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<DIV><FONT face=Arial
size=2>********************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org/]<BR> In
Memory of Rabbi Abraham
Leibtag<BR>********************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>
HAFTARAT PARSHAT BALAK & 17 TAMUZ</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From a poignant statement made
by the prophet Micha in<BR>this week's Haftara, it would seem that God finds
little<BR>value in the offering of "korbanot". Why then are we going<BR>to spend
the next 'three weeks' lamenting the destruction of<BR>the Bet
Ha'Mikdash?<BR> As we study this week's Haftara, we will
attempt to<BR>answer this question.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Unfortunately
for most of us, our only study of Nviim<BR>Acharonim [the later prophets] is
from a few select chapters<BR>from various Haftarot. And even then, the Haftarot
are<BR>usually only 'read' but rarely 'studied'. The reason why is<BR>simple.
Imagine picking up a novel ['l'havdil'], randomly<BR>opening up to some page in
the middle, and try to figure out<BR>what's going on.<BR> For
a similar reason, it is difficult to appreciate a<BR>Haftara without taking into
consideration its setting within<BR>the Sefer. Therefore, we begin our shiur
with a quick<BR>overview of Micha and his time period.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE 'BIG FOUR'<BR> Micha is one
of the four prophets referred to by Chazal<BR>as the "arba nviim" - Hoshea,
Amos, Yeshayahu, and Micha.<BR>All four prophesied during the same time period,
i.e. during<BR>the reigns of Kings Uziyahu, Yotam, Achaz, & Chizkiyahu
(of<BR>the first Temple period/ approx. 8th century BCE).<BR>
It is not coincidental that we find so many prophets<BR>during this time period.
To understand why, we will use what<BR>we like to refer to as 'the sine-wave
model' to explain the<BR>'ups & downs' of the first Temple period [="bayit
rishon"]<BR>and its special opportunities.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BAYIT RISHON / UP's & DOWN's - the
SINE-WAVE<BR> In our shiur, we use the 'sine-wave model' to
describe a<BR>'roller coaster' type graph with several 'highs & lows'.
The<BR>highest point on the graph is reached when the overall state<BR>of the
country is best; i.e. in regard to its economic<BR>strength, prosperity, unity,
security, and peace with<BR>neighbors etc. In contrast, the lowest point
on the graph<BR>reflects a situation where the state of affairs is
lousy,<BR>i.e. poverty, civil war, a state of war with neighboring<BR>countries,
famine, etc.<BR> If you are familiar with the history of the
first Temple<BR>period, you'll understand why the chart of the four
hundred<BR>years of Bayit Rishon would look something like a sine-wave,<BR>as we
will now explain below.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The establishment of the
monarchy in the time of King<BR>David is indeed the first 'high point' on our
graph. The<BR>country was united, its borders secure and its economy<BR>strong.
Even the religious level of the people was at a<BR>high, as reflected in the
construction of the first Bet<BR>Ha'Mikdash by Shlomo
ha'melech.<BR> Unfortunately, only one generation later, the
monarchy<BR>split between YEHUDA (Rechavam) and YISRAEL (King
Yerovam),<BR>causing the country to basically 'fall apart'. Egypt<BR>attacked
Yehuda and plundered the Mikdash. The ten tribes<BR>were plagued with internal
strife. Not only did security and<BR>prosperity suffer, so too did the religious
level of the<BR>people. Hence, this time period is marked by a 'low point'<BR>on
the graph.<BR> About one hundred years later, during the time
period of<BR>Yehoshafat (King of Yehuda) and Achav (King of Yisrael),
the<BR>country unified once again (the second 'high point') and<BR>began to
thrive. However this prosperity was short-lived.<BR>Despite the efforts of
Eliyahu & Elisha, the ten tribes did<BR>not return to worship God properly.
God's anger was<BR>reflected by the revolt of Yehu, the fall of
Achav's<BR>dynasty, and once again civil war between Yehuda &
Yisrael<BR>(the second 'low point').<BR> It was only several
generations later, during the reign<BR>of YEROVAM ben Yoash, King of Israel, and
UZIYAHU, King of<BR>Yehuda, that harmony, prosperity and security
finally<BR>returned (see II Melachim 14:23-28 & II Divrei Ha'yamim
3:1-<BR>15) - and yet another 'high point' was reached. Avodat<BR>Asheyra &
Baal was no longer a sanctioned religion in Israel<BR>and the people in Yehuda
respected their Temple in Jerusalem<BR>(even though there remained BAMOT in
Yehuda).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE BIG OPPORTUNITY<BR> During
this prosperous time of the united kingdom of<BR>UZIYAHU and YEROVAM, the
prophets had high hopes for Am<BR>Yisrael to return to God. Finally, after
several hundred<BR>years, the potential existed for a return to the
glorious<BR>days of Shlomo ha'melech (King Solomon). It is during this<BR>time
period that the "arba nviim" prophesied. This time, God<BR>did not want this
'golden opportunity' to slip by.<BR> This potential is
reflected in one the opening<BR>prophesies of Yeshayahu (recall that his n'vuot
begin in the<BR>time period of Uziyahu (see 1:1-3)]:<BR> "The
words of Yeshayahu concerning Yehuda and<BR>
YERUSHALAIM:<BR> In the days to come the Temple Mount shall
stand firm<BR> above all mountains and tower above all hills;
and all<BR> the nations shall flock to it saying: Come let us
go up<BR> to the Temple Mount to the house of the God of
Yaakov,<BR> that He may teach us His ways, and that we may
walk in<BR> His paths... nation shall not lift sword
against<BR> nation...
(2:1-4)<BR> [See also
inscription outside the United Nations]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Yeshayahu, in the time period of
Uziyahu, foresees the<BR>unfolding of a messianic era, when Am Yisrael can
realize<BR>its biblical destiny to become a source of guidance for
all<BR>mankind. It is BECAUSE Yehuda and Yisrael have achieved the<BR>status of
a 'superpower', and BECAUSE the Temple & Jerusalem<BR>have become its
national and religious center, that<BR>Yeshayahu anticipates this potential
fulfillment.<BR> It was God's hope that Am Yisrael would
utilize its<BR>newfound prosperity towards achieving this messianic goal
-<BR>the ultimate 'high point' on the sine wave. After all, it<BR>was for that
purpose that He had blessed Israel with wealth<BR>and security. The prophets of
this time first try to help Am<BR>Yisrael reach this goal. Upon their
failure, they explain<BR>God's anger with His nation, for they failed to
listen.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ENTER MICHA<BR> Micha, a
contemporary of Yeshayahu, delivers a very<BR>similar prophecy in chapter 4
[compare Yeshayahu 2:1-5 to<BR>Micha 4:1-5], reflecting this same hope. However,
by then<BR>(the time period of Yotam & Achaz), both Micha &
Yeshayahu<BR>had realized that the people were far from worthy for
the<BR>prosperity that God had granted them. They both foresee yet<BR>another
'low' before this messianic 'high' would finally<BR>materialize. They also both
explain HOW and WHY this would<BR>come about:<BR> Yeshayahu
explains that Ashur will come and punish both<BR>Yisrael & Yehuda (see 7:18
& 10:4-11); Shomron will be<BR>totally destroyed, while in Yehuda only
Yerushalayim will be<BR>spared, and at the last moment and only in merit of a
king<BR>who will act righteously (see 10:20->11:9). [See also
Hoshea<BR>chapter 1.]<BR> Micha's opening prophecy foresees a
similar fate,<BR>however he describes Am Yisrael's fall to their enemies
as<BR>though God Himself is leaving His Temple to punish His<BR>nation for their
sins (see Micha 1:1->11).<BR> However, most important is
the reason both nviim give<BR>for Bnei Yisrael's forthcoming punishment. Both
Yeshayahu<BR>and Micha focus their rebuke on social injustice,<BR>corruption,
dishonesty, etc. It is hard to cite one example<BR>for there are so many, simply
read from Micha chapters 2->3<BR>& Yeshayahu chapters 2->5. Note their
call for "tzedek<BR>u'mishpat". [Even though "avodah zarah" is mentioned,
it<BR>does not appear to be their primary sin.]<BR> We will
quote however one short section from Micha, for<BR>not only does it reflect this
'corrupt' society, but moreso<BR>the people's haughty feeling that 'nothing is
wrong'; all is<BR>fine; God is on 'our side':<BR> "Hear this,
you rulers of Yaakov... who detest justice<BR> and crooked
look straight, who build Zion with crime,<BR> Jerusalem with
iniquity! Her rulers judge for gifts, Her<BR> priests [i.e.
rabbis] give rulings for a fee, and her<BR> prophets divine
for pay, YET they RELY UPON GOD saying:<BR> HASHEM IS WITH -
nothing bad will happen! - Therefore:<BR> because of you -
Zion will be plowed as a field and<BR> Yerushalyim will become
a heaps of ruins, and the Temple<BR> Mount a shrine of woods."
(3:9-12)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This prophecy of Micha implies
that even though the<BR>people are corrupt, THEY think that they are fine -
because<BR>everyone is 'frum' -they are sure that God is with them.<BR>After
all, all of them frequent the Bet Ha'Mikdash - they<BR>all offer their necessary
korbanot.<BR> Nonetheless, they had become affluent and
haughty. It is<BR>this hypocrisy that so angers God that He decides that
the<BR>Mikdash must be destroyed.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This topic emerges as the
primary thrust of the first<BR>three chapters of Micha. After this
terrible prediction,<BR>chapter four provides us with some hope as Micha
reminds<BR>Bnei Yisrael that one day ["b'acharit ha'yammim"] a
true<BR>redemption will take place - the remnant will return, but<BR>only when
Bnei Yisrael will become truly deserving (see 4:1-<BR>7).<BR>
Afterward, Micha speaks about how Israel will one day<BR>counter and defeats its
enemies (4:8->5:5) - even Ashur!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> At this point our Haftara begins
(5:6). Micha speaks of<BR>this 'remnant' whom will no longer be dependant on any
other<BR>nation, only on God (5:6-7).<BR> [Note the textual
parallel to "shirat ha'azinu" (Devarim<BR> 32:1-2/ "tal",
"rvivim" etc.). There are numerous<BR> parallels to Shirat
ha'azinu in both Yeshayahu & Micha,<BR> most probably
because God's impending punishment and<BR> later redemption of
Am Yisrael during this time period<BR> reflects the principles
which 'shirat ha'azinu"<BR> discusses. Note especially the
aspect of affluence and<BR> indulgence after God had granted
prosperity (32:13-15),<BR> and how God will punish
(32:16-22!).<BR> Note also how God will finally redeem His
nation<BR>
(32:36).<BR>
[Compare 32:19-21 with Micha 3:1-4!]</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR> Micha continues in 5:9-14 to describe how (at this
ideal<BR>time) after their victory, Am Yisrael will on longer need<BR>their arms
and fortified cities, nor any type of 'future-<BR>tellers'<BR>
In chapter 6, Micha returns to his own generation,<BR>explaining to them WHY God
is so angry. Again he reminds<BR>them that all that God asks from them is to
follow the ways<BR>of "tzedek u'mishpat". However, it is interesting to
note<BR>how the navi refers to this as a "riv: - a 'quarrel'
[see<BR>6:1-8].<BR> When two sides quarrel, usually BOTH sides
think that<BR>they are right. Again, Micha's description reflects
their<BR>understanding that things aren't so bad, and if they do sin,<BR>why
offering a korban can 'fix' any transgression.<BR> This can
explain Micha's rhetorical
question:<BR>
"With what can I approach God - to pay
Him<BR> homage
-<BR> Shall I approach Him
with burnt offerings?<BR>
With calves a year
old?<BR>
Would not God be pleased with thousands
of<BR> rams, with myriads
of streams of oil? Shall I
give<BR> my first-born for my
TRANSGRESSION, the fruit of
my<BR> body for my sins?" (see
6:6-7)</DIV>
<DIV> </DIV>
<DIV> This question reflects the people's understanding
that<BR>no matter how they act, no matter what they may do wrong, to<BR>appease
God they need only bring a 'korban'.<BR> According to the navi
- this attitude reflects a total<BR>misunderstanding of korbanot [& in fact
most any type of<BR>ritual]. If God has allowed us to offer korbanot, it is
not<BR>simply to counter balance any bad deed or behavior. Rather,<BR>the
primary purpose of korbanot (and the Bet Ha'Mikdash) was<BR>to serve as a
vehicle through which Am Yisrael can perfect<BR>their relationship with God. But
when the essentials of<BR>Judiasm are missing, if there is no "tzedek u'mishpat"
-<BR>then korbanot become a farce and even counterproductive. If<BR>man allows
himself to become slack in his behavior towards<BR>his neighbor thinking that he
can balance his flaw simply by<BR>offering God some extra korbanot - then he has
totally<BR>misunderstood what korbanot are all about.<BR>
Therefore, Micha concludes this section [and this week's<BR>Haftara] with his
famous statement concerning what God truly<BR>wants from
man:<BR> "He has told you what is good and what God requires
of<BR>
man:<BR>
Only to do JUSTICE
[mishpat],<BR> and to love
KINDNESS [chessed],<BR> and to
walk modestly with your God" (6:8)</DIV>
<DIV> </DIV>
<DIV><BR>SO WHY BILAM?<BR> So why (in the middle of all this)
does Micha mention<BR>Bilam. Why does he remind Am Yisrael
to:<BR> "...Remember what Balak plotted against you, and
how<BR> Bilam responded to him..." (see 6:5)</DIV>
<DIV> </DIV>
<DIV> Recall Bilam's 'protocol' of building a mizbayach
and<BR>offering korbanot before each attempt to curse Bnei Yisrael.<BR>It
certainly seems as though Balak assumes that a few choice<BR>korbanot can
appease God in such a manner that He would<BR>actually allow Bilam to curse Bnei
Yisrael.<BR> Here again, we find a similar misunderstanding
of<BR>korbanot. Bilam sees God as working in a 'mechanical'<BR>manner. You can
achieve any result you wish with God, as<BR>long as you 'pump in' enough
korbanot [sort of like how<BR>money works with man]. Bilam understands that God
is<BR>PRIMARILY interested in korbanot, and hence - for enough<BR>korbanot - God
would be willing to 'bend a few rules'.<BR> During the time
period of Micha, Am Yisrael suffered<BR>from a similar misunderstanding,
thinking that by offering<BR>korbanot they could 'counterbalance' their haughty
behavior.<BR> Micha's conclusion is not to abolish the concept
of<BR>korbanot altogether (note 4:1-5). Rather, he wants to make<BR>sure that
they are understood properly. After all, what good<BR>are korbanot if they
hinder the perfection of a relationship<BR>rather than enhancing it?</DIV>
<DIV> </DIV>
<DIV>THE FAST DAYS<BR> The same is true in relation to our
mourning for<BR>Jerusalem today. Do we pray for the Bet HaMikdash to
be<BR>rebuilt so that we gain yet another avenue for 'instant<BR>spirituality'?
Are we looking for the 'easy life'? - Or are<BR>we looking for an avenue to
perfect a relationship built on<BR>solid pillars of "tzedek u'mishpat"? If we
can answer that<BR>question properly, then hopefully God will answer
our<BR>prayers properly.</DIV>
<DIV> </DIV>
<DIV>
shabbat
shalom,<BR>
menachem</DIV>
<DIV> </DIV>
<DIV></FONT> </DIV></BODY></HTML>