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<p class=MsoNormal><font size=1 face="Comic Sans MS"><span style='font-size:
8.5pt;font-family:"Comic Sans MS"'>Dedicated in loving memory of Morris
Novetsky, Z"L, <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face="Comic Sans MS"><span style='font-size:
8.5pt;font-family:"Comic Sans MS"'>on the occasion of his third yahrzeit
8 Tammuz, <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face="Comic Sans MS"><span style='font-size:
8.5pt;font-family:"Comic Sans MS"'>by his children: Jay and Paula Novetsky, <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=1 face="Comic Sans MS"><span style='font-size:
8.5pt;font-family:"Comic Sans MS"'>Terry and Gail Novetsky, Danny and Nina
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<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>*************************************************************************</span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE <st1:place
w:st="on"><st1:PlaceName w:st="on">TANACH</st1:PlaceName> <st1:PlaceName w:st="on">STUDY</st1:PlaceName>
<st1:PlaceType w:st="on">CENTER</st1:PlaceType></st1:place>
www.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Shiurim in Chumash
& Navi by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'><o:p> </o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>PARSHAT
BALAK <o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 <b><span
style='font-weight:bold'>overcomes</span></b> his personal desire to curse
Yisrael and blesses them instead - "exactly as God commands him" (see
22:18,38 23:12,26 & 24:13 - note how most of these are the last lines
of each "aliya"). In fact, his final blessing - where he is
quite fond of Am Yisrael - appears to have been delivered on his own initiative
(see 24:1-6).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
this week's shiur we attempt to answer this question.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>INTRODUCTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
we mentioned above, in Parshat Balak it is quite difficult to pinpoint any
specific sin that Bil'am commits. Instead, by the time the Parsha is
over, one is left with the impression that Bil'am may even be a rather
righteous and God-fearing individual. Let's cite some examples:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 'take a hike':</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"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, <b><span
style='font-weight:bold'>run away</span></b> to your own place..."
(24:10-11).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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'. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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'.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> We
begin our shiur by showing how the story in Parshat Matot forms the
continuation of the story in Parshat Balak.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BIL'AM & THE WAR WITH MIDYAN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 tell us who instigated this sin,
the juxtaposition of these two stories already suggests a thematic connection
(see Rashi & Ramban 25:1).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
details of that ensuing battle are recorded several chapters later - in Parshat
Matot (see 31:1-12). </span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>[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.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Why
was Bil'am executed? Was he an officer in Midyan's army, or was he simply
'caught in the cross-fire'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
Torah doesn't tell us explicitly why he was killed, but it certainly wants us
to know that he indeed deserved this 'death penalty' together with the other
leaders of Midyan - for it was they who instigated the 'sin of Baal Peor'.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
find the connection between Bilam and that sin, we simply need to pay attention
to a tiny detail that surfaces later in that story - when Moshe Rabbeinu meets
the officers who had returned from that battle. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>DVAR BILAM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Let's
pay careful attention to the section where Moshe reprimands the military
officers for taking female captives, noting how and why he mentions Bil'am in
this censure:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"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-<b><span
style='font-weight:bold'>dvar Bil'am </span></b>*- at the <b><span
style='font-weight:bold'>bidding of Bil'am </span></b>- to go against God in
the matter of Pe'or, causing a plague...!" (See 31:14-16).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> What
is Moshe referring to when he mentions '<b><span style='font-weight:bold'>dvar
Bil'am'</span></b>? 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.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> If
this assumption is correct, then the connection between these two parshiot
becomes clear. It was Bil'am himself who instigated this entire incident
- as it was <b><span style='font-weight:bold'>his</span></b> idea to lure Bnei
Yisrael into sinning. Bil'am was so involved in this plot that this
entire incident is associated with his name!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
from the very casual mention of "<b><span style='font-weight:bold'>dvar
Bil'am</span></b>" in Moshe's censure to the officers, it appears that
Bil'am's involvement in this scheme was 'common knowledge'. In other
words, Moshe takes for granted that the military officers are aware of what <b><span
style='font-weight:bold'>dvar Bil'am </span></b>refers to. Hence,
everyone seems to know that Bil'am was the instigator behind this devious plot.
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 this
entire scheme.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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' - i.e. back to
Petor?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
answer these questions, we must first determine where Bil'am is from. To
do so, it's time for a short lesson in 'Biblical geography'.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BIL'AM'S 'HOME-TOWN'<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
better understand Bil'am's true character, we must first establish that he
lived in <st1:place w:st="on">Mesopotamia</st1:place>, a <b><span
style='font-weight:bold'>very far distance </span></b>away from Mo'av and
Midyan! How do we know this? In the opening psukim of the Parsha we
are told that:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Balak sent messengers to Bil'am ben Be'or, to
city of <st1:City w:st="on"><st1:place w:st="on">Petor</st1:place></st1:City>,
which is by <b><span style='font-weight:bold'>the River</span></b>... to call
him." (22:5). </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
Chumash, the phrase: <b><span style='font-weight:bold'>the </span></b>River ('<b><span
style='font-weight:bold'>ha</span></b>-nahar') usually refers to the Euphrates
(i.e. 'nehar prat'), the main river flowing through <st1:place w:st="on">Mesopotamia</st1:place>.
</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> [See Devarim 1:7 - "...ad ha'nehar ha'gadol
- nehar perat"]</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
assumption is confirmed in Sefer Devarim, in a short reference to Mo'av and the
story of Bil'am:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"... and because they hired Bil'am ben Be'or from <st1:City
w:st="on">Ptor</st1:City>, <st1:country-region w:st="on"><b><span
style='font-weight:bold'>Aram</span></b></st1:country-region><b><span
style='font-weight:bold'> Naharayim</span></b>" [<st1:country-region
w:st="on">Aram</st1:country-region> - (located between) the two great rivers
(the Euphrates and <st1:place w:st="on">Tigris</st1:place>)] (see Devarim 23:5).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Furthermore,
Bil'am's opening blessing states specifically that he came from <st1:country-region
w:st="on"><st1:place w:st="on">Aram</st1:place></st1:country-region>, from the
East (modern day Syria/Iraq):</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"from <st1:place w:st="on"><st1:country-region
w:st="on"><b><span style='font-weight:bold'>Aram</span></b></st1:country-region></st1:place>,
Balak has brought me... from mountains in the <b><span style='font-weight:bold'>East</span></b>
[harerei <b><span style='font-weight:bold'>kedem</span></b>]"
(23:7).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Now
we must show how that fact that Bil'am resided in <st1:place w:st="on">Mesopotamia</st1:place>
affects how we understand a few 'missing links' in the story.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE RETURN OF BIL'AM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Recall
from the conclusion of Parshat Balak that Bil'am had returned <b><span
style='font-weight:bold'>home </span></b>(see 24:25), i.e. to <st1:place w:st="on">Mesopotamia</st1:place>,
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 <b><span
style='font-weight:bold'>came back</span></b> to Mo'av - i.e. for a second
time! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
answer is startling, but simple: </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Bil'am
the '<b><span style='font-weight:bold'>prophet</span></b>' went home - but
Bil'am the '<b><span style='font-weight:bold'>consultant</span></b>'
returns! Let's explain:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
even though he may be faithful to God as a professional 'prophet', he is far
less faithful as a person.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> It
seems as though Bil'am's desire to cause Bnei Yisrael harm was so great that he
searches for a different venue to bring about their demise. Instead of
using his 'prophetic <b><span style='font-weight:bold'>abilities</span></b>',
this time Bil'am uses his 'prophetic <b><span style='font-weight:bold'>knowledge</span></b>'
to create a situation where God Himself will curse Am Yisrael.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 <b><span
style='font-weight:bold'>cause</span></b> Bnei Yisrael to be cursed - by
causing them to sin. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Bil'am
finally found a method to 'curse' Bnei Yisrael. He advises Mo'av and
Midyan to cause Bnei Yisrael to sin.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 God-given qualities, but using them in an improper manner,
can be considered the 'way of life' of the wicked.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BETWEEN AVRAHAM AND BIL'AM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
the Mishna in Pirkei Avot (5:22), not only is Bil'am called the rasha, he is
also contrasted with Avraham Avinu:</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Whoever has the following three traits is among
the 'talmidim' (disciples) of <b><span style='font-weight:bold'>Avraham Avinu</span></b>;
and whoever has three other traits is among the 'talmidim' of <b><span
style='font-weight:bold'>Bil'am</span></b> ha-rasha:</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'> BIL'AM AVRAHAM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> evil
eye good
eye</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> arrogant
spirit humble spirit</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> greedy
soul meek
soul ...</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 Chazal 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 towards a worthy purpose.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
Chumash, we find several textual parallels between Bil'am and Avraham Avinu
that support this comparison. We will note two examples:</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>(A) BRACHA & KLALA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> <b><span
style='font-weight:bold'>Avraham</span></b>:</span></font></p>
<p class=MsoNormal style='margin-left:31.2pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> "and I will <b><span style='font-weight:
bold'>bless</span></b> those whom you bless, and those who <b><span
style='font-weight:bold'>curse</span></b> you shall be cursed, and through you <b><span
style='font-weight:bold'>all nations </span></b>on earth <b><span
style='font-weight:bold'>shall be blessed</span></b>" (Br.12:3).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> <b><span
style='font-weight:bold'>Bil'am</span></b>: </span></font></p>
<p class=MsoNormal style='margin-left:31.2pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"for it is known, that he whom you <b><span
style='font-weight:bold'>bless</span></b> shall be blessed, and he whom you <b><span
style='font-weight:bold'>curse</span></b> shall be cursed" (22:5).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>(B) <st1:country-region w:st="on"><st1:place w:st="on">ARAM</st1:place></st1:country-region>
NAHARAYIM <o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
homeland of both Avraham and Bil'am is in Aram Naharayim, the center of ancient
civilization:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> <b><span
style='font-weight:bold'>Avraham</span></b>: see Breishit 24:4 & 24:10, and
Br.11:27-31.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> <b><span
style='font-weight:bold'>Bil'am</span></b>: see Bamidbar 23:7 & Devarim
23:5.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>PROFESSIONAL BIAS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> From
a thematic perspective, the very existence of Am Yisrael posed a 'professional 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. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> However,
once Bnei Yisrael would become a nation in their land, this same purpose could
be fulfilled by a nation - and not only by an individual. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> shabbat
shalom</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> menachem</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>=============================</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>FOR FURTHER IYUN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>A.
Note the commentary of the Abarbanel where he explains that Bil'am is a
descendant of Lavan.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
Does this support the basic points made in the shiur.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2.
What parallels exist between Bil'am and Lavan?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>4.
Could the struggle between Lavan and Yaakov also be considered of a spiritual
nature?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>1.
In what way does his reward reflect his deed?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>2.
What are the responsibilities of the 'kohanim' in addition to working in the
mikdash?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>3. How
does this relate to the ultimate fulfillment of our national destiny? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>C.
An additional textual parallel exists between Avraham and Bil'am:
Travelling in the morning with two servants etc.:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Avraham
- Va-yashkem Avraham ba-boker, <b><span style='font-weight:bold'>va-yachavosh</span></b>
et chamoro</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Va-yikach
et <b><span style='font-weight:bold'>shnei na'arav ito </span></b>.. (Br. 22:3)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Bil'am
- "Va-yakom Bil'am ba-boker, <b><span style='font-weight:bold'>va-yachavosh</span></b>
et atono...</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> <b><span
style='font-weight:bold'>u-shnei na'arav </span></b>imo" (Bamid. 22:22-23)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>E.
Who wrote 'Sefer Bil'am'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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)."</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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 ? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
obvious question then arises, who wrote the story of Bil'am that appears in
Chumash? </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>If not
Moshe, what other navi was there who could have?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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! </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>How does this relate to the machloket regarding: 'Torah
-megila nitna', or 'sefer chatum nitna'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> 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.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>G.
"Ma Tovu Ohalecha Yaakov"</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> "Ma
tovu ohalecha yaakov..."</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>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 <st1:country-region
w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region> 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!</span></font></p>
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