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Parsha Perspectives by Dovid baslaw

ובלק בן צפור מלך למואב בעת ההוא

Balak son of Tzipor was king of Moab at that time (Bamidbar 22:4)

In its explanation as to why Balak is recorded in the Torah with the name of his father (in contrast to other Kings whose father’s names are not mentioned), the Kabbalistic writings of the Zohar point out that Balak was not only a son of Tzipor, who was one of the sons of Yitro (Moses’s father in law). He was also the only member of his family that chose not to join the nation of Israel. He did not become King of Moab because he was the son of a king, rather the elders of Moab elected Balak in order to validate his decision to oppose all the members of his family. Surely being honored with the royal throne would help Balak justify his difficult decision to remain detached from the rest of his family.

Rabbi Yitzchak Elchanan Valdstein, author of “Torat Yitzchak”, shares a subtle insight about human nature and specifically about how we tend to justify our mistakes. He writes that often we will examine the consequences of our faulty act, and search for the benefits that came about as a result, in order to rationalize our actions. This “tactic” is familiar to all of us. At times, we feel justified and even gratified when a positive outcome occurs as a result of our having done something wrong. A person overcome with anger, for example, lashes out at everyone around him. Perhaps there is one individual amongst the many unlucky recipients of that person’s rage who needed to hear the harsh words, and with whom the strict tone of voice left a seemingly positive impact. For the person who lost his temper, becoming aware of that “benefit” will make it difficult to regret his inappropriate behavior. After all, someone else changed for the better because of his “strong message”.

The Midrash in Parshat Vayeshev presents a challenge to this concept. When Joseph’s brothers threw him into an empty pit, and waited for someone to purchase him as a slave, the brothers sat down together to eat. The Midrash teaches us that there was a “redeeming” aspect of their outrageously insensitive act. The family unity that was felt among them (excluding Joseph of course) was so strong that the brothers merited a supply of food to be provided for their entire generation. Is the Midrash not rationalizing this wrongdoing because of the positive outcome? The same Midrash challenges us to contemplate the possibility that if the brother’s wrongdoing yielded such a positive consequence, we could only imagine what effects their behavior could have had, had they acted appropriately.

Our Rabbis teach that if good comes out of an act which is inherently wrong, rather than looking for the positive consequences that come as a result, we should instead challenge ourselves to consider how much more good would come as a result of doing something which is innately correct. return to top
Dovid Baslaw can be reached at parsha@partnersintorah.org 

talking points - parshas BALAK
Rabbi Elazar Meisels

1. Returning A Gift

“And Balak, son of Tzipor, saw all that the Jewish people did to the Amorites.” 22:2

• And Balak, son of Tzipor, saw – It would be preferable for the wicked that they should be sightless for their eyes [and eyesight] always bring catastrophe upon civilization. Examples of this are:
  • “And the sons of the rulers saw that the daughters of man were desirable…” [Genesis 6:2] - This led to the Great Flood in the times of Noah
  • “And Cham, the father of Canaan, saw his fathers’ debasement…” [Ibid 9:22] – This led to the subsequent curse of Canaan, which affected a third of the worlds population
  • “And the ministers of Pharaoh saw her [i.e. Sara]…and Pharaoh abducted her…” [Ibid 12:15] – This led to Pharaoh’s entire palace suffering from a fierce plague
  Here too, Balak saw the success of the Jewish people and plotted to destroy them [although they posed no danger to him for they had been instructed not to harass him.] – Medrash Rabbah, Bamidbar 20:2

There is little more precious to man, than the gift of eyesight. Yet, this Medrash opines that one who misuses that gift would be better off without it. A wise and righteous person uses his eyes to see beauty and opportunity to do kindness. A wicked person uses those very same eyes to perceive evil and opportunities for the same. An elderly person is not an opportunity to assist one in need, but an unsuspecting victim of a scam. A person sporting a physical defect is not an individual who could use a smile and acceptance, but a target of abuse and mistreatment. The presence of majestic beauty and design in the universe is not evidence of G-d’s hand in creating them, but an excuse to live a hedonistic and selfish lifestyle that precludes all morals and values.

2. A Different Kind of Angel

“And G-d’s anger flared up for [Bilaam] was going [to curse the Jews] and He emplaced an Angel of Hashem on the road to turn him away, and he [Bilaam] was riding on his donkey and his two lads were with him.” 22:22

• An Angel of Hashem – This angel was an angel of mercy sent to prevent Bilaam from engaging in his diabolic plans for if he pursued his path, it would lead him to destruction. – Rashi
• This is evident from the fact that the angel is called “Malach Hashem,” which is the Name of mercy, as opposed to “Malach Elokim,” which is the name of strict justice.

It is remarkable that even as our archenemy prepared to inflict horrific damage upon the Jewish people, G-d’s overriding concern was that he be given every opportunity to turn back and avoid sin. This is right in line with the teaching of the Prophet Ezekiel [18:32] that G-d’s greatest desire is not to punish the wicked, but to assist them in repenting their evil path. The mystics write that when an evil person dies, there is no joy in heaven. Instead, it’s viewed as a catastrophe, because it means that a life that could have been put to such good use went for naught instead, since the person never repented his ways.

3. Lessons in Genocide

“And now that I am returning to my people, come, I will advise you what this people will do to your people in the end of days.” 24:14

• Come, I will advise you - Concerning the action you [Balak] should take against the Jewish people. What was [Bilaam’s] advice? The G-d of these people hates promiscuity, etc., as stated in the Talmud. Although in this verse it’s not completely clear that he advised him to ensnare the Jewish men with Moabite women, it is clearly stated in a later verse 16:13. – Rashi
• This people…to your people – In the end of days, “this” [i.e. the Jewish] people, will do their best to try to be like “your” people. They will try to act like the nations of the world in a vain attempt to be accepted by them. – R’ Simcha Bunim M’Parshischah

Bilaam sought to destroy the Jews, but found that he could not because he perceived that they possessed a very unique quality which rendered them invincible. They dwelt apart from the nations and lived a very different lifestyle than that of the nations around them. They recognized that at Mt. Sinai they committed to living a morally driven lifestyle in the service of Hashem. They understood that this meant that they wouldn’t be eating just anything that crossed their plates, marrying any and all, working on Shabbat, or saying whatever it was that crossed their mind. This commitment placed them apart from the nations and out of range of his curses and ensured their survival. Upon his departure from Balak, Bilaam sought to console him and reassured that although at present, the Jews were untouchable, they would eventually place themselves in harms way by casting aside their devotion to Torah and attempting to mimic the nations of the world. In a futile attempt to gain acceptance by the nations of the world, they will trade their allegiance to G-d for the tenuous friendship of society. “Nothing I can do,” said Bilaam, “can achieve a fraction of the damage that they’ll do to themselves with that act of desertion.” If recent history has taught us anything, it’s that Bilaam knew what he was talking about. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org 

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Married With Headaches Rabbi Elazar Meisels

Dear Rabbi,
I had a conversation with my study partner the other night that was very difficult for both of us, and although I don’t want to bring it up with her again, I still haven’t made peace with the subject and would be interested to hear your thoughts on the matter. I mentioned to her that I was considering getting engaged to my fiancé and she asked me if he’s Jewish. Up until this point, she never asked, and I avoided mentioning to her that he’s not. Tonight I shared that with her but I also explained to her that he’s not at all religious and that he agreed that we could raise our children any way I wanted. I fully intend to raise my children as Jews, so really what’s the big deal if my husband isn’t Jewish? According to Jewish law, my children will still be Jewish, right? What are your thoughts on the matter?
Dana W.

Dana,
Thank you for writing and offering me a chance to chime in with my opinion. I’ll be happy to oblige, but for the record I see no reason why you and your study partner can’t have an honest and open conversation about this topic. It is a touchy subject, but since your welfare is the primary issue at stake, there’s no reason it should turn personal or hurtful in any way.

In my experience dealing with young Jewish adults considering marriage, I’ve learned that although they’re happy discussing many facets of their lives with me, their choice of spouse is one that they’d rather avoid. I find this to be rather perplexing, because it is probably the most important choice of their lives and one in which I have more experience than any of them. I know little about the business world, yet they discuss their career dreams and aspirations with me quite openly. I’m not terribly knowledgeable about investing money, but my opinion is often solicited about that. Why not marriage; something that I actually know a bit about?

I suspect that the reason they avoid soliciting my advice on marriage is not due to a lack of respect for my opinion. Rather, regarding marriage, certain factors that aren’t present in other decisions come into play here. I’m referring to “emotion,” a very powerful drive/force that when properly managed can lend great insight into a situation, but when misapplied, can wreak havoc with a persons life.

Contrary to a career, which one usually considers first from an intellectual standpoint and only later generates emotions regarding it, relationships are often founded on emotion, with little thought to the intellectual or practical aspects of it. Those only come under consideration later, sometimes much later.

Any adviser, myself included, cannot offer much in the way of emotional advice. I’m strictly limited to offering practical advice, but since that’s not what’s in demand in the early stages of a relationship, I and most other adults are duly ignored. Since you’re asking my opinion, I assume you’re cognizant of the fact that I can’t address the emotional aspects of your relationship with your fiancé and must limit my advice to the practical. This does not mean that I’m unaware of the tremendous emotional investment you have in this relationship. I most definitely am aware of, and sensitive to it, but I must address your query from a more practical perspective if I am to be of assistance.

Truthfully, there are two primary problems with your decision to marry someone who is not Jewish: your own welfare, and that of your children.

1 – Know that just as the Torah forbade the consumption of pork, eating on Yom Kippur and committing murder, it also forbade marrying out of our faith. See Deuteronomy [7:3,4] where the Torah spells out the prohibition and leaves no room for exceptions.

2 – What do you really want for your children? If you truly desire to raise your children as proud and committed Jews, you are compounding the difficulty by ensuring that they will never have a father from whom to draw inspiration. Raising children is hard enough when both parents are on the same page, consistently speaking in one voice, and demonstrating through their actions the ideal path in life. When only one parent preaches a belief system about which the other is ambivalent, the chances of success are markedly decreased. His lack of involvement in their religious training may not seem like much now, but once your children are born, you’ll almost certainly wonder how you ever agreed to such a flawed arrangement.

Furthermore, by marrying someone who is not Jewish, you have sent a clear and unmistakable message to your children that the single most important decision of your life was not guided by the faith you profess to hold so dear. How likely then, do you think it is that they’ll make this choice a high priority in their own lives? Experience teaches that children are much better at mimicking our actions than our words. Your actions will have spoken louder than any speeches you could possibly offer.

Dana, I know that this decision is not an easy one and I commend you for having the courage to seek advice from outsiders. I am certain that you have the inner strength to do the right thing for yourself and your children, and I pray that you consider this question with an eye on the long-term, and not just on the short-term. If I can be of further assistance, please don’t hesitate to contact me.

All the Best,
Rabbi Elazar Meisels
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Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.org

A person must pursue Hashem's service with the same zeal that he pursues his own. In truth, this sentiment appears in a Mishnah in Pirkei Avot (Ethics of our Fathers 2:4), in the name of Rabban Gamliel, the son of Rabbi Yehudah HaNasi: עֲשֵׂה רְצוֹנוֹ כִּרְצוֹנֶךָ כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, Treat His will as if it were your [will], so that He will treat your will as if it were His [will]. Rabbi Chaim Volozhiner in his commmentary Ruach Chaim explains: When a person is building or furnishing his home, he will often spend extra money and time to ensure that everything is just so, and will not shrink from purchasing items of superior quality that will last for a long time. He will not attempt to cut corners, for he wishes that what he is building should endure. A person must bring that identical attitude to his avodat Hashem (service of G-d). He should not approach each mitzvah as an obligation to be settled as quickly as possible, but rather as a cherished task, to be completed in the finest manner that he is able.

Tiferet Yisrael by Rabbi Yisrael Lipschutz expands this concept to include not only the financial priority that one should give his spiritual obligations, but also the mind-set with which they are approached. One should attend to his spiritual needs with the same excitement, alacrity, and single-mindedness that he displays when dealing with business matters. If one reaches this level, he is richly rewarded, as the Mishnah states: Hashem will attend to the person's needs as if they were His own, and provide him with sustenance with any undue stresses. Indeed, the Talmud (Berachos 35b) tells us that when the Jews attain such spiritual levels, Hashem provides their livelihood without requiring them to work for it.

This attitude — wanting what Hashem wants as much as what we ourselves want — can change the way a person lives his entire life. What are our goals, our hopes, our dreams, our anticipations? What are the things that we look forward to, the things that drive us and call forth our best efforts? Are they sublime matters of the soul, or mundane matters of the flesh? As a person succeeds in incorporating the credo of this Mishnah into his life, he will find himself worrying less about what he needs, and more about what Hashem desires of him. This is the path of true spiritual growth. return to top

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha   

Q:The entire back-and-forth between Bilaam and the angels is very difficult to comprehend. Initially, when Balak’s representatives came to invite Bilaam to curse the Jews, Hashem said to Bilaam in no uncertain terms (22:12): לא תלך עמהם – do not go with them. When Balak followed-up by sending higher-ranking officers, Hashem relented and explicitly permitted Bilaam to go with them (22:20), which he did the following morning. Curiously, the very next verse states that Hashem was angry with him for going. Why did Hashem change his position regarding the permissibility of going with Balak’s agents, and why did he get upset when Bilaam merely followed His instructions?

A:The Vilna Gaon beautifully notes that there are two words in the Hebrew language which mean “with them” – עמהם and אתם. As every subtle difference of wording in the Torah is laden with meaning, he explains that while both words mean “with them,” the word עמהם is used to refer to a case in which one is completely identical “to them,” while אתם is appropriate for a case in which one is similar, but not identical, “to them.”

We may now understand that the agents of Balak wished Bilaam to go with them not just physically but in kindred spirit, united in their plan to curse and destroy the Jewish nation. Not surprisingly, Hashem replied לא תלך עמהם – you may not go together with them in an identical fashion, one in which you share the same motives that they do. When Hashem subsequently appeared to relent, it was with one crucial condition: קום לך אתם – you may walk together with them, but not united with them in your intentions. In fact, Hashem explicitly permitted him to say only what He would command him. Bilaam, with his intense hatred for the Jews, refused to accept this subtle, but critical, distinction, and the Torah relates that וילך עם שרי מואב – united with them in their mission, and it was precisely at that moment that Hashem got angry at his refusal to follow directions!

Q: It is forbidden to cause unnecessary pain and suffering to animals. There is a Talmudic dispute regarding the origin of this prohibition: is it Biblical or Rabbinical in nature? As there seems to be no explicit verse anywhere in the Torah forbidding a person to afflict pain on animals, what is the source of the prohibition according to the opinion that maintains that it is a Biblical mitzvah?

A: In his work Guide to the Perplexed (3:17), Maimonides suggests that this opinion is derived from our parsha. Hashem attempted to impede Bilaam’s journey by sending an angel to block his path, but only Bilaam’s donkey saw the sword-wielding angel. When the angel attempted to turn and avoid the angel, Bilaam grew angry at the donkey, striking it and threatening to kill it. Hashem opened the donkey’s mouth and it asked him (22:28), “What have I done to you that you struck me these three times?” The Rambam writes that these words of the donkey teach us that it is Biblically forbidden to strike or otherwise cause needless pain to animals. return to top

Ozer Alport can be reached at ozer@partnersintorah.org return to top

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