough time to bore a hole (יִשְׁתֹּם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct his attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. — [Sanh. 105a]

But this was Bilaams last 'strike' of three strikes and Balak had had enough of this evil Wizard...

10. Balak's anger flared against Balaam, and he clapped his hands. Balak said to Balaam, "I called you to curse my enemies, but you have blessed them these three times.
11. Now, hurry back to your place. I said I would honor you greatly, but the Lord has deprived you of honor."

After this Bilaam gives Balak his prophecy for the end of days, that Israel will rise in power and the wicked nations will be defeated.


But then things start to fall apart for our brothers and sisters in Shittim. Our yetzer hara for forbidden women started to flare up, as it is written:

Parasha Balak - Bamidbar 25
1. Israel settled in Shittim, and the people began to commit harlotry with the daughters of the Moabites.
2. They invited the people to the sacrifices of their gods, and the people ate and prostrated themselves to their gods.
3. Israel became attached to Baal Peor, and the anger of the Lord flared against Israel.

So quite naturally Hashem became enraged at his silly childrens transgressions and had Moshe round up those who had been involved in these illicit relations and hanged them... 

4. The Lord said to Moses, "Take all the leaders of the people and hang them before the Lord, facing the sun, and then the flaring anger of the Lord will be removed from Israel.
5. Moses said to the judges of Israel, "Each of you shall kill the men who became attached to Baal Peor.
6. Then an Israelite man came and brought the Midianite woman to his brethren, before the eyes of Moses and before the eyes of the entire congregation of the children of Israel, while they were weeping at the entrance of the Tent of Meeting.

This is the beginning of the story of Pinchas, who in zealous rage ran a spear through the prince of Simeon, Zimri and the Midianite woman named Cozbi.

7. Phinehas the son of Eleazar the son of Aaron the kohen saw this, arose from the congregation, and took a spear in his hand.
8. He went after the Israelite man into the chamber and drove [it through] both of them; the Israelite man, and the woman through her stomach, and the plague ceased from the children of Israel.

There are some halachas concerning Rodef which we learn from this pasuk. I have heard it said that while Pichas was attempting to kill Zimri that if anyone had killed Pinchas they would not be guilty of murder, because at the time he entered the chamber he was considered a Rodef. But in the end what Pinchas did was righteous and meritorious in Hashems eyes, because as we learn in next weeks Parasha that Pinchas is awarded in this life by being made a Kohain which until then he was not able to be.

This concludes this weeks Parasha discussion. If anyone would like to discuss this please feel free to post in this thread , or write me a private message...


muman613

[muman613]

I will discuss Parasha Pinchas next week, but I think it is interesting about what we learn about the term 'rodef' from this Parasha...

http://www.vbm-torah.org/archive/salt-bemidbar/41-8pinchas.htm

Parashat Pinchas begins with God's emphatic endorsement of Pinchas' otherwise questionable act of zealotry, which the Torah narrates in the final verses of Parashat Balak. In according with the halakha known as kana'in pog'in bo – allowing a zealot to kill a Jew who sins with a gentile woman – Pinchas slew Zimri, the tribal leader of Shimon, and Kozbi, the Midianite princess whom Zimri had taken in the presence of the entire nation. The Gemara (Sanhedrin 82b), cited in Rashi's opening comments to Parashat Pinchas, tells that Pinchas' violence earned widespread condemnation among the people. God therefore spoke to Moshe and expressed His resounding approval of Pinchas' zealotry, on account of which he and his offspring were granted an "eternal blessing of priesthood" (25:13).

G-d's praise for Pinchas, and the principle of kana'in pog'in bo in general, calls into question a halakha established earlier in the Gemara (Sanhedrin 82a). The Gemara states that had Zimri killed Pinchas in self-defense, he would not have been liable for murder. By approaching to kill Zimri, Pinchas assumed the status of a rodef – a "pursuer." Halakha licenses killing a person who pursues another to kill him, and the Gemara applies this provision even in cases of kana'in pog'in bo. Although a zealot is allowed (or perhaps even obligated) to act upon his zealous rage and kill the violator, the violator is nonetheless licensed to kill the zealot in self-defense.

At first glance, these two halakhot appear contradictory. If Pinchas was legally justified in killing Zimri, how could he be considered a rodef? Consider, for example, the situation of a capital violation. Certainly, the convicted violator is not justified in turning around and killing the shali'ach beit din (court executioner). How, then, could the Gemara permit Zimri to kill Pinchas?

[muman613]

For those interested in the relationship between Balaam and his donkey I found the following 'proofs'...

http://www.inner.org/parshah/numbers/balak/balak-65.php

http://www.aish.com/tp/i/moha/48925657.html

We find textual, and Mishnaic parallels between Balaam and Abraham - they both arise early, mount their donkeys. However, Abraham's is donkey is described as a chamor while Balaam's is called an aton. This suggests that Abraham transcends, and indeed harnesses the donkey - a symbol of the physical. (The physical is chomer in Hebrew; see my comments on Parashat Chayei Sarah.) But Balaam is seen no better than his donkey, therefore his donkey speaks to him. The Sages who are willing to accuse Balaam of almost any indecency, actually suggest that Balaam was guilty of bestiality with his donkey.

The Mishna contrasts the descendants of Abraham with the descendants of Balaam, as if to say, Abraham became the forefather of a great nation while Balaam, remained to himself, and no nation, great or small, emerged from him.

On the other hand, we find a comparison between Moses and Balaam. When the Torah tells us that there was never a prophet among the Jews like Moses, the Sages stress, that among the non-Jews there was one, namely Balaam (Sifri, Zot Habracha section 16).

[muman613]

I think this little insight is very interesting:

http://www.inner.org/parshah/numbers/balak/balak-65.php

Philosophical Rationalism

The rational argument made by Balaam’s donkey is representative of Greek culture and the Western tradition in general. It constitutes a logical proof. More specifically, it is a proof based on past experience. The donkey challenges Balaam on whether it has ever been his experience that he has been unfaithful to him. Has Balaam not come to the conclusion that his donkey is ever-faithful and therefore would not have done anything to harm its master?

The Greek mindset regarding nature is inductive and extrapolative. Greek culture teaches a person to rely on nature—that nature does not change. An educated person according to Greek philosophy is one who acts rationally and in accordance with the laws of nature; the philosophically educated person counts on the eternal and ever-lasting nature of our physical reality. This is the heart of rationalism.

It is also the core issue of the debate between Jewish thought, based on the Divine mindset of the Torah and Greek philosophy. Jewish thought begins with the understanding that nature on its own cannot sustain itself, let alone remain consistent and constant. The only reason that natural laws persist is because the Creator constantly renews them according to His will. Underneath its static facade, nature is constantly being recreated according to the Divine will. Therefore, even though our experience tells us that God does not alter the way in which He creates nature at every moment, and therefore its laws seem to be constant and universal, in reality they have no intrinsic permanence. God is the ongoing Creator of nature and can will it into its next moment of being any way He wills. Judaism too has learnt something from past experience: that at God’s discretion, the laws of physical reality do change. This is the message of the Ten Plagues and the Exodus from Egypt.5 When you think about it, you will find that this is the heart of the Chassidic message regarding trust in God. Many of the stories told about the Chassidic masters revolve around modern day examples of God’s discretionary suspension, and even complete transformation of nature and its laws.

As if to show us the fallacy of the donkey’s statement, the Torah begins its dialogue with the words, “God opened the mouth of the donkey….” Donkey’s do not speak, but this one does. It is truly ironic that the essence of the donkey’s argument is that you can trust nature, because nature does not change. Yet, here is a speaking donkey claiming that nature, specifically my nature, does not change.6

In fact, the donkey’s argument was so sound and powerful that Balaam had no response. The sages explain that in order to save Balaam from having the donkey become the object of his shame—people would say “Here is the animal that rebuked and beat Balaam (in retribution for having been beaten by him)”—the donkey died immediately.

[muman613]

Balak + Balaam = Amalek

http://www.askmoses.com/en/article/326,2474530/Parashat-Balak.html

The Zohar here notes that the names Balaam, Balak, and Amalek are phonetically inter-related. The first two letters of Balaam and Balak are the same; the last two letters of Balak and Amalek are the same; and the first two letters of Amalek are the same as the last two letters of Balaam. Furthermore, the letters of the names Balak and Balaam that are not common to both spell Amalek. These phenomena will be used later.

[Muck DeFuslims]

Muman, thanks for taking the time to post, discuss and analyze these Parasha.

As you might know, I'm secular and admittedly ignorant regarding Torah and all it's intricacies.

Therefore, your informative posts in the 'Torah and Jewish Idea' area of this forum help me formulate and refine my thoughts regarding my faith as a Jew and belief in the Torah as the unquestioned word of G-d.

However, I have a confession to make.

After reading the details of the Parasha being discussed, I find myself moving away from 'absolute faith', rather than towards it.

If this portion of the Torah is merely parable, with the intent of bringing down a higher message, I can probably accept it. On the other hand, if it is to be taken literally (as an accurate historical account of actual events) then I have great difficulties with it.

I mean, I just can't accept the validity of a talking donkey, and a 'Prophet' that has had sexual relations with it. I have problems with an all-knowing, all-powerful master of the universe asking Bilaam "Who are these men with you?".

I think you make these posts with the intent of helping the less knowledgable Jews of this forum better understand Torah and hopefully become more faithful and perhaps even more observant.

You do an excellent job on the first account, but to be perfectly frank, after reading about these Parasha in more detail than I have previously, my faith is more uncertain than ever.

That being said, you deserve credit for the excellent work you have done in this section of the forum, regardless of my personal subjective reactions and thoughts regarding the Parasha.

Thank you.

[muman613]

Muck,

I am sorry that you have difficulty but I think that you only have questions. Of course most of your questions have been answered but you just have to look for the answer.

For instance you ask "Why does an all-knowing G-d have to ask who these men are?"... Of course Hashem knew who they were, just as he knew where Adam and Chava were when he asked "Where are you?".

See Rashis answer here :
http://www.shemayisrael.com/Parasha/bonchek/archives/bereishis65.htm

NOTE: The stupid forum filter changes p a r s h a -to- P a r a s h a

Parashas Bereishis(65)

We begin a new Torah reading cycle this week (immediately after Simchas Torah) and with it new opportunities to discover the wonders of G-d's Torah.

We read about Cain killing his brother Abel, mankind's first homicide, which was the first fratricide. (This implies that all murder in history is in actuality fratricide since all men are brothers.)

Genesis 4:9

And G-d said to Cain 'Where is Abel your brother.'

RASHI

Where is Abel your Brother? RASHI : For the purpose of engaging him in calm conversation. So that he might repent and say 'I killed him and have sinned to You.'

What would you ask on this comment?

Your Question :

QUESTIONING RASHI

A Question: Why the need for this comment? Why does Rashi assume that G-d "just wanted to make conversation" ?

What' bothering him?

Your Answer:

WHAT IS BOTHERING RASHI?

An Answer: Certainly Rashi cannot accept the idea that G-d must ask Cain where his brother is. Hashem is Omniscient meaning He is all-knowing, nothing is hidden from His perception. So why the need to ask of Abel's whereabouts, He surely knew the answer.

This is the reason Rashi offers a different explanation for G-d's question - to engage Cain in conversation, so that maybe he'll have thoughts to do tsheuva.

The explanation is clear and in and of itself presents no problem. Bur when we compare it to another Rashi-comment, we do have a problem.

See an earlier Rashi (3:9) on the verse "And Hashem called to Adam and said to him 'Where are you."

We have the same question here. Certainly G-d knew Adam was hiding. Why did He ask? Rashi says the following on that verse.

Where are you? Rashi: He (G-d) knew where he was. It was only to engage him in conversation so that he would not be too bewildered to respond if He were to punish him suddenly. So likewise by Cain, He said to him 'Where is your brother Abel?" So too in the case of Bilaam (Numbers 22:9) [He said] 'Who are these men with you.?' To engage them in conversation."

Rashi cites the case of Bilaam in Numbers 22:9 who was asked by Balak the king of Moav to curse the Jewish People. He sent a delegation to Bilaam for this purpose. When the men came, G-d asks Bilaam "Who are these men with you?"

Again we have a case where Hashem asks a question, the answer of which he already knew. Rashi there comments

RASHI

Who are these men with you? Rashi: [G-d gave him a chance] to err. He (Bilaam) could assume (because of G-d's question) that all is not known to Him.."

QUESTIONING RASHI

The question is obvious. Here in Numbers Rashi says the purpose of G-d's question was to mislead Bilaam. Whereas in our Parasha Rashi says it was only "to engage him in conversation." We would also ask: Why was Cain dealt kindly by G-d and encouraged to repent, while Bilaam was "lead to err" by G-d?

Can you think of an answer?

Your Answer:

UNDERSTANDING RASHI

An Answer: The commentaries on Rashi explain that in all cases Rashi cites the purpose of G-d's question was "to engage the person in conversation" and certainly not to obtain information that G-d needed. So both in the cases of Cain and Bilaam, the purpose of G-d's question was to start a conversation . But the purpose of these two conversations was different. In Cain's case it was to allow him to do teshuva while in Bilaam's case it was to cause him to err.

Of course we still have the question: Why the opposite purposes of G-d's questions, one to lead to teshuva and one to lead to sin?

A POSSIBLE ANSWER:

Cain had in fact sinned, he had already killed his brother, so there was need to do teshuva. But Bilaam had not yet sinned so there was need to do teshuva, yet. But we must ask: Wht did G-d want him to err and curse the Jews?

The answer, I think is that cursing the Jews was in no way harmful, because G-d had other plans. G-d in fact wanted this curse to take place - or at least Bilaam's attempt to curse. This was to show Israel and the world how Hashem protects His People. G-d wanted Bilaam to err to have this historical incident take place . It would be a lesson for all time. A lesson as to how the plans of Israel's enemies will be stymied by their Protector, Hashem.

Shabbat Shalom
Avigdor Bonchek

[muman613]

Rabbi Jonathan Sacks latest Parasha discussion addresses some of your questions also:

http://www.israelnationalnews.com/Articles/Article.aspx/9568

Excerpt from article:

...

What I want to examine here is neither Bilaam nor his blessings, but the preamble to the story, for it is here that one of the deepest problems arises, namely: what did G-d want Bilaam to do? It is a drama in three scenes.

In the first, emissaries arrive from Moab and Midian. They state their mission. They want Bilaam to curse the Israelites. Bilaam's answer is a model of propriety: Stay the night, he says, while I consult with G-d. G-d's answer is unequivocal:

But G-d said to Bilaam, "Do not go with them. You must not put a curse on those people, because they are blessed."

Obediently, Bilaam refuses. Balak redoubles his efforts. Perhaps more distinguished messengers and the promise of significant reward will persuade Bilaam to change his mind. He sends a second set of emissaries. Bilaam's reply is exemplary: "Even if Balak gave me his palace filled with silver and gold, I could not do anything great or small to go beyond the command of the LORD my G-d." However, he adds a fateful rider: "Now stay here tonight as the others did, and I will find out what else the LORD will tell me."

The implication is clear. Bilaam is suggesting that G-d may change His mind. But this is impossible. That is not what G-d does. Yet to our surprise, that is what G-d seems to do:

That night G-d came to Bilaam and said, "Since these men have come to summon you, go with them, but do only what I tell you."

Problem 1: first G-d had said, "Do not go." Now He says, "Go." Problem 2 appears immediately:

Bilaam got up in the morning, saddled his donkey and went with the princes of Moab. But G-d was very angry when he went, and the angel of the LORD stood in the road to oppose him.

G-d says, "Go." Bilaam goes. Then G-d is very angry. Does G-d change His mind - not once but twice in the course of a single narrative? The mind reels. What is going on here? What is Bilaam supposed to do? What does G-d want? There is no explanation. Instead the narrative shifts to the famous scene of Bilaam's donkey - itself a mystery in need of interpretation:

...

[muman613]

One last comment on Balak...

Apparently there has been archeological evidence in Egypt of the existence of a 'prophet' of the nations named Balaam...

Read this: http://www.aish.com/ci/sam/48965991.html

Biblical Archeology: Prophet and the Earthquake
by Rabbi Leibel Reznick


The historicity of Balaam, the non-Jewish prophet.

One of the more enigmatic Biblical figures is the prophet Balaam. The Bible first introduced him to us as the Israelite nation was encamped in the Plains of Moab, on their way to the Promised Land. The Moabite king, fearing an attack by the Israelites, summoned Balaam to come and curse the Children of Israel. In the end, Balaam does not curse the Israelites but bestows blessings upon them. [1]

The Talmud [2] tells us that earlier Balaam had been an adviser to the pharaoh who enslaved the Children of Israel and sought to destroy their male children. In fact, the plan to destroy the Israelites was masterminded by Balaam. The third century B.C.E. Greco-Egyptian historian, Manetho, also mentions that it was the prophet-adviser to the pharaoh who instigated the enslavement of the Jewish People.[3] (Do I mean to say that there is an ancient extra-Biblical source that refers to the enslavement of the Israelites? Yes, but that issue deserves an article all by itself.)

Not only did Balaam reside near the land of Moab and in Egypt, but Midrashic sources also place him in Aram[4], modern-day Syria, and in the Aegean isles[5], and in Cush, modern-day Ethiopia [6]. Balaam was an itinerant prophet with a far-reaching reputation.[7] Due to Balaam's renowned preeminence, we would expect that some mention of Balaam would be found in some ancient nation's records. And indeed, our expectations will not be disappointed.

Balaam was the grandson of Laban the Aramean. [8].The patriarch Jacob lived in Aram and married the two daughters of Laban, Leah and Rachel. Jacob shepherded the flocks of his father-in-law for many years. As Jacob and his wives were returning to the land of Canaan, they stopped for a while in the land of Moab in the settlement later to be called Succoth. [9] Archaeologists believe that the Jordanian hill called Tel Deir Alla is the site of Biblical Succoth. And, it was here in Tel Deir Alla that evidence of Balaam was found.

An expedition led by Professor Henk J. Franken of the University of Leiden was excavating in Deir Alla in March of 1967. The workers were cleaning up some debris from the day's work when someone noticed what seemed to be traces of lettering on fragments of plaster that littered the floor. For archaeologists, the most exciting find is not gold or silver, but writings! Professor Franken was overjoyed at this unexpected discovery.

The weather during that time of year was capricious. One day heavy rains fell; the next day a drying wind filled the air. Neither of these was good for the fragile pieces of plaster. Hastily, a tent was erected to protect the area from the elements. There were still two more weeks of excavation work that had been planned, but all digging stopped. All attention was focused on the writing.

Reports of the discovery spread throughout the archaeological community. Scholars representing the United States, Jordan, France, Germany and Holland came to examine the fragments. One fragment had written on it in bold letters the words: "the prophet, Balaam son of Beor."

It took approximately ten years to assemble the piles of plaster fragments, jigsaw puzzle style, into a coherent text. Eventually, a chilling prophecy emerged. It reads:

Inscription of Balaam son of Beor,
the prophet, man of the gods.
Behold, the gods came to him at night,
and [spoke to] him according to these words,
and they said to [Balaa]m son of Beor thus:
"The [light] has shone its last;
the Fire for [judgment] has shone."

And Balaam arose in the morning,
[ ] days,
[ ] ,
and cou[ld not eat],
and he wept bitter tears.
And his people came up to him
and they [said] to Balaam son of Beor:
"Why are you fasting and why are
you weeping?"

And he said to them:
"Return! I shall tell you what
the gods (shaddayim) are [. . . . . . . . . . . . . . .]
Go on, consider the doings of the gods."

The gods have gathered together,
and the(shaddayim) gods have met in assembly,
and they have said to […….]:
"Sew up, bolt shut the sky with your cloud!
Let darkness be there, and not brightness,
gloom and not radiance;
Yes, strike terror with the cloud of darkness,
and do not remove it ever

[…] hawk, swift, bat,
eagle, and pelican, vultures,
ostrich, stork, young of falcons,
and owl, chicks of heron, dove,
bird-of-prey, pigeon and sparrow. [10]

In order to date the inscription, the fragments were subjected to radio-carbon dating tests. The results indicated that the inscriptions were to be dated circa 800 B.C.E., plus or minus 70 years, with an accuracy probability of 66%. [11] The probability rate of only 66% of a 800 B.C.E.. date is not very reassuring. Initial paleographic studies, based on the shapes and forms of the letters, seemed to support this general time period. [12] However, recently, scholars have lowered the date closer to 600 B.C.E.. [13] This suggestion is based on a connection between the handwriting style of the Deir Alla inscription and certain Ammonite inscriptions of the seventh century B.C.E..

Admittedly, there is a 500 year gap between the time the Biblical Balaam is assumed to have lived and when this inscription was written; yet the inscription can easily be seen as a demonstration that the memory of Balaam the seer survived long after his demise. It is likely that his prophecies were written and handed down for generations, in much the same way the epics of Homer were written and transmitted for hundreds of years.

There are a number of other important factors of the Tel Deir Alla inscription that coincide with the Biblical and Midrashic texts:

 

    The "international, freelance prophet," Balaam, prophesied in Moab, among other places. The Tel Deir Alla inscription was found in Moabite territory.

     

    Balaam was originally from Aram. The text of the inscription is in an Aramaic dialect rather than in the language of the Moabites. For example, the opening line refers to Balaam the son of Beor. The word "son" in Moabite would be similar to the Hebrew "bn" but the inscription reads "br" which is the Aramaic equivalent. [14]

    The G-d of Israel is known by many names. The most common name is Yud-Kay-Vav-Kay which appears over 1,500 times in the Torah. The name Elo-him is used over 200 times. One of the least used names is Sh-ddai which appears only 10 times, mostly in Genesis, in connection with the forefathers of Israel. In the book of Numbers the name Sh-ddai appears only twice, both times in connection to the prophecy of Balaam. In the Tel Deir Alla inscription the name Sh-ddai also appears twice, in the plural form as Shaddayin, the term which Balaam, a polytheist, would naturally prefer.

    It is clear that the Tel Deir Alla inscription of Balaam is foretelling doom for the Moabites. In the book of Numbers (23:24) we find Balaam telling the Moabite nation of their impending demise. "Behold, the [Israelite] nation will arise like a lion cub and raise itself like a lion; it will not lie down until it consumes prey and drinks the blood of the slain." In the next chapter Balaam says, "A star has issued from Jacob and a scepter-bearer has risen from Israel and he shall pierce the nobles of Moab…" (Numbers 24:17)

The plaster inscription in Tel Deir Alla came from a wall of a building that was destroyed by an earthquake. [15] How can an archaeologist tell if a city or building was razed by an invading army or if it was due to an earthquake? There are several telltale signs. An invading army will knock down walls in all directions, haphazardly, smashing them in sections to demolish them. Stones of a wall that was toppled by an earthquake will generally tumble in the direction of the force of the tremor, and they will fall as a complete unit, almost as if the wall was constructed whole, horizontally upon the ground. Moreover, an invading army will destroy buildings without knocking down every wall entirely. Damage alone suffices to vanquish a city. Earthquakes are less forgiving, collapsing the buildings almost entirely.

If a circa 600-650 B.C.E. date is correct for the collapse of the plaster inscription at Tel Deir Alla, the earthquake that destroyed the building was, in fact, recorded twice in Tanach (Books of the Prophets):

1) The book of Amos begins with, "The words of Amos, who was one of the herders of Tekoa, who saw visions concerning Israel in the days of Uzziah, king of Judah, and in the days of Jeroboam, king of Israel, two years before the earthquake." (1:1)

2) In the book of Zechariah, the prophet says, "…and you will flee as you fled from the earthquake that was in the days of Uzziah, king of Judah." (14:5)

According to Biblical chronology, Uzziah reigned from 645 B.C.E. – 593 B.C.E. and Jeroboam reigned from 647 B.C.E. – 607 B.C.E. [16] The earthquake occurred when both Uzziah and Jeroboam were kings. That would be between 645 B.C.E. – 607 B.C.E.. The date fits perfectly with the latest paleographic analysis of the Deir Alla inscription.

The Deir Allah inscription not only attests to the historicity of Balaam but is also dramatic evidence of the earthquake in the days of Uzziah and Jeroboam. Two for the price of one.

[The One and Only Mo]

Shkoyach Reb Muman, now I have something very nice for the shabbos table.

[muman613]

Shkoyach Reb Muman, now I have something very nice for the shabbos table.

Shabbat Shalom my brother...

Good hearing from you the other day...

[Ari Ben-Canaan]

It is a strange thing that Bilaam was able to speak with HaShem...  he seems like a man who was on the fence whether to trust in HaShem, or trust in his Avodah Zarah.  To me it seems like a good example of how HaShem seeks more of this world than just a relationship with the Jewish people.  I have read somewhere that Balak was also a magician of sorts, though I do not remember the details, I think he wanted to combine his abilities with Bilaam for an over the top curse on the Jewish people.  Have you heard any of that theory?

Have you ever heard that Zimri and Cozbi were run in through their stomachs in a way that pierced their genitals, thus a poetically fitting punishment?  I think I remember the leader of the Torah study group I used to participate in saying something like this from Midrash or Talmud...  I think also that Phineas left the spear stuck through them in a way that others could see they were having an adulterous relationship?  That would be one reason for Phineas to not get in trouble with the public for his act, and instead receive praise because it would be more obvious to the average onlooker.

---

I watched this video from Rabbi Lazer Brody in which he speaks about this weeks parsha as well.  This Rabbi is one of my absolute favorites to listen to.  Rabbi Brody embodies what I consider to be a true Tzadik.  I found myself doing the longest session of praying I have done in a very long time after hearing him in this video yesterday.  He also impresses me with the value in being happy all of the time because whatever happens in life is the plan of HaShem [not always the most easy task for me; perhaps not the easiest task for most of us].
http://lazerbrody.typepad.com/lazer_beams/2010/06/dont-force-the-issue.html
The relationship that Bilaam and Balak had to Moses and Joshua as described by Rabbi Brody was incredible!

[muman613]

It is a strange thing that Bilaam was able to speak with HaShem...  he seems like a man who was on the fence whether to trust in HaShem, or trust in his Avodah Zarah.  To me it seems like a good example of how HaShem seeks more of this world than just a relationship with the Jewish people.  I have read somewhere that Balak was also a magician of sorts, though I do not remember the details, I think he wanted to combine his abilities with Bilaam for an over the top curse on the Jewish people.  Have you heard any of that theory?

Have you ever heard that Zimri and Cozbi were run in through their stomachs in a way that pierced their genitals, thus a poetically fitting punishment?  I think I remember the leader of the Torah study group I used to participate in saying something like this from Midrash or Talmud...  I think also that Phineas left the spear stuck through them in a way that others could see they were having an adulterous relationship?  That would be one reason for Phineas to not get in trouble with the public for his act, and instead receive praise because it would be more obvious to the average onlooker.

---

I watched this video from Rabbi Lazer Brody in which he speaks about this weeks Parasha as well.  This Rabbi is one of my absolute favorites to listen to.  Rabbi Brody embodies what I consider to be a true Tzadik.  I found myself doing the longest session of praying I have done in a very long time after hearing him in this video yesterday.  He also impresses me with the value in being happy all of the time because whatever happens in life is the plan of HaShem [not always the most easy task for me; perhaps not the easiest task for most of us].
http://lazerbrody.typepad.com/lazer_beams/2010/06/dont-force-the-issue.html
The relationship that Bilaam and Balak had to Moses and Joshua as described by Rabbi Brody was incredible!

Shalom Ari,

Yes, I have heard each of those things about the story of Pinchas. He ran them through with a spear which he had broken into two parts so he could hide them in his cloak.... When he was inside the tent he ran the spear through them as they were in the despicable act, through their genitals... He miraculously raised the two of them up, with super-human strength and paraded them out in the street...

Let me find reference to this story on the web...

http://www.guardureyes.com/GUE/GUEList/GUEList5.asp

The Medrash on this week's Parasha says that Pinchas drove his spear straight through their genitals of Zimri and Kuzbi the Midyanite, as they were sinning together. Then, G-d gave Pinchas divine strength and he was able to lift both of their their dead bodies up out of the tent, while still on the spear, for all to see that they had been killed for their sins.
 
The Holy Ohr Hachaim Hakodesh, whose Yartzeit is tonight, writes that through doing this, Pinchas made the sin of illicit sexual relations look disgusting in the eyes of the Yidden and thereby caused a tremendous Kiddush Hashem.
 
On a similar note, the Ohr Hachayim writes as well in another place in this weeks Parasha, that G-d commanded the Jews "Tzror es Hamidyanim Ve'hikesem Osam" - meaning, "Make the Midyanim hated in your eyes and destroy everything of theirs". So the Ohr Hachayim asks, why do we need to hate them and destroy everything, why not be able to benefit from the booty of the enemy? And he answers that when it comes to immoral sexual conduct (that the Midyanites caused the Yidden to sin in), the only way for the Jews to receives G-d's forgiveness and atone properly would be if they turn their hearts to hate these sins, and destroy all that is related to it. For as long as the lust of the sins remain alive in a Jew's heart, he cannot properly atone for sins of a sexual nature. Instead, he must try to first arouse a disgust and hatred of these sins in his heart - and then he can achieve a true Teshuvah.

http://www.aish.com/tp/b/lp/48949871.html

Point of Information:  Although having relations publicly with a non-Jew is not a capital offense, in a moral sense, it is considered treason against the Jewish people. There was a tradition from Sinai that someone who witnesses such an act, and is zealous in the honor of G-d and the Jewish people, would be allowed to put him to death on the spot.

(7) Pinchas was the grandson of Aaron. But he was not a Kohen because Aaron, his sons and their future progeny were sanctified at a particular point in biblical history. But at that time, Pinchas was excluded because he was a grandson (not a "son") and was born before the Kohanic assignment took effect (thus he was not "born to a Kohen").

Pinchas was very perturbed to see Zimri's public debacle, and he asked Moses: "Have you not taught us this law? To which Moses replied, "The one who read the letter shall be the one to fulfill its orders."

(8) Pinchas separated the blade of his spear from its shaft and hid it under his cloak. Holding the shaft as a walking stick he banged on the tent door demanding his turn as well! Upon entering, he quickly reassembled his spear and impaled Zimri and the Midianite princess at their point of connection. He then proceeded to raise them up in the air on his spear, and displayed them to the people outside of the tent.

(9) This zealous act of Pinchas stopped the plague, which had already claimed the lives of 24,000 Jews.

I also love Rabbi Lazer Brody. I listen to every one of his talks on the Internet... I also love http://breslev.co.il .