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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
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<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'>HAFTARA
- PARSHAT BALAK <o:p></o:p></span></font></i></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-autospace:none'><font size=1
face=Arial><span style='font-size:8.5pt'>"With what shall I come before
the Lord, bow before the Most High God? Shall I come before Him
with burnt offerings, with yearling calves?<a name=26757></a> Will the
Lord be pleased with thousands of rams, with myriad streams of oil?"
[Micha 6:6-7]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Based on this
battery of rhetorical questions [found towards the conclusion of this week's
Haftara], it certainly seems as though God finds little value in the offering
of 'sacrifices', at least according to the prophet Micha!</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> So why does
the Bible dedicate so many laws regarding "korbanot" [sacrifices]?
And why are we going to spend the next 'three weeks' lamenting the destruction
of the Bet Ha'Mikdash?</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> In the
following shiur, as we study this week's Haftara, we will attempt to answer these
questions.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><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 style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> To better
appreciate any Haftara, it is always important to take into consideration its historical
setting, as well as its context within the entire book. Therefore, we
begin our study with a quick overview of the navi Micha and his time period.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>THE 'BIG FOUR'<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Micha is one
of the 'Four Prophets' - Hoshea, Amos, Yeshayahu, and Micha - who prophesied
during the same time period. Based on the opening verses in each of these
four books, their careers spanned the reigns of Kings Uziyahu, Yotam, Achaz,
& Chizkiyahu - of Yehuda, and Yerovam ben Yoash - the Ten Tribes ( = approx.
8th century BCE). </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> It is not
coincidental that we find so many prophets during this time period. To
understand why, we will use what we refer to as 'the sine-wave model' to
highlight how the Prophets identified a correlation between Am Yisrael's
behavior and the 'ups & downs' of the first <st1:place w:st="on"><st1:City
w:st="on">Temple</st1:City></st1:place> period.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>BAYIT RISHON / its UP's & DOWN's <o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> In our
'sine-wave model', the highest point on the graph corresponds to when the
overall state of the country is best; i.e. when we find economic growth,
prosperity, unity, security, and peace with neighbors etc. In contrast,
the lowest point on the graph reflects a pitiable state of affairs, i.e. when
there is famine, poverty, internal strife, and a state of war with neighboring
countries etc. </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> If you are
familiar with the history of the first <st1:City w:st="on"><st1:place w:st="on">Temple</st1:place></st1:City>
period, you'll understand why the chart of the four hundred years of Bayit
Rishon would look something like a sine-wave, as we will now explain:</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> The
establishment of the monarchy in the time of King David is indeed the first '<st1:place
w:st="on"><st1:City w:st="on">high point</st1:City></st1:place>' on our graph.
The country was united, its borders secure and its economy strong. Even the
religious level of the people was at a high, as reflected in the construction
of the first Bet Ha'Mikdash by Shlomo ha'melech. </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Unfortunately,
only one generation later, the monarchy split between YEHUDA (Rechavam) and
YISRAEL (Yerovam), causing the country to basically 'fall apart'. <st1:country-region
w:st="on"><st1:place w:st="on">Egypt</st1:place></st1:country-region> attacked
Yehuda and plundered the Mikdash. The ten tribes were plagued with internal
strife. Not only did security and prosperity suffer, so too the religious level
of the people. Hence, this time period is marked by a 'low point' on the graph.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> About one
hundred years later, during the time period of Yehoshafat (King of Yehuda) and
Achav (King of Yisrael), the country unified itself once again (the second '<st1:City
w:st="on"><st1:place w:st="on">high point</st1:place></st1:City>') and began to
thrive. However this prosperity was short-lived. Despite the efforts of Eliyahu
& Elisha, the Ten Tribes did not return to worship God properly. God's
anger was reflected by the revolt of Yehu, the fall of Achav's dynasty, and
once again civil war between Yehuda & Yisrael (the second 'low point').</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> It was only
several generations later, during the reign of YEROVAM ben Yoash, King of
Israel, and UZIYAHU, King of Yehuda, that harmony, prosperity and security
finally returned (see II Melachim 14:23-28 & II Divrei Ha'yamim 3:1-15) -
and yet another 'high point' was reached. Idol worship, in the likes of Asheyra
& Baal - were no longer sanctioned in Yisrael, while Yehuda showed
respect for their <st1:City w:st="on">Temple</st1:City> in <st1:place w:st="on"><st1:City
w:st="on">Jerusalem</st1:City></st1:place> (even though the BAMOT remained).</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>THE BIG <st1:place w:st="on">OPPORTUNITY</st1:place><o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> During this
prosperous time of the <st1:country-region w:st="on"><st1:place w:st="on">united
kingdom</st1:place></st1:country-region> of UZIYAHU and YEROVAM, the prophets
had high hopes for Am Yisrael to return to God. Finally, after several hundred
years, the potential existed for a return to the glorious days of Shlomo
ha'melech (King Solomon). It is during this time period that these Four
Prophets began their prophesy. This time, God did not want this 'golden
opportunity' to slip by. </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> This
potential is reflected in one the opening prophesies of Yeshayahu - delivered
during the reign of Uziyahu (see 1:1-3):</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> "The
words of Yeshayahu concerning Yehuda and YERUSHALAIM: it shall be in the
'end of days' - [or the days that may soon come] - the Temple Mount shall
stand firm above all mountains and tower above all hills; and <b><span
style='font-weight:bold'>all the nations</span></b> shall flock to it saying:
Come let us go up to the Temple Mount to the house of the God of Yaakov, that
He may <b><span style='font-weight:bold'>teach us His ways</span></b>, and that
we may walk in His paths... nation shall not lift sword against nation... (see
Yeshayahu 2:1-4)</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> [See
also inscription outside the United Nations]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Yeshayahu,
in the time period of Uziyahu, foresees the unfolding of a messianic era, when
Am Yisrael can realize its Biblical destiny to become a source of guidance for
all mankind. It is BECAUSE Yehuda and Yisrael have achieved the status of a
'superpower', and BECAUSE the <st1:City w:st="on">Temple</st1:City> & <st1:City
w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:City> have become its
national and religious center, that Yeshayahu anticipates this potential
fulfillment.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> It was God's
hope that Am Yisrael would utilize their newfound prosperity towards achieving
this messianic goal - the ultimate '<st1:City w:st="on"><st1:place w:st="on">high
point</st1:place></st1:City>' on the sine wave. After all, it was for that
purpose that He had blessed <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
with wealth and security. The prophets of this time first try to help Am
Yisrael reach this goal. Upon their failure, they explain God's anger
with His nation, for they failed to listen - and didn't grab this opportunity.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>ENTER MICHA <o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Micha, a
contemporary of Yeshayahu, delivers a very similar prophecy in chapter 4
[compare Yeshayahu 2:1-5 to Micha 4:1-5], reflecting this same hope. However,
by then (the time period of Yotam & Achaz), both Micha & Yeshayahu had
realized that the people were far from worthy for the prosperity that God had bestowed
upon them. They both foresee yet another 'low' before this messianic 'high'
would finally materialize. They also both explain HOW and WHY this would come
about:</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Yeshayahu
explains that Ashur will come and punish both Yisrael & Yehuda (see 7:18
& 10:4-11); Shomron will be totally destroyed, while in Yehuda only
Yerushalayim will be spared, and at the last moment and only in merit of a king
who will act righteously (see 10:20->11:9). [See also Hoshea chapter 1.]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Micha's
opening prophecy foresees a similar fate, however he describes Am Yisrael's
fall to their enemies as though God Himself is leaving His Temple to punish His
nation for their sins (see Micha 1:1-11).</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> However,
most important is the reason that both these prophets give for Bnei Yisrael's
forthcoming punishment. Both Yeshayahu and Micha focus their rebuke on
social injustice, corruption, dishonesty, etc. It would not be fair to cite only
one example - for there are so many, simply read from Micha chapters 2->3
& Yeshayahu chapters 2->5. Note their call for "tzedek
u'mishpat" - justice & righteousness. [Even though "avodah
zarah" is mentioned, it does not appear to be their primary sin.]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>THE DANGER OF RITUAL<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> We will
quote however one short section from Micha, as it reflects not only this moral
corruption, but more so the people's haughtiness. Their false security,
as they feel that 'nothing is wrong'; all is fine; God is on 'our side':</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> "Hear
this, you rulers of Yaakov... who detest justice and crooked look straight, who
build <st1:City w:st="on">Zion</st1:City> with crime, <st1:City w:st="on"><st1:place
w:st="on">Jerusalem</st1:place></st1:City> with iniquity! Her rulers judge for
gifts, Her priests [i.e. rabbis] give rulings for a fee, and her prophets
divine for pay, YET they RELY UPON GOD saying: HASHEM IS WITH - nothing bad
will happen! - Therefore: because of you - Zion will be plowed as a field and Yerushalayim
will become a heaps of ruins, and the Temple Mount a shrine of woods."
(3:9-12)</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> This
prophecy of Micha implies that even though the people are corrupt, THEY think
that they are fine - because everyone feels 'frum' - they are sure that God is
with them. After all, all of them frequent the Bet Ha'Mikdash - they all offer
their necessary sacrifices, and even volunteer some 'extras'. </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Nonetheless,
they had become affluent and haughty. It is this hypocrisy that so angers God
that He decides that the Mikdash must be destroyed.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> This topic
emerges as the primary thrust of the first three chapters of Micha. After
this harsh rebuke and warning of imminent punishment, chapter four provides us
with some hope as Micha reminds Bnei Yisrael that one day ["b'acharit
ha'yammim"] a true redemption will take place - the remnant will return,
but only when Bnei Yisrael will become truly deserving (see 4:1-7).</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Afterward,
Micha speaks about how <st1:country-region w:st="on"><st1:place w:st="on">Israel</st1:place></st1:country-region>
will one day counter and defeats its enemies (4:8->5:5) - even Ashur!</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> At this
point our Haftara begins (see 5:6). Micha speaks of this 'remnant' who will no
longer be dependant on any other nation, rather on God alone (see 5:6-7).</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> [Note
the textual parallel to "shirat ha'azinu" (Devarim 32:1-2/
"tal", "rvivim" etc.). There are numerous parallels to
Shirat ha'azinu in both Yeshayahu & Micha, most probably because God's
impending punishment and later redemption of Am Yisrael during this time period
reflects the principles which 'shirat ha'azinu" discusses. Note especially
the aspect of affluence and indulgence after God had granted prosperity (see
Devarim 32:13-15), and how God will punish (32:16-22!).</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> Note
also how God will finally redeem His nation (see 32:36).</span></font></p>
<p class=MsoNormal style='margin-left:64.8pt;text-indent:-64.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> [Compare
32:19-21 with Micha 3:1-4!]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Micha
continues in 5:9-14 to describe how (at this ideal time) after their victory,
Am Yisrael will no longer need their weapons and fortified cities, nor any type
of 'future-tellers'</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> In chapter
6, Micha returns to his own generation, explaining to them WHY God is so angry.
Again he reminds them that all that God asks from them is to follow the ways of
"tzedek u'mishpat". However, it is interesting to note how the
prophet refers to this as a "riv" - a 'quarrel between God and His
people' [see 6:1-8].</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> When two
sides quarrel, usually BOTH sides think that they are right. Again, Micha's
description reflects the people's misunderstanding that things aren't so bad,
and if they do sin, why offering a korban can 'fix' any transgression. </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> This can
explain Micha's rhetorical question:</span></font></p>
<p class=MsoNormal style='margin-left:64.8pt;text-indent:-64.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> "With
what can I approach God - to pay Him homage -</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Shall
I approach Him with burnt offerings?</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> With
calves a year old?</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-autospace:none'><font size=1
face=Arial><span style='font-size:8.5pt'> Would not God be pleased with
thousands of rams, with myriads of streams of oil? Shall I give my
first-born for my TRANSGRESSION, the fruit of my body for my sins?" (see
6:6-7)</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> This
question reflects the people's understanding that no matter how they act, no
matter what they may do wrong, to appease God they need only bring a 'korban'. </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> According to
the navi - this attitude reflects a total misunderstanding of korbanot [&
in fact most any type of ritual]. If God has allowed us to offer korbanot, it
is not simply to counter- balance any bad deed or behavior. Rather, the primary
purpose of korbanot (and the Bet Ha'Mikdash) was to serve as a vehicle through
which Am Yisrael can perfect their relationship with God. But when the
essentials of Judaism are missing, if there is no "tzedek u'mishpat"
- then korbanot become a farce and even counterproductive. If man allows
himself to become slack in his behavior towards his fellow man, thinking that
he can balance his flaw simply by offering God some extra korbanot - then he
has totally misunderstood what korbanot are all about.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Therefore,
Micha concludes this section [and this week's Haftara] with his famous
statement concerning what God truly wants from man:</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> "He
has told you what is good and what God requires of man:</span></font></p>
<p class=MsoNormal style='margin-left:64.8pt;text-indent:-64.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> Only
to do JUSTICE [mishpat],</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> and
to love KINDNESS [chessed],</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> and
to walk modestly with your God" (6:8)</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>SO WHY BILAM?<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> So why (in
the middle of all this) does Micha mention Bilam. Why does he remind Am Yisrael
to:</span></font></p>
<p class=MsoNormal style='margin-left:28.8pt;text-indent:-28.8pt;text-autospace:
none'><font size=1 face=Arial><span style='font-size:8.5pt'> "...Remember
what Balak plotted against you, and how Bilam responded to him..." (see
6:5)</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> In our study
of Parshat Balak, we noted Bilam's 'protocol' of building a mizbayach [an
altar] and offering korbanot to God - before each attempt to curse Bnei
Yisrael. It certainly seems as though Balak assumes that a few choice
korbanot can appease God in such a manner that He would actually allow Bilam to
curse Bnei Yisrael.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Here again,
we find a similar misunderstanding of korbanot. Bilam sees God as working in a
'mechanical' manner - like a 'vending machine' . You can achieve any result you
wish with God, as long as you 'pump in' enough korbanot [sort of like how money
works with man]. Bilam understands that God is PRIMARILY interested in
korbanot, and hence - for enough korbanot - God would be willing to 'bend a few
rules'.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> During the
time period of Micha, Am Yisrael suffered from a similar misunderstanding,
thinking that by offering korbanot they could 'counterbalance' their haughty
behavior.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Micha's
conclusion is not to abolish the concept of korbanot altogether (note 4:1-5).
Rather, he wants to make sure that their purpose is properly understood. After
all, what good are korbanot if they hinder the perfection of that relationship -
rather than enhancing it?</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>TAKING A CLIENT 'OUT TO LUNCH'<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> In Parshat
Balak, there is a very interesting (but often overlooked) pasuk that serves as
the introduction to Bilam's three blessings. Recall the basic 'format' of
each blessing routine:</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> A. Balak
takes Bilam to a 'high place'</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> [see
Bamidbar 22:41, 23:13, and 23:27]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> B. Bilam
instructs Balak to build 7 altars & <b><span style='font-weight:bold'>offer
sacrifices</span></b></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> [see
23:1, 23:14, and 23:29]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> C. Bilam
delivers a blessing instead of a curse</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> D. Balak is
angered, and Bilam responds 'I told you so...'</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> [Note
how the 'aliyah' division reflects this format]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> However,
right before this entire unit begins, we find a different type of a
"zevach", for as soon as Bilam arrived in the land of Moav, Balak
takes him 'out to (a fleishig) lunch' :</span></font></p>
<p class=MsoNormal style='margin-left:24.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Balaam went with Balak, and they arrived at
Kiryat Huzoth - <b><span style='font-weight:bold'>va'yizbach Balak baker v'tzon</span></b>
- then<a name=14096></a><b><span style='font-weight:bold'> </span></b>Balak <b><span
style='font-weight:bold'>slaughtered/offered cattle and sheep</span></b> and
sent them to Balaam and to the dignitaries with him..."</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> [see
Bamidbar 22:39-40]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Note that
even though the Torah uses the word "zevach", it is not referring to
a sacrifice to God, rather this is simply the story of how Balak sends a
'proper meal' to the important guests who have just arrived. But why
should the Torah bother to tell us this detail?</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> We know how
hard Balak was trying to convince Bilam to come, but also how he worried that Balak
may not want to curse Am Yisrael. Balak makes a very logical assumption;
that the way to a man's heart is through his stomach. For the same reason
that a businessman invites a potential client 'out to lunch' (in the hope
that a nice meal will help 'close the deal') - so too Balak hopes that by
honoring Bilam with a fancy meal - there would be a better chance that he would
agree to curse Am Yisrael.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> And sure
enough, the same logic that Balak uses to entice Bilam, Bilam himself uses to
'entice' God - he also takes God 'out to lunch', before each one of his
attempts to cause God to allow him to curse Am Yisrael. [Recall how each
unit began with building 7 altars, and then offering a "par v'ayil"
on each mizbayach / see chart above.]</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>'GODS' ACT LIKE MAN - or MAN ACTS LIKE
GOD !<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> This
assumption, that one can 'buy' God, just like he can 'buy' his fellow man -
stems from a very basic misunderstanding of God [or 'gods'] in the ancient
world - that gods, even though they carry great powers - act like humans.
Therefore, I can affect their behavior by bribe and false flattery etc.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> Micha is
worried that even the God of Israel may be misunderstood by His own
people to act in a human fashion; Just feed Him & flatter Him, and He'll
be on 'my side'. Instead, Micha insists exactly the opposite - that
God created man - <b><span style='font-weight:bold'>so that he would act like
God</span></b> - to emulate Him. As Moshe Rabeinu explains in Sefer
Devarim:</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"...For the Lord, your God, is God of gods and the
Lord of the lords, the great mighty and awesome God ["ha'Kel ha'gadol ha'gibor
v'hanora...", Who will <b><span style='font-weight:bold'>show no favor,
nor will He take a bribe</span></b>. <a name=14882></a><b><span
style='font-weight:bold'> </span></b>He executes the <b><span
style='font-weight:bold'>judgment of the orphan and widow,</span></b> and <b><span
style='font-weight:bold'>He loves the stranger</span></b>, to give him bread
and clothing.</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'> [THEREFORE
- you must emulate Him:]</span></font></p>
<p class=MsoNormal style='margin-left:36.0pt'><a name=14883></a><b><font
size=1 face=Arial><span style='font-size:8.5pt;font-weight:bold'>You shall love
the stranger</span></font></b>, for you were strangers in the <st1:place w:st="on"><st1:PlaceType
w:st="on">land</st1:PlaceType> of <st1:PlaceName w:st="on">Egypt</st1:PlaceName></st1:place>.<a
name=14884></a> <b><span style='font-weight:bold'> </span></b>You shall
fear the Lord, your God, worship Him, and cleave to Him and swear by His Name.<a
name=14885></a> <b><span style='font-weight:bold'> </span></b>He is <b><span
style='font-weight:bold'>your praise</span></b> and <b><span style='font-weight:
bold'>He is your God</span></b>..." </p>
<p class=MsoNormal style='margin-left:72.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>(see context in Devarim 10:12-21, note how the first
bracha of shmoneh esray is based on these psukim!)</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> To find
favor in God's eyes, we must 'walk in His ways' (see Devarim 10:12-13 &
Breishit 18:19). And if we are instructed to offer Him sacrifices, it is not
because God behaves like man, rather it is a symbolic act (like Tefilla) to remind
ourselves <b><span style='font-weight:bold'>that we must act like God</span></b>.
</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-autospace:none'><font size=1
face=Arial><span style='font-size:8.5pt'>[See also Yirmiyahu 7:21-25 (&
7:1-12) & 9:22-23, Hoshea 2:21-22, Yeshayahu 1:11-17, 1:21-27 -
etc.] </span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><b><font size=1 face=Arial><span
style='font-size:8.5pt;font-weight:bold'>THE FAST DAYS<o:p></o:p></span></font></b></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> The same is
true in relation to our mourning for <st1:City w:st="on"><st1:place w:st="on">Jerusalem</st1:place></st1:City>
today. Do we pray for the Bet HaMikdash to be rebuilt so that we gain yet
another avenue for 'instant spirituality'? Are we looking for the 'easy life'?
- Or are we looking for an avenue to perfect a relationship built on solid
pillars of "tzedek u'mishpat"? If we can answer that question
properly, then hopefully God will answer our prayers properly.</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> shabbat
shalom,</span></font></p>
<p class=MsoNormal style='text-autospace:none'><font size=1 face=Arial><span
style='font-size:8.5pt'> menachem</span></font></p>
<p class=MsoNormal style='text-autospace:none'><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'><o:p> </o:p></span></font></p>
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