[Par-new] HAFTARA - Parshat Balak

Thu Jul 10 18:51:17 EDT 2008

Dedicated in loving memory of Morris Novetsky, Z"L, 

on the occasion of his third yahrzeit  8 Tammuz, 

by his children: Jay and Paula Novetsky, 

Terry and Gail Novetsky, Danny and Nina Butler.

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THE TANACH STUDY CENTER  www.tanach.org

In Memory of Rabbi Abraham Leibtag

Shiurim in Chumash & Navi by Menachem Leibtag

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HAFTARA - PARSHAT BALAK 

"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?  Will the Lord be
pleased with thousands of rams, with myriad streams of
oil?" [Micha 6:6-7]

        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!

        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?

        In the following shiur, as we study this week's
Haftara, we will attempt to answer these questions.

INTRODUCTION

        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.

THE 'BIG FOUR'

        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). 

        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 Temple period.

BAYIT RISHON / its UP's & DOWN's 

        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. 

        If you are familiar with the history of the
first Temple 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:

        The establishment of the monarchy in the time of
King David is indeed the first 'high point' 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. 

        Unfortunately, only one generation later, the
monarchy split between YEHUDA (Rechavam) and YISRAEL
(Yerovam), causing the country to basically 'fall
apart'. Egypt 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.

        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 'high point') 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').

        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 Temple in Jerusalem
(even though the BAMOT remained).

THE BIG OPPORTUNITY

        During this prosperous time of the united
kingdom 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. 

        This potential is reflected in one the opening
prophesies of Yeshayahu - delivered during the reign of
Uziyahu (see 1:1-3):

        "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
all the nations 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 teach us His ways, and that we may
walk in His paths... nation shall not lift sword against
nation... (see Yeshayahu 2:1-4)

             [See also inscription outside the United
Nations]

        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 Temple & Jerusalem have become its
national and religious center, that Yeshayahu
anticipates this potential fulfillment.

        It was God's hope that Am Yisrael would utilize
their newfound prosperity towards achieving this
messianic goal - the ultimate 'high point' on the sine
wave. After all, it was for that purpose that He had
blessed Israel 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.

ENTER MICHA 

        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:

        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.]

        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).

        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.]

THE DANGER OF RITUAL

        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':

        "Hear this, you rulers of Yaakov... who detest
justice and crooked look straight, who build Zion with
crime, Jerusalem 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)

        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'. 

        Nonetheless, they had become affluent and
haughty. It is this hypocrisy that so angers God that He
decides that the Mikdash must be destroyed.

        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).

        Afterward, Micha speaks about how Israel will
one day counter and defeats its enemies (4:8->5:5) -
even Ashur!

        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).

        [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!).

        Note also how God will finally redeem His nation
(see 32:36).

             [Compare 32:19-21 with Micha 3:1-4!]

        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'

        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].

        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. 

        This can explain Micha's rhetorical question:

             "With what can I approach God - to pay Him
homage -

              Shall I approach Him with burnt offerings?

              With calves a year old?

 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)

        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'. 

        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.

        Therefore, Micha concludes this section [and
this week's Haftara] with his famous statement
concerning what God truly wants from man:

        "He has told you what is good and what God
requires of man:

             Only to do JUSTICE [mishpat],

             and to love KINDNESS [chessed],

             and to walk modestly with your God"  (6:8)

SO WHY BILAM?

        So why (in the middle of all this) does Micha
mention Bilam. Why does he remind Am Yisrael to:

        "...Remember what Balak plotted against you, and
how Bilam responded to him..." (see 6:5)

        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.

        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'.

        During the time period of Micha, Am Yisrael
suffered from a similar misunderstanding, thinking that
by offering korbanot they could 'counterbalance' their
haughty behavior.

        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?

TAKING A CLIENT 'OUT TO LUNCH'

        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:

        A. Balak takes Bilam to a 'high place'

                    [see Bamidbar 22:41, 23:13, and
23:27]

        B. Bilam instructs Balak to build 7 altars &
offer sacrifices

                    [see 23:1, 23:14, and 23:29]

        C. Bilam delivers a blessing instead of a curse

        D. Balak is angered, and Bilam responds 'I told
you so...'

                    [Note how the 'aliyah' division
reflects this format]

        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' :

"Balaam went with Balak, and they arrived at Kiryat
Huzoth - va'yizbach Balak baker v'tzon - then Balak
slaughtered/offered cattle and sheep and sent them to
Balaam and to the dignitaries with him..."

                                [see Bamidbar 22:39-40]

        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?

        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.

        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.]

'GODS' ACT LIKE MAN - or MAN ACTS LIKE GOD !

        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.

        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 - so that he would act like God -
to emulate Him.  As Moshe Rabeinu explains in Sefer
Devarim:

"...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 show no favor,
nor will He take a bribe.  He executes the judgment of
the orphan and widow, and He loves the stranger, to give
him bread and clothing.

                [THEREFORE - you must emulate Him:]

You shall love the stranger, for you were strangers in
the land of Egypt.  You shall fear the Lord, your God,
worship Him, and cleave to Him and swear by His Name.
He is your praise and He is your God..." 

(see context in Devarim 10:12-21, note how the first
bracha of shmoneh esray is based on these psukim!)

        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 that we must act
like God. 

[See also Yirmiyahu 7:21-25 (& 7:1-12) & 9:22-23, Hoshea
2:21-22, Yeshayahu 1:11-17,  1:21-27 - etc.]  

THE FAST DAYS

        The same is true in relation to our mourning for
Jerusalem 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.

                             shabbat shalom,

                             menachem

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