Torah Commentary - Chukat-Balak
*Commentary courtesy of Menahem Me-Zahav
1st Sidrah - Chukat
Our 1st Sidra is named after one word at its beginning: “Zoht Chukat Ha’Torah - This is the law of the Torah” (Numbers 19:2). It then details the ritual of The Red Heifer – The Parah Adumah. The ashes of the Red Heifer were used in purifying a person, who (for example) has touched a dead animal, etc. There have been many attempts by commentators of every generation to come up with a logical explanation to the ritual of the Parah Adumah. Since none could stand up to the challenge, it was agreed that this one particular command, is an order of God that cannot be questioned. The Midrash tells us that even King Solomon, known to be, the most brilliant man on earth, could not explain this command of God.
The years are passing and the Torah now tells us, of the passing of Miriam in the desert town of Kadesh. Following Miriam’s death, we are told that the Israelites did not have water to drink. According to Midrash, a well of water, was always accompanying the Israelites in the desert. This, thanks to Miriam, who saved her brother (baby) Moses, from drowning in the waters of Egypt (Exodus 2:4-10).
Following Miriam’s passing, the well dried up. The Israelites now complain to Moses: “It would have been better, had we perished with our brethren before God” (During Korach’s rebellion, which is the subject of last week’s Sidrah) “why did you bring us to the desert to die of thirst” (Numbers 20:3-4). God tells Moses to take his “Cane - Matteh” with him and TALK to the rock which in turn will give water, to the entire Israelite community. Moses, according to some commentators, is taunted by the people who provoke him by ridiculing his Cane (The Matteh). They tease him by suggesting, that he should hit the rock with his Cane (The Matteh). Moses angrily responds: “Listen you Morim (disobedient people), can we get water from this rock?“ (Numbers 20:10). (The word “Morim” stems from the verb Maroh - Mem, Reish & Heih - meaning “disobey”, thus implying that they are disobeying God). Moses then loses his temper and twice hits the rock. Lots of water pours out of the rock.
God is angry with Moses and Aaron. Both Moses and Aaron are punished by God, for hitting the rock. They should have done, what God told them to do. They should have TALKED to the rock as ordered. The Rock in turn would have given water to the Israelites, and God’s name would have then triumphed, to a much higher degree. God announces Moses and Aaron’s punishment - they will not enter the Promised Land. (Some commentators point to the fact, that God told Moses to TAKE the Matteh with him and TALK to the rock. Moses apparently misinterpreted God’s command. Whenever Moses was told before, to take the Matteh, it usually did serve some physical purpose. For instance, God told Moses to point the Matteh towards the sea, so that it opens a walkway through its stormy waters. The Israelites then escaped the pursuing Egyptian army. Moses then pointed the Matteh again towards the sea and it closed on the Egyptians).
The remainder of the Sidrah deals with the followings:
(a) Moses asks the Edomites’ king, to pass through the Edomites’ land and the king refuses. The Israelites, in order to avoid war, do bypass Edom (Numbers 20:14-21). The Israelites were not allowed, to take-over the Edomites’ land. It was promised by Isaac to Jacob’s brother Esau, the Edomite.
(b) The Israelites reach Hor Ha’har (The top of the tall mountain) Aaron dies and is buried on the mountain. The new Kohen Gadol is now, Aaron’s eldest surviving son Eel’azar (Numbers 20:22-29).
(c) Soon after Aaron’s death, they are being attacked by the Canaanites. The Israelites crush them and take over their land (Numbers 21:1-3).
(d) Another rebellion is quelled by God who is sending snakes as punishment (Numbers:4-9).
(e) King Sichon the Amorite and Og the Ammonite King of “Bashan”, are attacking and are both decisively defeated (Numbers 21:21-35). Their land, consisting mainly of the Gilead (today, part of the Kingdom of Jordan) is taken over and given by Moses to the 3 tribes, Reuben, Gad and half the tribe of Manasseh. It will become their share in the Promised Land (Numbers, chapter 32).
(f) It is now almost 40 years, after the exodus from Egypt. The Torah does not specify the amount of time the Israelites stayed at one place or another. It does mention, all the stations, where they stayed, at the end of the book of Numbers (In the final Sidrah of Massei Chapter 33). We can however draw our own conclusion, from the contents of the last Passuk of today’s 1st Sidrah (Numbers 22:1), that the end of the journey through the desert, is about to become a reality: “And the Israelites journeyed and stayed on The Plains of Moab (that are located) across the Jordan (River) at Jericho”.
(Just a few months later, the Israelites will be crossing the Jordan river. They will then arrive at a place, located in close proximity to Jericho. At that time, they will have a new leader - Joshua Bin Nun).
2nd Sidrah - Balak
Our 2nd
Sidra receives its name from Balak the king of Moab (Numbers 22:2), a sworn enemy of the Israelites. The Israelites, are about to conclude their long voyage to the Promised Land. Balak has just heard of Israel’s recent victories over the 2 strong kingdoms: The one of Sichon the Amorite and that of Og the Ammonite King of “Bashan”. Both Israeli victories, are mentioned above - at the end of today’s 1st Sidrah, of Chukat.
Balak is really terrified of the people of Israel. In preparation for the inevitable battle against the Israelites, Balak tries to secure assistance from Balaam (Bil’am). Balaam, a known pagan magician, is believed to have the powers that enable him, to curse or bless anyone, whom he wishes. Balaam, by God’s order, turns down Balak’s initial invitation. Balak’s people then arrive again for a 2nd visit. Balaam is then told by God, to join them on their way to Moab, BUT “DO say only what I (God) tell you to say” (Numbers 22:20). While on their way, Balaam is suddenly confronted by his own female donkey (Aton) who starts “talking” to him. Balaam is then reminded by an Angel of God, that he may speak only what God tells him to say. It is an implied warning: “Don’t dare to curse the Israelites, as they have already been blessed by God Himself” (Numbers 22:12).
Balak, the king of Moab, meets Bala’am 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 from they can see, the entire Israelite encampment.
Then comes the moment when Balak expects Bala’am to curse Israel. To Balak’s great disappointment, Bala’am delivers only great blessings for Israel. The same is repeated at another location. "Who can count the (granules of) sand of Jacob…May my (Balaam’s) fate, be like his (Israel’s)” and “There is no sin in Jacob, and no transgression in Israel. The Lord their God is with them, and their King’s acclaim (God’s acclaim) is in their midst” (Numbers 23:10 and 23:21).
Balak says that he is through with Bala’am. He will try Balaam just once and final time. Balaam then delivers his 3rd blessing. It is the most celebrated blessing, ever bestowed by anyone, upon the Jewish people: “Ma Tovu O’halecha Ya’akov, Mishkenotecha Israel” – “How beautiful are your tents, O Jacob, Your dwellings O Israel (Numbers 24:5). This short sentence is known to us as the “Blessing of Ma Tovu”.
It 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, that he was compelled to praise the tents of Israel.
Balaam re-affirms Israel’s great destiny. Balaam’s tribute to Israel’s unique character, is all the 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 in full euphoria, foretells the glorious future that still awaits the Jewish people, thus 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 the Moabites are worshipping their idol Ba’al Pe-or.
A major disaster is about to take place. It is prevented in the nick of time, by a quick action of Pinchas, son of Eleazar the Kohen Gadol (Numbers 25:1-9).
To be continued in next week’s Sidrah of Pinchas.
Haftarah: Micah 5:6–6:8, Page 915.
The Prophet Micah, is named also Micha Ha’Morashti, for his home town Moreshet, which was located near Jerusalem. He is one of 12 prophets whose (Relatively few) prophecies were all accumulated into one Biblical Book – The Book of Trei Assar “The Twelve”.
Micah was a live witness to, how his poor and vulnerable brethren, were being mistreated by greedy land owners, who were constantly robbing them, mainly through excessive taxation. In order to alleviate their suffering, he constantly demanded, social justice for his people. According to Micah, the big cities of Israel and Judah should be centers for true religion and morality, and not places of selfishness and indecency, which they have become.
In our Haftarah we find an unusual sequence. At the outset, Israel’s grace and respect among the nations of the world, is being re-established: “And the remnant of Jacob shall be in the midst of many peoples, like dew from The Lord, like rain showers upon the grass, that do not depend upon man, nor await the hands of humans” (Micah 5 :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 destruction, as the Northern Israeli Kingdom of Samaria, has suffered (With the Exile of the 10 Tribes, 722 BCE). “Listen, O mountains, to God’s fight…God has an argument with his people and a dispute with Israel” (Micah 5:2). Micah now recalls Balak and Balaam’s conspiracy, that aimed at cursing the Jewish people (Hence the linkage to today’s 2nd Torah reading): “O my people, remember Balak King of Moab’s plot and Balaam’s compliance” (Micah 6:5) which God turned into a blessing. Implying therefore, that Judea is expected to, substantially improve its behavior.
Micah finalizes by proclaiming: “He (God) has told you, O man, what The Lord does require of you: Only to do justice, to love Chessed - kindness, and to show humility before your God” (Micah 6:8).
Places in Israel carrying Biblical names. The religious village (Yishuv) Moreshet in the lower Galilee is named after its Biblical ‘ancestor’ the birthplace of the Prophet Micah.
