Parashat Balak - Bamidbar 22:2-25:9

Synopsis of the Parashah

A Key Verse:

מַה-טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל
Mah-tovu ohaleicha Ya’akov mishkenoteicha Yisra’el.
Bamidbar 24:5 How goodly are your tents, O Yaakov, your dwelling places, O Yisrael.

This verse is part of Bilam's blessing of Yisrael, which he pronounces instead of the curse that Balak had hired him to deliver. It's a significant moment in the parashah, as it shows G-d's protection of Yisrael and the futility of attempts to curse what G-d has blessed.

This verse has become an integral part of Jewish liturgy, recited at the beginning of Shacharit, the morning prayers. Chazal interpret it as praise for Yisrael's tents of learning and prayer. On a deeper level, the Jewish home reaches its highest potential when it embodies the values of the Synagogue and Study Hall. In the Mah Tovu prayer, the verse expresses love and reverence for the synagogue, which, in the absence of the Holy Temple, serves as the place where G-d's glory dwells among Yisrael.

This verse encapsulates the main messages of the parashah: the futility of opposing G-d's will, the special status of Yisrael, and the power of blessing over curse. Its enduring relevance in Jewish tradition further cements its position as the key verse of the portion.

The theme of this parashah is the transformation of pure evil into good, which is the central theme of the entire episode involving Bilam and his curses. Thus, Balak represents the transformation of darkness to light - the metamorphosis of the idolatrous kingdom of Moav to the sacred kingdom of David and Mashiach.

Personalities:

• Balak: The King of Moav, Balak is driven by fear and hostility towards the Benei Yisrael. Concerned about their growing numbers and strength, he seeks to weaken them by hiring a prophet to curse them. Balak's character is marked by desperation, anxiety, and a willingness to resort to spiritual means to protect his kingdom. Balak is called "Balak the son of Tzipor" because of his wisdom; he performed magic using a certain bird. "Tzipor" in Hebrew means "bird"; thus, "Balak the son of Tzipor" means Balak owed his magical powers to a bird. (Zohar III: 184b)
• Bilam: Bilam, son of Beor - A master-magician from Petor by the [Euphrates] River. Balak summoned him to curse the Benei Yisrael, but despite several attempts, Bilam could only bless them, as he was subject to the will of G-d. Bilam is a gilgul (reincarnation) of Lavan and like Lavan, was a master-magician andlearned the occult arts from the two fallen angels, Aza and Azael, who had taught Bilam G‑d's secret sayings that they had heard when they were still in heaven. Rabbi Shimon said: How many times have I repeated, and no one pays attention! The Holy One does not allow His Presence to rest except in a place of holiness that is befitting. (Zohar III:207b, Parashat Balak)
• The Angel of G-d: This divine messenger plays a critical role in obstructing Bilam's journey to curse Yisrael. Invisible to Bilam at first but visible to his donkey, the angel represents divine intervention and the protection of Yisrael. The angel's actions emphasize that G-d controls the outcomes of human endeavors.
• Bilam's Donkey: This animal serves as a surprising voice of reason in the parashah. When Bilam's donkey sees the angel and tries to avoid it, Bilam beats her until G-d enables the donkey to speak. According to Chazal, the mouth of Bilam's donkey was one of the ten unique things created at twilight of the sixth day of creation. Chazal  explain that the purpose of the donkey incident was to impress upon Bilam that human speech (and that of a donkey) are in the hands of G-d.
• Zimri, son of Salu: A leader of the tribe of Shimon who was involved in an incident with a Midianit woman named Kozbi, which led to Pinchas' intervention.
• Kazbi, daughter of Tzur: A Midianit princess who was involved with Zimri and played a role in the events leading up to Pinchas' actions.
• The Benei Yisrael: Though not directly interacting with the primary characters, the Benei Yisrael are central to the story as the intended target of Balak's curses. Their presence and the blessings they receive from Bilam underline their protected status and the fulfillment of G-d's promises to them.

Parashah Summary:

Parashat Balak, recounts the story of Balak, the king of Moav, who becomes alarmed by the Benei Yisrael's successful conquests and growing numbers. Fearing that they might threaten his kingdom, Balak seeks to undermine the Benei Yisrael by hiring Bilam, a renowned gentile prophet, to curse them.

Balak sends emissaries to Bilam with offers of wealth and honor in exchange for his services. Initially, G-d instructs Bilam not to go with them or curse the Benei Yisrael, as they are blessed. However, after Balak's persistence and a second delegation offering greater rewards, G-d permits Bilam to go, but with the stipulation that he can only speak what G-d commands.

As Bilam sets out on his journey, G-d's anger is kindled because Bilam is eager to accept Balak's offer. An angel of G-d blocks Bilam's path, visible only to Bilam's donkey. The donkey sees the angel and tries to avoid it, resulting in Bilam beating the donkey three times. Finally, G-d opens the donkey's mouth, and it speaks, questioning Bilam's actions. Then, G-d opens Bilam's eyes to see the angel, who rebukes him and reiterates that he must only speak G-d's words.

When Bilam meets Balak, they build seven altars and offer sacrifices, hoping to receive divine approval for the curse. However, each time Bilam attempts to curse the Beneil Yisrael, G-d puts words of blessing in his mouth instead. Bilam blesses Yisrael three times, extolling their strength, beauty, and divine favor, much to Balak's frustration and anger.

The parashah continues with Bilam prophesying Yisrael's future victories over their enemies, and the coming of a future king, Mashiach ben David. (Ramban)

The parashah concludes with an incident where some men of Yisrael begin consorting with Moavi women and worshipping their god. This leads to a plague among the Benei Yisrael, which is only stopped when Pinchas, a kohen, takes decisive action against a particularly brazen couple.

Insights: 

• Rabbi Hizkiyah said that the three times that Balaam beat his donkey and loaded her up with his tools of sorcery, Yisrael was blessed three times. Rabbi Hiya said that corresponding to this Israel were blessed to ascend three times a year [to the Temple Mount] to appear before the Holy King. (Zohar Bamidbar 211a)

• In the Messianic Era, the non-Jewish nations will use their power to aid the Jewish people instead of combating them, as it is written, "Kings will be your nurturers, and their princesses your wet nurses" (Yeshayahu 49:23); "Foreigners will stand and tend your flocks, and the sons of the stranger will be your farmers and your vineyard workers" (Yeshayahu 61:5-6).

• The lesson of Parashat Balak applies to our relationships with others. We might encounter someone who seems completely disconnected from spirituality and uninterested in pursuing a life of holiness. Their disdain for sanctity might lead us to lose hope in influencing them to embrace the values of Judaism. However, if we remember that within every soul lies a spark of divinity waiting to be revealed, we can transform this "cursing" individual into a source of "blessing" by helping them uncover their inherent goodness and holiness.

• The two names of the patriarch Yaakov—Yaakov and Yisrael—symbolize different aspects of the Jewish People's identity. "Yaakov" represents the Jewish nation in its role as G-d's servant, as highlighted in the verse, "Fear not, My servant Yaakov" (Yeshayahu 44:2). In contrast, "Yisrael" signifies their role as G-d's children, as stated in the verse, "Yisrae is My firstborn son" (Shemot 4:22). Each of us embodies both roles, at times focusing on one more than the other, and sometimes balancing both simultaneously. 

• "How goodly are your tents, O Yaakov, your dwelling places, O Yisrael." The term "tents" is associated with Yaakov, while "mishkenoteicha" (your sanctuaries; your dwelling places; impling places imbued with the Divine Presence and Holiness) are linked with Yisrael. A tent serves as an external, protective covering, whereas a sanctuary represents the inner, sacred space that the tent protects. 

When we serve G-d in the capacity of "Yaakov," acting as disciplined and faithful servants even when our animalistic desires prevail and we might prefer other pursuits, we create "tents." These tents act as protective barriers, shielding the Divine life we have cultivated from the encroachment of evil, negativity, or base instincts. 

On the other hand, when we serve G-d as "Yisrael," as loving and devoted children, we transform our lives into a "sanctuary, dwelling place" for G-d. In this state, we enhance our Divine consciousness, aligning ourselves with G-d's values and aspirations for the world.

B"H