[Par-reg] BALAK - Haftara

[Menachem Leibtag]

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    THE TANACH STUDY CENTER [http://www.tanach.org/]
         In Memory of Rabbi Abraham Leibtag
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         HAFTARAT PARSHAT BALAK & 17 TAMUZ
 
    From a poignant statement made by the prophet Micha in
this week's Haftara, it would seem that God finds little
value in the offering of "korbanot". Why then are we going
to spend the next 'three weeks' lamenting the destruction of
the Bet Ha'Mikdash?
    As we study this week's Haftara, we will attempt to
answer this question.
 
INTRODUCTION
    Unfortunately for most of us, our only study of Nviim
Acharonim [the later prophets] is from a few select chapters
from various Haftarot. And even then, the Haftarot are
usually only 'read' but rarely 'studied'. The reason why is
simple. Imagine picking up a novel ['l'havdil'], randomly
opening up to some page in the middle, and try to figure out
what's going on.
    For a similar reason, it is difficult to appreciate a
Haftara without taking into consideration its setting within
the Sefer. Therefore, we begin our shiur with a quick
overview of Micha and his time period.
 
THE 'BIG FOUR'
    Micha is one of the four prophets referred to by Chazal
as the "arba nviim" - Hoshea, Amos, Yeshayahu, and Micha.
All four prophesied during the same time period, i.e. during
the reigns of Kings Uziyahu, Yotam, Achaz, & Chizkiyahu (of
the first Temple period/ 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 like to refer to as 'the sine-wave model' to explain the
'ups & downs' of the first Temple period [="bayit rishon"]
and its special opportunities.
 
BAYIT RISHON / UP's & DOWN's - the SINE-WAVE
    In our shiur, we use the 'sine-wave model' to describe a
'roller coaster' type graph with several 'highs & lows'. The
highest point on the graph is reached when the overall state
of the country is best; i.e. in regard to its economic
strength, prosperity, unity, security, and peace with
neighbors etc.  In contrast, the lowest point on the graph
reflects a situation where the state of affairs is lousy,
i.e. poverty, civil war, a state of war with neighboring
countries, famine, 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 below.
 
    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 (King 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 did 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 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. Avodat
Asheyra & Baal was no longer a sanctioned religion in Israel
and the people in Yehuda respected their Temple in Jerusalem
(even though there remained BAMOT in Yehuda).
 
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 the "arba nviim" prophesied. This time, God
did not want this 'golden opportunity' to slip by.
    This potential is reflected in one the opening
prophesies of Yeshayahu (recall that his n'vuot begin in the
time period of Uziyahu (see 1:1-3)]:
    "The words of Yeshayahu concerning Yehuda and
    YERUSHALAIM:
    In the days to 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... (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 its
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.
 
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 granted 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 both nviim give
for Bnei Yisrael's forthcoming punishment. Both Yeshayahu
and Micha focus their rebuke on social injustice,
corruption, dishonesty, etc. It is hard to cite 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". [Even though "avodah zarah" is mentioned, it
does not appear to be their primary sin.]
    We will quote however one short section from Micha, for
not only does it reflect this 'corrupt' society, but moreso
the people's haughty feeling 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
    Yerushalyim 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 is 'frum' -they are sure that God is with them.
After all, all of them frequent the Bet Ha'Mikdash - they
all offer their necessary korbanot.
    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 terrible prediction,
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 (5:6). Micha speaks of
this 'remnant' whom will no longer be dependant on any other
nation, only on God (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 (32:13-15),
    and how God will punish (32:16-22!).
    Note also how God will finally redeem His nation
    (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 on longer need
their arms 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 navi refers to this as a "riv: - a 'quarrel' [see
6:1-8].
    When two sides quarrel, usually BOTH sides think that
they are right. Again, Micha's description reflects their
understanding 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
Judiasm 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 neighbor 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)
 
    Recall Bilam's 'protocol' of building a mizbayach and
offering korbanot 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. 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 they are understood properly. After all, what good
are korbanot if they hinder the perfection of a relationship
rather than enhancing it?
 
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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