Torah Commentary - Balak
*Commentary courtesy of Menahem Me-Zahav
Our sidrah receives its name from Balak, the king of Moab (22:2), a sworn enemy of the Israelites, who at this time are about to conclude their trek to the Promised Land. Balak has just heard of Israel’s recent victories over the Emorite kingdoms of Sichon and Og, and fears Israel. In preparation for battle, Balak looks for help from Balaam, a pagan magician believed to have the powers of curses and blessings. Balaam, by God’s order, turns down Balak’s initial invitation. When Balak’s people arrive for a second visit, Balaam is told by God to go with them to Moab. On their way, his donkey suddenly talks to him; Balaam is then reminded by an angel that he may speak only what God tells him.
Balak, the king of Moab, meets Balaam and chides him for his reluctance to come. Balaam answers that he could utter only the words that God puts in his mouth. The next day, Balak walks up with Balaam onto a mountaintop, where they can see the entire Israelite camp.
Balak expects Balaam to curse Israel; to his disappointment, Balaam delivers only great blessings for Israel: "Who can count the (grains of) sand of Jacob…May my (Balaam’s) fate, be like his (Israel’s),” then, “There is no sin in Jacob, and no transgression in Israel. The Lord their God is with them and (God’s) the King’s praise is in their midst” (23:10 & 21). Balaam then delivers his third blessing, the most celebrated blessing ever bestowed by anyone upon the Jewish people: “Ma Tovu O’halecha Ya’akov, Mishkenotecha Israel.” This is known to us as the Blessing of Ma Tovu and opens our Shacharit prayer every morning throughout the year. According to the Talmud, Israel’s special arrangement of its tents’ entrances, aimed at preserving each other’s privacy, moved Balaam to such an extent, he was compelled to praise the tents of Israel (see MVP).
Balaam’s tribute to Israel’s unique character is made more impressive as it is that of a stranger speaking against his own inclination to curse. By the compulsion of a divine power, he blesses Israel, and foretells the glorious future that still awaits the Jewish people, re-confirming God’s unshaken commitment towards Israel.
But Balaam cannot leave without trying to do harm. Unable to curse, he tells the Moabites that the only way to defeat the Israelites is by causing them to commit an offense against God, who will then surely desert them. He suggests to the Moabites that they seduce the Israelites to show up at the Bacchanalian festivities that take place while worshipping the idol Ba’al Pe-or.
Haftarah: Micah 5:6 – 6:8, Page 915
The prophet Micah is one of the twelve prophets known as Trei Assar – the twelve. Micah observed his weak and poor brethren mistreated by greedy land owners, who were robbing them through heavy taxation. To alleviate their suffering, he demands social justice for his people. Micah says the cities of Israel and Judah should be centers for true religion and morality – not for selfishness and indecency.
In our haftarah, Israel’s grace and respect among the nations of the world is being re-established: “And the remnant of Jacob shall be like dew of God among the nations…And like a lion among the wild animals” (6:6-7). Only then does Micah proceed with his quest for social justice. He hints that the Judean people, having continuously oppressed the poor, could meet a similar fate as the Northern Israeli Kingdom (Samaria, 722 BCE): “Listen, O mountains, to God’s fight…God has an argument with his people and a dispute with Israel” (5:2). He recalls Balak and Balaam’s conspiracy to curse the Jewish people, the linkage to our sidrah: “O my people remember Balak King of Moab’s plot and Balaam’s compliance” (6:5) which God turned into a blessing, implying that Judea is expected to improve its behavior. Micah finally proclaims: “He (God) has told you O man, what The Lord does require of you: Only to do justice, and love kindness, and show humility before your God” (6:8).
