Balak | Mikha 5:6-6:8

 

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This shiur is dedicated to the memory of Rabbi Aaron M. Wise, z"l, whose first Yahrzeit is on Tamuz 21.

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a. Remember, My nation

In addition to its connection with this week's parasha, the haftora seems to be related also to the two previous haftarot. While last week we heard Yiftach's speech to the king of Ammon, reflecting a broad historical memory, in the prophecy of our haftora Micha asks in Hashem's name, "My nation – remember what Balak, king of Mo'av devised..." (6:5), and also previously – "for I brought you up from the land of Egypt..." (6:4). And just as in the haftora for parashat Korach there were echoes of argument between Hashem and Am Yisrael over Hashem's leadership, so too in our haftora we read, "Hashem has an argument with His people, and He will contend with Israel." (6:2)

 

b. Parasha vs. haftora

The choice of this haftora for this week's parasha was doubtless based on the mention of Balak and Bil'am in the prophecy, but there are other connections, too. The imagery of Israel as a lion – "And the remnant of Yaakov shall be amongst the nations... like a lion among the animals of the forest... who, if he passes through, treads upon and tears apart, and there is no-one to save them" (5:7) – has its source in Bil'am's description: "Behold, the nation will rise up like a lion and lift itself up like a young lion; it shall not lie down until it eats of the prey" (Bemidbar 23:24). Likewise the promise in the prophecy – "And I will take vengeance upon the nations in anger and fury" (5:14) has its roots in Bil'am's vision: "Who will live when God does these things? For ships will come from Kittim and will afflict Ashur and will afflict Ever..." (Bemidbar 24:23-24).

 

Corresponding to the prophetic philosophy, "With what shall I come before Hashem... Shall I come before Him with burnt offerings... Does Hashem desire thousands of rams..." (6:6-7), we witness the efforts of Bil'am and Balak to appease Hashem with animal offerings that achieve nothing.

 

In the parasha Bil'am sees that "there is no enchantment in Yaakov, nor any divination in Israel" (23:23), and the haftora correspondingly foretells that on that day "I shall cut off witchcraft from your hands, and you shall have no more soothsayers." (5:11)

 

c. Mechanical man vs. moral man

The phenomenon of Bil'am the prophet gives rise to major questions. We are used to perceiving prophecy as representing one of the most elevated heights that a human can achieve, and only after working on himself extensively in both the intellectual and – more importantly – the moral realm. The Rambam expounds thus on the requirements for a prophet – wise, mighty and rich" (Shabbat 92a): "Know that no prophet began to prophesy until he possessed all the intellectual faculties and most the desirable character traits... Chazal taught that "Prophecy rests only on (one who is) wise, mighty and rich." "Wise" undoubtedly includes all the intellectual qualities, while "rich" refers to the character traits, by which I mean being content with little... for we are taught concerning the rich person: "Who is rich? He who is satisfied with his lot...." "Mighty" also refers to character traits... that he directs his energies in accordance with his knowledge and his good sense..." (Introduction to Massekhet Avot, chapter 7).

 

Here, in our parasha, we encounter a person who must surely represent the most base levels of morality and character. Although the Torah only hints at this, Chazal explain more explicitly what traits characterize those who follow Bil'am: "The disciples of Bil'am possess an evil eye, insatiable desire and a haughty spirit." (Avot 5:19)

 

And nevertheless it is this miserable human being who, even by the questionable standards of the pagans stands out in his evil ways, is deserving of prophecy?!  And not a lowly level of prophecy, but rather a level so high that the Sages compare it to that of Moshe Rabbeinu, explaining the pasuk "No other prophet arose in Israel like Moshe" to mean that "in Israel no prophet arose (like him) but among the nations there was one. Who was he? Bil'am" (Sifri, Devarim 34:10).

 

Something of an explanation for this phenomenon arises from a different image presented in the parasha – the words spoken by the donkey. What does this incident mean to teach us? Perhaps it demonstrates that although the donkey speaks, it remains a donkey and does not become a person, although we usually define one who is able to speak as a person, likewise Bil'am may utter words of prophecy, but he remains a lowly individual who cannot be characterized as a true prophet. Although he functions mechanically as a person does, this represents purely technical activity, while the internal content of a human being is beyond his possession.

 

In contrast, we are presented at the end of the haftora with the proper characteristics for a person: "He has told you, man, what is good, and what does Hashem require of you but to perform justice and to love kindness and to walk humbly with your God?"

 

If we return to the parasha we discover that indeed, mechanical prophecy that is devoid of conscience or moral moorings will not succeed. Even if it appears that some people without a conscience possess the necessary powers and do succeed, the Holy One keeps watch and halts this mechanical robot from causing destruction. This, too, is promised in the prophecy: "And I shall cut off witchcraft from your hands, and you shall have no more soothsayers." (5:11) (See also, "I shall cut off your horses from your midst, and I shall remove your chariots" (5:9) – in other words, there will be no more need for all the trappings of military strength. When people acquire immunity by virtue of their morality – the characteristics enumerated at the end of the haftora – there is no longer any need for such assistance.)

 

d. Cosmic spiritual ecology

We learn in massekhet Berakhot 7a: "'And God is angry every day' – how much is His anger? One moment... and no-one is able to act meaningfully at that moment except for Bil'am the wicked one, as it is written of him, "and he understands the One above". How could someone who did not understand his own animal (donkey), understand the One above? Rather, this means to teach us that he knew how to take advantage of that moment when Hashem is angry. This is what the prophet refers to when he says to Israel, "My nation, remember what Balak, king of Mo'av, devised..." – what is meant by (the end of the pasuk), "in order that the righteous ways of Hashem be known"? Rabbi Elazar taught, 'Hashem said to Israel: Know how many righteous acts I have performed for you, that I was not angry in the days of Bil'am the wicked one, for had I become angry no remnant or survivor would have been left by Israel's enemies. And so we find that Bil'am says to Balak, "How can I curse whom God has not cursed, and how can I denounce whom Hashem has not denounced?"

 

According to the interpretation of the Gemara, this prophecy hints at a special way in which Hashem controlled the world during that time when Bil'am wished to make use of His moments of anger to destroy Israel. It is not for nothing that Hashem uses a measure of anger and strict justice in His control of the world, for these – in exactly the correct measure – allow the world to continue to exist. During that time, when Hashem was "forced," as it were, to refrain from anger, the balance required for proper control was disturbed, and the result was the speedy temptation of Bnei Yisrael by the women of Mo'av, as described at the end of the parasha. For that tiny measure of Divine anger is the source of restraint and fear of sin. When that anger was suppressed, there were no restraints. Again the requirement is reiterated for man to be directed and molded by morality, such that he will stand firm in the face of winds of change and passing fads and fashions.

 

Translated by Kaeren Fish