Parshat Chukat/Balak

A free excerpt from the Kehot Publication Society's Chumash Bemidbar/Book of Numbers with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. The Torah - Chumash Bemidbar With an Interpolated English Translation and Commentary Based on the Works of the Lubavitcher Rebbe

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PublishedPublished in in the the United United States States of of America America   

The Book of Numbers

Parshat Chukat/Balak

5769/2009 ISBN 978-0-8266-0191-9

This book contains the Hebrew Text of the Torah, and therefore opens and is read

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach חקת Chukat 39 Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah חֻ ּ ַ קת 39Chukat Overview

arashat Chukat takes its name from its opening passage, which describes the rite of purification from the defilement of death, using the ashes of a red cow. This rite is described as a chukah—a Divine legal “decree” without any rational explanation.P After describing the purification rite, the parashah begins the historical narrative of the people’s final years in the desert, starting with Miriam’s death and continuing with a further argument over water, the decree that Moses and Aaron die in the desert, the confrontation with Edom, Aaron’s death, a second confrontation with Amalek, the incident with the snakes, the miracles at the Zered River, and the conquests of the territories of Sichon, Ya’zer, and Og, leading the people to the edge of the Promised Land. The Torah concluded its narrative of the first years in the desert—culminating in God’s decree that the generation of the Exodus die out in the wilderness, and its aftermath—in the previous parashah. Inasmuch as there is nothing really to say about the intervening years, it is quite logical that the narrative continue now with the events of the final years in the desert. But why are the laws of the purification rite wedged in between? These laws, like most of the laws in the Torah, were given during Moses’ first 40 days on Mount Sinai, long before the people began their trek into the desert. It would seem that the proper place for these laws is some where in the Book of Leviticus, together with the other laws of defilement and purification. If they belong anywhere in the Book of Numbers, it would be together with the narrative of the inauguration of the Tabernacle on the first of Nisan, 2449—somewhere in the second half of Naso or the first half ofBeha’alotecha —for these rites were performed for the first time on the following day. Why are these laws placed here, and how does the name describing them, Chukat, apply to the historical events that make up the bulk of this parashah? The answer to this enigma is to be found by examining the meaning of the term chukah and the underlying theme of the events in the latter part of the parashah. As we have seen previously, a chukah is a legal decree, a rule for which no logical reason is given. As opposed to the other two types of legislation in the Torah, “ordinances” (mishpatim) and “testimonies” (eiduyot), God does not appeal at all to our sense of reason in asking us to observe these rules. To observe them, we must invoke our supra-rational connection

116 Overview of CHUKAT to God, our commitment to follow His instructions implicitly, whether they speak to our mortal sense of logic or not. This idea is allied with the more fundamental meaning of the word chukah, “chiseling” or “engraving.” A letter chiseled into a block of stone is part and parcel of that stone—not a second entity grafted onto it, as is the case with a letter written in ink on parchment or paper. The engraved letter cannot be erased from the stone (at least not without wearing away the stone itself); the connection between the letter and the stone is permanent, immutable. As such, it is the perfect metaphor for the level of our relationship with God invoked by observing His “irrational” rules: our irrevocable connection with Him, which transcends and overrides any considerations of logic. The events described at the end of the parashah express this same level of relationship. We have seen previously that God originally promised Abraham the territories of 10 nations: seven Canaanite nations who lived between the Mediterranean Sea and the Jordan River, and three others who lived on the other side of the Jordan. The Israelites were supposed to conquer the land of the seven nations first, when they entered it, and leave the conquest of the land of the other three nations for the messianic era. But because Edom and Moab refused them passage, the people had to enter the land through just these territories that God had promised them in the future. Circumstances thus enabled them to conquer large parts of these lands even before they entered the lands of the seven Canaanite nations to conquer their territories. The originally intended order was reversed; they began to consummate the future even before actualizing the present. And once these lands were conquered, some of the people even started to settle them, aspiring to bring God’s promise into reality in its fullest sense. We see, therefore, that the new generation, having grown up immersed in God’s presence and teachings in its desert academy, was fully imbued with the idealism of God’s mission and had its sights set on the ultimate goal of its Divine destiny. This new generation had learned from the mistakes of its predecessor’s spies and rebels, and did not subject its connection to God to the approval of human intellect. Its relationship with God was as pure as its parents’ had been when the Torah was first given and the Tabernacle first stood, and God’s mission and promise—in its fullest sense—was as much a part of their being as a chiseled letter is part of the stone in which it is engraved. The lesson of parashat Chukat, thus, is that if we inspire ourselves to fulfill our Divine mission unconditionally, optimistically focused on our ultimate goal, God will grant us the opportunity to make our dreams come true and lead us to the threshold of the Promised Land, ready for the final Redemption, when the impurity of death will be but a memory and God’s promise to Abraham will be fulfilled in its entirety.1

1. Sefer HaSichot 5750, vol. 2, pp. 541-550; Likutei Sichot, vol. 4, p. 1056.

117 First Reading חקת 19:1 וַיְדַ ּבֵ ֣ר יְהוָֹ ֔ה אֶ ל־מֹׁשֶ ֥ה וְאֶֽל־אַֽ הֲר֖ ֹן לֵאמֽ ֹ ר: 2 זֹ֚את  ONKELOS  19:1 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה וְעִ ם חֻּקַ֣ת ההַּתֹורָ֔ אֲׁשֶר־צִ ּוָ ֥היְהוָֹ֖ה ר לֵאמֹ֑ ּדַ ּבֵ ֣ר | אֶל־ּבְ נֵ ֣י אַ הֲ רֹן לְמֵימָ ר: 2 דָּ א גְּ זֵרַ ת אוֹרַ יְתָ א דִּ י פַקֵּ יד יְיָ לְמֵימָ ר מַלֵּ ל עִ ם בְּ נֵי יִׂשְרָ לאֵ֗ וְיִקְח֣ ּו אֵ לֶ֩ יָך֩פָרָ֨ ה האֲדֻּמָ֜ ּתְמִ ימָ֗ האֲׁשֶ ֤ר אֵין־ּבָ ּה֙ יִשְׂ רָאֵ ל וְיִסְּ בוּן לָךְ תּ וֹרְתָ א סִמֻּקְתָּ א מ֔ ּום ֛ראֲׁשֶ ֹלֽ א־עָלָ ֥ה עָלֶ֖יהָ עֹֽל: 3 ֣םּונְתַּתֶ אֹתָ֔ ּה אֶל־אֶ ְ ל־ שׁ ְ לֶמְתָּ א דִּ י לֵ ית בַּהּ מוּמָ א דִּ י לָ א סְ לֵ ק עֲלַהּ נִירָ א: 3 וְתִתְּ נוּן יָתַהּ עָזָ֖ר הַּכֹהֵ ֑ן וְהֹוצִ ֤יא אֹתָ ּה֙אֶל־מִח֣ ּוץ לַּֽמַֽחֲנֶ֔ה ֥טוְׁשָחַ אֹתָ֖ ּה לְאֶלְעָ זָר כַּהֲנָא וְיַפֵּ ק יָתַהּ לְמִבָּרָ א לְפָנָֽיו: לְמַשׁ ְ רִיתָ א וְיִכּ וֹס יָתַהּ קֳדָ מוֹהִ י:  RASHI  2 זֹאת חֻקַּ ת הַתּ וֹרָ ה. לְפִ י שׁ ֶהַשּ ָׂטָ ן וְאֻמּ וֹ ת הָעוֹ לָם מוֹנִ ין שׁ ֶתְּ הֵ א תְּמִימָ ה בָּאַדְ מִ ימוּת, שׁ ֶאִ ם הָ יוּ בָהּ שׁ ְתֵּ י שְׂ עָרוֹ ת אֶ ת יִשְׂרָ אֵ ל, לוֹמַ ר: מַ ה הַמִּ צְוָ ה הַ ּזֹאת וּמַ ה טַּעַ ם יֵשׁ בָּהּ ? שׁ ְ חוֹרוֹ ת — פְּ סוּלָה: 3 אֶ לְעָ זָר. מִ צְוָתָהּ בַּסְּ גָן: אֶ ל מִ חוּץ לְפִיכָ ְך כָּתַ ב בָּהּ "חֻקָּ ה" — ְ ּגזֵרָ ה הִ יא מִ ּלְפָנַי, אֵ ין לְ ָך ַ ל מַּ ֲ ח ֶ נ ה . חוּץ לְשׁ ָלֹשׁ מַ חֲנוֹ ת: וְשׁ ָחַ ט אֹתָהּ לְפָ נָיו. זָ ר רְשׁ וּת לְהַרְ הֵ ר אַ חֲרֶ יהָ : וְיִקְ חוּ אֵ ָלֶיך. לְעוֹ לָם הִ יא נִקְרֵ את שׁ וֹחֵט וְאֶ לְעָ זָר רוֹאֶ ה: עַ ל שׁ ִמְ ָך — פּ ָרָ ה שׁ ֶעָ שָׂ ה מֹשׁ ֶ ה בַּמִּדְ בָּ ר: אֲדֻמָּ ה תְּמִימָ ה.  CHASIDIC INSIGHTS  as a scapegoat. The process appears to be pointless. In fact, there is a “reason” for this rite, but it is not an intellectual reason; it is not even based on God’s We saw in the overview that the Torah’s “rules” intellect. It “makes sense” only in the overall con- (chukim) express the level of our relationship with text of God’s will, which transcends intellect. There- God that is “chiseled” into our very being. Now fore, King Solomon, the wisest of all men, said of that we have differentiated between the rest of the this rite, “I thought I could fathom it, but it eludes Torah’s “rules” and the rule par excellence, we can me.”8 illustrate their differences in terms of two types of chiseling: chiseling letters into a stone and chiseling Moses, in contrast, was so selfless that he was acute- them all the way through a stone. In the first type of ly sensitive to God’s will, and could therefore sense chiseling, the letters, though fashioned by removing the “reason” behind this rite. Therefore, God did 9 part of the stone, are still formed by the part of the reveal the reason behind it to him. stone that remains. In the second type, however, the Because there is a Divine reason behind it, the in- stone only frames the letters; the letters themselves tellect cannot oppose observing this commandment are not made out of stone at all. The rite of the red (and other “rules” like it), for the human intellect cow is the latter type of chiseling; it is not grounded must logically admit that God’s reason is greater in the logical, solid reality of this world at all.6 than its own. This being the case, performing such commandments does not mean that we are acting This is the rule of the Torah: By calling this rite without reason: there is indeed a reason behind “the rule of the Torah” (rather than “the rule of pu- them; it is just that we cannot fathom it. rity” or “the rule of the red cow”), the Torah implies that there is something about it that is intrinsic to Because of this, even the intellectually oriented the Torah as a whole. There are indeed a number Seleucids of the Hasmonean era did not oppose ob- of lessons in this ritual that can apply to the entire serving such commandments. What irked them was Torah, but the most fundamental is the fact that it is the Jews’ unconditional commitment to performing a “rule,” an expression of God’s will devoid of ra- God’s will without any regard to whether doing so 10 tionale. Since there is no rational reason for this rite, makes sense or not. we observe it purely out of devotion to God’s will. 3 And he shall take it outside the camp and slaugh- Similarly, we should follow all God’s command- ter it: All other sacrifices must be offered inside the ments, even those for which there is a rationale, out Tabernacle precincts; only this one is offered out- of pure devotion to His will. For in truth, all God’s side. This is because all other sacrifices atone for commandments are expressions of His will and inadvertent sins, which we commit because our therefore deserve our full, unconditional commit- animal nature makes us careless about spiritual ment; it is just that the “rational” commandments concerns. Since our animal nature can be refined have been garbed in rationality, while the others and co-opted into holiness, we can offer the sacri- have not.7 fices that accomplish this inside the Tabernacle. The

6. Likutei Sichot, vol. 8, pp. 123-128. 7. Likutei Sichot, vol. 4, pp. 1056-1057, vol. 13, p. 67. 8. Ecclesiastes 7:23; Bemidbar Rabbah 19:3. 9. Bemidbar Rabbah 19:6; Likutei Sichot, vol. 4, p. 1057. 10. Likutei Sichot, vol. 3, p. 815.

118 Numbers 19:1-3 Chukat The Rite of the Red Cow After the rebellion of Korach, the people remained at Ritmah for 19 years and then wandered in the desert for another 19 years,1 making 17 stops (see Figure 1).2 God did not promulgate any laws during this whole time. The next historical event that the To- rah records is the death of Miriam, which took place at the end of these 38 years. But before this, the Torah inserts the laws of ritual purification from impurity caused by contact with a corpse. Although God gave these laws on the first of Nisan, 2449, they are inserted here in order to link them con- ceptually with Miriam’s death, teaching us Figure 1: From Ritmah to Kadesh that the death of the righteous purifies the living just as these rites do.3 19:1 God spoke to Moses and Aaron, saying: 2 “This is the quintessential rule of the Torah that God has commanded you to say to the people. It is a rule, without rationale, so do not expect it to make any sense to anyone. Speak to the Israelites and have them take for you, Moses, a totally red-haired, unblemished cow, upon which no yoke was ever laid. 3 And you shall give it to Eleazar, the assistant high priest, and he shall take it outside the camp of the Israelites, and a layperson shall slaughter it in his presence.  CHASIDIC INSIGHTS  2 This is the rule of the Torah: As we have seen in terms of their relative proximity to death. Clearly, previously,4 death is the antithesis of holiness, for though, the most fundamental form of defilement God is the source of life and vitality. Thus, any con- is the absolute, unmitigated apparition of death it- tact with death or potential death produces tumah, self: a lifeless, human corpse. Because this form of the ritual defilement that excludes the individual defilement is the source of all others, its purification from entering the Tabernacle (or later, the Temple), rite is the most extreme and mysterious in the entire the realm of holiness and Divine vitality. When Torah. As we said, the law of nature indeed decrees confronted with the reality of death, we become ex- that sooner or later everything and everyone suc- posed to the contagious influence of the law of en- cumbs to death. To defy this law is to defy logic, tropy: the natural reality that everything is decay- and therefore, the rite of purification from death ing, dying, headed toward oblivion, and that life is hails from a level of existence that defies logic; it is futile and meaningless. This depressing worldview a “rule,” a seemingly arbitrary expression of God’s results in a spiritual paralysis, an unwillingness or will, devoid of rationale and even contravening inability to act positively, and is therefore diametri- logic altogether, as we shall see.5 cally opposed to our Divine mission, which asserts This is the rule of the Torah: The implication of this that there is purpose to life and affirms that fulfill- phraseology is that the rite described here is the rule ing it is indeed possible. of the Torah; that although there are other “rules,” In order to regain entry into the realm of pure life, only this one defies logic absolutely. the individual must undergo a purification process, The lack of logic in the Torah’s other nonrational which serves to cure his depression (real or poten- commandments lies in their selfcontradictions or tial) and reorient him toward the enthusiasm and inconsistencies. The preparation of the solution vitality of holiness. used to purify deathdefilement, however, is - com All the varieties of defilement in the Torah and their pletely illogical: an animal is killed, but it is reduced corresponding purification rites can be understood to ashes; it is neither offered as a sacrifice nor used

1. Rashi on Deuteronomy 1:46. 2. Below, 33:19-36. 3. Rashi on 20:1. 4. On Leviticus 5:2. 5. Likutei Sichot, vol. 4, p. 1058.

118 First Reading חקת 4 וְלָקַ֞ח אֶלְעָזָ ֧רהַּכֹהֵ ֛ןמִּדָמָ֖ ּה ּבְאֶצְּבָעֹ֑ווְהִ ּזָ֞ה אֶ חל־נֹ֨כַ ּפְ נֵ ֧י  ONKELOS  4 וְיִסַּ ב אֶלְעָ זָר כַּהֲנָא מִדְּמַהּ אֽ ֹהֶל־מֹועֵ ֛ד מִּדָמָ֖ ּה ׁשֶ ע֥בַ ּפְ עָמִֽ ים: 5 ֥ ףוְׂשָרַ אֶת־הַּפָרָ֖ ה ְ ל־ בְּאֶצְבְּעֵהּ וְ יַדֵּ י לָ קֳבֵ ל אַפֵּ י מַשׁ ְ כַּ ן זִמְ נָא מִדְּמַהּ שׁ ְ בַ ע זִמְ נִ ין: 5 וְ יוֹקֵ ד עֵינָ֑יואֶ ת־עֹרָ ּ֤ה וְאֶת־ּבְׂשָרָ ּה֙וְאֶת־ּדָ מָ֔ ּה עַל־ּפִרְ ּהׁשָ֖ יִׂשְרֽ ֹף: יָת תּ וֹרְתָ א לְעֵ ינוֹהִ י יָת מַשׁ ְ כַּהּ וְ יָת בִּשְׂ רַהּ וְ יָת דְּמַהּ עַ ל אוּכְלַהּ 6 וְלָקַ֣ח הַּכֹהֵ֗ ן עֵ ֥ץ אֶ ֛רֶ ז וְאֵ זֹ֖ובּוׁשְנִ ֣י תֹולָ ֑עַ תוְהִׁשְלִ֕ יְך אֶ ל־ יוֹקֵ ד: 6 וְיִסַּ ב כַּהֲ נָא אָעָ א דְאַרְ זָא וְאֵ זוֹבָ א וּצְ בַ ע זְהוֹרִ י וְיִרְמֵ י לְ גוֹ ּת֖ ֹוְך ֥תׂשְרֵפַ הַּפָרָֽ ה: 7 וְכִ ּבֶ֨ סּבְ גָדָ֜ יוהַּכֹהֵ֗ ןוְרָחַ ֤ץּבְׂשָ רֹו֙ יְקֵידַ ת תּ וֹרְתָ א: 7 וִ יצַבַּ ע לְ בוּשׁ וֹהִ י כַּהֲ נָא וְ יַסְחֵ י בִשְׂ רֵהּ בְּמַ יָּא וּבָתַ ר ּבַּמַ֔ יִם ר וְאַחַ֖ א יָבֹ֣ אֶל־הַּֽמַֽחֲנֶ ֑ה ֥אוְטָמֵ הַּכֹהֵ֖ן עַד־הָעָֽרֶ ב: כֵּ ן יֵיעוּל לְמַשׁ ְ רִ יתָ א וִיהֵ י מְ סָאָ ב כַּהֲנָא עַ ד רַמְשׁ ָ א: 8 וּדְ מוֹקֵ ד 8 וְהַּׂשרֵ֣ף אֹתָ֔ ּהיְכַּבֵ ֤ס ּבְ גָדָ יו֙ ּבַּמַ֔ יִםוְרָחַ ֥ץּבְׂשָר֖ ֹוּבַּמָ ֑יִם יָתַהּ יְצַבַּ ע לְ בוּשׁ וֹהִ י בְּמַ יָּא וְ יַסְחֵ י בִשְׂ רֵהּ בְּמַ יָּא וִ יהֵ י מְ סָאָ ב עַ ד וְטָמֵ֖ א עַד־הָעָֽרֶ ב: 9 וְאָסַ ֣ף | אִ ֣ יׁש טָה֗ ֹור ֚אֵ ת אֵ ר֣פֶ הַּפָרָ֔ ה רַמְשׁ ָ א: 9 וְיִכְ נוֹשׁ גְּבַ ר דְּ כֵ י יָת קִטְמָ א דְ תוֹרְתָ א וְ יַצְ נַע לְמִבָּרָ א וְהִּנִ ֛יחַ מִח֥ ּוץ לַּֽמַֽחֲנֶ֖הּבְמָק֣ ֹום טָה֑ ֹור ֠וְֽהָֽיְתָ֠ ה לַֽעֲדַ֨ ת ּבְ נֵֽי־ לְמַשׁ ְ רִ יתָ א בַּאֲתַ ר דְּ כֵ י וּתְ הֵ י לִכְ נִשׁ ְתָּ א דִבְ נֵי יִשְׂ רָאֵ ל לְמַטְּ רָ א יִׂשְרָאֵ ֧ללְמִׁשְמֶ ֛רֶתלְמֵ ֥י נִּדָ֖ה חַּטָ ֥את הִֽ וא: לְמֵ י אַדָּ יוּתָ א חַטָּ אתָ א הִ יא:  RASHI  4 אֶ ל נֹכַ ח פְּ נֵי אֹהֶ ל מוֹעֵ ד. עוֹמֵ ד בְּמִ זְרָ חָהּ שׁ ֶ ל יְרוּשׁ ָ לַיִם לָעֲ זָרָ ה, לִטּ ֹל מִמֶּ נּוּ בְּ נֵי הָעֲ יָרוֹ ת וְכָ ל הַ ּצְרִ יכִ ין לְהִטַּהֵ ר, וּמִתְ כַּ וֵּ ן וְרוֹאֶ ה פִּתְ חוֹ שׁ ֶ ל הֵיכָ ל בִּשׁ ְ עַ ת הַ ּזָאַ ת הַדָּ ם: 7 אֶ ל וְ זֶה שׁ ֶבְּהַ ר הַמִּשׁ ְ חָ ה — כּ ֹהֲנִ ים ּגְדוֹלִ ים לְפָרוֹ ת אֲחֵרוֹ ת הַ מַּ ֲ ח ֶ נ ה . לְמַ חֲנֵה שׁ ְ כִ ינָה, שׁ ֶאֵ ין טָמֵ א מְשׁ ֻ ּלָח חוּץ לִשׁ ְתֵּ י מְ קַדְּשׁ ִ ין הֵימֶ נּוּ, וְ זֶה שׁ ֶבַּחֵ יל נָתוּן לְמִשׁ ְמֶרֶ ת, מִ ְ ּגזֵרַ ת מַ חֲנוֹ ת, אֶ ּלָא זָב וּבַעַ ל קֶרִ י וּמְ צֹרָ ע: וְטָמֵ א הַכּ ֹהֵ ן עַ ד הַכָּ תוּב, שׁ ֶ נֶּאֱמַ ר: "וְהָ יְתָ ה לַעֲדַ ת בְּ נֵי יִשְׂרָ אֵ ל לְמִשׁ ְמֶרֶ ת": הָ עָ רֶ ב . סָרְ סֵ הוּ וְדָרְשׁ ֵ הוּ: וְטָמֵ א עַ ד הָעָרֶ ב, וְאַחַ ר יָבֹא לְמֵ י נִדָּ ה. לְמֵ י הַ ּזָיָה, כְּמוֹ : "וַ ּיַדּ וּ אֶ בֶ ן בִּ י"1, "לְ יַדּוֹ ת אֶ ת אֶ ל הַמַּ חֲנֶה: 9 וְהִ נִּיחַ מִ חוּץ לַמַּ חֲנֶה. לִשׁ ְלֹשׁ ָ ה חֲלָקִ ים קַרְ נוֹ ת הַ ּגוֹ יִם"2, לְשׁ וֹ ן זְרִ יקָ ה: חַ ָּ טאת הִ וא. לְשׁ וֹ ן חִטּ וּי מְ חַ ּלְקָהּ : אַחַ ת נָתַ ן בְּהַ ר הַמִּשׁ ְ חָ ה, וְאֶחָ ד מִתְ חַ ּלֵק לְכָ ל כִּפְשׁ וּטוֹ . וּלְפִ י הִ לְכוֹתָ יו קְרָ אָהּ הַכָּ תוּב "חַטָּ את", לוֹמַ ר הַמִּשׁ ְמָרוֹ ת, וְאֶחָ ד נָתַ ן בַּחֵ יל. זֶה שׁ ֶ ל מִשׁ ְמָרוֹ ת הָ יָה חוּץ שׁ ֶהִיא כְּקָדָשׁ ִ ים לְהֵאָ סֵר בַּהֲנָאָ ה:

1. איכה ג, נג. 2. זכריה ב, ד.  CHASIDIC INSIGHTS  is to help us rise above our selfcenteredness, and this purify their defiled brethren.15 is expressed by selflessly helping our fellow Jew.13 12 On the third and seventh days he shall purify The fact that the Torah tells us to take the red cow himself with it: In order to purify ourselves from “for you,” for Moses, means that we draw the in- the defilement of death—which in psychological spiration and ability to be utterly selfless from Mo- terms means the paralysis of depression or a dead- ses—from the original Moses, from the leaders of ness toward the spiritual dimension of life—we each generation, and from the “Moses” within each must invoke the third and seventh emotional attri- 14 of us. butes of the soul. The third emotion is mercy or pity 9 Rather than being used, it will remain for the (rachamim), and the seventh emotion is lowliness congregation of the Israelites as a keepsake: In our (shiflut). The more we feel the pain our Divine soul dedication to community, we can forget that we, suffers from its constricted consciousness in the ma- too, can become defiled. Moreover, when we help terial world, the more we are aroused to rescue it someone else, our role of benefactor can give us de- by studying the Torah and performing God’s com- lusions of grandeur. Finally, we must not compro- mandments. Thus, we address God in our prayers mise our standards of purity in other areas when as the one “who resurrects the dead with abundant we defile ourselves for someone else. For all these mercy.”16 And the less egocentric we are, the less reasons, a portion of the ashes of the red cow is to our self-interests block the flow of Divine life-force be kept as a reminder for those who undertake to and vitality that should energize our lives.17

13. Tanya, chapter 32. 14. Likutei Sichot, vol. 4, p. 1059. 15. Likutei Sichot, vol. 4, p. 1060. 16. Daily Amidah, second blessing. 17. Li- kutei Torah 3:61cd.

119 Numbers 19:4-9 Chukat

4 Eleazar the priest shall take some of its blood with his finger and, standing east of the camp, directly facing the entrances of the Tent of Meeting and the courtyard, sprinkle it toward the front of the Tent of Meeting seven times. 5 Someone shall then burn the cow in his presence; he shall burn its hide, its flesh, and its blood, with its dung. 6 The priest shall take a piece of cedar wood, a piece of hyssop, and some wool dyed crimson with the extract of the tola’at worm, and cast them into the burn- ing cow. 7 By performing this rite, the priest becomes defiled. Therefore, in order to be allowed back into the Sanctuary precincts (i.e., the courtyard and the Tent of Meet- ing), he must immerse his garments and immerse all his flesh inpurifying water— i.e., in a mikveh or suitable natural body of water—and only then, after nightfall, may he enter the courtyard, i.e., the camp of the Divine Presence, for even after his immersion, the priest shall remain defiled until evening. 8 The one who burns it also becomes defiled. He must immerse his clothes in purifying water and immerse his body in purifying water, and after his immersion he shall remain defiled until evening. 9 A ritually clean person shall gather the cow’s ashes and place one third of them in a vial outside the Israelite camp in a ritually clean place. The priests will use these ashes to purify themselves before preparing the ashes of other red cows. An- other third is to be placed in a vial outside the courtyard; the priests will use these ashes to purify anyone else. The last third will be placed in another vial outside the courtyard; rather than being used, it will remain for the congregation of the Israelites as a keepsake of these ashes, which are mixed with sprinkling water in order to be used for purification from ritual impurity, as will be explained presently. These ashes may be used only for purification purposes and nothing else.  CHASIDIC INSIGHTS  red cow, in contrast, is brought to purify us from the priests’ willingness to transcend their personal the defilement of death, which cannot be refined interest, that elicits God’s transcendent holiness and or elevated— it must be totally annihilated; the red effects purification. cow must be entirely reduced to inedible ashes. It To be sure, God rewards all good deeds, and the 11 therefore has no place inside the Tabernacle. priests surely know that in the long run they will 7-10 The priest…shall remain defiled until eve- only gain from putting aside their own purity and ning. The one who burns it…shall remain defiled troubling themselves to purify their defiled breth- until evening. … The one who gathers the cow’s ren. But in order for the ritual to work, they cannot ashes…shall remain defiled until evening: Herein have this in mind; their motives must be pure. lies the central paradox of the rite of the red cow: From this example, we learn (1) how willing we although the ashes purify the defiled, they also de- should be to help another person reenter the do- file the pure. minion of purity and holiness, even if doing so re- In other words, the priests who prepare and ad- quires us to become temporarily defiled ourselves, minister the ashes must be prepared to leave the and (2) how much care we must take to ensure our Tabernacle precincts and be defiled—temporarily motives are pure. excluded from all things holy—in order to purify This is another way the rite of the red cow is “the their fellow Jews. It is this altruistic self-sacrifice, rule of the Torah”12: the purpose of the whole Torah

11. Likutei Torah 3:58c; Igeret HaKodesh 28; Likutei Sichot, vol. 4, p. 1058. 12. See above, on v. 2.

119 First Reading חקת 10 ֠וְכִ ּבֶ֠ סהָֽאֹסֵ֨ ףאֶת־אֵ ֤פֶ רהַּפָרָ ה֙אֶת־ּבְ גָדָ֔ יו וְטָמֵ֖ א עַ ד־  ONKELOS  10 וִ יצַבַּ ע דְּכָ נֵשׁ יָת קִטְמָ א הָעָ ב֑רֶ וְֽהָֽיְתָ֞ ה לִבְ נֵ ֣י יִׂשְרָ אֵ֗ לוְלַּגֵ ֛ר הַּגָ ֥רּבְתֹוכָ֖ם לְחֻּקַ ֥ ת דְ תוֹרְתָ א יָת לְ בוּשׁ וֹהִ י וִ יהֵ י מְ סָאָ ב עַ ד רַמְשׁ ָ א וּתְ הֵ י לִבְ נֵי יִשְׂ רָאֵ ל עֹולָֽם: 11 הַּנֹגֵ ֥עַ ּבְמֵ֖ תלְכָל־נֶ ֣פֶ ׁש ֑ םאָדָ וְטָמֵ֖ א ׁשִבְעַ ֥ת יָמִֽ ים: וּלְ גִ יּוֹרַ יָּא דְּ יִתְ גַּיְּרוּ ן בֵּ ינֵיהוֹן לִקְ יַם עָלָ ם: 11 דְּ יִקְ רַ ב בְּמִ יתָ א לְ כָ ל 12 הּ֣ואיִתְ חַּטָא־ב֞ ֹוּבַ ּיֹ֧וםהַּׁשְלִיׁשִ ֛יּובַ ּיֹ֥ום הַּׁשְבִיעִ֖ י יִטְהָ ֑ר נַפְשׁ ָ א דֶאֱ נָשׁ ָ א וִ יהֵ י מְ סָאָ ב שׁ ַבְעָ א יוֹמִ ין: 12 הוּא יַדֵּ י עֲלוֹהִ י בְּ יוֹמָ א תְלִ יתָאָ ה וּבְ יוֹמָ א שׁ ְ בִ יעָאָ ה יִדְכֵּ י וְאִם־ֹל֨א יִתְ אחַּטָ֜ ּבַ ּיֹ֧וםהַּׁשְלִיׁשִ ֛יּובַ ּיֹ֥וםהַּׁשְבִיעִ֖ י ֹל֥ א יִטְהָֽ ר: וְאִ ם לָ א יַדֵּ י עֲ לוֹהִ י בְּ יוֹמָ א תְלִ יתָאָ ה 13 וּבְ יוֹמָ א שׁ ְ בִיעָאָ ה לָ א יִדְכֵּ י: 13 כָּ ל ּכָל־הַּנֹגֵ֡עַ ּבְמֵ ֣ת ּבְ נֶ֩פֶ ׁש֩ םהָֽאָדָ֨ אֲׁשֶ ר־יָמ֜ ּות אוְֹל֣ יִתְ חַּטָ֗ א דְּ יִקְ רַ ב בְּמִ יתָ א בְ נַפְשׁ ָ א דֶאֱ נָשׁ ָ א דִ י יְמוּ ת וְלָ א יַדֵּ י עֲ לוֹהִ י יָת מַשׁ ְ כְּ נָא אֶת־מִׁשְּכַ ֤ן יְהוָֹה֙ טִ אּמֵ֔ וְנִכְרְ תָ ֛ההַּנֶ ֥פֶ ׁש הַהִ֖ ואמִ ֑לּיִׂשְרָאֵ ּכִ י֩ דַ ייָ סָאֵ יב וְיִשׁ ְתֵּצֵ י אֱ נָשׁ ָ א הַ הוּ א מִ יִּשְׂ רָאֵ ל אֲרֵ י מֵ י אַדָּ יוּתָ א לָ א מֵ֨י נִּדָ֜ הֹלֽ ֤ א־זֹרַ קעָלָיו֙ טָמֵ ֣איִֽהְ יֶ֔העֹ֖וד טֻמְאָת֥ ֹו בֽ ֹו: 14 זֹ֚את אִ זְדְּרִ יקוּ עֲ לוֹהִ י מְ סָאָ ב יְהֵ י עוֹד סְ א ֹו בְ תֵ הּ בּ ֵ הּ : 14 דָּ א אוֹרַ יְתָ א הַּתֹורָ֔ האָדָ֖ ם ּכִֽ י־יָמ֣ ּותּבְאֹ֑הֶ לּכָל־הַּבָ ֤א אֶל־הָאֹ֨הֶ ל֙ וְכָ ל־ אֱ נַשׁ אֲרֵ י יְמוּ ת בְּמַשׁ ְ כְּ נָא כָּ ל דְּעָלֵ ל לְמַשׁ ְ כְּ נָא וְכָ ל דִּ י בְמַשׁ ְ כְּ נָא אֲׁשֶ ֣רּבָאֹ֔הֶ ל יִטְמָ֖ א ׁשִבְעַ ֥ת יָמִֽ ים: 15 וְכֹ ל֙ ֣יּכְלִ פָתּ֔וחַ יְהֵ י מְ סָאָ ב שׁ ַבְעָ א יוֹמִ ין: 15 וְ כֹל מָ ן דַּחֲסַ ף פְּתִיחַ דְּלֵ ית מְ גוּפַ ת שׁ ְ יִיעַ אֲׁשֶ ֛ר אֵין־צָמִ ֥יד ּפָתִ֖ יל עָלָ ֑יו טָמֵ֖ א הֽ ּוא: 16 וְכֹ֨ ל אֲׁשֶ ר־ מַקַּ ף עֲ לוֹהִ י מְ סָאָ ב הוּא: 16 וְ כֹל דִּ י יִקְ רַ ב עַ ל אַפֵּ י חַקְלָ א בִּקְטִ יל יִּגַ֜ע עַל־ּפְ נֵ ֣יהַּׂשָדֶ֗ הּבַֽחֲלַל־חֶ֨רֶ ב֙ א֣ ֹו תבְמֵ֔ אֽ ֹו־בְעֶ ֥צֶ ם אָדָ֖ ם חַרְבָּ א אוֹ בְמִ יתָ א אוֹ בְ גַרְמָ א דֶאֱ נָשׁ ָ א אוֹ בְקִבְרָ א יְהֵ י מְ סָאָ ב א֣ ֹו בְקָ ר֑בֶ יִטְמָ֖ א ׁשִבְעַ ֥ת יָמִֽ ים: 17 וְלָֽקְ חּו֙ לַּטָמֵ֔ א מֵֽ עֲפַ֖ר שׁ ַבְעָ א יוֹמִ ין: 17 וְיִסְּ בוּ ן לְדִמְ סָאָ ב מֵ עֲפַ ר יְקֵדַ ת חַטָּ אתָ א וְיִתְּ נוּ ן עֲ לוֹהִ י ׂשְרֵפַ ֣תהַֽחַּטָ ֑אתוְ נָתַ ֥ןעָלָ ֛יו מַ ֥יִםחַּיִ֖ים אֶל־ּכֶֽלִ י: מֵ י מַבּ וּעַ לְמָ ן:  RASHI  12 הוּא יִתְ חַ ָּ טא בוֹ . בָּאֵ פֶ ר הַ ּזֶה: 13 ְבּ מֵ ת ְבּ נֶ פֶשׁ . וְאֵ יזֶה מְ קַבֵּ ל טֻמְאָ ה מִ ּגַבּוֹ אֶ ּלָא מִתּ וֹכוֹ , לְפִיכָ ְך אִ ם אֵ ין מְ גוּפַ ת מֵ ת? שׁ ֶ ל נֶפֶשׁ "הָאָדָ ם", לְהוֹצִ יא נֶפֶשׁ בְּהֵמָ ה, שׁ ֶאֵ ין צְמִידָ תוֹ פְּ תוּלָה עָ לָיו יָפֶ ה בְּחִבּ וּר — טָמֵ א הוּא. הָ א, אִ ם טֻמְאָתָהּ צְרִ יכָ ה הַ ּזָאָ ה. דָּ בָ ר אַ חֵ ר: "בְּ נֶפֶשׁ ", זוֹ רְ בִיעִ ית יֵשׁ צָמִ יד פּ ָתִ יל עָ לָיו — טָהוֹ ר: פָּתִ יל. לְשׁ וֹ ן מְ חֻבָּ ר בִּ לְשׁ וֹ ן דָּ ם: אֶ ת מִשׁ ְ כַּ ן ה' טִמֵּ א. אִ ם נִכְ נַס לָעֲ זָרָ ה, אֲפִ ּלוּ בִּטְבִ ילָה עִבְרִ י. וְכֵ ן: "נַפְתּ וּלֵי אֱלֹהִ ים נִפְתַּ לְתִּ י"3 — נִתְ חַבַּרְ תִּ י עִ ם בְּ לֹא הַ ּזָאַ ת שׁ ְ לִישׁ ִ י וּשׁ ְבִיעִ י: עוֹ ד טֻמְאָתוֹ בוֹ . אַ ף עַ ל פִּ י אֲחוֹתִ י: 16 עַ ל פְּ נֵי הַשּ ָׂדֶ ה. רַ בּ וֹ תֵ ינוּ דָּ רְ שׁ וּ 4: לְרַ בּוֹ ת ּגוֹ לֵל שׁ ֶטָּבַ ל: 14 כָּ ל הַבָּ א אֶ ל הָ אֹהֶ ל. בְּעוֹ ד שׁ ֶהַמֵּ ת בְּתוֹכוֹ : וְדוֹפֵ ק. וּפְשׁ וּטוֹ : "עַ ל פְּ נֵי הַשּ ָׂדֶ ה", שׁ ֶאֵ ין שׁ ָ ם אֹהֶ ל — 15 וְ כֹל כְּלִ י פָ תוּחַ . בִּכְלִ י חֶרֶ ס הַכָּ תוּב מְדַ בֵּ ר, שׁ ֶאֵ ין מְטַמֵּא הַמֵּת שׁ ָם בִּ נְגִיעָ ה:

3. בראשית ל, ח. 4. חולין עב, א.  CHASIDIC INSIGHTS  severity that Moses wondered how such defilement one is on his level of Divine consciousness and that can be purified. Rather, it was because Moses, due most people can and do become defiled by contact to his constant connection to God, the source of life, with death. Fearing that the common people’s very could barely imagine how such a form of impurity susceptibility to such defilement precluded their re- could exist. How, he wondered, could contact with a lease from it, he became deeply concerned for their corpse imperil a person’s connection with the source predicament. of life? Life and death, holiness and evil, purity and It was then that God revealed to him the secret of defilement, exhilaration and depression—all of the rites of the red cow. Logically, Moses was right: these are so mutually exclusive that the negative en- there is no way someone susceptible to the defile- tities cannot possibly threaten the positive ones. ment of death should be able to be freed from it. But Initially, God did not answer Moses, because for because of his deep concern, God showed him how someone on Moses’ level, there is no answer to this this rite reaches beyond logic and elicits His infinite question. Someone with Moses’ purity of perception mercy, which is indeed capable of redeeming even really is beyond the defilement of death. But when an ordinary person from death. God did not answer, Moses realized that not every-

120 Numbers 19:10-17 Chukat

10 The one who gathers the cow’s ashes also becomes defiled and thereforemust immerse himself and his clothes in purifying water, and after his immersion he shall remain defiled until evening.The following shall be an everlasting rule for the Israelites and for the convert who resides in their midst: 11 Anyone touching the corpse of a human being shall become defiled for at least seven days. 12 He may start counting these days as soon as he disengages from contact with the corpse, or on any day thereafter. On the third and seventh days of his count, he shall purify himself by being sprinkled with a solution made of ashes of the red cow, as will be described presently. After he is sprinkled on the seventh day, he must immerse and wait until nightfall,18 and then he will be pure. But if he is not sprinkled with it on the third and seventh days, he shall not become clean. 13 Whoever touches the corpse of a human being who dies or touches a revi’it of human blood and does not purify himself using the ritual ashes, and then enters the Sanctuary precincts, has defiled the Tabernacle of God, even if he has immersed. That soul shall be cut off from Israel—he will die prematurely and childless.19 For the sprinkling water was not sprinkled on him, so he remains defiled; his defilement remains upon him despite his immersion. 14 This is the law: if a man dies in a tent, anyone entering the tent and anything in the tent while the corpse is still in it shall be defiled for at least seven days. 15 Any open earthenware vessel in the room that has no seal fastened around it becomes defiled, but a properly sealed earthenware vessel does not become defiled. Metal vessels become defiled whether closed or not; stone vessels do not contract defilement. 16 In contrast, in an open field or other unenclosed area, a person does not become defiled by merely being in the presence of a corpse; only anyone who touches a person slain by the sword, a corpse, a human bone, or a grave, or even the top or side boards of a coffin,shall be defiled for at least seven days. 17 This is how to make the solution sprinkled on the ritually defiled person: a ritually pure person shall take for that defiled person some of the ashes of the burnt cow used for purification, and he shallput them into a vessel of spring water and mix them with the spring water in that vessel.20  CHASIDIC INSIGHTS  17 They shall take for that defiled person: In the Like the laws of the second Passover,22 the laws of course of teaching Moses the Torah on Mt. Sinai, this rite were always part of God’s Torah, but He God taught him the laws concerning the various waited to reveal them until receiving some stimulus types of defilement and purification rites. The sages from below. In this case, it was Moses’ concern over tell us that when they reached the subject of defile- the plight of someone banished from the Tabernacle ment by a corpse, God did not tell Moses right away that elicited the laws of these purification rites. how a person defiled this way can be purified. So As we have seen,23 other types of defilement are, Moses asked, but God still did not answer. Moses’ in certain ways, more severe than that caused by face turned red out of consternation. Only after this contact with a corpse. So it was not because of its did God teach him the rites of the red cow.21

18. Below, v. 19. 19. See on Exodus 12:19. 20. Mishneh Torah, Parah Adumah 9:1. 21. Bemidbar Rabbah 19:4. 22. Above, 9:6-14. 23. Above, 5:1-3.

120 Second (First) Reading חקת

   שני 18 חוְלָקַ֨ אֵ זֹ֜ובוְטָבַ ֣ל ּבַּמַ֘יִם֘ אִ ֣ יׁש טָ הֹור֒ וְהִ ּזָ ֤ה עַ ל־ ONKELOS 18 וְיִסַּ ב אֵ זוֹבָ א וְיִטְבּ וֹל בְּמַ יָּא גְּבַ ר דְּ כֵ י וְיַדֵּ י עַ ל מַשׁ ְ כְּ נָא וְעַ ל הָאֹ֨הֶ ל֙וְעַל־ּכָל־הַּכֵלִ֔ יםוְעַל־הַּנְפָׁש֖ ֹותאֲׁשֶ ֣ר הָֽ יּו־ׁשָ ֑ם וְעַ ל־ כָּ ל מָ נַיָּא וְעַ ל נַפְשׁ ָתָ א דִּ י הֲ ווֹ תַמָּ ן וְעַ ל דְּ יִקְרַ ב בְּ גַרְמָ א אוֹ בִקְטִ ילָ א הַּנֹגֵ֗עַ ּבַעֶ֨צֶ ם֙א֣ ֹו בֶֽחָ ללָ֔ א֥ ֹו ת בַּמֵ֖ א֥ ֹו בַּקָֽ בֶ ר: 19 וְהִ ּזָ ֤ה הַּטָ הֹר֙ אוֹ בְמִיתָ א אוֹ בְקִבְרָ א: 19 וְיַדֵּ י דַכְ יָא עַ ל מְ סָאֲבָ א בְּ יוֹמָ א תְלִיתָאָ ה עַל־הַּטָמֵ֔אּבַ ּיֹ֥ום הַּׁשְלִיׁשִ֖ יּובַ ּיֹ֣ום הַּׁשְבִיעִ ֑י וְחִּטְ אֹו֙ ּבַ ּיֹ֣ום וּבְ יוֹמָ א שׁ ְ בִיעָאָ ה וִידַכִּ נֵּהּ בְּ יוֹמָ א שׁ ְ בִיעָאָ ה וִיצַבַּ ע לְ בוּשׁ וֹהִ י וְיַסְחֵ י הַּׁשְבִיעִ֔ יוְכִּבֶ ֧סּבְ ֛ גָדָ יו וְרָחַ ֥ץּבַּמַ֖יִם ֥רוְטָהֵ ּבָעָֽרֶ ב: 20 ֤ וְאִ יׁש בְמַ יָּא וְיִדְכֵּ י בְרַמְשׁ ָ א: 20 וּגְבַ ר דִּ י יִסְתָּאַ ב וְלָ א יַדֵּ י עֲ לוֹהִ י וְיִשׁ ְתֵּצֵ י אֲׁשֶ ר־יִטְמָ א֙ אוְֹל֣ יִתְ חַּטָ֔ אוְנִכְרְ תָ ֛ההַּנֶ ֥פֶ ׁש הַהִ֖ וא מִּת֣ ֹוְך אֱ נָשׁ ָ א הַ הוּא מִ גּ וֹ קְהָלָ א אֲרֵ י יָת מַקְדְּשׁ ָ א דַ ייָ סָאֵ יב מֵ י אַדָּ יוּתָ א לָ א אִ זְדְּרִ יקוּ עֲ לוֹהִ י מְ סָאָ ב הוּא: הַּקָהָ ֑ל ּכִ י֩ אֶת־מִקְּדַ֨ ׁשיְהוָֹ ֜ה טִ אּמֵ֗ מֵ ֥י ֛ הנִּדָ ֹלֽ א־זֹרַ ֥ ק עָלָ֖יו 21 וּתְ הֵ י לְ הוֹן לִקְ יַם עָלָ ם וּדְ יַדֵּ י מֵ י אַדָּ יוּתָ א יְצַבַּ ע לְ בוּשׁ וֹהִ י וּדְ יִקְרַ ב ֥אטָמֵ הֽ ּוא: 21 ֥הוְהָֽיְתָ לָהֶ֖ם ֣ לְחֻּקַ תעֹולָ ֑ם ּומַ ּזֵ ֤ה מֵֽי־הַּנִּדָ ה֙ בְּמֵ י אַדָּ יוּתָ א יְהֵ י מְ סָאָ ב עַ ד רַמְשׁ ָ א: 22 וְכֹל דִּ י יִקְרַ ב בֵּהּ מְ סָאֲבָ א יְהֵ י יְכַּבֵ ֣סּבְ גָדָ֔ יווְהַּנֹגֵ֨עַ֙ ּבְמֵ ֣י הַּנִּדָ֔ ה יִטְמָ֖ א עַד־הָעָֽרֶ ב: 22 וְכֹ֛ ל מְ סָאָ ב וֶאֱ נַשׁ דְּ יִקְרַ ב בֵּהּ יְהֵ י מְ סָאָ ב אֲׁשֶ ר־יִּגַע־ּב֥ ֹו אהַּטָמֵ֖ יִטְמָ ֑א וְהַּנֶ ֥פֶ ׁש תהַּנֹגַ֖עַ ּתִטְמָ ֥א עַ ד־ הָעָֽרֶ ב: פ

 RASHI  19 וְחִ ְ ּטאוֹ בַּ יּוֹ ם הַשּׁ ְ בִיעִ י. הוּא ּגְמַ ר טָ הֳרָ תוֹ : 20 וְהָאִישׁ אָ דֹם: תְּמִימָ ה. עַ ל שׁ ֵ ם יִשְׂרָ אֵ ל שׁ ֶהָ יוּ תְמִימִ ים וְ נַעֲ שׂוּ בוֹ אֲשׁ ֶ ר יִטְמָ א וְגוֹ '. אִ ם נֶאֱמַ ר "מִקְדָּשׁ ", לָמָּ ה נֶאֱמַ ר בַּעֲ לֵי מוּמִ ין, תָּ בֹא זוֹ וּתְ כַפּ ֵ ר עֲ לֵיהֶ ם וְ יַחְ זְרוּ לְתַמּ וּתָ ם: "מִשׁ ְכָּ ן" וְ כוּ', כִּדְ אִיתָ א בִּשׁ ְ בוּעוֹ ת5: 21 וּמַ ּזֵה מֵ י הַ נִּדָּ ה. לֹא עָ לָה עָ לֶיהָ עֹל. כְּשׁ ֵ ם שׁ ֶפּ ָרְ קוּ מֵעֲ לֵיהֶ ם עֹל שׁ ָמַ יִם: רַ בּוֹתֵ ינוּ אָמְ רוּ 6, שׁ ֶהַמַּ ּזֶה טָהוֹ ר, וְ זֶה בָּ א לְלַמֵּ ד, שׁ ֶהַ נּוֹ שֵׂ א אֶ ל אֶ לְעָ זָר הַכּ ֹהֵ ן. כְּשׁ ֵ ם שׁ ֶ נִּקְ הֲלוּ עַ ל אַ הֲ רֹן, שׁ ֶ הוּא כֹהֵ ן, מֵ י חַטָּ את — טָמֵ א טֻמְאָ ה חֲמוּרָ ה לְטַמֵּ א בְּ גָדִ ים שׁ ֶעָ לָיו, לַעֲ שׂוֹ ת הָעֵ גֶל. וּלְפִ י שׁ ֶאַ הֲ רֹן עָ שָׂ ה אֶ ת הָעֵ גֶל, לֹא נִתְּ נָה מַ ה שּׁ ֶאֵ ין כֵּ ן בַּנּוֹ גֵעַ . וְ זֶה שׁ ֶהוֹצִיאוֹ בִּ לְשׁ וֹ ן "מַ ּזֶה", לוֹמַ ר עֲבוֹדָ ה זוֹ עַ ל יָדוֹ , שׁ ֶאֵ ין קַטֵּיגוֹ ר נַעֲ שֶׂ ה סַ נֵּיגוֹ ר: ְ ו ָ ׂ ש רַ ף לְ ָך שׁ ֶאֵ ינָן מְטַמְּאִ ין עַ ד שׁ ֶ ּיְהֵ א בָהֶ ן שׁ ִ עוּר הַ ּזָאָ ה: וְ הַ נֹּ גֵ עַ אֶ ת הַפָּרָ ה. כְּשׁ ֵ ם שׁ ֶ נִּשְׂרַ ף הָעֵ גֶל: עֵ ץ אֶרֶ ז וְאֵזוֹ ב וּשׁ ְ נִ י וְגוֹ ' יִטְמָ א. וְאֵ ין טָ עוּן כִּבּ וּס בְּ גָדִ ים: 22 וְ כֹל אֲשׁ ֶ ר יִ ַ ּגע בּוֹ . תוֹ לָעַ ת. שׁ ְלֹשׁ ָ ה מִ ינִ ין הַ ּלָלוּ, כְּ נֶגֶד שׁ ְלֹשׁ ֶ ת אַ לְפֵ י אִישׁ הַטָּמֵ א הַ ּזֶה שׁ ֶ נִּטְמָ א בְּמֵ ת — "יִטְמָ א": וְ הַ נֶּ פֶשׁ הַ נֹּ גַ עַ ת . בּ וֹ שׁ ֶ נָּפְ לוּ בָעֵ גֶל. וְאֶרֶ ז הוּא הַ ּגָבוֹהַּ מִכָּ ל הָאִ ילָנוֹ ת וְאֵזוֹ ב בִּטְמֵ א מֵ ת: תִּטְמָ א עַ ד הָעָרֶ ב. כָּ אן לָמַדְ נוּ, שׁ ֶהַמֵּ ת אֲבִ י ְנָמוּך מִכּ ֻּלָם, סִימָ ן, שׁ ֶהַ ּגָבוֹהַּ שׁ ֶ נִּתְ ּגָאָ ה וְחָטָ א, יַשׁ ְפִּ יל אֲבוֹ ת הַטֻּמְאָ ה וְהַ נּוֹ גֵעַ בּוֹ אַ ב הַטֻּמְאָ ה וּמְטַמֵּ א אָדָ ם. אֶ ת עַצְמוֹ כְּאֵזוֹ ב וְתוֹ לַעַ ת, וְ יִתְ כַּפּ ֵ ר לוֹ : ְ ל ִ מ שׁ ְ ֶ מ ֶ ר ת . זֶהוּ פֵרוּשׁ ָהּ לְפִ י מַשׁ ְמָעָהּ וְהִ לְכוֹתֶיהָ . וּמִדְרַשׁ אַ ּגָדָ ה כְּמוֹ שׁ ֶפּ ֶשׁ ַ ע הָעֵ גֶל שׁ ָ מוּר לְדוֹרוֹ ת לְפֻרְ עָ נוּת, שׁ ֶאֵ ין לְ ָך הֶעְתַּקְתִּ י מִ יסוֹדוֹ שׁ ֶ ל רַ בִּ י מֹשׁ ֶ ה הַדַּרְשׁ ָ ן, וְ זֶהוּ: וְיִקְ חוּ פְּ ֻקדָּ ה שׁ ֶאֵ ין בָּהּ מִפְּ ֻקדַּ ת הָעֵ גֶל, שׁ ֶ נֶּאֱמַ ר: "וּבְיוֹ ם פּ ָקְדִ י אֵ ֶל י ָך . מִשּׁ ֶ ּלָהֶ ם, כְּשׁ ֵ ם שׁ ֶהֵ ם פּ ֵרְ קוּ נִזְמֵ י הַ ּזָהָ ב לָעֵ גֶל וּפָקַדְ תִּ י וְגוֹ '"8. וּכְשׁ ֵ ם שׁ ֶהָעֵ גֶל טִמֵּ א כָּ ל הָעוֹסְקִ ין בּוֹ , כָּ ְך מִשּׁ ֶ ּלָהֶ ם, כָּ ְך יָבִ יאוּ זוֹ לְכַפּ ָרָ ה מִשּׁ ֶ ּלָהֶ ם: פָרָ ה אֲדֻמָּ ה. פּ ָרָ ה מְטַמְּאָ ה כָּ ל הָעוֹסְקִ ין בָּהּ , וּכְשׁ ֵ ם שׁ ֶ נִּטַּ הֲרוּ בְּאֶפְרוֹ , מָשׁ ָ ל לְבֶ ן שׁ ִ פְחָ ה שׁ ֶטִּ נֵּף פּ ַלְטִ ין שׁ ֶ ל מֶ ְלֶך, אָמְ רוּ: "תָּ בֹא שׁ ֶ נֶּאֱמַ ר: "וַ ּיִזֶר עַ ל פְּ נֵי הַמַּ יִם וְגוֹ '"9, כָּ ְך "וְ לָקְ חוּ לַטָּמֵ א אִמּ וֹ וּתְ קַ נֵּחַ הַ ּצוֹאָ ה". כָּ ְך, תָּ בֹא פָרָ ה וּתְ כַפּ ֵ ר עַ ל הָעֵ גֶל: מֵעֲפַ ר שְׂרֵ פַת הַחַטָּאת וְגוֹ '": ֲ א דֻ מּ ָ ה . עַ ל שׁ ֵ ם: "אִ ם יַאְ דִּ ימוּ כַתּ וֹ לָע"7, שׁ ֶהַחֵטְ א קָ רוּי

5. טז, ב. 6. יומא יד, א. 7. ישעיה א, יח. 8. שמות לב, לד. 9. שם, כ.  CHASIDIC INSIGHTS  Moses’ example is worthy of following: when we Moses, the means exists to purify these people, we realize that there are people who, for whatever should do all in our power to bring them back to the reason, cannot enter the precincts of holiness, this fold of purity and holiness.26 should concern us deeply. And now that, thanks to

26. Hitva’aduyot 5746, vol. 2, pp. 775 ff.

121 Numbers 19:18-22 Chukat

 Second Reading 18 A ritually pure person shall take some hyssop and dip it into the water into which some of the ashes of the red cow have been mixed and sprinkle it on the tent, on all the vessels, and on the people who were in it, and on anyone who touched the bone of a dead person, the slain person himself, the corpse of someone who died some other way, or the grave. 19 The ritually pure person shall sprinkle the solution on the defiled person on the third and seventh days of his count, and he shall thus finish purifying him with these rites on the seventh day. The person being purified shall afterwards immerse his clothes and immerse himself in purifying water, and then he shall become ritually pure in the evening. 20 It was stated above24 that a defiled person who enters the Tabernacle defiles it. The same will be true of the Temple: If a person becomes defiled and does not purify himself before entering the Temple, the soul of that person shall be cut off from the congregation—he will die prematurely and childless—for he has defiled the Sanctuary of God. The sprinkling water was not sprinkled upon him; he is therefore still defiled. 21 This shall be for them as a perpetual rule: anyone who carries the sprinkling water—but only if he carries at least enough to sprinkle with—becomes defiled and must therefore immerse himself and his clothes, and then he becomes pure after nightfall. In contrast, one who only touches the sprinkling water also becomes defiled and must immerse himself andremains defiled until evening,25 but his clothes do not become defiled and do not require immersion. 22 Whatever the person who has been defiled by contact with a corpse touches shall become defiled, and anyone touching such a person shall become defiled, but only until evening, for by touching the person who came in contact with a corpse he has only contracted a derivative form of defilement.” Allegorically, the ritual of the red cow atones for the sin of the Golden Calf, as follows: • Have them take for you: from their own money, since they offered their own jewelry to make the calf. • A cow: so the mother (a cow) can clean up the mess made by the child (the calf). • An unblemished [one]: to restore the people’s perfection marred by the calf. • Upon which no yoke was laid: to atone for the fact that they cast off the yoke of heaven. • And you shall give it to Eleazar: and not to Aaron, since Aaron played a part in the sin. • Someone shall then burn the cow: just as Moses burned the calf. • The priest shall take cedar wood, hyssop, and crimson wool: three entities to cor- respond to the 3000 men who were executed for sinning with the calf, and to

24. V. 13. 25. An exception is the one who sprinkles the ashes on defiled entities (above, vv. 18-19), who remains pure even though he touches and carries the ashes.

121 Third (Second) Reading חקת 20:1 וַּיָבֹ֣ אּובְ נֵֽי־֠יִׂשְרָ לאֵ֠ ּכָל־הָ֨ עֵדָ ֤ה מִדְ ּבַר־צִ ן֙ ּבַחֹ֣דֶ ׁש  ONKELOS  עַ ד רַמְשׁ ָ א: 20:1 וַאֲ תוֹ בְ נֵי יִשְׂ רָאֵ ל הָֽרִאׁשֹ֔ון וַּיֵ ׁ֥שֶ ב הָעָ֖םּבְקָדֵ ׁ֑שוַּתָ ֤מָ תׁשָ ם֙מִרְ יָ֔םוַּתִּקָבֵ֖ר ׁשָֽם: כָּ ל כְּ נִשׁ ְתָּ א לְמַדְבְּרָ א דְצִ ן בְּ יַרְחָ א קַדְמָאָ ה וִיתֵ ב עַמָּ א בִּרְקָ ם וּמִ יתַ ת 2 וְֹלא־הָ ֥יָה מַ֖יִםלָֽעֵדָ ֑הוַּיִּֽקָ ֣הֲל֔ ּו עַל־מֹׁשֶ֖ה וְעַֽל־אַ הֲרֽ ֹן: תַּמָּ ן מִרְ יָם וְאִתְקְבָרַ ת תַּמָּ ן: 2 וְלָ א הֲ וָה מַ יָּא לִכְ נִשׁ ְתָּ א וְאִתְכְּ נָשׁ וּ עַ ל 3 וַּיָ �֥רֶב הָעָ֖ם עִ ם־מֹׁשֶ ֑ה וַּיֹֽאמְר֣ ּולֵאמֹ֔ רוְל֥ ּוגָוַ ֛עְ נּו ּבִ גְוַ ֥ע מֹשׁ ֶ ה וְעַ ל אַ הֲ רֹן: 3 וּנְצָ א עַמָּ א עִ ם אַחֵ֖ ינּו לִפְ נֵ ֥י יְהוָֹֽה: 4 ֤הוְלָמָ הֲבֵאתֶ ם֙ ֣לאֶת־קְהַ יְהוָֹ ֔ה אֶ ל־ מֹשׁ ֶ ה וַאֲמָ רוּ לְמֵ ימַ ר וּלְ וַי דְּמִתְ נָא בְּ מוֹתָ א דַאֲחָ נָא קֳדָ ם יְיָ: 4 וּלְמָ א הַּמִדְ ּבָ֖רהַ ּזֶ ֑ה לָמ֣ ּות ׁשָ֔ םאֲנַ֖חְ נּו ּובְעִירֵֽ נּו: 5 וְלָמָ ֤ה הֶֽ עֱלִ �י אַעֶלְתּ וּן אַ יְתֵ יתוּן יָת קְהָלָ א דַ ייָ לְמַדְבְּרָ א הָדֵ ין לִמְמַ ת תַּמָּ ן אֲ נַחְ נָא תֻ֨נּו֙ מִּמִצְרַ֔ יִםלְהָבִ ֣יא אֹתָ֔ נּואֶל־הַּמָק֥ ֹום ע הָרָ֖ הַ ּזֶ ֑ה ֹל֣ א | וּבְעִ ירָ נָא: 5 וּלְמָ א אַסֶּקְתּ וּנָא מִמִּצְ רַ יִם לְאַ יְתָאָ ה יָתָ נָא לְאַתְ רָ א מְקֹ֣ום זֶ֗רַ ע ּותְאֵ נָ ֤ה וְגֶ֨פֶ ן֙וְרִ ּמ֔ ֹון ּומַ ֥יִם אַ֖ יִן לִׁשְּתֽ ֹות: 6 וַּיָבֹ א֩ בִ ישׁ ָ א הָדֵ ין לָ א אֲתַ ר כָּשׁ ַ ר לְ בֵ ית מֹׁשֶ֨ה וְאַֽ הֲרֹ֜ן נֵ מִּפְ ֣י הַּקָ הָ֗ לאֶל־ּפֶ֨תַ ח֙אֹ֣הֶ למֹועֵ֔ דוַּֽיִּפְ ל֖ ּו עַ ל־ זְרַ ע וְאַ ף לָ א תְאֵ נִ ין וְגוּפְ נִ ין וְרִמּ וֹנִ ין וּמַ יָּא לֵ ית לְמִשׁ ְתֵּ י: 6 וְעָ ל מֹשׁ ֶ ה ּפְ נֵיהֶ ֑ם וַּיֵרָ ֥אכְ בֹוד־יְהוָֹ֖ה אֲלֵיהֶֽ ם: פ וְאַ הֲ רֹן מִ ן קֳדָ ם קְהָלָ א לִתְ רַ ע מַשׁ ְ כַּ ן זִמְ נָא וּנְפָ לוּ עַ ל אַפֵּ יהוֹן וְאִתְ גְּלִ י  שלישי )שני במחוברין( 7 וַיְדַ ּבֵ ֥ריְהוָֹ֖ה אֶ ֥הל־מֹׁשֶ ּלֵאמֽ ֹ ר: יְקָרָ א דַ ייָ לְ הוֹן: 7 וּמַלֵּ יל יְיָ עִ ם מֹשׁ ֶ ה לְמֵימָ ר: 8 סַ ב יָת חֻטְ רָ א 8 קַ֣ ח האֶת־הַּמַּטֶ֗ וְהַקְהֵ ֤ל אֶת־הָֽעֵדָ ה֙ אַּתָ ה֙וְאַֽ ֹןהֲר֣ אָחִ֔ יָך וְאַכְ נֵשׁ יָת כְּ נִשׁ ְתָּ א אַתְּ וְאַ הֲ רֹן וְדִ ּבַרְ ּתֶ ֧ם אֶל־הַּסֶ ֛לַע לְעֵֽינֵיהֶ֖ם וְ ֣ןנָתַ מֵ ימָ ֑יו וְהֽ ֹוצֵאתָ֙ לָהֶ ֥ם אֲ חוּךְ וּתְמַלְּ לוּן עִ ם כֵּ יפָ א לְעֵ ינֵיהוֹן וְיִתֵּ ן מוֹהִ י וְתַפֵּ ק לְ הוֹן מַ יָּא מִ ן כֵּ יפָ א מַ֨ יִם֙מִ ן־הַּסֶ֔ לַע ֥ וְהִׁשְקִיתָ אֶת־הָֽעֵדָ֖ ה וְאֶת־ּבְעִירָֽ ם: 9 וַּיִּקַ ֥ ח וְתַשׁ ְ קֵ י יָת כְּ נִשׁ ְתָּ א וְיָת בְּעִ ירְ הוֹן: 9 וּנְסֵ יב מֹשׁ ֶ ה יָת חֻטְ רָ א מִ ן קֳדָ ם מֹׁשֶ֛ה אֶת־הַּמַּטֶ֖ה מִּלִפְ נֵ ֣ייְהוָֹ ֑ה ּכַֽאֲׁשֶ֖רצִ ּוָֽהּו: יְיָ כְּמָ א דִ י פַקְּ דֵהּ :

 RASHI  1 כָּ ל הָעֵדָ ה. עֵדָ ה הַשּׁ ְ לֵמָ ה, שׁ ֶכְּבָ ר מֵ תוּ מֵתֵ י מִדְ בָּ ר וְאֵ ּלוּ שׁ ֶכָּ ל אַרְ בָּעִ ים שׁ ָ נָה הָ יָה לָהֶ ם הַבְּאֵ ר בִּ זְכוּת מִרְ יָם: 3 וְ ל ּו פּ ָרְשׁ וּ לְחַ ּיִים: וַתָּמָ ת שׁ ָ ם מִרְ יָם. לָמָּ ה נִסְמְ כָ ה פּ ָרָשׁ ַ ת גָוַעְ נוּ. הַלְוַ אי שׁ ֶ ּגָוַעְ נוּ: בִּ גְוַ ע אַ חֵ ינוּ. בְּמִיתַ ת אַ חֵ ינוּ בַּדֶּ בֶ ר. מִיתַ ת מִרְ יָם לְפָרָשׁ ַ ת פּ ָרָ ה אֲדֻמָּ ה? לוֹמַ ר לְ ָך: מַ ה קָּרְ בָּנוֹ ת לִמֵּ ד שׁ ֶמִּיתַ ת צָמָ א מְ גֻנָּה מִמֶּ נָּה: בִּ גְוַ ע. שׁ ֵ ם דָּ בָ ר הוּא, מְ כַפְּרִ ין, אַ ף מִיתַ ת צַדִּ יקִ ים מְ כַפּ ֶרֶ ת: וַתָּמָ ת שׁ ָ ם מִרְ יָם. כְּמוֹ "בְּמִיתַ ת אַ חֵ ינוּ", וְ לֹא יִתָּ כֵ ן לְפָרְשׁ וֹ "כְּשׁ ֶמֵּ תוּ אַ חֵ ינוּ", אַ ף הִ יא בִּ נְשׁ ִ יקָ ה מֵתָ ה. וּמִפְּ נֵי מָ ה לֹא נֶאֱמַ ר בָּהּ : "עַ ל פִּ י שׁ ֶאִ ם כֵּ ן הָ יָה לוֹ לְהִ נָּקֵ ד "בִּ גְוֹעַ ": 8 וְאֶ ת בְּעִירָ ם. מִכָּ אן ה'"? שׁ ֶאֵינוֹ דֶּרֶ ְך כָּבוֹ ד שׁ ֶ ל מַעְ לָה. וּבְאַ הֲ רֹן נֶאֱמַ ר: "עַ ל שׁ ֶחָס הַקָּדוֹשׁ בָּ ְרוּך הוּא עַל מָמוֹ נָם שׁ ֶ ל יִשְׂרָ אֵ ל: פִּ י ה'", בְּ"אֵ ּלֶה מַסְ עֵ י"10: 2 וְ לֹא הָ יָה מַ יִם לָעֵדָ ה. מִכָּ אן,

10. במדבר לג, לח.  CHASIDIC INSIGHTS  2 The well that had accompanied the people…in As we have seen,31 Miriam was devoted to the conti- her merit: Water helps the body digest its food, en- nuity of the Jewish people, particularly by ensuring suring that the nutrients in the food are absorbed that there would be a new generation to carry on properly throughout the body. Allegorically, the God’s mission. Because of her efforts to ensure that soul’s “food” is the Torah, and its “water” is the To- the Torah would continue to “flow” into the next rah’s ability to reach and influence all parts of the generation, even reaching and speaking to children, soul, all types of people, and all facets of life—even the people’s source of water in the desert existed in those that in and of themselves are the least recep- her merit.32 tive to it.

31. On Exodus 1:15 ff. 32. Likutei Sichot, vol. 2, p. 335; Sefer HaArachim Chabad, vol. 2, cols. 186-187.

122 Numbers 20:1 -9 Chukat indicate that a sinner, who is as haughty as a cedar, should lower himself like a hyssop or the worm that produces the crimson dye in order to repent. • He shall place them…for a keepsake: for the sin of the Golden Calf is punished whenever any other sin is punished. • One who touches the sprinkling water remains defiled: just as the calf defiled the people, the cow defiles all those involved with it. • He shall take…some of the ashes…and sprinkle…on the defiled person: just as the people were atoned for by the ashes of the calf. Miriam's Death and its Aftermath 20:1 The Torah now resumes the historical narrative. After those who had partici- pated in the sin of the Golden Calf finished dying off, it was possible to resume the journey toward the Land of Israel. Their first stop on this leg of their journey, their 18th stop since leaving Ritmah, was the city of Kadesh, at the border of Edom. The entire congregation of the Israelites destined to enter the Land of Israel arrived at the desert of Tzin on the first of Nisan, the first month, in the year 2487, and the people stayed in Kadesh. Miriam died there in the tranquil manner that will be described later27 as “by God’s kiss,” on the 10th day of the month,28 and was buried there. 2 Now that Miriam had died, the well that had accompanied the people on their journeys in her merit disappeared. The congregation had no water, so all of them except the tribe of Levi29 assembled against Moses and Aaron. 3 The people argued with Moses, and said, “If only we had died by the plague, the way our brothers perished in Korach’s rebellion,30 when they sinned before God, for death by thirst is worse. 4 Why have you brought the congregation of God to this desert so that we and our livestock should die there? 5 Why have you taken us out of Egypt to bring us to this evil place; it is not a place that can be planted with seeds, or a place of fig trees, grapevines, or pome- granate trees, and there is no water to drink.” 6 Moses and Aaron moved away from the assembly to the entrance of the Tent of Meeting, and they fell on their faces and prayed to God to provide the people with water. The glory of God appeared to them as before, in the cloud.  Third Reading (Second when combined) 7 God spoke to Moses, saying: 8 “Take your staff and assemble the congregation, you and your brother Aaron, and speak in their presence to the rock that has provided you with water until now, so it will give forth its water in your merit. You shall bring forth water for them from the rock and give the congregation and their livestock to drink.” 9 Moses took the staff from before God, as He had commanded him.

27. Below, on 20:26. 28. Seder Olam Rabbah 10. 29. Deuteronomy 33:8. 30. Above, 17:11-14.

122 Third (Second) Reading חקת 10 וַּיַקְהִ֜ לּו מֹׁשֶ ֧הוְאַֽ הֲר֛ ֹןאֶת־הַּקָהָ֖ל אֶל־ּפְ נֵ ֣י הַּסָ ֑לַע וַּיֹ֣אמֶ ר  ONKELOS  10 וְאַכְ נִישׁ וּ מֹשׁ ֶ ה וְאַ הֲ רֹן יָת לָהֶ֗ם ׁשִמְ עּו־נָא֙ ֔ הַּמֹרִ ים הֲמִ ן־הַּסֶ ֣לַעהַ ּזֶ֔ה נֹוצִ ֥יא לָכֶ֖ם מָֽיִם: קְהָלָ א לִ קֳדָ ם כֵּיפָ א וַאֲמַ ר לְ הוֹן שׁ ְ מָ עוּ כְעַ ן סָרְבָ נַיָּא הֲמִ ן כֵּיפָ א 11 הָדֵ ין נַפֵּ ק לְ כוֹן מַ יָּא: 11 וַאֲרֵ ם וַּיָ֨רֶ ם המֹׁשֶ֜ אֶ ת־יָד֗ ֹו וַּיְַ֧ך �אֶת־הַּסֶ ֛לַע ּבְמַּטֵ֖ הּו ּפַֽ עֲמָ ֑יִם מֹשׁ ֶ ה יָת יְדֵהּ וּמְ חָ א יָת כֵּיפָ א בְּחֻטְ רֵהּ תַּרְתֵּ ין זִמְ נִ ין וּנְפָקוּ מַ יָּא וַּיֵֽצְ אּו֙ מַ ֣יִםרַּבִ֔ יםוַּתֵ ׁ֥שְּתְהָֽעֵדָ֖ה ּובְעִירָֽ ם: ס סַגִּיאֵ י וּשׁ ְתִיאַ ת כְּ נִשׁ ְתָּ א וּבְעִירְ הוֹן: 12 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה וּלְאַ הֲ רֹן חֲלַ ף 12 רוַּיֹ֣אמֶ ֘יְהוָֹה אֶ ל־מֹׁשֶ ֣ה וְאֶֽל־אַֽ הֲרֹן֒ ֚יַעַ ןֹלא־הֶֽאֱמַ נְּתֶ ֣ם דִּ י לָ א הֵימַ נְתּ וּן בְּמֵימְרִ י לְקַדָּשׁ וּתִ י לְעֵ ינֵי בְּ נֵי יִשְׂ רָאֵ ל בְּכֵ ן לָ א תַ עֲלוּן ּבִ֔י לְהַ֨קְּדִ יׁשֵ֔ נִילְעֵינֵ֖י ּבְ נֵ ֣י יִׂשְרָאֵ ֑ללָכֵ֗ ןֹל֤ א תָבִ֨יאּו֙ אֶ ת־ יָת קְהָלָ א הָדֵ ין לְאַרְעָ א דִּ י יְהָבִ ית לְ הוֹן: 13 אִ נּוּן מֵ י מַצּ וּתָ א דִּ י נְ צוֹ הַּקָהָ ֣ל הַ ּזֶ֔האֶל־הָאָ֖רֶ ץאֲׁשֶ ר־נָתַ ּ֥תִ י לָהֶֽ ם: 13 ֚הֵ ּמָ ה מֵ ֣י בְ נֵי יִשְׂ רָאֵ ל קֳדָ ם יְיָ וְאִתְ קַדַּשׁ בְּ הוֹן: מְרִיבָ֔ האֲׁשֶר־רָבּ֥ו בְ נֵֽי־יִׂשְרָאֵ֖לאֶ ת־יְהוָֹ ֑ה וַּיִּקָדֵׁ֖ש ּבָֽ ם: ס  RASHI  10 וַ יַּקְהִ לוּ וְגוֹ '. זֶה אֶחָ ד מִ ן הַמְּ קוֹמוֹ ת שׁ ֶהֶ חֱזִ יק מֻעָ ט אֶ ת "הֲ צֹאן וּבָקָ ר יִשּׁ ָחֵ ט"12 קָשׁ ֶ ה מִ ּזוֹ ? אֶ ּלָא, לְפִ י שׁ ֶבַּסֵּתֶ ר הַמְּרֻ בֶּ ה: הֲמִ ן הַסֶּלַע הַ ּזֶה נוֹצִ יא. לְפִ י שׁ ֶ ּלֹא הָ יוּ מַכִּירִ ין — חִסֵּ ְך עָ לָיו הַכָּ תוּב, וְכָ אן שׁ ֶבְּמַעֲמַ ד כָּ ל יִשְׂרָ אֵ ל — אוֹתוֹ , לְפִ י שׁ ֶהָ ְלַך הַסֶּ לַע וְ יָשׁ ַ ב לוֹ בֵּ ין הַסְּ לָעִ ים כְּשׁ ֶ נִּסְתַּ ּלֵק לֹא חִסֵּ ְך עָ לָיו הַכָּ תוּב, מִפְּ נֵי קִדּ וּשׁ הַשּׁ ֵ ם: לְהַקְ דִּישׁ ֵ נִ י. הַבְּאֵ ר, וְהָ יוּ יִשְׂרָ אֵ ל אוֹמְרִ ים לָהֶ ם: "מַ ה ּלָכֶם, מֵאֵ יזֶה סֶ לַע שׁ ֶאִ ּלוּ דִ בַּרְ תֶּ ם אֶ ל הַסֶּ לַע וְהוֹצִ יא, הָ יִיתִ י מְ ֻקדָּשׁ לְעֵ ינֵי תּ וֹצִ יאוּ לָנוּ מַ יִם"? לְכָ ְך אָמַ ר לָהֶ ם: "הַמּ ֹרִ ים" — סַרְ בָנִ ים, הָעֵדָ ה וְאוֹמְרִ ים: מַ ה סֶּ לַע זֶה, שׁ ֶאֵינוֹ מְדַ בֵּ ר וְאֵינוֹ שׁ וֹמֵעַ לְשׁ וֹ ן יְוָנִ י: שׁ וֹטִ ים, מוֹרִ ים אֶ ת מוֹרֵ יהֶ ם — "'הֲמִ ן הַסֶּ לַע וְאֵינוֹ צָרִ ְיך לְפַרְ נָסָ ה, מְ קַ ּיֵם דִּ בּ וּרוֹ שׁ ֶ ל מָקוֹ ם, קַ ל וָ חֹמֶ ר הַ ּזֶה' שׁ ֶ ּלֹא נִצְטַ וִּ ינוּ עָ לָיו 'נוֹצִ יא לָכֶ ם מַ יִם?'": 11 פּ ַ עֲ מָ ִ י ם . אָ נוּ: לָכֵ ן לֹא תָבִ יאוּ. בִּשׁ ְ בוּעָ ה, כְּמוֹ : "לָכֵ ן נִשׁ ְבַּעְתִּ י לְפִ י שׁ ֶבָּרִאשׁ וֹ נָה לֹא הוֹצִ יא אֶ ּלָא טִפִּ ין, לְפִ י שׁ ֶ ּלֹא צִ וָּ ה לְבֵ ית עֵלִ י"13. נִשׁ ְבַּ ע בִּקְפִיצָ ה, שׁ ֶ ּלֹא יַרְ בּ וּ בִּתְ פִ ּלָה עַ ל הַמָּקוֹ ם לְהַכּוֹתוֹ אֶ ּלָא "וְדִ בַּרְ תֶּ ם אֶ ל הַסֶּ לַע", וְהֵמָּ ה דִּ בְּ רוּ כָּ ְך: 13 הֵמָּ ה מֵ י מְרִ יבָ ה. הֵ ם הַ נִּזְכָּרִ ים בְּמָקוֹ ם אַ חֵ ר. אֶ ת אֶ ל סֶ לַע אַ חֵ ר וְ לֹא הוֹצִ יא, אָמְ רוּ: "שׁ ֶמָּ א צָרִ ְיך לְהַכּוֹתוֹ אֵ ּלוּ רָ אוּ אִ צְטַ גְנִ ינֵי פַרְ עֹה, שׁ ֶמּ וֹשׁ ִ יעָ ן שׁ ֶ ל יִשְׂרָ אֵ ל לוֹקֶ ה כְּבָרִאשׁ וֹ נָה", שׁ ֶ נֶּאֱמַ ר "וְהִכִּיתָ בַ ּצוּר"11, וְנִזְדַּמֵּ ן לָהֶ ם בַמַּ יִם, לְכָ ְך ּגָזְרוּ: "כָּ ל הַבֵּ ן הַ ּי ִּלוֹ ד הַ יְאֹרָ ה תַּשׁ ְ לִיכֻהוּ"14: אוֹתוֹ סֶ לַע וְהִכָּ הוּ: 12 יַעַ ן לֹא הֶאֱמַ נְתֶּ ם בִּ י. ִ ּג ּלָה הַכָּ תוּב, ַ ו ִ ּי ָ ּ ק ֵ ד שׁ ָּ ב ם . שׁ ֶמֵּ תוּ מֹשׁ ֶ ה וְאַ הֲ רֹן עַ ל יָדָ ם, שׁ ֶכְּשׁ ֶהַקָּדוֹשׁ שׁ ֶאִ ּלוּלֵי חֵטְ א זֶה בִּ לְבַ ד, הָ יוּ נִכְ נָסִ ין לָאָרֶ ץ, כְּדֵ י שׁ ֶ ּלֹא בָּ ְרוּך הוּא עוֹ שֶׂ ה דִּ ין בִּמְ ֻקדָּשׁ ָ יו, הוּא יָראוּי וּמִתְ קַדֵּשׁ עַ ל יֹאמְ רוּ עֲ לֵיהֶ ם: כַּעֲוֹ ן שׁ ְאָ ר דּוֹ ר הַמִּדְ בָּ ר, שׁ ֶ נִּגְזַר עֲ לֵיהֶ ם הַבְּרִ ּיוֹ ת. וְכֵ ן הוּא אוֹמֵ ר: "נוֹרָ א אֱלֹהִ ים מִמִּקְדָּשׁ ֶ ָיך"15, שׁ ֶ ּלֹא יִכָּנְסוּ לָאָרֶ ץ, כָּ ְך הָ יָה עֲוֹ ן מֹשׁ ֶ ה וְאַ הֲ רֹן. וַהֲ לֹא וְכֵן הוּא אוֹמֵר: "בִּקְ רֹבַי אֶקָּדֵשׁ "16:

11. שמות יז, ו. 12. במדבר יא, כב. 13. שמואל ־א ג, יד. 14. שמות א, כב. 15. תהלים סח, לו. 16. ויקרא י, ג.

Pharaoh’s astrologers saw when they foresaw that the Israelites’ redeemer would meet his end through water.43 They became known as “the waters of dispute” [Mei Merivah] because God drew them from the rock after the Israelites contend- ed with Him. He was sanctified through these waters, by punishing Moses and Aaron for disobeying His instructions regarding how to draw water from the rock. In contrast, Refidim, where the Jews had earlier complained about their lack of water,44 was nicknamed “Masah and Merivah” (“Trial and Dispute”). God, at this point, also rescinded His promise to give the people the lands of the Ammonites,

 CHASIDIC INSIGHTS  12 To sanctify Me in the eyes of the Israelites: siderations may justify their conduct to themselves, Herein lies the reason why Moses and Aaron were they must decide how to act based on whether the punished so severely. Jewish leaders must always public will be inspired by their actions to greater take into account how the public will interpret their devotion to the Torah and its ways—or not.45 actions. Whatever rationalizations or long-term con-

43. See on Exodus 1:22. 44. Exodus 17:7. 45. Likutei Sichot, vol. 28, pp. 127-128. 123 Numbers 20:10-13 Chukat

10 Moses and Aaron miraculously assembled the whole congregation in the small area in front of the rock, but the rock from which water had flowed previously had rolled among the other rocks when it dried up, so Moses could not identify it. The people said to him, “What difference does it make from which rock you draw water for us?” Pointing to another rock at random, Moses said angrily33 to them, “Now listen, you foolish rebels, are you telling Aaron and me what to do? Do you think we can draw water for you from this rock, about which God has not commanded us?” 11 To prove his point, Moses spoke to this other rock, and indeed, nothing happened. Moses and Aaron said, “Maybe we need to hit it, just as we were commanded to hit the original rock when it first gave water.”34 Moses raised his hand and, by Divine providence, struck the original rock with his staff. He struck it twice, for since God had commanded him to speak to the rock, not hit it, the rock was not prepared for this type of overture, and it only gave forth a trickle the first time. He struck it a second time, and then an abundance of water gushed forth, and the congregation and their livestock drank. Thus, the well was restored to the people. It continued to provide them with water until Moses’ death.35 12 God said to Moses and Aaron, “If you would have tried speaking to the rocks, trusting that I would lead you to the correct one, I would have led you to it. Then, the rock would have given water and the people would have learned to revere Me, thinking: ‘If this dumb, deaf, and self-sufficient rock obeys God’s will, all the more so should we, who can discern why we ought to obey His will and need His assistance.’ This would have prevented them from rebelling again.36 But since you did not have enough faith in Me to sanctify Me in the eyes of the Israelites, I must teach them to revere Me by punishing you for not following My instructions. They will thus learn that rebelling against Me carries consequences. Therefore, I swear37 that you shall not bring this assembly to the land that I have given them. True, I told you long ago that you would not lead the people into the land,38 but you could have altered My decree through prayer. Now this is no longer possible.” Thus, were it not for this sin, Moses and Aaron would likely have been privileged to lead the people into the Land of Israel.39 God promised Moses that whenever the Torah mentions his and Aaron’s death, it will note that they were forbidden to enter the Land of Israel because of this sin, so that it not be thought that they were among those who sinned with the spies.40 Although Moses had committed a graver sin by doubting God’s power at Kivrot HaTa’avah,41 he committed that sin in private, and therefore did not serve as a bad example for the people. Here, by hitting the rock, he did not follow God’s instructions in public. 13 These waters, which led to Moses’ death in the wilderness, are the waters that

 CHASIDIC INSIGHTS  8 Take your staff: When God restored the well that sponsible not only for guiding them spiritually and had existed in Miriam’s merit, He did so through leading them politically but for providing for their Moses, for the leaders of the Jewish people are re- physical needs as well.42

33. Rashi on 31:21, below. 34. Exodus 17:6. 35. Rashi on 21:20, below. 36. Rashi here and on Deuteronomy 32:51. 37. Deuter- onomy 4:21. 38. Exodus 6:1. 39. Rashi on 27:13, below. 40. Ibid. 41. Above, 11:22. 42. Likutei Sichot, vol. 18, p. 260.

123 Fourth (Second) Reading חקת

   רביעי 14 וַּיִׁשְ לַ֨ חמֹׁשֶ ֧המַלְאָכִ ֛ים מִּקָדֵ֖ ׁשאֶל־מֶ ֣לְֶך אֱד֑ ֹום ONKELOS 14 וּשׁ ְ לַ ח מֹשׁ ֶ ה אִ זְגַּדִּ ין מֵרְקָ ם לְ וַת ּכֹ֤ה אָמַ ר֙ אָחִ ֣יָך יִׂשְרָ לאֵ֔ אַּתָ ֣היָדַ֔עְּתָ אֵ ֥ת ּכָל־הַּתְ לָאָ֖ ה מַלְכָּ א דֶאֱ דוֹם כִּדְ נַן אֲמַ ר אֲחוּךְ יִשְׂ רָאֵ ל אַתְּ יְדַעַתְּ יָת כָּ ל עַקְתָ א דִּ י ֥ראֲׁשֶ מְצָאָֽתְ נּו: 15 וַּיֵֽרְד֤ ּו אֲבֹתֵ֨ ינּו֙ מִצְרַ֔ היְמָ וַּנֵ בׁ֥שֶ ּבְ ִ מ־ אַשׁ ְ כַּחַתְ נָא: 15 וּנְחָ תוּ אֲבָהָתָ נָא לְמִצְ רַ יִם וִיתֵיבְ נָא בְמִצְ רַ יִם יוֹמִ ין 16 סַגִּיאִ ין וְאַבְאִישׁ וּ לָ נָא מִצְ רָאֵ י צְרַ֖ יִם יָמִ ֣ים רַּבִ ֑ יםוַּיָרֵ ֥עּו לָ ֛נּו מִצְרַ֖ יִם וְלַֽאֲבֹתֵֽ ינּו: וַּנִצְעַ ֤ק וְלַאֲבָהָתָ נָא: 16 וְצַלֵּ ינָא קֳדָ ם יְיָ וְקַבֵּ ל צְ לוֹתָ נָא וּשׁ ְ לַ ח מַלְ אֲכָ א אֶ ל־יְהוָֹה֙ וַּיִׁשְמַ ֣עקֹלֵ֔ נּווַּיִׁשְלַ ֣ח מַלְאָ֔ ְךוַּיֹֽצִאֵ֖ נּו מִּמִצְרָ ֑יִם וְאַפְּקָ נָא מִמִּצְ רָ יִם וְהָ א אֲ נַחְ נָא בִרְקָ ם קַרְתָּ א דְּבִסְטַ ר תְּ חוּמָךְ : וְהִ ּנֵה֙ אֲנַ ֣חְ נּובְקָדֵ֔ ׁש ירעִ֖ קְצֵ ֥ה גְבּולֶָֽך: 17 נַעְּבְרָ ה־ּנָ ֣א בְ ַ א־ 17 נֶעְבַּ ר כְּעַ ן בְּאַרְעָךְ לָ א נֶעְבַּ ר בַּחֲקַ ל וּבִכְרַ ם וְלָ א נִשׁ ְתֵּ י מֵ י גוֹב רְצֶָ֗ך אֹל֤ נַֽעֲבֹרּ֙בְׂשָדֶ ֣ה ּובְ כֶ֔רֶ םוְֹל֥ א ה נִׁשְּתֶ֖ מֵ ֣י בְאֵ ֑ר ּדֶ ֧רֶ ְך בְּ אֹרַ ח מַלְכָּ א נֵזֵל לָ א נִסְטֵ י לְ יַמִּ ינָא וְלִשְׂ מָאלָ א עַ ד דְּ נֶעְבַּ ר תְּ חוּמָךְ : הַּמֶ֣לְֶך נֵלְֵ֗ך ֹל֤ אנִּטֶ ה֙ יָמִ ֣יןּוׂשְמֹ֔אול עַ ֥דאֲׁשֶֽר־נַֽעֲבֹ֖ר ּגְבֻלֶָֽך: 18 וַאֲמַ ר לֵהּ אֱ דוֹמָאָ ה לָ א תֶעְבַּ ר בִּתְ חוּמִ י דִּלְמָ א בִּדְקָטְלִ ין בְּחַרְבָּ א 18 רוַּיֹ֤אמֶ אֵ לָיו֙אֱד֔ ֹוםֹל֥ א תַֽ עֲבֹ֖ רּבִ י ֑ ּפֶן־ּבַחֶ֖רֶ ב אֵצֵ ֥א לִ ְ ק־ אֶפּ וֹק לְקַדָּ מוּתָךְ :

 RASHI  14 אָ חִ י ָך יִ ְׂ ש רָ אֵ ל . מָ ה רָ אָ ה לְהַ זְכִּ יר כָּ אן אַ חֲוָ ה? אֶ ּלָא אֵ ין לְ ָך לְעוֹרֵ ר עַ ל הַ יְרֻשּׁ ָ ה שׁ ֶ ל אֶרֶ ץ יִשְׂרָ אֵ ל, כְּשׁ ֵ ם שׁ ֶ ּלֹא אָמַ ר לוֹ : "אַחִ ים אֲ נַחְ נוּ, בְּ נֵי אַבְרָ הָ ם, שׁ ֶ נֶּאֱמַ ר לוֹ : 'כִּ י פָרַ עְתָּ הַחוֹ ב, עֲ שֵׂ ה לָנוּ עֵ זֶר מְ עַ ט לַעֲ בֹר דֶּרֶ ְך אַרְ צֶ ָך: גֵר יִהְ יֶה זַרְ עֲ ָך'17, וְעַ ל שׁ ְ נֵינוּ הָ יָה אוֹתוֹ הַחוֹ ב לְפָרְ עוֹ ": וְ לֹא נִשׁ ְתֶּ ה מֵ י בְאֵ ר. "מֵ י בוֹרוֹ ת" הָ יָה צָרִ ְיך לוֹמַ ר, אֶ ּלָא אַתָּ ה יָדַ עְתָּ אֵ ת כָּ ל הַתְּ לָאָ ה. לְפִיכָ ְך פּ ֵרַשׁ אֲבִ יכֶ ם מֵעַ ל כָּ ְך אָמַ ר מֹשׁ ֶ ה: "אַ ף עַ ל פִּ י שׁ ֶ ּיֵשׁ בְּ יָדֵ ינוּ מָ ן לֶאֱ כֹל וּבְאֵ ר אָבִ ינוּ, שׁ ֶ נֶּאֱמַ ר: "וַ ּי ְֵלֶך אֶ ל אֶרֶ ץ מִפְּ נֵי יַעֲ קֹב אָחִ יו"18, לִשׁ ְתּ וֹ ת, לֹא נִשׁ ְתֶּ ה מִמֶּ נָּה, אֶ ּלָא נִקְ נֶה מִכֶּ ם אֹכֶ ל וּמַ יִם מִפְּ נֵי הַשּׁ ְטַ ר חוֹ ב הַמּ ֻטָּ ל עֲ לֵיהֶ ם, וְהִטִּ ילוֹ עַ ל יַעֲ קֹב: לַהֲנָאַתְ כֶ ם". מִכָּ אן לְאַכְסְ נַאי, שׁ ֶאַ ף עַ ל פִּ י שׁ ֶ ּיֵשׁ בְּ יָדוֹ 15 וַ יָּרֵ עוּ לָנוּ. סָבַלְ נוּ צָרוֹ ת רַ בּוֹ ת: וְלַאֲ בֹתֵ ינוּ. מִכָּ אן לֶאֱ כֹל, יִקְ נֶה מִ ן הַחֶנְוָנִ י, כְּדֵ י לְהַ נּוֹ ת אֶ ת אֻשׁ ְפִּיזוֹ : ֶ ּ ד רֶ ְך שׁ ֶהָאָבוֹ ת מִ צְטַעֲרִ ים בַּקֶּבֶ ר, כְּשׁ ֶפּ ֻרְ עָ נוּת בָּאָ ה עַ ל הַ מֶּ לֶ ְך נֵ לֵ ְך וְ ג וֹ ' . אָ נוּ חוֹסְמִ ים אֶ ת בְּהֶמְתֵ נוּ, וְ לֹא יַטּ וּ יִשְׂרָ אֵ ל: 16 וַ יִּשׁ ְמַ ע קֹלֵנוּ. בַּבְּרָ כָ ה שׁ ֶבֵּרְ כָ נוּ אָבִ ינוּ: "הַקּ ֹל לְכָ אן וּלְכָ אן לֶאֱ כֹל: 18 פֶּ ן בַּחֶרֶ ב אֵ צֵא לִקְרָ אתֶ ָך. אַ תּ ֶ ם קוֹ ל יַעֲ קֹב"19, שׁ ֶאָ נוּ צוֹעֲקִ ים וְ נַעֲנִ ים: מַ לְ אָ ְך . זֶה מֹשׁ ֶ ה, מִתְ ּגָאִ ים בַּקּוֹ ל שׁ ֶהוֹרִישׁ ְ כֶ ם אֲבִ יכֶ ם וְאוֹמְרִ ים: "וַנִּצְעַ ק אֶ ל מִכָּ אן שׁ ֶהַ נְּבִיאִ ים קְ רוּאִ ים "מַ לְאָכִ ים", וְאוֹמֵ ר: "וַ ּיִהְ יוּ ה' וַ ּיִשׁ ְמַ ע קֹלֵנוּ"21, וַאֲנִ י אֵ צֵ א עֲ לֵיכֶ ם בְּמַ ה שּׁ ֶהוֹרִישׁ ַ נִ י מַ לְעִבִ ים בְּמַ לְאֲכֵ י הָאֱלֹהִ ים"20: 17 נַעְ בְּרָ ה נָּ א בְ אַרְ צֶ ָך. אָבִי: "וְעַל חַרְ בְּ ָך תִחְ יֶה"22:

17. בראשית טו, יג. 18. בראשית לו, ו. 19. בראשית כז, כב. 20. דבה"ב לו, טז. 21. פסוק טז. 22. בראשית כז, מ.

Israel, and you owe us a favor for having fulfilled your obligation to suffer exile, please let us pass through your land. We will not pass through fields or vineyards, nor will we drink water from the well that accompanies us on our travels and is our constant source of water. Instead, we will buy food and drink from you like good guests, so you can benefit financially from our passage. We will walk along the main highway, the king’s road, and we will muzzle our animals, allowing them to turn neither to the right nor to the leftto graze in your fieldsuntil we have passed through your territory.” 18 The king of Edom replied to him, “You shall not pass through my country, lest I go out to greet you with the sword! Just as you pride yourself on the blessing Isaac gave to your ancestor Jacob, I pride myself on the blessing he gave to my ancestor, Esau: to live by the sword.”54

54. Ibid. 27:40.

124 Numbers 20:14-18 Chukat Moabites, and Edomites immediately when they would enter the land,46 reverting to His original plan to postpone the conquest of these lands until the messianic future.47 Nonetheless, as will be explained further on,48 He did want them to give them those portions of Ammon and Moab that had been conquered by the Amor- ites, so He told Moses to lead the people toward entering the land from the east, rather than from the south. Confronting Edom  Fourth Reading 14 The incident of the water behind them, the Israelites could resume their journey toward the Land of Is- rael. Since they were at the border of Edom and were no longer allowed to try to conquer it,49 they would have to either travel around it or negotiate passage through it (see Figure 2). Moses decided to first try the more direct option, and therefore sent messengers from Kadesh to the king of Edom. He sent these messengers in his own name in order to frighten the Edomites into com- pliance, since by this time he was known worldwide as God’s personal emissary.50 He told the messengers to say, “So say the descendants of Israel, i.e., Jacob, your ancestor Esau’s brother: As Jacob’s brother, Esau should have shared the responsibility of fulfilling God’s decree that Abraham’s descendants live as foreigners in exile as a Figure 2: Kadesh condition to inherit the Land of Israel.51 But he chose instead to make his home in a different land, in order to be free of this obligation.52 It therefore fell to us alone to fulfill the condition.You know of all the hardship that has befallen us on this account: 15 Our fathers went down to Egypt, and we sojourned in Egypt for a long time. And the Egyptians mistreated us and our forefathers as well, for the patriarchs suffer in the grave when their descendants suffer. 16 We cried out to God, because Isaac blessed our ancestor Jacob that his descendants’ prayers be answered,53 and He heard our voice. God sent an emissary, Mo- ses, and he took us miraculously out of Egypt. As you see, God answered our prayers, so you would be ill advised to try to do us evil. Now we are in Kadesh, a city on the edge of your border. 17 Since you cannot possibly object to our plan to take possession of the Land of

46. Exodus 23:31. 47. Exodus 3:8; Genesis 15:21; Isaiah 11:14. Hitva’aduyot 5745, vol. 2, pp. 1258-1259, 1267-1269. 48. Below, 32:2. 49. Deuteronomy 2:4-6. 50. Likutei Sichot, vol. 8, p. 145. 51. Genesis 15:7-13. 52. Ibid. 36:6. 53. Ibid. 27:22.

124 Fifth (Third) Reading חקת רָאתֶֽ ָך: 19 ּווַּיֹֽאמְר֨ אֵלָ ֥יו ּבְ נֵֽי־יִׂשְרָ אֵל֘ ּבַֽמְסִּלָ ֣ה נַֽעֲלֶה֒ וְאִ ם־  ONKELOS  19 וַאֲמָ רוּ לֵהּ בְּ נֵי יִשְׂ רָאֵ ל בְּ אֹרַ ח מֵימֶ ֤יָך נִׁשְּתֶ ה֙ אֲנִ ֣י ּומִקְ נַ֔י י וְנָֽתַּתִ֖ מִכְרָ ם ֑ רַ ק ֥ אֵין־ּדָ בָ֖ר ּבְרַ ־ כְּבִישׁ ָ א נִסַּ ק וְאִ ם מַ יָּיךְ נִשׁ ְתֵּ י אֲ נָא וּבְעִ ירַ י וְאֵיהַ ב דְּמֵ יהוֹן לְ חוֹד גְלַ ֥י אֶֽ עֱבֽ ֹרָ ה: 20 רוַּיֹ֖אמֶ ֹל֣ א תַֽ עֲבֹ֑ רוַּיֵצֵ ֤א אֱדֹום֙לִקְרָאת֔ ֹו לֵ ית פִּתְ גָּם דְּבִישׁ בְּרַגְלַ י אֶעְבָּ ר: ּבְעַ ֥ם ּכָבֵ֖ד ּובְ יָ ֥ד חֲזָקָֽ ה: 21 וַיְמָאֵ ֣ן | אֱד֗ ֹום נְתֹ ן֙אֶ ת־יִׂשְרָ אֵ֔ ל 20 וַאֲמַ ר לָ א תֶעְבָּ ר וּנְפַ ק אֱ דוֹמָאָ ה לְקַדָּ מוּתֵהּ בְּחֵ יל רַ ב וּבִידָ א תַקִּ יפָ א: עֲבֹ֖רּבִ גְבֻלֹ֑ווַּיֵ ֥ט יִׂשְרָאֵ֖ל מֵֽעָלָֽיו: פ 21 וְסָרֵ יב אֱ דוֹמָאָ ה לְמִשׁ ְ בַּ ק יָת יִשְׂ רָאֵ ל לְמֶעְבַּ ר בִּתְ חוּמֵהּ וּסְטָ א  חמישי )שלישי במחוברין( 22 וַּיִסְ עּ֖ומִּקָדֵ ׁ֑ש וַּיָבֹ֧ אּו בְ נֵֽי־ יִשְׂ רָאֵ ל מִלְּ וָתֵהּ : 22 וּנְטָ לוּ מֵרְקָ ם ֛ליִׂשְרָאֵ ּכָל־הָֽעֵדָ֖ ה הֹ֥ר הָהָֽ ר: 23 וַּיֹ֧אמֶ ריְהוָֹ ֛ה אֶ ל־מֹׁשֶ ֥ה וַאֲ תוֹ בְ נֵי יִשְׂ רָאֵ ל כָּ ל כְּ נִשׁ ְתָּ א לְ הֹר טוּרָ א: 23 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה וּלְאַ הֲ רֹן וְאֶֽל־אַֽ הֲר֖ ֹןּבְהֹ֣ר הָהָ ֑ר עַל־ּגְב֥ ּול אֶֽרֶ ץ־אֱד֖ ֹום לֵאמֽ ֹ ר: בְּ הֹר טוּרָ א עַ ל תְּ חוּם אַרְעָ א 24 יֵֽאָסֵ ֤ף אַֽ הֲרֹן֙ אֶ ל־עַּמָ֔ יו ּכִ ֣יֹל֤ א יָבֹא֙ ץאֶל־הָאָ֔רֶ אֲׁשֶ ֥ר דֶאֱ דוֹם לְמֵימָ ר: 24 יִתְכְּ נֵשׁ אַ הֲ רֹן לְעַמֵּהּ אֲרֵ י לָ א יֵעוּל לְאַרְעָ א דִּ י נָתַּ֖תִ י לִבְ נֵ ֣ייִׂשְרָאֵ ֑ל עַ ֛ל אֲׁשֶר־מְרִ ֥םיתֶ אֶת־ּפִ֖ י לְמֵ ֥י מְרִ י־ יְהָבִ ית לִבְ נֵי יִשְׂ רָאֵ ל עַ ל דִּ י סָרֵבְתּ וּן עַ ל מֵימְרִ י לְמֵ י מַצּ וּתָ א: 25 דְּבַ ר יָת בָֽ ה: 25 ֚קַ ח אֶֽת־אַֽ הֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר ּבְ נֹ֑ו וְהַ ֥עַ ל אֹתָ֖ ם הֹ֥ר אַ הֲ רֹן וְיָת אֶלְעָ זָר בְּ רֵהּ וְאַסֵּ ק יַתְ הוֹן הָהָֽ ר: 26 וְהַפְׁשֵ ֤טאֶֽת־אַֽ הֲרֹן֙אֶת־ּבְ גָדָ֔ יו וְהִ לְּבַׁשְּתָ֖ ם אֶ ת־ לְ הֹר טוּרָ א: 26 וְאַשׁ ְ לַ ח יָת אַ הֲ רֹן יָת לְ בוּשׁ וֹהִ י וְתַלְבֵּשׁ ִ נּוּן יָת אֶלְעָ זָר אֶלְעָזָ ֣רּבְ נֹ֑ווְאַֽ הֲר֥ ֹן יֵֽאָסֵ֖ף ֥תּומֵ ׁשָֽ ם: בְּ רֵהּ וְאַ הֲ רֹן יִתְכְּ נֵשׁ וִימוּת תַּמָּ ן:  RASHI  19 רַ ק אֵ ין דָּ בָ ר. אֵ ין שׁ וּם דָּ בָ ר מַ ּזִיקְ ָך: 20 וּבְ יָד חֲזָקָ ה. אוֹמֵ ר לִיהוֹשׁ ָ פָ ט25: "כְּהִתְ חַבֶּרְ ָך עִ ם אֲחַ זְ יָהוּ, פּ ָרַ ץ ה' אֶ ת בְּהַבְטָחַ ת זְקֵ נֵנוּ: "וְהַ ּיָדַ יִם יְדֵ י עֵ שָׂ ו"23: 22 כָּ ל הָעֵדָ ה. ּכֻּלָם מַעֲ שֶׂ ָיך": 25 קַ ח אֶ ת אַ הֲרֹן. בְּדִ בְרֵ י נִחוּמִ ים, אֱ מֹר לוֹ : שׁ ְ לֵמִ ים וְעוֹמְדִ ים לְהִכָּ נֵס לָאָרֶ ץ, שׁ ֶ ּלֹא הָ יָה בָהֶ ן אֶחָ ד "אַשׁ ְרֶ ָיך שׁ ֶתִּרְ אֶ ה כִּתְרְ ָך נָתוּן לְבִ נְ ָך, מַ ה שּׁ ֶאֵ ין אֲנִ י זַכַּ אי מֵאוֹתָ ם שׁ ֶ נִּגְזְרָ ה ְ ּגזֵרָ ה עֲ לֵיהֶ ם, שׁ ֶכְּבָ ר כָּ לוּ מֵתֵ י מִדְ בָּ ר, לְכָ ְך": 26 אֶ ת בְּ גָדָ יו. אֶ ת בִּ גְדֵ י כְּהֻנָּה גְדוֹ לָה הַלְבִּישׁ ֵ הוּ, וְאֵ ּלוּ מֵאוֹתָ ן שׁ ֶכָּ תוּב בָּהֶ ן24: "חַ ּיִים כּ ֻּלְכֶ ם הַ ּיוֹ ם": ֹה ר הָ הָ ר . וְהַפְשׁ ִ יטֵ ם מֵעָ לָיו לְתִתָּ ם עַ ל בְּנוֹ בְּ פָ נָיו, אָמַ ר לוֹ : "הִכָּ נֵס הַ ר עַ ל ּגַבֵּ י הַ ר, כְּתַפּ וּחַ קָטָ ן עַ ל ּגַבֵּ י תַּפּ וּחַ ּגָדוֹ ל. וְאַ ף עַ ל לַמְּ עָרָ ה"! וְנִכְ נַס. רָ אָ ה מִטָּ ה מֻ ּצַעַ ת וְ נֵר דָּ לוּק, אָמַ ר לוֹ : פִּ י שׁ ֶהֶעָ נָן הוֹ ְלֵך לִפְ נֵיהֶ ם וּמַשׁ ְ וֶ ה אֶ ת הֶהָרִ ים, שׁ ְלֹשׁ ָ ה "עֲ לֵה לַמִּטָּ ה"! וְעָ לָה. "פְּשׁ ֹט יָדֶ ָיך"! וּפָשׁ ַ ט. "קְ מֹץ פִּ ָיך"! נִשׁ ְ אֲ רוּ בָּהֶ ן: הַ ר סִ ינַי — לְתוֹרָ ה, וְהַ ר נְבוֹ — לִקְ בוּרַ ת וְקָמַ ץ. "עֲ צֹם עֵ ָינֶיך"! וְעָצַ ם. מִ ּיָד חָמַ ד מֹשׁ ֶ ה לְאוֹתָהּ מֹשׁ ֶ ה. וְ הֹר הָהָ ר — לִקְ בוּרַ ת אַ הֲ רֹן: 23 עַ ל ְ ּגבוּל אֶרֶ ץ מִיתָ ה, וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר לוֹ : "כַּאֲשׁ ֶ ר מֵ ת אַ הֲ רֹן אָחִ ָיך"26 — אֱדוֹ ם. מַ ִ ּגיד, שׁ ֶמִּפְּ נֵי שׁ ֶ נִּתְ חַבְּ רוּ כָּ אן לְהִתְ קָרֵ ב לְעֵ שָׂ ו מִיתָה שׁ ֶ נִּתְאַ וִּיתָ ּלָהּ : הָרָשׁ ָ ע, נִפְרְ צוּ מַעֲ שֵׂיהֶ ם וְחָסְ רוּ הַ ּצַדִּ יק הַ ּזֶה, וְכֵ ן הַ נָּבִ יא

23. בראשית כז, כב. 24. דברים ד, ד. 25. דבה"ב כ, לז. 26. דברים לב, נ. and Eleazar—into a cave in Mount Hor. 26 There will be a bed with a lit candle next to it in this cave. When you enter, clothe Aaron in the garments of the high priesthood, strip Aaron of these garments, and dress his son Eleazar in them. By this, Aaron will see the office of high priest transferred to his son. Then tell Aaron to get into the bed, stretch out his hands and feet,65 and close his mouth and eyes. Then Aaron shall be gathered in to his ancestors and die there.” This type of serene death is known as death “by God’s kiss.”

65. Rashi on Deuteronomy 32:50.

125 Numbers 20:19-26 Chukat

19 Thinking that the reason the Edomites refused them was because Moses sent them emissaries in his own name and the Edomites did not feel that Moses could assume responsibility for the entire people’s actions, the Israelites sent additional emissaries to the king of Edom.55 They said to him, “We will keep to the highway, and if either we or our cattle drink your water, we will pay its price. There is really nothing to fear; we will pass through on foot.” 20 But the king of Edom said, “You shall not pass through!” and Edom came out to greet them with a vast force, relying on the strong hand Isaac recognized as Esau’s advantage.56 21 Thus Edom refused to allow Israel to cross through its territory, although they did sell the Israelites food.57 So, since God had instructed Moses not to wage war against them, Israel turned away from them. An alternative route northward was through Moab. Moses asked the Moabites permission to pass through their land, but they also denied them passage,58 although they, too, did sell the Israelites food.59 God told Moses that since this territory was also not part of the land He intended to give them, they must not try to conquer it either,60 although He did potentially allow them to frighten, raid, and plunder them,61 because they emu- lated their ancestress’ immorality.62 So, after spending three and a half months at Kadesh, they headed southward, away from the Land of Israel, along the western border of Edom. Aaron's Death  Fifth Reading (Third when combined) 22 They traveled from Kadesh, and the entire congregation of the Israelites that was destined to enter the Land of Israel arrived at Mount Hor [“The Mountain of the Mountain”], so named because it was a small summit atop a larger one, on the 1st of Av, 2487 (See Figure 3).63 23 God said to Moses and Aaron at Mount Hor, on the southern border of Edom, say-

ing, Figure 3: From Kadesh to Mount Hor 24 “You erred by trying to pass through Edom. You should have realized that traveling through its land would expose the people to the unhealthy influence of the Edomites’ depraved culture. To atone for this error, Aaron shall now die and be gathered to his people’s ancestors. He would have had to die soon at any rate, for he will not enter the land that I have given to the Israelites and that they are soon to enter, because you both defied My word at Kadesh, in the incident of ‘the waters of dispute.’64 25 Moses, console Aaron by pointing out that he will die seeing his son Eleazar inherit his office, whereas your son will not inherit yours. Bring them up—Aaron

55. Likutei Sichot, vol. 8, p. 145, note 20. 56. Genesis 27:22. 57. Rashi on Deuteronomy 2:29. 58. Judges 11:17, alluded to in Deu- teronomy 2:29. 59. Rashi on Deuteronomy 2:29. 60. Deuteronomy 2:9. 61. Rashi ad loc. 62. Likutei Sichot, vol. 14, p. 5. 63. Below, 33:38. 64. Above, vv. 12-13. 125 Fifth (Third) Reading חקת 27 וַּיַ֣עַ ׂש מֹׁשֶ֔ ה ּכַֽאֲׁשֶ֖רצִ ּוָ ֣ה יְהוָֹ ֑ה וַּֽיַֽעֲלּו֙ אֶל־הֹ֣ר הָהָ֔ ר לְעֵינֵ֖י  ONKELOS  27 וַעֲבַ ד מֹשׁ ֶ ה כְּמָ א דִ י פַקֵּ יד ּכָל־הָֽעֵדָֽ ה: 28 וַּיַפְ ׁשֵ ט֩ מֹׁשֶ֨ האֶֽת־אַֽ הֲרֹ֜ןאֶת־ּבְ גָדָ֗ יו וַּיַלְּבֵ ׁ֤ש יְיָ וּסְלִ יקוּ לְ הֹר טוּרָ א לְעֵ ינֵי כָּ ל כְּ נִשׁ ְתָּ א: 28 וְאַשׁ ְ לַ ח מֹשׁ ֶ ה יָת אַ הֲ רֹן יָת לְ בוּשׁ וֹהִ י וְאַלְבֵּשׁ יַתְ הוֹן אֹתָם֙ אֶת־אֶלְעָזָ ֣ר ּבְ נֹ֔ו וַּיָ֧מָ תאַֽ הֲר֛ ֹן ׁשָ֖ םּבְר֣ ֹאׁש ֑רהָהָ וַּיֵ �֧רֶ ד יָת אֶלְעָ זָר בְּ רֵהּ וּמִ ית אַ הֲ רֹן תַּמָּ ן בְּ רֵישׁ טוּרָ א וּנְחַ ת מֹשׁ ֶ ה וְאֶלְעָ זָר מֹׁשֶ ֛ה וְאֶלְעָזָ֖ר מִ ן־הָהָֽ ר: 29 וַּיִרְ אּו֙ ּכָל־הָ ֣עֵדָ֔ ה ּכִ ֥י גָוַ֖ע אַֽ הֲר֑ ֹן מִ ן טוּרָ א: 29 וַחֲ זוֹ כָּ ל כְּ נִשׁ ְתָּ א אֲרֵ י מִ ית אַ הֲ רֹן וּבְ כוֹ יָת אַ הֲ רֹן תְּ לָתִ ין וַּיִבְּכּ֤ואֶֽת־אַֽ הֲרֹן֙ ׁשְלׁשִ ֣ים יֹ֔וםּכֹ֖ל ּבֵ ֥ית יִׂשְרָאֵֽ ל: ס יוֹמִ ין כּ ֹל בֵּ ית יִשְׂ רָאֵ ל: 21:1 וּשׁ ְ מַ ע כְּ נַעֲנָאָ ה מַלְכָּ א דַעֲרָ ד יָתֵ ב דָּ רוֹמָ א 21:1 וַּיִׁשְמַ֞ עהַּכְ ֤ינַֽעֲנִ מֶֽלְֶך־עֲרָ ד֙ יׁשֵ ֣ב הַ ּנֶ֔ גֶב ִ֚י ּכ ֣אּבָ יִׂשְרָ אֵ֔ ל אֲרֵ י אֲתָ א יִשְׂ רָאֵ ל אֹרַ ח מְאַלְּלַ יָּא וְאַ גַּח קְרָבָ א בְּ יִשְׂ רָאֵ ל וּשׁ ְ בָ א מִ נֵּהּ ּדֶ֖רְֶך הָֽאֲתָרִ ֑ ים וַּיִּלָ֨חֶ םּ֙בְ יִׂשְרָ אֵ֔ לוַּיִ ׁ֥שְּבְ | מִּמֶּ֖נּו ׁשֶֽבִ י: שׁ ִ בְ יָא:

 RASHI  27 ַ ו ַ ּי ַ ע ׂ ש ֹמ שׁ ֶ ה . אַ ף עַ ל פִּ י שׁ ֶהַדָּ בָ ר קָשׁ ֶ ה לוֹ , לֹא עִכֵּ ב: שׁ ֶ הוּא מִ ּגִזְרַ ת שׁ ִמּ וּשׁ "אִ י", שׁ ֶמָּצִ ינוּ "אִ ם" מְשׁ ַמֵּשׁ בִּלְשׁ וֹ ן 29 וַ יִּרְ אוּ כָּ ל הָעֵדָ ה וְגוֹ '. כְּשׁ ֶרָ אוּ מֹשׁ ֶ ה וְאֶ לְעָ זָר יוֹרְדִ ים "אֲשׁ ֶ ר", כְּמוֹ 28: "וְאִ ם מַדּ וּעַ לֹא תִקְ צַ ר רוּחִ י", וְהַרְ בֵּ ה וְאַ הֲ רֹן לֹא יָרַ ד, אָמְ רוּ: "הֵ יכָ ן הוּא אַ הֲ רֹן"? אָמַ ר לָהֶ ם: מְ פֹרָשׁ ִ ים כְּ זֶה הַ ּלָשׁ וֹ ן29: "אִ ם חֲרוּצִ ים יָמָ יו": 1 ַ ו ִ ּי שׁ ְ ַ מ ע "מֵ ת". אָמְ רוּ: "אֶפְשׁ ָ ר מִ י שׁ ֶעָמַ ד כְּ נֶגֶד הַמַּ לְאָ ְך וְעָצַ ר הַ ְכּ נַ עֲ נִ י . שׁ ָמַ ע שׁ ֶמֵּ ת אַ הֲ רֹן וְנִסְתַּ ְּ לקוּ עַ נְנֵי כָבוֹ ד וְ כוּ', אֶ ת הַמַּ ּגֵפָ ה יִשׁ ְ לֹט בּוֹ מַ לְאַ ְך הַמָּ וֶת"? מִ ּיָד בִּקֵּשׁ מֹשׁ ֶ ה כִּדְ אִיתָ א בְּ רֹאשׁ הַשּׁ ָ נָה30. וַעֲמָ לֵק — מֵעוֹ לָם רְ צוּעַ ת רַ חֲמִ ים, וְהֶרְ אוּהוּ מַ לְאֲכֵ י הַשּׁ ָרֵ ת לָהֶ ם מוּטָ ל בַּמִּטָּ ה, מַרְ דּ וּת לְיִשְׂרָ אֵ ל, מְ זֻמָּ ן בְּכָ ל עֵ ת לְפֻרְ עָ נוּת: יֹשׁ ֵ ב הַ נֶּגֶב. רָ אוּ — וְהֶאֱמִ ינוּ: כּ ֹל בֵּ ית יִשְׂרָ אֵ ל. הָאֲ נָשׁ ִ ים וְהַ נָּשׁ ִ ים, זֶה עֲמָ לֵק, שׁ ֶ נֶּאֱמַ ר31: "עֲמָ לֵק יוֹשׁ ֵ ב בְּאֶרֶ ץ הַ נֶּגֶב". וְשׁ ִ נָּה לְפִ י שׁ ֶהָ יָה אַ הֲ רֹן רוֹדֵ ף שׁ ָלוֹ ם, וּמֵטִ יל אַ הֲבָ ה בֵּ ין בַּעֲ לֵי אֶ ת לְשׁ וֹנוֹ לְדַ בֵּ ר בִּלְשׁ וֹ ן כְּ נַעַ ן, כְּדֵ י שׁ ֶ ּיִהְ יוּ יִשְׂרָ אֵ ל מְרִ יבָ ה וּבֵ ין אִישׁ לְאִשׁ ְתּ וֹ : כִּ י גָוַ ע. אוֹמֵ ר אֲ נִ י שׁ ֶ הַמְ תַרְ ּגֵם מִתְפּ ַלְלִ ים לְהַקָּ דוֹשׁ בָּ ְרוּך הוּא לָתֵ ת כְּ נַעֲ נִ ים בְּ יָדָ ם, וְהֵ ם "דְּ הָ א מִ ית", טוֹעֶ ה הוּא, אֶ ּלָא אִ ם כֵּ ן מְתַרְ ּגֵם "וַ ּיִרְ אוּ" — אֵ ינָן כְּ נַעֲנִ ים. רָ אוּ יִשְׂרָ אֵ ל לְ בוּשׁ ֵיהֶ ם כִּלְ בוּשׁ ֵ י עֲמָ לֵקִ ים "וְאִתְ חֲזִיאוּ", שׁ ֶ ּלֹא אָמְ רוּ רַ בּוֹתֵ ינוּ זִכְרוֹ נָם לִבְרָ כָ ה: "כִּ י" וּלְשׁ וֹ נָם לְשׁ וֹ ן כְּ נַעַ ן, אָמְ רוּ: נִתְפּ ַ ּלֵל סְתָ ם, שׁ ֶ נֶּאֱמַ ר: "אִ ם זֶה מְשׁ ַמֵּשׁ בִּלְשׁ וֹ ן "דְּ הָ א", אֶ ּלָא עַ ל מִדְרָשׁ שׁ ֶ נִּסְתַּ ְּ לקוּ נָתֹן תִּתֵּ ן אֶ ת הָעָ ם הַ ּזֶה בְּ יָדִ י": דֶּ רֶ ְך הָ אֲ תָ רִ י ם . ֶ ּ ד רֶ ְך עַ נְנֵי כָבוֹ ד, וְכִדְ אָמַ ר רַ בִּ י אַבָּ הוּ 27: אַ ל תִּקְרֵ י "וַ ּיִרְ אוּ" הַ נֶּגֶב שׁ ֶהָלְ כוּ בָּהּ הַמְרַ ּגְלִ ים, שׁ ֶ נֶּאֱמַ ר32: "וַ ּיַעֲ לוּ בַנֶּגֶב". אֶ ּלָא "וַ ּיֵרָ אוּ", וְעַ ל לָשׁ וֹ ן זֶה נוֹפֵ ל לְשׁ וֹ ן "דְּ הָ א", לְפִ י דָּ בָ ר אַ חֵ ר: "דֶּרֶ ְך הָאֲתָרִ ים", דֶּרֶ ְך הַתַּ ּיָר הַ ּגָדוֹ ל, הַ נּוֹסֵעַ שׁ ֶ הוּא נְתִ ינַת טַעַ ם לְמַ ה שּׁ ֶ ּלְמַעְ לָה הֵימֶ נּוּ — לָמָּ ה לִפְ נֵיהֶ ם, שׁ ֶ נֶּאֱמַ ר33: "דֶּרֶ ְך שׁ ְ לֹשׁ ֶ ת יָמִ ים לָתוּר לָהֶ ם וַ ּיֵרָ אוּ? לְפִ י שׁ ֶ הֲרֵ י מֵ ת אַ הֲ רֹן. אֲבָ ל עַ ל תַּרְ ּגוּם "וַחֲזוֹ כָּ ל מְ נוּחָ ה": וַ יִּשׁ ְ בְּ מִמֶּ נּוּ שׁ ֶבִ י. אֵ ינָהּ אֶ ּלָא שׁ ִ פְחָה אֶחָ ת: כְּ נִשׁ ְתָּ א", אֵ ין לְשׁ וֹ ן "דְּ הָ א" נוֹפֵ ל, אֶ ּלָא לְשׁ וֹ ן "אֲשׁ ֶ ר",

27. ראש השנה ג, א. 28. איוב כא, ד. 29. איוב יד, ה. 30. ג, א. 31. במדבר יג, כט. 32. במדבר י, לג. 33. שם. from the wrong enemies. Thus the king of Amalek waged war against Israel and indeed took a captive from them, although this was only a woman the Israelites had captured from Amalek in their earlier encounter with them78 and who thus had the status of a slave79 and was therefore outside the protective clouds.80  CHASIDIC INSIGHTS  1 The “Clouds of Glory”…existed in his merit: We way to receive the Torah, and here again as they are taught that Aaron loved all Jews equally, solic- were preparing to enter the Land of Israel. In the ited their well-being, patiently taught them the To- first skirmish, they did not disguise themselves, but rah, and diplomatically quieted arguments between here they did. 81 people and even between spouses. Therefore, the Allegorically, Amalek is the element of doubt that Clouds of Glory, which surrounded all the Jewish cools the enthusiasm we are supposed to feel to- 82 people equally, existed in his merit. ward God and our Divine mission. In this sense, The king of Amalek waged war against Israel and our inner Amalek does not oppose receiving the took a captive from them: Amalek attacked the Is- Torah, only our excitement about it. After all, he ar- raelites when they first left Egypt and were on their gues, learning the Torah is an intellectual endeavor.

78. Exodus 17:8-16. 79. Likutei Sichot, vol. 5, p. 237. 80. Likutei Sichot, vol. 18, p. 259, note 58. See on Exodus 13:21. 81. Avot 1:12; Avot deRabbi Natan 12:3. 82. Likutei Sichot, vol. 2, p. 335; Sefer HaSichot 5751, vol. 2, pp. 714-715.

126 Numbers 20:27-1:1 Chukat

27 Although it was hard for him, Moses did exactly as God had commanded him. They ascended Mount Hor in the presence of the entire congregation. 28 Inside the cave, Moses dressed Aaron in the garments of the high priesthood, stripped Aaron of these garments, and dressed his son Eleazar in them, and then had Aaron get into the bed, stretch out his hands and feet, and close his mouth and eyes. Thus Aaron died there on the top of the mountain. When Moses saw how Aaron died, he hoped he would also die the same gradual and serene way.66 Then Moses and Eleazar descended from the mountain. 29 The whole congregation saw that Aaron had perished from the fact that Mo- ses and Eleazar returned alone. But they could not believe that the man who had stopped the Angel of Death in Korach’s rebellion67 could himself die, so Moses prayed for God to convince them. God showed them an image of Aaron lying on the bed in the cave, and then they believed. After Aaron died, they fought off an attack by the Amalekites and retreated as far as Moserot, one of their previous stops, for reasons the Torah will relate presently. While at Moserot, the entire house of Israel, men and women, wept for Aaron for 30 days,68 for he had made a point of making peace between people, particularly between spouses. Amalek's Second Attack 21:1 The Torah now continues to relate what happened while the Israelites were still at Mount Hor. Besides depriving them of Aaron, God punished the people further by emboldening Amalek to attack them yet again.69 As we have seen,70 the clouds that surrounded the Israelites on their journeys protected them from the elements and from attack, led them through the desert, and served as an “honor guard.” When Aaron died, the clouds that served the latter purpose (the “Clouds of Glory”) disappeared—for they existed solely in his merit—leaving only the protective and leading clouds. Whereas God restored the well that had existed in Miriam’s merit after her death, He did not restore the Clouds of Glory after Aaron’s death; nor did the people complain about their absence, as they had complained about the lack of water when the well disappeared. This is because the Clouds of Glory were not vital to the people’s existence as was the water that the well provided.71 The Amalekite king of Arad (who, as we shall see presently, disguised his people as Canaanites), who lived in the southern part of the Land of Israel,72 heard that the Clouds of Glory had disappeared. The Amalekites had attacked the Jews at Refidim,73 and had wanted to attack Israel again when it had come close to Ama- lekite territory and tried to enter the Land of Israel through Edom by the route the spies had taken,74 and even prior to this when they saw the Ark of the Covenant— which preceded the Israelites by a three-day journey’s distance75—but they were deterred by the presence of the Clouds of Glory.76 Now, however, they interpreted the removal of God’s “honor guard” to mean that He now permitted other nations to attack.77 Nonetheless, they knew the Israelites still possessed their power of prayer, so, in order to render their prayers ineffectual, the Amalekites disguised themselves as Canaanites, hoping the Israelites would pray to God to deliver them

66. Likutei Sichot, vol. 14, p. 58, note 37. 67. Above, 17:11-15. 68. Rashi on Deuteronomy 10:7. 69. See Exodus 17:8-16. 70. On Exodus 13:21. 71. Likutei Sichot, vol. 18, pp. 253, 260. 72. Above, 13:29. 73. Exodus 17:8 ff. 74. Above, 13:22. 75. Above, 10:33. 76. Based on Likutei Sichot, vol. 38, pp. 78 ff. 77. Likutei Sichot, vol. 18, pp. 253-258.

126 Fifth (Third) Reading חקת 2 וַּיִּדַ֨ ר יִׂשְרָאֵ ֥ל נֶ �֛דֶר לַֽיהֹוָ֖ה וַּיֹאמַ ֑ר אִ ן ם־נָתֹ֨ ּתִּתֵ֜ ן אֶת־הָעָ ֤ם  ONKELOS  2 וְקַ יֵּם יִשְׂ רָאֵ ל קְ יָם קֳדָ ם יְיָ וַאֲמָ ר הַ ּזֶה֙ ּבְ ֔ ייָדִ וְהַֽחֲרַמְּתִ֖ י אֶת־עָֽרֵיהֶֽ ם: 3 עוַּיִׁשְמַ֨ יְהוָֹ ֜ה ּבְק֣ ֹול אִ ם מִמְ סַ ר תִּמְ סַ ר יָת עַמָּ א הָדֵ ין בִּידִ י וַאֲגַמַּ ר יָת קִרְ וֵיהוֹן: 3 וְקַבֵּ ל יְיָ יִׂשְרָ אֵ֗ לוַּיִּתֵ ן֙אֶת־הַּֽכְ נַֽעֲנִ֔י וַּיַֽחֲרֵ ֥ם אֶתְהֶ֖ם וְאֶת־עָֽרֵיהֶ ֑ם צְ לוֹתֵהּ דְּ יִשְׂ רָאֵ ל וּמְ סַ ר יָת כְּ נַעֲנָאָ ה וַּיִקְרָ ֥אׁשֵם־הַּמָקֹ֖ום חָרְ מָֽ ה: פ וְגַמַּ ר יַתְ הוֹן וְיָת קִרְ וֵיהוֹן וּקְרָ א שׁ ְ מָ א דְאַתְ רָ א חָרְמָ ה: 4 וּנְטָ לוּ 4 וַּיִסְע֞ ּומֵהֹ֤ר הָהָ ר֙ ּדֶ ֣רֶ ְך יַם־ס֔ ּוף לִסְּבֹ֖ ב אֶת־אֶ ץ֣רֶ אֱד֑ ֹום מֵ הֹר טוּרָ א אֹרַ ח יַמָּ א דְ סוּף לְאַקָּפָ א יָת אַרְעָ א דֶאֱ דוֹם וַעֲקַ ת וַּתִקְצַ ֥ר נֶֽפֶׁש־הָעָ֖םּבַּדָֽרֶ ְך: נַפְשׁ ָא דְעַמָּא בְּאָרְחָ א:  RASHI  2 ְ ו ַ ה ֲ ח רַ מְ תִּ י . אַקְדִּישׁ שׁ ְ לָלָם ּלַגָבוֹהַּ : 3 וַ יַּחֲרֵ ם אֶתְ הֶ ם. וּשׁ ְ מוֹ נֶה שׁ ָ נָה עַ ד הַ ּיוֹ ם, לְפִיכָ ְך קָצְרָ ה נַפְשׁ ָ ם בְּעִ נּוּי הַדֶּרֶ ְך. בַּהֲרִ יגָה: וְאֶ ת עָרֵ יהֶ ם. חֶרְ מֵ י גָבוֹהַּ : 4 דֶּרֶ ְך יַם סוּף. כֵּיוָ ן וּבִ לְשׁ וֹ ן לַעַ ז אינקרו"ט לו"ר36. וְ לֹא יִתָּ כֵ ן לוֹמַ ר "וַתִּקְ צַ ר שׁ ֶמֵּ ת אַ הֲ רֹן וּבָ את עֲ לֵיהֶ ם מִ לְחָמָ ה זוֹ , חָזְרוּ לַאֲחוֹרֵ יהֶ ם נֶפֶשׁ הָעָ ם בַּדֶּרֶ ְך" — בִּהְיוֹתָ ם בַּדֶּרֶ ְך — וְ לֹא פֵרַשׁ בּוֹ בַּמֶּ ה דֶּרֶ ְך יַם סוּף, הוּא הַדֶּרֶ ְך שׁ ֶחָזְרוּ לָהֶ ם כְּשׁ ֶ נִּגְזַר עֲ לֵיהֶ ם קָצְרָ ה, שׁ ֶכָּ ל מָקוֹ ם שׁ ֶתִּמְ צָ א קִ ּצוּר נֶפֶשׁ בַּמִּקְרָ א, מְ פֹרָשׁ ְ ּגזֵרַ ת מְרַ ּגְלִ ים, שׁ ֶ נֶּאֱמַ ר34: "וּסְ עוּ הַמִּדְ בָּרָ ה דֶּרֶ ְך יַם שׁ ָ ם בַּמֶּ ה קָצְרָ ה, כְּגוֹ ן37: "וַתִּקְ צַ ר נַפְשׁ ִ י בָּהֶ ם", וּכְגוֹ ן38: סוּף". וְכָ אן חָזְרוּ לַאֲחוֹרֵ יהֶ ם שׁ ֶבַ ע מַסָּעוֹ ת, שׁ ֶ נֶּאֱמַ ר35: "וַתִּקְ צַ ר נַפְשׁ וֹ בַּעֲמַ ל יִשְׂרָ אֵ ל", וְכָ ל דָּ בָ ר הַקָּשׁ ֶ ה עַ ל אָדָ ם "וּבְ נֵי יִשְׂרָ אֵ ל נָסְ עוּ מִ בְּאֵ רֹת בְּ נֵי יַעֲקָ ן מוֹסֵרָ ה, שׁ ָ ם מֵ ת נוֹפֵ ל בּוֹ לְשׁ וֹ ן "קִ ּצוּר נֶפֶשׁ ", כְּאָדָ ם שׁ ֶהַטּ ֹרַ ח בָּ א עָ לָיו אַ הֲ רֹן". וְכִ י בְּמוֹסֵרָ ה מֵ ת, וַהֲ לֹא בְּ הֹר הָהָ ר מֵ ת? אֶ ּלָא, וְאֵ ין דַּ עְתּ וֹ רְ חָבָ ה לְקַבֵּ ל אוֹתוֹ הַדָּ בָ ר וְאֵ ין לוֹ מָקוֹ ם בְּתוֹ ְך שׁ ָ ם חָזְרוּ וְהִתְאַבְּ לוּ עָ לָיו וְהִסְפִּ ידוּהוּ כְּאִ ּלוּ הוּא בִפְ נֵיהֶ ם. לִבּוֹ לָגוּר שׁ ָ ם אוֹתוֹ הַ ּצַעַ ר. וּבַדָּ בָ ר הַמַּטְרִ יחַ נוֹפֵ ל לְשׁ וֹ ן וְצֵ א וּבְ דֹק בַּמַּסָּעוֹ ת, וְתִמְ צָאֵ ם שׁ ֶבַ ע מַסָּעוֹ ת מִ ן מוֹסֵרָ ה ּ"גֹדֶ ל", שׁ ֶ ּגָדוֹ ל הוּא וְכָבֵ ד עַ ל הָאָדָ ם, כְּגוֹ ן39: "וְ גַם נַפְשׁ ָ ם עַ ד הֹר הָהָ ר: לִסְ בֹב אֶ ת אֶרֶ ץ אֱדוֹ ם. שׁ ֶ ּלֹא נְתָ נָם לַעֲ בֹר בָּחֲלָה בִ י" — ּגָדְ לָה עָ לַי, "וְ יִגְאֶ ה כַּשּׁ ַחַ ל תְּ צוּדֵ נִ י"40. כְּ לָלוֹ בְּאַרְ צוֹ : וַ תִּ קְ צַ ר נֶ פֶשׁ הָ עָ ם בַּ דָּ רֶ ְך . בְּ טֹרַ ח הַדֶּרֶ ְך שׁ ֶהֻקְשׁ ָ ה שׁ ֶ ל פּ ֵרוּשׁ : כָּ ל לְשׁ וֹ ן קִ ּצוּר נֶפֶשׁ בְּדָ בָ ר — לְשׁ וֹ ן שׁ ֶאֵ ין לָהֶ ם, אָמְ רוּ: עַכְשׁ ָ ו הָ יִינוּ קְרוֹבִ ים לְהִכָּ נֵס לָאָרֶ ץ וְאָ נוּ יָכוֹל לְסָבְלוֹ הוּא, שׁ ֶאֵין הַדַּ עַת סוֹבַלְתּ וֹ : חוֹ זְרִ ים לַאֲחוֹרֵ ינוּ, כָּ ְך חָזְרוּ אֲבוֹתֵ ינוּ וְנִשׁ ְתַּ הוּ שׁ ְלֹשׁ ִ ים

34. דברים א, מ. 35. שם י, ו. 36. נִמְָאס לָהֶ ם. 37. זכריה יא, ח. 38. שופטים י, טז. 39. זכריה יא, ח. 40. איוב י, טז.  CHASIDIC INSIGHTS  In fact, however, the Amalekite attitude will even- in this historical episode: “he took a captive from tually lead us off the Torah’s path. Unless we ap- them,” someone the Israelites had originally cap- proach the Torah with the warmth and enthusiasm tured from the Amalekites. “The material world,” that flow naturally from relating to it as God’s will Amalek maintains, “belongs to me. You are the one and wisdom, we will lose interest in it and squan- who—by transforming the material into the spiritu- der our energies on diversions and lifestyles that of- al—is stealing from me what is rightfully mine.” fer more immediate gratification, whether material Just as Amalek attacked us at the beginning and or spiritual. end of our trek in the desert, we engage him in If the inner Amalek fails to cool us off, he will dis- the beginning and end of our post-desert history. guise himself as a Canaanite, an inhabitant of the God commanded King Saul, the first king of Israel, land of material life we enter after our daily prayers to wipe out Amalek. Because Saul did not follow and studies. He will then argue, “I have no quarrel God’s instructions fully, a later descendant of Ama- with your acting holy and Godly while you pray lek, Haman, almost wiped out the Jews completely. and study the Torah. But when you set about to earn Now, as we stand at the end of our post-desert his- your living and deal with the physical world, you tory, on the eve of our final entry into the Land of have to forget all of that and live by my rules. You Israel, we must face Amalek once again. cannot expect to succeed in the real world if you As before, Amalek disguises himself as the sophis- refuse to work on the Sabbath and festivals, if you ticated businessman, making light of our commit- donate any significant amount of your hard-earned ment to God’s Torah. Once again, he argues, “For- money to charity, if you insist on providing your get what the Torah has to say about business ethics, children with the best Jewish education, and so on. honesty, morality, and responsibility. Forget that You must focus on material success, not on elevat- God is guiding your steps and that you need His ing material reality and raising Divine conscious- help to succeed. No one believes that, much less ness wherever you go and whatever you do.” acts on it. Your job is to make money, and in the The inner Amalek behaves the way Amalek behaved dog-eat-dog world of workaday reality, you have to

127 Numbers 21:2-4 Chukat

2 Israel saw that these enemies who were disguised as Canaanites had Amalekite features, so they made a generic vow to God, and said, “If You deliver this people into my hand, whoever they are, I shall dedicate the spoils of their cities to You.” 3 God heard Israel’s voice and delivered the “Canaanite” into their hands. The Israelites destroyed all of them, for there was no way to dedicate captives, and dedicated the spoils of their cities to God, and they called the place Chormah [“Dedication/Destruction”] (See Fig- ure 4).83 Figure 4: Amalek’s Second Attack The Snakes 4 Aaron’s death and this battle with Amalek disheartened the people so much that they decided to return to Egypt. They journeyed from Mount Hor back the way they had come, by way of the Sea of Reeds. The tribe of Levi opposed this retreat and pursued the rest of the people, catching up with them seven stops back from Mount Hor, at Moserot. The Lev- ites battled them in an effort to stop the retreat, and a sizeable number of Israelites—laymen and Levites—perished84 before the decision Figure 5: The Retreat was made to halt the retreat and continue in the direction of the Land of Israel (See Figure 5). The people then spent a month at Moserot, mourning the death of Aaron. They then re- traced their steps from Moserot to Mount Hor, after which they resumed their journey toward the Land of Israel, and continued southward through the Aravah valley85 in order to circle Edom, stopping at Tzalmonah and Punon (See Figure 6).86 While at Punon,87 the people became disheartened because of the setbacks on their journey. Figure 6: From Mount Hor to Punon  CHASIDIC INSIGHTS  Reason requires a calm, seasoned attitude, not fiery true,” he contends, “we will eventually commit to enthusiasm. In particular, he argues against our it even if we predicate action on study. Why be so passionate commitment to God’s laws even before impetuous and irrational?” [continues....] we have learned what they are.88 “If the Torah is

83. Cf. above, 14:45. 84. Below, on 26:13, 39, 45, 58. 85. Deuteronomy 2:8. 86. Numbers 33:41-42. 87. Targum Yonatan to Numbers 33:42. 88. See on Exodus 25:7. 127 Fifth (Third) Reading חקת 5 וַיְדַּבֵ ֣ר הָעָ֗ ם ּבֵֽאֹלהִ ים֘ ּובְמׁשֶ ה֒ לָמָ ֤ה הֶֽ עֱלִיתֻ֨ נּו֙ מִּמִצְרַ֔ יִם  ONKELOS  5 וְאִתְ רַעַ ם עַמָּ א בְּמֵימְ רָ א דַ ייָ וְעִ ם לָמּ֖ות ּבַּמִדְ ּבָ ֑ר ּכִ ֣י אֵ ֥ין לֶ֨חֶ ם֙וְאֵ ֣ין מַ֔ יִםוְ נַפְׁשֵ ֣נּו קָ֔צָ הּבַּלֶ֖חֶ ם מֹשׁ ֶ ה נְ צוֹ לְמָ א אַסֶּקְתּ וּנָא מִמִּצְ רַ יִם לִמְמַ ת בְּמַדְבְּרָ א אֲרֵ י לֵ ית לַחְמָ א הַּקְֹלקֵֽ ל: 6 וַיְׁשַ חּלַ֨ יְהוָֹ ֜ה ּבָעָ֗ ם ֚אֵ ת הַּנְחָׁשִ ֣ים הַּׂשְרָפִ֔ ים וַֽיְנ�ַ וְלֵ ית מַ יָּא וְנַפְשׁ ָ נָא עָקַ ת בְּמַ נָּא הָדֵ ין דְּמֵיכְלֵהּ קָלִ יל: 6 וְגָרֵ י יְיָ ּׁשְכ֖ ּו אֶת־הָעָ ֑םוַּיָ֥מָ ת ב עַם־רָ֖ מִ ּיִׂשְרָאֵֽ ל: 7 וַּיָבֹ א֩ הָעָ֨ ם אֶ ל־ בְּעַמָּ א יָת חִ וְיָן קָלָ ן וּנְכִ יתוּ יָת עַמָּ א וּמִ ית עַ ם סַגִּ י מִ יִּשְׂ רָאֵ ל: 7 וַאֲתָ א מֹׁשֶ֜ה וַּיֹֽאמְר֣ ּו חָטָ֗ אנּו ּכִֽי־דִ ּבַ ֤רְ נּו בַֽ יהֹוָה֙וָבָ֔ ְךהִתְ ּפַ ּלֵל֙ אֶ ל־ עַמָּ א לְ מֹשׁ ֶ ה וַאֲמָ רוּ חַבְ נָא אֲרֵ י אִתְ רַעַמְ נָא קֳדָ ם יְיָ וְעִמָּךְ נְצֵ ינָא יְהוָֹ֔הוְ יָסֵ ֥ר מֵֽעָלֵ֖ינּו אֶת־הַ ּנָחָ ׁ֑שוַּיִתְ ּפַּלֵ ֥ל מֹׁשֶ֖ה ּבְעַ ֥ד הָעָֽם: צַלִּ י קֳדָ ם יְיָ וְיַעְדִּ י מִ נָּנָא יָת חִ וְיָא וְצַלִּ י מֹשׁ ֶ ה עַ ל עַמָּ א: 8 וַאֲמַ ר יְיָ 8 וַּיֹ֨אמֶ ר יְהוָֹ ֜ה אֶ ל־מֹׁשֶ֗ העֲׂשֵ ֤ה לְ ָך֙ ף ׂשָרָ֔ וְׂשִ ֥ים אֹת֖ ֹו עַ ל־ לְ מֹשׁ ֶ ה עֲבֵ ד לָךְ קָלְ יָא וְשׁ ַ וִּי יָתֵהּ עַ ל אָ ת וִיהֵ י כָּ ל דְּ יִתְ נְכֵ ית וְיֶחֱ זֵי נֵ֑ס וְהָ יָה֙ ּכָל־הַ ּנָׁש֔ ּוְך ֥הוְרָאָ אֹת֖ ֹו וָחָֽ י: יָתֵהּ וְיִתְ קַ יָּם:  RASHI  5 בֵּאלֹהִ ים וּבְ מֹשׁ ֶ ה. הִשׁ ְ ווּ עֶבֶ ד לְקוֹנוֹ : לָמָ ה הֶעֱלִיתֻ נוּ. "וְכַנֵּס עַ ל הַ ּגִבְעָ ה"42, "אָרִ ים נִסִּ י"43, "שְׂ אוּ נֵס"44. וּלְפִ י שׁ ְ נֵיהֶ ם שׁ ָוִ ים: וְ נַפְשׁ ֵ נוּ קָ צָ ה. אַף זֶה לְשׁוֹן ּקִצוּר נֶפֶשׁ שׁ ֶ הוּא גָבוֹהַּ לְאוֹ ת וְלִרְ אָ יָה, קוֹרְ אוֹ "נֵס": ָּ כ ל ַ ה ָּנ שׁ ּו ְך . וּמִ אוּס: בַּ ּלֶחֶ ם הַקְּ לֹקֵ ל. לְפִ י שׁ ֶהַמָּ ן נִבְ לָע בָּאֵ יבָרִ ים, אֲפִ ּלוּ כֶּלֶב אוֹ חֲמוֹ ר נוֹשׁ ְ כוֹ , הָ יָה נִ ּזוֹ ק וּמִתְ נַוְ נֶה וְהוֹ ְלֵך, קְרָ אוּהוּ "קְלוֹקֵ ל", אָמְ רוּ: "עָתִ יד הַמָּ ן הַ ּזֶה שׁ ֶ ּיִתְפּ ַ ח אֶ ּלָא שׁ ֶ נְּשׁ ִ יכַ ת הַ נָּחָשׁ מְמַהֶרֶ ת לְהָמִ ית, לְכָ ְך נֶאֱמַ ר כָּ אן: בְּמֵעֵ ינוּ, כְּ לוּם יֵשׁ יְלוּד אִשּׁ ָ ה שׁ ֶמַּכְ נִ יס וְאֵינוֹ מוֹצִ יא?": "וְרָ אָ ה אֹתוֹ ", רְ אִ ּיָה בְעָלְמָ א. וּבִ נְשׁ ִ יכַ ת הַ נָּחָשׁ נֶאֱמַ ר: 6 אֵ ת הַ נְּחָשׁ ִ ים הַשּ ְׂרָ פִ ים. שׁ ֶשּ ׂוֹרְ פִ ים אֶ ת הָאָדָ ם בְּאֶרֶ ס "וְהִבִּ יט" — "וְהָ יָה אִ ם נָשׁ ַ ְך הַ נָּחָשׁ אֶ ת אִישׁ וְהִבִּ יט וְגוֹ '" שׁ ִ נֵּיהֶ ם: וַיְנַשּׁ ְ כוּ אֶ ת הָעָ ם. יָבֹא נָחָשׁ שׁ ֶ ּלָקָ ה עַ ל הוֹצָאַ ת — שׁ ֶ ּלֹא הָ יָה מְמַהֵ ר נְשׁ ְוּך הַ נָּחָשׁ לְהִתְרַ פְּאוֹ ת, אֶ ּלָא אִ ם דִּ בָּ ה, וְ יִפּ ָרַ ע מִמּ וֹצִיאֵ י דִ בָּ ה. יָבֹא נָחָשׁ שׁ ֶכָּ ל הַמִּ ינִ ין כֵּ ן מַבִּ יט בּוֹ בְּכַ וָּנָה. וְאָמְ רוּ רַ בּוֹתֵ ינוּ 45: וְכִ י נָחָשׁ מֵמִ ית נִטְ עָמִ ין לוֹ טַעַ ם אֶחָ ד, וְ יִפּ ָרַ ע מִכְּ פוּיֵי טוֹבָ ה, שׁ ֶדָּ בָ ר אֶחָ ד אוֹ מְ חַ ּיֶה? אֶ ּלָא בִּ זְמַ ן שׁ ֶהָ יוּ יִשְׂרָ אֵ ל מִסְתַּכְּלִ ין כְּ לַפּ ֵ י מִשׁ ְתַּ נֶּה לָהֶ ם לְכַמָּ ה טְ עָמִ ים: 7 וַ יִּתְפַּ ּלֵל מֹשׁ ֶ ה. מִכָּ אן מַעְ לָה וּמְשׁ ַעְבְּדִ ין אֶ ת לִבָּ ם לַאֲבִיהֶ ם שׁ ֶבַּשּׁ ָמַ יִם — הָ יוּ לְמִ י שׁ ֶמְּ בַקְשׁ ִ ים מִמֶּ נּוּ מְחִ ילָה, שׁ ֶ ּלֹא יְהֵ א אַכְ זָרִ י מִ ּלִמְ חֹל: מִתְרַ פְּאִ ים, וְאִ ם לָאו — הָ יוּ נִמּ וֹקִ ים: 8 עַ ל נֵס. עַ ל כְּלוֹ נָס, שׁ ֶקּוֹרִ ים פירק"א בְּ לַעַ ז41, וְכֵ ן:

41. מֹוט. 42. ישעיה ל, יז. 43. ישעיה מט, כב. 44. ישעיה יג, ב. 45. ראש השנה כט, א.  CHASIDIC INSIGHTS  the intellect, explaining why we should succumb 7 Moses prayed on behalf of the people: Our sages to his suggestions and ignore our commitments to teach us that although this incident does illustrate God and our better selves. In such cases, it is often Moses’ exceptional character and selfless devotion enough to marshal our intellectual powers against to his people, this point has already been made and him, pausing to contemplate how unprofitable it is there is no need for the Torah to emphasize it again. to follow his lead on the one hand, and how wise it Rather, Moses’ wholehearted forgiveness of the is to remain true to our higher callings on the other. people who slandered him is intended to serve as This is “the route the spies had taken,” seeking out an example for us.92 When we forgive someone only the natural means of conquering the enemy and us- “officially,” we indeed cause him to be spared any ing them. Divine punishment for his acts against us. But when At other times, the inner Amalek brazenly defies we forgive him completely, cleansing ourselves of logic, insisting on our obedience without any re- any residual grudge against him, we are moved to gard to rhyme or reason. In such cases, our logical pray for his overall well-being and spiritual better- resources are of no help; we can only fall back on ment as well. our transcendent relationship with God that also In this, Moses’ example exceeds that given by Abra- surpasses reason and intellect. When we remind ham when he forgave Abimelech.93 Abraham asked ourselves of our intrinsic bond with God, Amalek God only to reverse the punishment He had meted is powerless to overcome us. This is relying on “the out to the Philistines, but no more. We are therefore Ark of the Covenant,” which scatters all our ene- told to take our cue from Moses’ example.94 mies before us.91

91. See above, 10:35. Likutei Sichot, vol. 38, pp. 83-84. 92. Rashi, based on Midrash Tanchuma, Chukat 19. 93. Genesis 20:17. 94. Li- kutei Sichot, vol. 28, pp. 138-144.

128 Numbers 21:5-8 Chukat

5 The people spoke both against God and against Moses, mistakenly putting him on a par with God. They said, “Why have the two of you brought us up out of Egypt to die in this desert, for there is no normal bread, only the manna, and no normal water supply, only the traveling well, and we are weary of this light manna-bread, which is miraculously absorbed into our bodies, producing no waste products. We have been eating it for 38 years, and are afraid it will eventually explode in our stomachs.” 6 God said, “Let the snake, who was punished for its slander, come exact punishment from these people who slandered Me. Let the snake, to whom all things taste the same, come and exact punishment from these people who eat one thing that tastes like anything they wish.” He sent against the people the venomous snakes, and they bit the people, and many people of Israel died. Other animals started biting the people as well, and their bites also killed, although more slowly than the snakes’ bites. 7 The people came to Moses and said, “We have sinned, for we have spoken against God and against you. Pray to God that He remove the snakes from us.” Even though the people had wronged him, Moses forgave them completely and even prayed on behalf of the people, asking God not only to forgive them and stop punishing them, but to strengthen them spiritually against the sins that had brought on the punishment. 8 God answered Moses’ prayer and told him how to accomplish all he had asked for. He said to Moses, “I will forgive them, as you have, for having spoken against us. However, in order to strengthen them against sinning in general, it is not enough that they repent for this particular sin; they must repent for all their sins and rededicate themselves to Me completely. Until they do this, the snakes and other animals will continue to attack them. Therefore, make yourself—i.e., using your own money, to express how fully you forgive the people and seek their betterment89—an image of a venomous snake and put it on a pole, and let whoever was bitten by a snake look at it. This will help them focus on why they are suffering and—when they look intently toward heaven—help them submit their hearts to Me and thereby repent properly. I will then cure them of the rapid effects of the snakes’ bites. Those who need to repent less were bitten by other animals; all they need to do is look fleetingly at the snake image and think about heaven; this will be enough to inspire them to repent properly so I can cure them and they, too, will live.”  CHASIDIC INSIGHTS  play by the rules if you expect to survive.” inner voice is to wipe it out first, by constantly re- The Torah here tells us that even though it sounds newing our impetuous enthusiasm for God and His like we’re talking to an astute businessman, we Torah, and our desire to see it assume its rightful 90 should recognize that it is really Amalek, the arch- role as our guide in all aspects of life. enemy of Israel, who is talking. Despite his conces- By the route the spies had taken…and when they sions to our private spiritual life, his goal is to wipe saw the Ark of the Covenant: The inner Amalek us out. Therefore, the only proper response to this attacks us in two ways. Sometimes he attacks via

89. Likutei Sichot, vol. 28, pp. 138-144. 90. Likutei Sichot, vol. 1, pp. 208-213.

128 Sixth (Third) Reading חקת 9 וַּיַ֤עַ ׂש מׁשֶ ה֙ נְחַ ׁ֣ש תנְחׁ֔שֶ וַיְׂשִמֵ֖ הּו עַל־הַּנֵ ֑ס וְהָ יָ֗ה אִ ם־  ONKELOS  9 וַעֲבַ ד מֹשׁ ֶ ה חִ וְיָא דִ נְחָשׁ ָ א וְשׁ ַ וְּיֵהּ נָׁשְַ֤ךהַ ּנָחָ ׁש֙ אֶת־אִ֔ יׁש וְהִּבִ ֛יטאֶ ל־נְחַ ׁ֥ש הַּנְחׁ֖שֶ ת וָחָֽ י: עַ ל אָ ת וַהֲ וָה כַּ ד נָכֵ ת חִ וְיָא יָת גַּבְרָ א וּמִסְתַּכַּ ל בְּחִ וְיָא דִ נְחָשׁ ָ א וּמִתְ קַ יָּם:  שישי 10 וַּיִסְ עּ֖ו ּבְ נֵ ֣י יִׂשְרָאֵ ֑לוַּֽיַֽחֲנּ֖ו ּבְ אֹבֽ ֹ ת: 11 וַּיִסְ עּ֖ו מֵֽאֹבֹ֑ ת 10 וּנְטָ לוּ בְּ נֵי יִשְׂ רָאֵ ל וּשׁ ְ רוֹ בְּ אֹבֹת: 11 וּנְטָ לוּ מֵ אֹבֹת וּשׁ ְ רוֹ בִּמְ גִ זַת וַּֽיַֽחֲנּ֞וּבְעִ ּיֵ ֣י הָֽ ֗ עֲבָרִ יםּבַּמִדְ ּבָ ר֙אֲׁשֶ ר֙ עַל־ּפְ נֵ ֣י מֹואָ֔ ב מִּמִ זְרַ֖ ח עֲבָרָאֵ י בְּמַדְבְּרָ א דִּ י עַ ל אַפֵּ י מוֹאָ ב מִמַּדְ נַח שׁ ִמְשׁ ָ א: 12 מִתַּמָּ ן נְטָ לוּ הַּׁשָֽמֶ ׁש: 12 םמִּׁשָ֖ נָסָ ֑עּו וַּֽיַֽחֲנּ֖ו ּבְ נַ ֥חַ ל זָֽרֶ ד: 13 מִּׁשָם֘ נָסָ֒ עּו֒ וּשׁ ְ רוֹ בְּ נַחֲלָ א דְ זָרֶ ד: 13 מִתַּמָּ ן נְטָ לוּ וּשׁ ְ רוֹ מֵעִבְרָ א דְאַרְ נוֹן דִּ י וַּֽיַֽחֲנּ֞ו מֵעֵ ֤בֶ ר אַרְ נֹון֙אֲׁשֶ ֣ר ּבַּמִדְ ּבָ֔ רהַּיֹצֵ֖א מִ ּגְבֻ ֣ל ֑ יהָֽאֱמֹרִ ּכִ ֤י בְמַדְבְּרָ א דְּ נָפֵ ק מִתְּ חוּם אֱ מוֹרָאָ ה אֲרֵ י אַרְ נוֹן תְּ חוּם מוֹאָ ב בֵּ ין מוֹאָ ב אַרְ נֹון֙ ּגְבּ֣ולמֹואָ֔ב ּבֵ ֥ין מֹואָ֖ב ּובֵ ֥ין הָֽאֱמֹרִֽ י: וּבֵין אֱ מוֹרָאָ ה:

 RASHI  9 נְחַשׁ נְ חֹשׁ ֶ ת. לֹא נֶאֱמַ ר לוֹ לַעֲ שׂוֹתוֹ שׁ ֶ ל נְ חֹשׁ ֶ ת, אֶ ּלָא וּמִ זְרָ חָהּ , עַ ד שׁ ֶבָּ אוּ מֵעֵבֶ ר הַשּׁ ֵ נִ י לְאַרְ נוֹ ן בְּתוֹ ְך אֶרֶ ץ אָמַ ר מֹשׁ ֶ ה: "הַקָּדוֹשׁ בָּ ְרוּך הוּא קוֹרְ אוֹ 'נָחָשׁ ' וַאֲנִ י אֶעֱ שֶׂ נּוּ הָאֱמוֹרִ י, בִּצְפוֹ נָהּ שׁ ֶ ל אֶרֶ ץ מוֹאָ ב: הַ יֹּצֵא מִ ּגְבֻל הָאֱ מֹרִ י. שׁ ֶ ל 'נְ חֹשׁ ֶ ת', לָשׁ וֹ ן נוֹפֵ ל עַ ל לָשׁ וֹ ן": 11 בְּעִ יֵּי הָעֲבָרִ ים. לֹא רְ צוּעָ ה יוֹצְאָ ה מִ ּגְבוּל הָאֱמוֹרִ י, וְהִ יא שׁ ֶ ל אֱמוֹרִ ּיִים, יָדַ עְתִּ י לָמָּ ה נִקְרָ א שׁ ְמָ ם "עִ ּיִים", וְ"עִ י" לְשׁ וֹ ן חֻרְ בָּ ה הוּא, וְנִכְ נֶסֶ ת לִגְבוּל מוֹאָ ב עַ ד אַרְ נוֹ ן שׁ ֶ הוּא ּגְבוּל מוֹאָ ב, דָּ בָ ר הַטָּ אוּט בְּמַטְ אֲטֵ א, וְהָעַ יִ"ן בּוֹ יְסוֹ ד לְבַדָּ הּ , וְ הוּא וְשׁ ָ ם חָ נוּ יִשְׂרָ אֵ ל. וְ לֹא בָ אוּ לִגְבוּל מוֹאָ ב, כִּ י אַרְ נוֹ ן ּגְבוּל מִ ּלְשׁ וֹ ן "יָעִ ים"46, "וְ יָעָ ה בָרָ ד"47: הָעֲבָרִ ים. דֶּרֶ ְך מַעֲבַר מוֹאָ ב, וְהֵ ם לֹא נָתְ נוּ לָהֶ ם רְשׁ וּת לַעֲ בֹר בְּאַרְ צָ ם. וְאַ ף עַ ל הָעוֹבְרִ ים שׁ ָ ם אֶ ת הַ ר נְבוֹ אֶ ל אֶרֶ ץ כְּ נַעַ ן, שׁ ֶ הוּא מַפְסִ יק פִּ י שׁ ֶ ּלֹא פֵרְשׁ ָהּ מֹשׁ ֶ ה, פּ ֵרְשׁ ָהּ יִפְתָּ ח, כְּמוֹ שׁ ֶאָמַ ר יִפְתָּ ח: בֵּ ין אֶרֶ ץ מוֹאָ ב לְאֶרֶ ץ אֱמוֹרִ י: עַ ל פְּ נֵי מוֹאָ ב מִמִּ זְרַ ח "וְ גַם אֶ ל מֶ ְלֶך מוֹאָ ב שׁ ָ לַח וְ לֹא אָ בָ ה"49. וּמֹשׁ ֶ ה רְ מָ זָהּ : הַשָּׁמֶשׁ . בְּמִ זְרָ חָהּ שׁ ֶ ל אֶרֶ ץ מוֹאָ ב: 13 מִ ּגְבֻל הָאֱמוֹרִ י. "כַּאֲשׁ ֶ ר עָ שׂוּ לִ י בְּ נֵי עֵ שָׂ ו הַ ּיֹשׁ ְבִ ים בְּ שֵׂעִ יר, וְהַמּ וֹאָבִ ים תְּ חוּם סוֹ ף מֵצַ ר שׁ ֶ ּלָהֶ ם, וְכֵ ן: ּ"גְבוּל מוֹאָ ב"48, לְשׁ וֹ ן הַ ּיֹשׁ ְבִ ים בְּעָ ר"50, מָ ה אֵ ּלוּ לֹא נְתָ נוּם לַעֲ בֹר בְּתוֹ ְך אַרְ צָ ם, קָ צֶ ה וָסוֹ ף: מֵעֵבֶ ר אַרְ נוֹ ן. הִקִּ יפוּ אֶרֶ ץ מוֹאָ ב כָּ ל דְּ רוֹמָהּ אֶ ּלָא הִקִּ יפוּם סָבִיב, אַ ף מוֹאָב כֵּ ן:

46. שמות לח, ג. 47. ישעיה כח, יז. 48. דברים ב, יח. 49. שופטים יא, יז. 50. דברים ב, כט.  CHASIDIC INSIGHTS  8-9 God said, “Make a venomous snake”: In re- This is why God also commanded Moses to heal sponding to their sin by unleashing deadly, poison- the people using a snake. By using the image of the ous snakes against them, God was telling the people deadly, primordial snake to restore life, God indi- that sin—which was introduced to humanity by the cated to them that resurrection requires eliciting a primordial snake—leads to death, while submis- level of Divinity that transcends the dichotomy of sion to God’s will is the key to life. life and death. Since the snakes were deadly, anyone who had been When the people saw the snake, they understood bitten was for all intents and purposes already dead. that in order to elicit this transcendent Divinity Healing the bitten person was thus tantamount to and be healed, they had to transform their own, in- resurrecting him. ner “snake”—their evil inclination—into a force of Now, in order to resurrect a dead person, it is not good. enough to simply infuse his body with life, because The evil inclination impels us to sin for comfort, the body has already lost its capacity to support life. pleasure, or excitement. When we convince it that First, the dead body has to be made capable once the truest comfort, pleasure, and excitement lie in more of living. This can be done only by a force holiness, it plunges headlong into fulfilling God’s that transcends the laws of nature, including the purpose on earth, endowing our drive toward Di- dichotomy of life and death. Infusing this transcen- vinity with much greater power than it could have dent force into the dead body restores its capacity had otherwise. Thus, the initially evil inclination to support life, after which the person’s soul can re- becomes a source of merit and goodness. The snake enter it and he can live again. is transformed from the source of death to the agent of life.104

104. Likutei Sichot, vol. 13, pp. 75-77.

129 Numbers 21:9-13 Chukat

9 So Moses made a copper snake and put it on a pole. He made it out of copper even though God had not so stipulated because the word for “snake” (nachash) is akin to that for “copper” (nechoshet). If a snake had bitten a man and he looked intently toward the copper snake and submitted his heart to God, he was cured and lived. But if another animal had bitten him, he only had to glance at the snake and submit his heart to God in order to be cured—just as God had promised.95 Miracles at the Arnon Gorge  Sixth Reading 10 At this point, they were near the southern border of Moab, but since, as we saw,96 the Moabites had denied them passage through their land, the Israelites journeyed eastward from Punon, skirting the southern border of Moab, and camped in Ovot. 11 They then journeyed further eastward from Ovot and turned northward, camping by the ruins of the two passes: the pass that leads toward Mount Ne- bo—which itself is the pass from the original border of Moab to the territory of the Amorites. This pass is in the desert east of Moab. 12 They journeyed northward from the ruins of the pass, along the eastern border of Moab, and encamped at Divon Gad,97 in the valley of the Zered River. God told Moses at this point98 that although the people were approaching Ammon, which lay somewhat beyond the Arnon River, they should not try to conquer it either, for it was not part of the land He intended to give them.99 He also did not want them to attack the Ammonites because one of King Solomon’s wives would descend from them.100 Furthermore, whereas God had allowed the people to frighten, raid, and plunder the Moabites, He forbade them from doing this to the Ammonites, because their ancestress had been more modest than the Moabites’ ancestress and the Ammonites, emulating her behavior, were less immoral than the Moabites.101 But, God told Moses, they should wage war with the Amorites and conquer their land, for this territory was permitted to them.102 13 They journeyed further northward from there and encamped at Almon Divlataimah,103 on the north side of the Arnon River, in a strip of land controlled by the Amorites that was in the desert and extended eastward from the main Amorite border. Thus, although the Arnon River was the Moabite border, this was true only of its western part, which passed between Moab and the Amorites. The eastern part of the Arnon River marked the division between the desert through which the Israelites were traveling (east of Moab) and the territory of the Amorites, which lay north Figure 7: From Punon to Almon Divlataimah of the Arnon (See Figure 7).

95. Likutei Sichot, vol. 13, pp. 71-75. 96. Above, on 20:21. 97. Below, 33:45. 98. Since He told them to cross the Arnon only after this (Deuteronomy 2:17-19, 24). 99. Deuteronomy 2:19. 100. Rashi on 31:2, below; see on Genesis 13:5. 101. Likutei Sichot, vol. 14, p. 5. 102. Deuteronomy 2:24. 103. Numbers 33:46. 129 Sixth (Third) Reading חקת 14 עַל־ּכֵ ן֙יֵֽאָמַ֔ רּבְסֵ֖פֶ ר ת מִלְחֲמֹ֣ יְהוָֹ ֑ה אֶ ֣בת־וָהֵ ּבְ סּו־  ONKELOS  14 עַ ל כֵּ ן יִתְ אֲמַ ר בְּסִפְרָ א קְרָבִ ין הפָ֔ וְאֶת־הַּנְחָלִ֖ ים אַרְ נֽ ֹון: 15 וְאֶׁ֨שֶ ד֙ הַּנְחָלִ֔ ים אֲׁשֶ ֥ר נָטָ֖ ה דַּעֲבַ ד יְיָ עַ ל יַמָּ א דְ סוּף וּגְבוּרָ ן דְּעַ ל נַחֲלֵ י אַרְ נוֹן: 15 וְשׁ ָ פוּךְ נַחֲלַ יָּא לְׁשֶ ת֣בֶ עָ ֑רוְנִׁשְעַ֖ן לִגְב֥ ּול מֹואָֽ ב: 16 ּומִּׁשָ֖ ם ּבְאֵ ֑רָ ה הִ ֣וא דְּמִדַּבְּרִ ין לָ קֳבֵ ל לְחָ יָת וּמִסְתְּמִיךְ לִתְ חוּם מוֹאָ ב: 16 וּמִתַּמָּ ן רהַּבְאֵ֗ אֲׁשֶ֨ ראָמַ ֤ריְהוָֹה֙ הלְמֹׁשֶ֔ אֱסֹף֙ םאֶת־הָעָ֔ וְאֶּתְ נָ ֥ה אִתְ יְהִ יבַ ת לְ הוֹן בֵּירָ א הִ יא בֵירָ א דִּ י אֲמַ ר יְיָ לְ מֹשׁ ֶ ה כְּ נוֹשׁ יָת עַמָּ א לָהֶ֖ם מָֽיִם: ס וְאֵיהַ ב לְ הוֹן מַ יָּא: 17 בְּכֵ ן שׁ ַבַּ ח יִשְׂ רָאֵ ל יָת תֻּשׁ ְ בַּחְתָּ א הָדָ א 17 ֚אָ ז יָׁשִ ֣יר יִׂשְרָ לאֵ֔ ה אֶת־הַּׁשִירָ֖ הַּזֹ֑ את ֥יעֲלִ בְאֵ֖ ר עֱנּו־ סַקִּ י בֵירָ א שׁ ַבָּחוּ לַהּ : 18 בֵּירָ א דְּחַפְ רוּהָ רַבְרְבַ יָּא כְּ רוּהָ רֵישׁ ֵ י לָּֽה: 18 ּבְאֵ֞ רחֲפָר֣ ּוהָ ֗ ׂשָרִ ים ּכָרּ֨והָ֙ נְדִ ֣ייבֵ םהָעָ֔ ּבִמְ חֹקֵ֖ ק עַמָּ א סַפְרַ יָּא בְּחֻטְ רֵ יהוֹן וּמִמַּדְבְּרָ א אִתְ יְהִ יבַ ת לְ הוֹן: 19 וּמִדְּאִתְ יְהִ יבַ ת ּבְמִׁשְ עֲנֹתָ ֑ם ּומִּמִדְ ּבָ֖ר מַּתָ נָֽה: 19 ּומִּמַּתָ נָ֖הנַֽחֲלִיאֵ ֑ל ּומִ ּנַֽח�ֲ לְ הוֹן נָחֲתָ א עִמְּ הוֹן לְ נַחֲלַ יָּא וּמִ נַּחֲלַ יָּא סָלְקָ א עִמְּ הוֹן לְ רָמָתָ א: ל לִיאֵ֖ ּבָמֽ ֹות: 20 ּומִּבָמ֗ ֹות הַ ּגַיְא֙אֲׁשֶ ר֙ ּבִׂשְדֵ ֣ה מֹואָ֔ ב ר֖ ֹאׁש 20 וּמֵרָמָתָ א לְחֵילְתָ א דִּ י בְּחַקְלֵ י מוֹאָ ב רֵישׁ רָמָתָ א וּמִסְתַּכְ יָא עַ ל הַּפִסְ ּגָ ֑ה וְנִׁשְקָ֖פָהעַל־ּפְ נֵ ֥י הַ יְׁשִ ימֽ ֹ ן: פ אַפֵּי בֵית יְשׁ ִ ימוֹן:  RASHI  14 עַ ל כֵּ ן. עַ ל חֲנָיָה זוֹ וְנִסִּ ים שׁ ֶ נַּעֲ שׂוּ בָּהּ : יֵאָמַ ר בְּסֵפֶ ר הַ הֲרוּגִ ים וּזְרוֹעוֹ ת וְאֵ יבָרִ ים, וּמוֹלִיכָתָ ן סְבִ יב הַמַּ חֲנֶה, מִ לְחֲמֹת ה'. כְּשׁ ֶמְּ סַפְּרִ ים נִסִּ ים שׁ ֶ נַּעֲ שׂוּ לַאֲבוֹתֵ ינוּ, יְסַפְּ רוּ וְ יִשְׂרָ אֵ ל רָ אוּ וְאָמְ רוּ שׁ ִירָ ה: 17 עֲלִ י בְאֵ ר. מִתּ וֹ ְך הַ נַּחַ ל, "אֶ ת וָהֵ ב וְגוֹ '": אֶ ת וָהֵ ב. כְּמוֹ "אֶ ת יָהֵ ב", כְּמוֹ שׁ ֶ ּיֵאָמֵ ר מִ ן וְהַעֲלִ י מַ ה שּׁ ֶאַתְּ מַעֲ לָה. וּמִ נַּיִן שׁ ֶהַבְּאֵ ר הוֹדִ יעָ ה לָהֶ ם? "יָעֵ ד" "וָעֵ ד", כֵּ ן יֵאָמֵ ר מִ ן "יָהֵ ב" "וָהֵ ב", וְהַ וָּ י"ו יְסוֹ ד הוּא, שׁ ֶ נֶּאֱמַ ר: "וּמִשּׁ ָ ם בְּאֵרָ ה". וְכִ י מִשּׁ ָ ם הָ יְתָ ה, וַהֲ לֹא מִתְּחִ ּלַת כְּלוֹמַ ר: אֶ ת אֲשׁ ֶ ר יָהַ ב לָהֶ ם הַרְ בֵּ ה נִסִּ ים בְּ יַם סוּף: וְ אֶ ת אַרְ בָּעִ ים שׁ ָ נָה הָ יְתָ ה עִמָּהֶ ם? אֶ ּלָא, שׁ ֶ ּיָרְ דָ ה לְפַרְ סֵ ם אֶ ת הַ נְּחָלִ ים אַרְ נוֹ ן. כְּשׁ ֵ ם שׁ ֶמְּ סַפְּרִ ים בְּ נִסֵּ י יַם סוּף, כָּ ְך יֵשׁ הַ נִּסִּ ים, וְכֵ ן: "אָ ז יָשׁ ִ יר יִשְׂרָ אֵ ל". הַשּׁ ִירָ ה הַ ּזֹאת נֶאֶמְרָ ה לְסַפּ ֵ ר בְּ נִסֵּ י נַחֲלֵי אַרְ נוֹ ן, שׁ ֶאַ ף כָּ אן נַעֲ שׂוּ נִסִּ ים ּגְדוֹלִ ים. בְּסוֹ ף אַרְ בָּעִ ים, וְהַבְּאֵ ר נִתְּ נָה לָהֶ ם מִתְּחִ ּלַת אַרְ בָּעִ ים, וּמַ ה הֵ ם הַ נִּסִּ ים?: 15 וְאֶשׁ ֶ ד הַ נְּחָלִ ים. תַּרְ ּגוּ ם שׁ ֶ ל "שׁ ֶ פֶ ְך"51 וּמָ ה רָ אָ ה לִכָּתֵ ב כָּ אן? אֶ ּלָא הָעִ נְ יָן הַ ּזֶה נִדְרָשׁ לְמַעְ לָה "אֶשׁ ֶ ד" — שׁ ֶ פֶ ְך הַ נְּחָלִ ים, שׁ ֶ נִּשׁ ְפּ ַ ְך שׁ ָ ם דַּ ם אֱמוֹרִ ּיִים, הֵימֶ נּוּ: 18 בְּאֵ ר חֲפָ רוּהָ . זֹאת הִ יא הַבְּאֵ ר אֲשׁ ֶ ר חֲפָ רוּהָ שׁ ֶהָ יוּ נֶחְבָּאִ ים שׁ ָ ם, לְפִ י שׁ ֶהָ יוּ הֶהָרִ ים ּגְבוֹהִ ים וְהַ נַּחַ ל שָׂרִ ים — מֹשׁ ֶ ה וְאַ הֲ רֹן: בְּמִשׁ ְ עֲ נֹתָ ם. בַּמַּטֶּ ה: וּמִמִּדְבָּר. עָ מֹק וְקָ צֵ ר, וְהֶהָרִ ים סְ מוּכִ ים זֶה לָזֶה, אָדָ ם עוֹמֵ ד עַ ל נִתְּ נָה לָהֶ ם: 19 וּמִמַּתָּ נָה נַחֲלִיאֵ ל. כְּתַרְ ּגוּמוֹ : 20 וּמִ בָּמוֹ ת הָהָ ר מִ ּזֶה וּמְדַ בֵּ ר עִ ם חֲבֵרוֹ בָּהָ ר מִ ּזֶה וְהַדֶּרֶ ְך עוֹבֵ ר תּ וֹ ְך הַ ּגַיְא אֲשׁ ֶ ר בִּ שְׂדֵ ה מוֹאָ ב. כִּ י שׁ ָ ם מֵ ת מֹשׁ ֶ ה, וְשׁ ָ ם בָּטְ לָה הַ נַּחַ ל. אָמְ רוּ אֱמוֹרִ ּיִים: "כְּשׁ ֶ ּיִכָּנְסוּ יִשְׂרָ אֵ ל לְתוֹ ְך הַ נַּחַ ל הַבְּאֵ ר. דָּ בָ ר אַ חֵ ר: "כָּ רוּהָ נְדִ יבֵ י הָעָ ם", כָּ ל נָשִׂ יא וְ נָשִׂ יא, לַעֲ בֹר, נֵצֵ א מִ ן הַמְּ עָרוֹ ת בֶּהָרִ ים שׁ ֶ ּלְמַעְ לָה מֵהֶ ם, וְ נַהַרְ גֵם כְּשׁ ֶהָ יוּ חוֹנִ ים, נוֹטֵ ל מַקְלוֹ וּמוֹשׁ ֵ ְך אֵ צֶ ל דִּ גְלוֹ וּמַ חֲנֵהוּ, בְּחִ ִ ּצים וְאַבְ נֵי בְּ לִיסְטְרָ אוֹ ת". וְהָ יוּ אוֹתָ ן הַ נְּקָעִ ים בָּהָ ר שׁ ֶ ל וּמֵ י הַבְּאֵ ר נִמְשׁ ָכִ ין דֶּרֶ ְך אוֹתוֹ סִימָ ן וּבָאִ ין לִפְ נֵי חֲנָיַת צַ ד מוֹאָ ב, וּבָהָ ר שׁ ֶ ל צַ ד אֱמוֹרִ ּיִים הָ יוּ כְּ נֶגֶד אוֹתָ ן נְקָעִ ים כָּ ל שׁ ֵבֶ ט וָשׁ ֵבֶ ט: בִּמְ חֹקֵ ק. עַ ל פִּ י מֹשׁ ֶ ה שׁ ֶ נִּקְרָ א "מְ חוֹקֵ ק", כְּמִ ין קְרָ נוֹ ת וְשׁ ָדַ יִם בּוֹלְטִ ין לַחוּץ, כֵּיוָ ן שׁ ֶבָּ אוּ יִשְׂרָ אֵ ל שׁ ֶ נֶּאֱמַ ר: "כִּ י שׁ ָ ם חֶלְקַ ת מְ חֹקֵ ק סָ פוּן"52. וְ לָמָּ ה לֹא נִזְכַּ ר לַעֲ בֹר, נִזְדַּ עֲ זַע הָהָ ר שׁ ֶ ל אֶרֶ ץ יִשְׂרָ אֵ ל כְּשׁ ִ פְחָ ה הַ ּיוֹ צֵ את מֹשׁ ֶ ה בְּשׁ ִירָ ה זוֹ ? לְפִ י שׁ ֶ ּלָקָ ה עַ ל יְדֵ י הַבְּאֵ ר. וְכֵיוָ ן שׁ ֶ ּלֹא לְהַקְבִּ יל פְּ נֵי ּגְבִרְ תָּהּ , וְנִתְ קָרֵ ב לְצַ ד הַ ר שׁ ֶ ל מוֹאָ ב וְנִכְ נְסוּ נִזְכַּ ר שׁ ְ מוֹ שׁ ֶ ל מֹשׁ ֶ ה, לֹא נִזְכַּ ר שׁ ְ מוֹ שׁ ֶ ל הַקָּדוֹשׁ בָּ ְרוּך אוֹתָ ן הַשּׁ ָדַ יִם לְתוֹ ְך אוֹתָ ן נְקָעִ ים וַהֲרָ גוּם. וְ זֶהוּ: "אֲשׁ ֶ ר הוּא. מָשׁ ָ ל לְמֶ ְלֶך שׁ ֶהָ יוּ מְ זַמְּ נִין אוֹתוֹ לִסְ עוּדָ ה, אָמַ ר: "אִ ם נָטָ ה לְשׁ ֶבֶ ת עָ ר", שׁ ֶהָהָ ר נָטָ ה מִמְּ קוֹמוֹ וְנִתְ קָרַ ב לְצַ ד אוֹ הֲבִ י שׁ ָ ם — אֲנִ י שׁ ָ ם, וְאִ ם לָאו — אֵ ינִ י הוֹ ְלֵך": רֹאשׁ מוֹאָ ב וְנִדְ בַּ ק בּוֹ , וְ זֶהוּ: "וְנִשׁ ְ עַ ן לִגְבוּל מוֹאָ ב". וְעָבְ רוּ הַ פִּ סְ ּ ָ גה . כְּתַרְ ּגוּמוֹ : "רֵישׁ רָ מָתָ א": פִּ סְ ּ ָ גה . לְשׁ וֹ ן ּגֹבַהּ , וְכֵ ן: יִשְׂרָ אֵ ל עַ ל הֶהָרִ ים וְ לֹא יָדְ עוּ הַ נִּסִּ ים הָאֵ ּלוּ אֶ ּלָא עַ ל "פּ ַסְּ גוּ אַרְ מְ נוֹתֶיהָ "53 — הַ גְבִּ יהוּ אַרְ מְ נוֹתֶיהָ : ְ ו ִ נ שׁ ְ ָ ק ָ פ ה . יְדֵ י הַבְּאֵ ר שׁ ֶ נִּכְ נַס לְשׁ ָ ם: 16 וּמִשּׁ ָ ם בְּאֵרָ ה. מִשּׁ ָ ם בָּ א אוֹתָהּ הַפִּסְ ּגָה עַ ל פְּ נֵי הַמָּקוֹ ם שׁ ֶשּׁ ְ מוֹ יְשׁ ִ ימֹן, וְ הוּא לְשׁ וֹ ן הָאֶשׁ ֶ ד אֶ ל הַבְּאֵ ר. כֵּיצַ ד? אָמַ ר הַקָּדוֹשׁ בָּ ְרוּך הוּא: מִדְ בָּ ר, שׁ ֶ הוּא שׁ ָמֵ ם. דָּ בָ ר אַ חֵ ר: וְנִשׁ ְקְ פָ ה הַבְּאֵ ר עַ ל פְּ נֵי "מִ י מוֹדִ יעַ לְבָ נַי הַ נִּסִּ ים הַ ּלָלוּ"? הַמָּשׁ ָ ל אוֹמֵ ר: נָתַתָּ פּ ַ ת הַ יְשׁ ִ ימֹן, שׁ ֶ נִּגְנְזָה בְּ יַמָּהּ שׁ ֶ ל טְ בַרְ יָה, וְהָעוֹמֵ ד עַ ל הַ יְשׁ ִ ימוֹ ן לְתִ ינוֹ ק, הוֹדִ יעַ לְאִמּ וֹ . לְאַחַ ר שׁ ֶעָבְ רוּ — חָזְרוּ הֶהָרִ ים מַבִּ יט וְרוֹאֶ ה כְּמִ ין כְּבָרָ ה בַּ ּיָם וְהִ יא הַבְּאֵ ר. כָּ ְך דָּרַשׁ רַ בִּ י לִמְ קוֹמָ ם וְהַבְּאֵ ר יָרְ דָ ה לְתוֹ ְך הַ נַּחַ ל וְהֶעֶלְתָ ה מִשּׁ ָ ם דַּ ם תַ נְחוּמָ א:

51. ויקרא ד, יב. 52. דברים לג, כא. 53. תהלים מח, יד.

130 Numbers 21:14-20 Chukat

14 As the Arnon River empties into the Dead Sea, it passes between Moab and the territory of the Amorites, flowing through a gorge between two cliffs. On the southern, Moabite side of the river, there were caves in the cliffs; on the northern, Amorite side, there were rocky projections opposite these caves. The Amorites hid in the caves, maliciously planning to bombard the Israelites with arrows and rocks when they passed below along the river. But as the Israelites approached, the northern cliff, which would soon be possessed by the Israelites, trembled in anticipation of this, as it were, and thus the rocky projections entered the caves and killed the Amorites hidden there. When the cliff returned to its place, the blood and limbs of the Amorites fell off the projections into the ravine below. God then made the well that accompanied the Israelites on their journeys descend into this river of blood and limbs and miraculously ascend back to the Israelite camp and flow all around it, displaying the Amorites’ blood and limbs (especially their powerful, muscular arms),105 so the people could know about the miracle He had performed for them and appreciate it. Therefore, concerning this encampment, it is told whenever people recount the wars that God fought for the Jews, “Just as we relate what miracles He gave the Israelites at the Sea of Reeds, where He fought for them and they had to do nothing,106 so should we relate the miracles He performed for them at the valleys of the Arnon River, when He also fought their enemies by Himself.107 15 Specifically: the spillage of Amorite blood and limbs into the valleys that re- sulted when the cliff moved southward toward the dwelling of Ar, the capital district of Moab, and leaned toward the border of Moab. 16 From there, the flow of blood and limbs ran into the well; that is the well of which God said to Moses, ‘Gather the people, and I will give them water.’ ” 17 Then, when they realized that God had performed this miracle for them, Israel sang this song: “Ascend, O well, and show what you have to show! And let us sing to it! 18 It is a well dug by Moses and Aaron, our princes, carved out by nobles of the people, through Moses the lawgiver, with their staffs, and from the desert God gave it to us as a gift. It is a well that flows into channels dug by the princes of each tribe at every stop with their staffs, in order to bring water to their respective tribes. 19 After it was given to us as a gift, it descended with us to the valleys, and from the valleys it ascended with us to the heights. 20 From the heights it will descend to the valley in the field of Moab,where Moses will die at the top of the peak of Mount Nebo, which overlooks the wastelands. There it will stop, and resurface in the Sea of Galilee, from whence it overlooks the wastelands.” Moses’ name is not mentioned in this song because he was punished for striking the rock when attempting to restore the well, and since Moses’ name is not mentioned in it, God did not allow Himself to be mentioned in it either.

105. Likutei Sichot, vol. 23, pp. 148-156. 106. See Exodus 14:14. 107. Likutei Sichot, vol. 23, pp. 153-154.

130 Seventh (Fourth) Reading חקת

   שביעי )רביעי במחוברין( 21 ֤חוַּיִׁשְלַ יִׂשְרָ אֵ ל֙ מַלְאָכִ֔ ים אֶ ל־ ONKELOS 21 וּשׁ ְ לַ ח יִשְׂ רָאֵ ל אִ זְגַּדִּ ין לְ וַת סִיחֹ֥ן מֶֽלְֶך־הָֽאֱמֹרִ֖ י לֵאמֽ ֹ ר: 22 ֣ אֶעְּבְרָ הבְאַרְ צֶ֗ ָך אֹל֤ נִּטֶ ה֙ סִ יחוֹן מַלְכָּ א דֶאֱ מוֹרָאָ ה לְמֵימָ ר: 22 אֶעְבַּ ר בְּאַרְעָךְ לָ א נִסְטֵ י בַּחֲקַ ל ּבְׂשָדֶ֣ה ּובְ כֶ֔רֶ ם אֹל֥ הנִׁשְּתֶ֖ ֣ימֵ בְאֵ ֑רּבְדֶ ְך֤רֶ הַּמֶ֨ לְֶך֙נֵלֵ֔ ְך עַ ֥ד וּבִכְרַ ם לָ א נִשׁ ְתֵּ י מֵ י גוֹב בְּ אֹרַ ח מַלְכָּ א נֵזֵל עַ ד דִּ י נֶעְבַּ ר תְּ חוּמָךְ : ר אֲׁשֶֽר־נַֽעֲבֹ֖ ּגְבֻלֶָֽך: 23 וְֹלֽ א־נָתַ֨ ן סִיחֹ֥ן אֶֽ ת־יִׂשְרָ אֵל֘ עֲבֹ֣ ר 23 וְלָ א שׁ ְ בַ ק סִ יחוֹן יָת יִשְׂ רָאֵ ל לְמֶעְבַּ ר בִּתְ חוּמֵהּ וּכְ נַשׁ סִ יחוֹן יָת ּבִ גְבֻלֹו֒ וַּיֶֽאֱסֹ֨ףסִיחֹ֜ן אֶת־ּכָל־עַּמ֗ ֹו אוַּיֵצֵ֞ לִקְרַ ֤את יִׂשְרָ אֵ ל֙ כָּ ל עַמֵּהּ וּנְפַ ק לְקַדָּ מוּת יִשְׂ רָאֵ ל הַּמִדְ ּבָ֔רָ ה אוַּיָבֹ֖ יָ ֑הְ צָ הוַּיִּלָ֖חֶ םּבְ יִׂשְרָאֵֽ ל: 24 וַּיַּכֵ ֥הּו יִׂשְרָאֵ֖ ל לְמַדְבְּרָ א וַאֲתָ א לְ יָהַ ץ וְאַ גַּח קְרָבָ א בְּ יִשְׂ רָאֵ ל: 24 וּמְ חָהִ י יִשְׂ רָאֵ ל לְפִי־חָ֑רֶ בוַּיִירַ֨ ׁשאֶת־אַרְ צ֜ ֹומֵֽאַרְ נֹ֗ן עַד־יַּבֹק֙ עַד־ּבְ נֵ ֣י עַּמ֔ ֹון לְפִתְ גָּם דְּחָרֶ ב וִירֵ ת יָת אַרְעֵהּ מֵאַרְ נוֹנָא עַ ד יֻבְקָ א עַ ד בְּ נֵי עַמּ וֹן ּכִ֣י עַ֔ז ּגְבּ֖ול ּבְ נֵ ֥י עַּמֽ ֹון: אֲרֵי תַקִּיף תְּ חוּמָא דִּבְ נֵי עַמּ וֹן:  RASHI  21 וַ יִּשׁ ְ לַח יִשְׂרָ אֵ ל מַ לְאָכִ ים. וּבְמָקוֹ ם אַ חֵ ר תּ וֹ לֶה אֵ ינִ י יוֹשׁ ֵ ב כָּ אן, אֶ ּלָא לְשׁ ָמְרָ ם מִפְּ נֵיכֶ ם, וְאַתֶּ ם אוֹמְרִ ים הַשּׁ ְ לִ יחוּת בְּ מֹשׁ ֶ ה, שׁ ֶ נֶּאֱמַ ר: "וָאֶשׁ ְ לַח מַ לְאָכִ ים מִמִּדְ בַּ ר כָּ ְך": וַ יֵּצֵא לִקְרַ את יִשְׂרָ אֵ ל. אִ ּלוּ הָ יְתָ ה חֶשׁ ְבּוֹ ן מְ לֵאָ ה קְדֵ מוֹ ת"54, וְכֵ ן: "וַ ּיִשׁ ְ לַח מֹשׁ ֶ ה מַ לְאָכִ ים מִ קָּדֵשׁ אֶ ל מֶ ְלֶך יַתּ וּשׁ ִ ין, אֵ ין כָּ ל בְּרִ ּיָה יְכוֹ לָה לְכָבְשׁ ָהּ , וְאִ ם הָ יָה סִיחוֹ ן אֱדוֹ ם"55, וּבְ יִפְתָּ ח הוּא אוֹמֵ ר: "וַ ּיִשׁ ְ לַח יִשְׂרָ אֵ ל מַ לְאָכִ ים בִּכְפָ ר חַ ּלָשׁ , אֵ ין כָּ ל אָדָ ם יָכוֹ ל לְכָבְשׁ וֹ , וְכָ ל שׁ ֶכֵּ ן שׁ ֶהָ יָה אֶ ל מֶ ְלֶך אֱדוֹ ם וְגוֹ '"56. הַכְּ תוּבִ ים הַ ּלָלוּ צְרִ יכִ ים זֶה בְּחֶשׁ ְבּוֹ ן. אָמַ ר הַקָּדוֹשׁ בָּ ְרוּך הוּא: "מָ ה אֲנִ י מַטְרִ יחַ עַ ל לָזֶה, זֶה נוֹעֵ ל וְ זֶה פוֹתֵחַ , שׁ ֶמּ ֹשׁ ֶ ה הוּא יִשְׂרָ אֵ ל וְ יִשְׂרָ אֵ ל בָּ נַי כָּ ל זֹאת לָצוּר עַ ל כָּ ל עִ יר וָעִ יר"? נָתַ ן בְּ לֵב כָּ ל אַ נְשׁ ֵ י הֵ ם מֹשׁ ֶ ה, לוֹמַ ר לְ ָך שׁ ֶ נְּשִׂ יא הַדּוֹ ר הוּא כְּכָ ל הַדּוֹ ר, כִּ י הַמִּ לְחָמָ ה לָצֵ את מִ ן הָעֲ יָרוֹ ת, וְנִתְ קַבְּ צוּ כּ ֻּלָם לְמָקוֹ ם הַ נָּשִׂ יא הוּא הַכּ ֹל: 22 אֶעְבְּרָ ה בְאַרְ ָצֶך. אַ ף עַ ל פִּ י שׁ ֶ ּלֹא אֶחָ ד וְשׁ ָ ם נָפְ לוּ, וּמִשּׁ ָ ם הָלְ כוּ יִשְׂרָ אֵ ל אֶ ל הֶעָרִ ים וְאֵ ין נִצְטַ וּוּ לִפְתּ ֹחַ לָהֶ ם בְּשׁ ָלוֹ ם, בִּקְשׁ וּ מֵהֶ ם שׁ ָלוֹ ם: 23 וְ לֹא עוֹמֵ ד לְ נֶגְדָּ ם, כִּ י אֵ ין שׁ ָ ם אֶ ּלָא נָשׁ ִ ים וָטַ ף: 24 כִּ י עַ ז. נָתַ ן סִ יחֹן וְגוֹ '. לְפִ י שׁ ֶכָּ ל מַ לְכֵ י כְ נַעַ ן הָ יוּ מַעֲלִ ין לוֹ מַ ס, וּמַ הוּ חָזְקוֹ ? הַתְרָ אָתוֹ שׁ ֶ ל הַקָּדוֹשׁ בָּ ְרוּך הוּא, שׁ ֶאָמַ ר שׁ ֶהָ יָה שׁ וֹמְרָ ם שׁ ֶ ּלֹא יַעַבְ רוּ עֲ לֵיהֶ ם ְ ּגיָסוֹ ת. כֵּיוָ ן שׁ ֶאָמְ רוּ לָהֶם: "אַל תְּ צֻרֵ ם וְגוֹ '"57: לוֹ יִשְׂרָ אֵ ל: "אֶעְבְּרָ ה בְאַרְ צֶ ָך", אָמַ ר לָהֶ ם: "כָּ ל עַצְמִ י

54. דברים ב, כו. 55. במדבר כ, יד. 56. שופטים יא, יז. 57. דברים ב, יט. sword, and thus took possession of his entire land at once, from the Arnon River northward to the Yabok River, and as far east as the Ammonites (See Figure 8). They did not battle the Ammonites, for, as was mentioned previously,115 the border of the Ammonites was protected by God’s forbiddance and was thus effec- tively too strong for them.  CHASIDIC INSIGHTS  21 Israel sent messengers: The fact that the Torah have been done by the whole people. says that Moses sent messengers to Edom but Israel Furthermore, his total identification with the people sent messengers to Sichon, even though in both cas- and selfless devotion to them makes him the con- es Moses sent the messengers on behalf of all Israel, duit through which God provides all their material teaches us that the two entities—Moses and Israel— and spiritual needs. Therefore, not only is he one 116 are essentially equivalent. The true Jewish leader with them: they are one with him. They can rise to does not just represent the people (even in their best his perspective on reality and share his Divine con- interests), he is one with them in essence. His affairs sciousness and his inspired life, even if they have are not compartmentalized into his private and not yet refined themselves enough to be worthy of public lives, for he is a public servant to his very these on their own.117 core. Therefore, anything he does is considered to

115. Above, on v. 12. 116. Rashi on this verse. 117. Likutei Sichot, vol. 33, pp. 131-136.

131 Numbers 21:21-24 Chukat The Battle with Sichon  Seventh Reading (Fourth when combined) 21 In Elul 2487,108 while they were at Almon Divlataimah, the people prepared to conquer the Amorites. There were two Amorite kings: Sichon, who controlled the area between the Arnon and Yabok Rivers, and Og, who controlled the land north of the Yabok. Although God had told him to fight Sichon, Moses first sent messengers to Sichon the king of the Amorites to ask him, on behalf of all Israel, to let them pass peacefully through his land. Moses had learned from God’s example: God had sent Moses to politely ask the Egyptians to release the Jewish people before He fought the Egyptians, and had offered the Torah to the other nations before giving it to the Jewish people.109 When Moses had asked the Edomites to let the people pass through their land, he had sent the messengers in his own name.110 This time, however, he did not, since God had promised that the Israelites would be victorious and there was therefore no need to frighten Sichon.111 He told the messengers to say: 22 “Let us pass through your land. We will not venture into fields or vineyards or drink water from the well that accompanies us on our travels and is our constant source of water. Instead, we will buy food and drink from you, like good guests, so you can benefit financially for allowing us passage. We will walk along the king’s road, and we will muzzle our animals, not allowing them to graze in your fields, until we have passed through your territory.” 23 Had Sichon agreed, the Israelites would not have conquered his territory and would have proceeded to cross the Jordan into Canaan. For even though God had promised this territory to Abraham and had commanded Moses to conquer it, Mo- ses understood that it would be preferable to conquer Canaan first. That way, any land conquered afterwards—including the territories of Sichon and Og—would have the legal and spiritual status of Canaan. Indeed, if not for the sin of the spies, the people would have entered the land from the south and would have naturally conquered Canaan first.112 But God made Sichon stubborn, and he did not permit Israel to pass through his territory, for in fact, he and Og collected tribute from the Canaanite kings in ex- change for protecting them from invaders. So the Israelites had no choice but to engage Sichon in battle. The Amorites were very strong, and their cities were well fortified. To spare the Israelites the trouble of combating each city individually, God inspired Sichon to gather all his people, and he went out with them to the desert toward Israel. He arrived at Yahatz and they all fought against Israel at once.113 God made the sun stand still to prolong the day for the battle.114 24 Israel smote him and his people with the Figure 8: The Battle with Sichon

108. Midrash Tanchuma, Chukat 24. 109. Rashi on Deuteronomy 2:26. 110. See 20:14, above. 111. Likutei Sichot, vol. 8, p. 145. 112. Sefer HaSichot 5750, vol. 2, p. 544; p. 546, note 68. 113. Deuteronomy 2:32. 114. Rashi on Deuteronomy 2:25.

131 Seventh (Fourth) Reading חקת 25 וַּיִּקַ ח֙ יִׂשְרָ אֵ֔ לאֵ ֥תּכָל־הֶֽעָרִ֖ יםהָאֵ ּ֑לֶה וַּיֵ ׁ֤שֶ ב יִׂשְרָ אֵ ל֙  ONKELOS  25 וּכְבַשׁ יִשְׂ רָאֵ ל יָת כָּ ל קִרְ וַיָּא 26 הָאִלֵּ ין וִיתֵ ב יִשְׂ רָאֵ ל בְּכָ ל קִרְ וֵי ּבְכָל־עָרֵ ֣י הָֽאֱמֹרִ י֔ ּבְחֶׁשְּב֖ ֹון ּובְכָל־ּבְ נֹתֶֽיהָ : ּכִ ֣יחֶׁשְּב֔ ֹון אֱ מוֹרָאָ ה בְּחֶשׁ ְ בּ וֹן וּבְכָ ל כַּפְרָ נָהָ א: 26 אֲרֵ י חֶשׁ ְ בּ וֹן קַרְתָּ א דְסִ יחוֹן עִ֗יר סִיחֹ֛ןמֶ ֥לְֶךהָֽאֱמֹרִ֖ יהִ ֑ ואוְה֣ ּואנִלְחַ֗ םּבְמֶ ֤לְֶך מֹואָ ב֙ מַלְכָּ א דֶאֱ מוֹרָאָ ה הִ יא וְהוּא אַ גַּח קְרָבָ א בְּמַלְכָּ א דְ מוֹאָ ב קַדְמָאָ ה הָֽרִ אׁש֔ ֹוןוַּיִּקַ ח֧ אֶת־ּכָל־אַרְ צ֛ ֹומִ ּיָד֖ ֹו עַד־אַרְ נֹֽן: 27 עַל־ּכֵ ֛ן וּנְסֵ יב יָת כָּ ל אַרְעֵהּ מִ ידֵהּ עַ ד אַרְ נוֹן: 27 עַ ל כֵּ ן יֵימְ רוּן מַתָּלַ יָּא יֹֽאמְרּ֥ו הַּמֽׁשְלִ֖ ים ּבֹ֣ אּוחֶׁשְּב֑ ֹון ּתִ ּבָנֶ ֥הוְתִ ּכֹונֵ֖ן עִ ֥יר סִיחֽ ֹון: עוּלוּ לְחֶשׁ ְ בּ וֹן תִּתְבְּ נֵי וְתִשׁ ְתַּכְלַ ל קַרְתָּ א דְסִ יחוֹן: 28 אֲרֵ י קִדּ וּם 28 ּכִי־אֵ ׁש֙ יָֽצְאָ ֣ה מֵֽחֶׁשְּב֔ ֹון לֶֽהָבָ֖ה מִּקִרְ יַ ֣ת סִיחֹ֑ן אָֽכְ לָה֙ עָ ֣ר תַּקִּ יף כְּאֶשּׁ ָ א נְפַ ק מֵחֶשׁ ְ בּ וֹן עָבְדֵ י קְרָבָ א כְּשׁ ַלְ הוֹבִיתָ א מִקַּרְתָּ א מֹואָ֔ בּבַֽ עֲלֵ֖י ּבָמ֥ ֹות אַרְ נֹֽן: 29 אֽ ֹוי־לְָך֣ מֹואָ֔ ב אָבַ֖דְ ּתָ עַ ם־ דְסִ יחוֹן קְטִ ילוּ עַמָּ א דִּשׁ ְ רוֹ בִלְחָ יַת מוֹאָ ב כֻּמָּרַ יָּא דְּ פָלְחִ ין בֵּ ית דַּחֲלָ א רָמָתָ א דְאַרְ נוֹן: 29 וַי לְ כוֹן מוֹאֲבָאֵ י ּכְמֹ֑וׁש נָתַ֨ ן ּבָנָ ֤יו ּפְ לֵיטִ םּ֙ובְ נֹתָ ֣יו ּבַּׁשְבִ֔ית לְמֶ ֥לְֶך אֱמֹרִ֖ י סִ י־ אֲבַדְתּ וּן עַמָּ א דְ פָלְחִ ין לִכְ מוֹשׁ מְ סַ ר בְּ נוֹהִ י צִירִ ין וּבְ נָתֵהּ בְּשׁ ִ בְ יָא לְמַלְכָּ א חֽ ֹון: 30 וַּנִירָ֛ ם ֥דאָבַ חֶׁשְּב֖ ֹוןעַד־ּדִ יבֹ֑ ן וַּנַּׁשִ ֣ים חעַד־נֹ֔פַ אֲׁשֶ֖ר דֶאֱ מוֹרָאָ ה סִ יחוֹן: 30 וּמַלְ כוּ פְּסָקַ ת מֵחֶשׁ ְ בּ וֹן עֲדָ א שׁ וּלְטָ ן מִדִּ יבוֹן עַד־מֵֽידְ בָֽ א: 31 וַּיֵׁ֨שֶב֙ יִׂשְרָ אֵ֔ל ּבְאֶ֖רֶץ הָֽאֱמֹרִֽ י: וְצַדִּ יאוּ עַ ד נֹפַ ח דִּסְמִיךְ עַ ד מֵידְבָ א: 31 וִיתֵ ב יִשְׂ רָאֵל בַּאֲרַע אֱ מוֹרָאָ ה:  RASHI  25 ְבּ נֹ תֶ י הָ . כְּפָרִ ים הַסְּ מוּכִ ים לָהּ : 26 וְ הוּא נִלְחַ ם. ָ ל מָ ה הַמְּדִ ינָה קָ רוּי "עָ ר" בְּ לָשׁ וֹ ן עִבְרִ י, וּ"לְחָ יַת" בְּ לָשׁ וֹ ן אֲרַמִּ י: הֻצְרַ ְך לְהִכָּתֵ ב? לְפִ י שׁ ֶ נֶּאֱמַ ר: "אַ ל תָּ צַ ר אֶ ת מוֹאָ ב"58, עָ ר מוֹאָ ב. עָ ר שׁ ֶ ל מוֹאָ ב: 29 אוֹ י לְ ָך מוֹאָ ב. שׁ ֶקִּ ְּ ללוּ אֶ ת וְחֶשׁ ְבּוֹ ן מִשּׁ ֶ ל מוֹאָ ב הָ יְתָ ה, כָּתַ ב לָנוּ שׁ ֶסִּיחוֹ ן לְקָחָהּ מֵהֶ ם, מוֹאָ ב, שׁ ֶ ּיִמָּסְ רוּ בְּ יָדוֹ : כְּמוֹשׁ . שׁ ֵ ם אֱלֹהֵ י מוֹאָ ב: ָ נ תַ ן . וְעַ ל יָדוֹ טָ הֲרָ הּ לְיִשְׂרָ אֵ ל: מִ יָּדוֹ . מֵרְשׁ וּתוֹ : 27 עַ ל כֵּ ן. עַ ל הַ נּוֹתֵ ן אֶ ת בָּ נָיו שׁ ֶ ל מוֹאָ ב: פְּ לֵיטִ ם. נָסִ ים וּפְ לֵטִ ים מֵחֶרֶ ב, אוֹתָהּ מִ לְחָמָ ה שׁ ֶ נִּלְחַ ם סִיחוֹ ן בְּמוֹאָ ב: יֹאמְ רוּ הַמּ ֹשׁ ְ לִ ים. "וְאֶ ת בְּנוֹתָ יו בַּשּׁ ְבִ ית וְגוֹ '": 30 וַנִּירָ ם אָ בַ ד. מַ לְ כוּת בִּ לְעָ ם, שׁ ֶ נֶּאֱמַ ר בּוֹ : "וַ ּיִשּ ָׂ א מְשׁ ָלוֹ "59: הַמּ ֹשׁ ְ לִ ים. ִבּ לְ עָ ם שׁ ֶ ּלָהֶ ם: אָ בַ ד חֶשׁ ְ בּוֹ ן עַ ד דִּ יבֹן. מַ לְ כוּת וָ עֹל שׁ ֶהָ יָה לְמוֹאָ ב וּבְעוֹ ר, וְהֵ ם אָמְ רוּ: בּ ֹאוּ חֶשׁ ְ בּוֹ ן. שׁ ֶ ּלֹא הָ יָה סִיחוֹ ן יָכוֹ ל בְּחֶשׁ ְבּוֹ ן אָ בַ ד מִשּׁ ָ ם, וְכֵ ן "עַ ד דִּ יבֹן", תַּרְ ּגוּם שׁ ֶ ל "סָ ר" לְכָבְשׁ ָהּ , וְהָ ְלַך וְ שָׂכַ ר אֶ ת בִּ לְעָ ם לְקַ ּלְלוֹ , וְ זֶהוּ שׁ ֶאָמַ ר לוֹ — "עַ ד", כְּלוֹמַ ר סָ ר נִ יר מִ דִּ יבֹן. "נִ יר" – לְשׁ וֹ ן מַ לְ כוּת בָּ לָק: "כִּ י יָדַ עְתִּ י אֵ ת אֲשׁ ֶ ר תְּ בָרֵ ְך מְ בֹרָ ְך וְגוֹ '"60: תִּ ָּ ב ֶנ ה וְ עֹל מֶמְשׁ ֶ לֶת אִישׁ , כְּמוֹ : "לְמַעַ ן הֱיוֹ ת נִ יר לְדָ וִ יד עַבְדִּ י"61: ְ ו תִ כּ וֹ ֵ נ ן . חֶשׁ ְבּוֹ ן בְּשׁ ֵ ם סִיחוֹ ן לִהְיוֹ ת עִירוֹ : 28 ִכּ י אֵ שׁ יָ צְ אָ ה וַנַּשּׁ ִ ים. שׁ ִ י"ן דְּ גוּשׁ ָ ה, לְשׁ וֹ ן שׁ ְמָמָ ה. כָּ ְך יֹאמְ רוּ הַמּ וֹשׁ ְ לִ ים: ֵ מ ֶ ח שׁ ְ ּ ב ֹ ו ן . מִשּׁ ֶכְּבָשׁ ָהּ סִיחוֹ ן: אָכְ לָה עָ ר מוֹאָ ב. שׁ ֵ ם א וֹ תָ הּ וְ נַשּׁ ִ ים אוֹתָ ם: עַ ד נֹפַ ח. הֲשׁ ִמּ וֹ נוּם עַ ד נֹפַ ח:

58. דברים ב, ט. 59. במדבר כג, ז. 60. שם כב, ו. 61. מלכים־א יא, לו.

flame from the city of Sichon; it has consumed Ar, the capital district of Moab, wherein reside the masters of the altars of the Arnon River. 29 Woe to you, Moab; you are lost, people of your god, Kemosh. Moab has given his sons over as refugees and his daughters into captivity, to Sichon, king of the Amorites. 30 Their sovereignty over Cheshbon is destroyed; it has departed from Divon. We laid them waste as far as Nofach, which reaches until Medeva.” 31 So Israel settled in the land of the Amorites.

132 Numbers 21:25-31 Chukat

25 Israel took all these cities, killed all their inhabitants,118 and plundered them,119 and, as will be seen later,120 the Israelite tribes of Reuben and Gad dwelt in all the cities of the Amorites, including Cheshbon and all its adjacent villages. 26 For although Cheshbon was originally part of Moab, and therefore off-limits to the Israelites, it was now the city of Sichon, king of the Amorites, for he had fought against the first king of Moab, taking all his land from his possession, as far south as the Arnon River (See Figure 9).

Figure 9: Sichon’s Conquest of Ammon and Moab 27 Sichon had been able to capture it only by hiring the non-Jewish prophet Balaam to curse it. Balaam had begun his career as a dream interpreter, and then became a sorcerer and soothsayer. Finally, God granted him prophecy,121 so the non-Jews would not be able to complain that had God given them a prophet like Moses, they, too, would have accepted the Divine mission.122 Therefore, concerning this war, Balaam and his father, Be’or (also a sorcerer and soothsayer), who speak in parables, said, “Come to Cheshbon, O Sichon, now that it has been cursed. May it be built and established as the city of Sichon. 28 For a fire has gone forth from Cheshbon now that Sichon has captured it, a

118. Deuteronomy 2:34. 119. Ibid. 2:35. 120. Below, ch. 32. 121. Bemidbar Rabbah 7:20. 122. Rashi on 22:5, below.

132 Seventh (Fourth) Reading חקת 32 וַּיִׁשְלַ ֤ח ה֙מׁשֶ לְרַ ּגֵ ֣ל אֶ ת־יַעְ זֵ֔ר וַּֽיִלְּכְד֖ ּו ּבְ נֹתֶ ֑יהָ ויירש  ONKELOS  32 וּשׁ ְ לַ ח מֹשׁ ֶ ה לְאַלָּלָ א יָת יַעְ זֵר }וַּי֖וֹרֶ ׁש {אֶת־הָֽאֱמֹרִ י ֥ אֲׁשֶר־ׁשָֽ ם: 33 וַּיִפְ נּו֙ וַּֽיַֽעֲל֔ ּוּדֶ֖רֶ ְךהַּבָׁשָ ֑ן וּכְבָשׁ וּ כַּפְרָ נָהָ א וְתָ רֵךְ יָת אֱ מוֹרָאָ ה דִ י תַמָּ ן: 33 וְאִתְפְּ נִיאוּ וּסְלִ יקוּ וַּיֵצֵ ֣א עֹוג֩ ןמֶֽלְֶך־הַּבָׁשָ֨ לִקְרָאתָ֜ ם ה֧ ּואוְכָל־עַּמ֛ ֹו לַּמִלְחָמָ֖ ה לְ אֹרַ ח מַתְ נָן וּנְפַ ק עוֹג מַלְכָּ א אֶדְ רֶֽעִ י: דְמַתְ נָן לְקַדָּ מוּתְ הוֹן הוּא וְכָ ל עַמֵּהּ לְאַ גָּחָ א קְרָבָ א לְאֶדְ רֶעִ י: 34 וַאֲמַ ר  מפטיר 34 וַּיֹ֨אמֶ ריְהוָֹ ֤האֶל־מׁשֶ ה֙ ֣אַל־ּתִירָ אאֹת֔ ֹו ֣יּכִ בְ יָֽדְ ָך֞ יְיָ לְ מֹשׁ ֶ ה לָ א תִדְחַ ל מִ נֵּהּ אֲרֵ י בִידָךְ מְ סָרִ ית יָתֵהּ וְיָת כָּ ל עַמֵּהּ וְיָת אַרְעֵהּ נָתַּ֧תִי אֹת֛ ֹווְאֶת־ּכָל־עַּמ֖ ֹו וְאֶת־אַרְ צ֑ ֹו וְעָׂשִ ֣יתָ ּל֔ ֹוּכַֽאֲׁשֶ ֣ר וְתַעְבֵּ ד לֵהּ כְּמָ א דִ י עֲבַדְתָּ לְסִ יחוֹן עָׂשִ֗יתָ לְסִ יחֹן֙מֶ ֣לְֶך הָֽאֱמֹרִ ֔ יאֲׁשֶ ֥ר יֹוׁשֵ֖ב ּבְחֶׁשְּבֽ ֹון: 35 וַּיַּכ֨ ּו מַלְכָּ א דֶאֱ מוֹרָאָ ה דִּ י יָתֵ ב בְּחֶשׁ ְ בּ וֹן: 35 וּמְ חוֹ יָתֵהּ וְיָת בְּ נוֹהִ י וְיָת כָּ ל אֹתֹ֤ו וְאֶת־ּבָ נָיו֙ וְאֶת־ּכָל־עַּמ֔ ֹו עַד־ּבִלְּתִ י֥ הִׁשְאִ יר־ל֖ ֹו ׂשָרִ ֑ יד עַמֵּהּ עַ ד דְּלָ א אִשׁ ְתְּאַ ר לֵהּ מְשׁ ֵ יזִיב וִירִ יתוּ יָת אַרְעֵהּ : וּנְטָ לוּ בְּ נֵי 22:1 22:1 וַּיִֽירְ ׁש֖ ּו אֶת־אַרְ צֽ ֹו: וַּיִסְ עּ֖ו ּבְ נֵ ֣י יִׂשְרָאֵ ֑לוַּֽיַֽחֲנּו֙ ּבְעַֽרְ ב֣ ֹות יִשְׂ רָאֵ ל וּשׁ ְ רוֹ בְּמֵשׁ ְ רַ יָּא דְ מוֹאָ ב מֹואָ֔במֵעֵ֖בֶר לְ יַרְ ֥ןּדֵ יְרֵחֽ ֹו: מֵעִבְרָא לְ יַרְדְּ נָא דִ ירֵ חוֹ:

פ"ז פסוקים. למידב"א סימן. ימוא"ל סימן. עז"י סימן.

 RASHI  32 וַ יִּשׁ ְ לַח מֹשׁ ֶ ה לְרַ ּגֵל אֶ ת יַעְ זֵר. הַמְרַ ּגְלִ ים לְכָ דוּהָ . כְּדָרְ לָעֹמֶ ר וַחֲבֵרָ יו בְּעַשׁ ְתְּ רוֹ ת קַרְ נַיִם, שׁ ֶ נֶּאֱמַ ר: "רַ ק עוֹ ג אָמְ רוּ: "לֹא נַעֲ שֶׂ ה כָּרִאשׁ וֹנִ ים, בְּ טוּחִ ים אָ נוּ בְּ כֹחַ תְּ פִ ּלָתוֹ מֶ ְלֶך הַבָּשׁ ָ ן נִשׁ ְאַ ר מִ ּיֶתֶ ר הָרְ פָאִ ים"63: 35 וַ יַּכּ וּ אֹתוֹ . ֹמ שׁ ֶ ה שׁ ֶ ל מֹשׁ ֶ ה לְהִ ּלָחֵ ם": 34 אַ ל תִּירָ א אֹתוֹ . שׁ ֶהָ יָה מֹשׁ ֶ ה יָרֵ א הֲרָ גוֹ , כִּדְ אִיתָ א בִּבְרָ כוֹ ת בְּ"הָרוֹאֶ ה"64: עֲקַ ר טוּרָ א בַּ ר לְהִ ּלָחֵ ם, שׁ ֶמָּ א תַּ עֲ מֹד לוֹ זְכוּתוֹ שׁ ֶ ל אַבְרָ הָ ם, שׁ ֶ נֶּאֱמַ ר: תְּ לָתָא פּ ַרְ סֵי וְ כוּ': "וַ ּיָבֹא הַפּ ָלִ יט"62 — הוּא עוֹ ג שׁ ֶפּ ָלַט מִ ן הָרְ פָאִ ים, שׁ ֶהִכּ וּ חסלת פרשת חקת

62. בראשית יד, יג. 63. דברים ג, יא. 64. ברכות נד, ב. mountain stuck on his head. In the meantime, Moses took a huge ax, jumped into the air, and struck Og in the ankle. Miraculously, this was enough to kill him.130 The rest of the people killed Og’s sons and all his people, until there was no survivor, and they took possession of his land and plundered the cities.131 22:1 After conquering Bashan, the Israelites journeyed from “The Mountains of the Passes” and encamped in the plains of Moab, across the Jordan from Jericho (See Figure 12). These plains were no longer part of Moab; they were given this name when Moab extended northward past the Arnon River, before Sichon conquered this territory. Figure 12: From The Mountains of the Passes The Haftarah for parashat Chukat may be found on p. 244. to the Plains of Moab The Haftarah for Rosh Chodesh may be found on p. 263.

133 Numbers 21:32-22:1 Chukat

32 After conquering Sichon, the people traveled from Almon Divlataimah and camped at a place called “The Mountains of the Passes,” near Mount Nebo,123 which, as mentioned,124 was the passageway on the original border between Moab and the Amorites. From this camp, Moses sent men to spy out Ya’zer, an Amorite district not included in Sichon’s territory. These spies resolved not to make the mistake of the spies who were sent from Ritmah, and moreover intended to rectify their error: instead of overstepping their mission negatively, as the first spies had done, they exceeded their mission positively. Although Moses had instruct-

ed them only to spy out the district, they relied Figure 10: From Almon Divlataimah to The Moun- on his prayers and also captured its villages,125 tains of the Passes; The Conquest of Ya’azer driving out the Amorites who lived there (See Figure 10). The Battle with Og 33 On the 23rd of Tishrei, 2488 (after the holidays),126 the army of the Israelites turned and headed north through Sichon’s former territory toward the Bashan, the area north of the Yabok River until Mount Hermon.127 Og, the giant king of Bashan, came out toward them with all his people to wage war at Edrei (See Figure 11).  Maftir 34 Moses was afraid to wage war against Og, for he thought he might be protected by the merit of having helped Abraham.128 God said to Moses, “Do not fear him, for your merit is enough to counterbalance his. Thus, I have delivered him, his people, and his land into your hand. You shall do to him as you did to Sichon, king of the Amorites, who dwelt in Cheshbon.” 35 Og uprooted a mountain as wide as the entire Israelite camp, intending to drop it on them. By intending to kill the entire Jewish people, he lost all the merit he had earned by Figure 11: The Battle with Og helping Abraham. Therefore, Moses no longer required his own merit to counterbalance Og’s; he approached Og as the people’s emissary, fulfilling their collec- tive obligation to defend themselves.129 Moses smote Og as follows: God sent ants to bore a hole in the mountain Og was carrying on his head, and it sank around his neck. When he tried to pull it off, God made his teeth grow out, keeping the

123. Below, 33:47. 124. Above, on v. 11. 125. Sefer HaSichot 5750, vol. 2, p. 545. 126. Oxford manuscript of Seder Olam Rabbah, quoted in Seder Olam Rabbah HaShalem, p. 134. 127. Deuteronomy 3:8. 128. Genesis 14:13. 129. Likutei Sichot, vol. 8, pp. 134-139. 130. Berachot 54b. 131. Deuteronomy 3:6-7.

133

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat בלק Balak 40 Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Shoftim Teitzei Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah בָּ לָ ק 40Balak Overview

he preceding parashah ends with the arrival of the Jewish people at the threshold of the promised land. The remainder of the Five Books of Moses, the next 15 parashiot—more than a quarter of the Torah’s 54—take place at this, the Israelites’ finalT stop of their trek from Egypt. We would expect the Torah to turn now to subjects pertinent to the entry into the Land of Israel: its borders, laws of land inheritance, and instructions for the impending conquest. And indeed it will, but first it will recount how the Jewish people are contested by their final enemy before their entry into the land: the alliance of Moab and Midian. This turns into a drama with several acts, the details and after math of which extend over much of the next three parashiot. The first act of this drama is the curious tale of how the Moabite king Balak hires the gentile soothsayer Balaam to curse the Jews. Why does the Torah tell us about this non-Jewish pair and their thwarted attempt? The Jewish people are not directly involved in the events at all; in fact, the sages point out that the fact that the story is found in the Torah altogether proves that the Torah was written through prophecy, for otherwise, there is no way Moses could have known that the whole episode even happened! True, this chronicle does provide the background for its aftermath (which begins at the end of this parashah), in which the Jewish people are caught in the snare of these nations’ plot to entice them into sexual sin. But if this were its only purpose, the entire episode could have been summarized in a few sentences rather than been given the prominence it receives as a lengthy, detailed departure from the Torah’s main narrative. What is particularly ironic about this whole story is that Balaam’s foiled attempts at cursing the Jews lead him to voice the most explicit of the Torah’s veiled references to the coming of the Messiah and the final Redemption. Outside of these prophecies, there are only vague allusions in the Five Books of Moses to the messianic future. It might therefore seem that the Torah details the story of Balak and Balaam solely to transmit these prophecies to the Jewish people. On the eve of their entry into the promised land, God evidently felt that it was necessary to inspire them with a vision of their ultimate destiny, to focus them on their true goal—beyond their immediate goal of conquering the land and performing the commandments that require them to live a settled, material life in it.

136 Overview of BALAK

For, one might ask, once we know what God requires us to do in the here and now, why do we need to know about our reward, our ultimate goal? Our job is to do what God wants of us; if this brings us a reward, so be it, but why not trust implicitly in God to provide the reward when the time comes and not be concerned about what and when? The answer, of course, is that having a clear vision of what it is we are working toward makes all the difference in the quality of our work and the effort we put into it. God wants us to serve Him in an inspired way; He wants our vision to be His vision, our goals to be His goals. Of course, our relationship to God must be predicated on the absolute, unconditional devotion every creature owes its Creator, but that is only the basis, the beginning. Ideally, God wants us to dream about what He dreams about; this is why He shares with us His dream for the messianic future. Still, aside from the unsettling fact that such a fundamental aspect of Judaism is brought to light via an idolatrous king’s and an egocentric diviner’s obsession to curse us, the above question still remains: the Torah could have recorded the messianic prophesies and still spared us the lengthy details of the tale of Balaam and Balak. And besides, if the messianic prophesies were the focus of the parashah, why should it be named Balak? As we have mentioned previously, the careful reader will note that the Torah shuns negative words and idioms whenever possible.1 Moreover, the Torah enjoins us to obliterate all traces of wickedness2 and idol worship. Why, then, does Jewish tradition immortalize the name of a wicked, idolatrous king, who clearly wished to wipe out the Jewish people at any cost, and in fact succeeded in bringing about the death of over a hundred thousand Jews?3 Furthermore, the real villain of the story seems to be Balaam, whose ability to curse evidently posed a real threat to the Jews. To be sure, Balak is the one who hired Balaam, but the action focuses more on Balaam. The answer to these questions may be found if we recall that the parashah in which the giving of the Torah occurs is also named after an idolater: Jethro. There, we explained that in order for the Torah to be given, the ground work had to be laid for it to permeate all of reality, overtaking even the elements of reality that deny God, or at least His sole authority over creation. Before the Torah could be given, Jethro, the arch-pagan and consummate idolater, had to acknowledge God’s existence and omnipotence. Similarly, before the Jewish people could enter the Promised Land and begin to fulfill the Torah’s mandates in the physical world—with the ultimate goal of ushering in the messianic future—a similar act of transformation had to occur. The groundwork had to be laid for the transformation of all reality that would be the eventual goal and result of the Jewish people living in their land. The hatred and curses of the enemies of God’s people had to be transformed into blessings, and not into just any blessings, but into the prophesies of the ultimate victory of God’s people over the very enemies that sought to curse them. In the messianic era, the non-Jewish nations will use their power to aid the Jewish people instead of combating them, as it is written, “Kings will be your nurturers, and their princesses your wet nurses.”4 “Foreigners will stand and tend your flocks, and the sons of the stranger will be your farmers and your vineyard workers.”5

1. Bava Batra 123a; v. Pesachim 3a. 2. Proverbs 10:7; v. Yoma 38b. 3. See Rashi on Numbers 25:5. 4. Isaiah 49:23. 5. Isaiah 61:5-6.

137 Overview of BALAK

Since the messianic Redemption will herald the consummate annihilation and transformation of evil, it is now self-evident why the prophecies concerning this era issued from the mouth of the idolatrous anti-Semite, Balaam. Only in this way could the full force of their transformational nature be expressed. For the same reason, the parashah is named after Balak,6 since he embodied the idea that the messianic future will be the full transformation of evil into good. Firstly, he hated the Jewish people more than anyone (including Balaam, who would not have attempted to curse the Jews had Balak not hired him to do so),7 yet the result of his hatred was that the Jews came to be blessed with the assurance of their triumph. Secondly, Balak, it turns out, is a direct ancestor of the Messiah. King David, the progenitor of the Messiah, was the great grandson of Ruth, the Moabite convert,8 and Ruth was a descendant of Balak.9 In fact, Balak perceived that the Messiah would be among his descendants, and he felt that if he could have the Jews cursed, this greatness would remain in his own people. The transformation of evil into holiness was exactly what he feared.10 11 Because Balak personified evil’s consummate hatred of holiness and its eventual transformation into holiness, the parashah is named after him and not Balaam. Balak’s hatred was the catalyst that instigated the entire episode.12

he word Balak in Hebrew means “cut off,” or “dead.”13 Allegorically, then, parashat Balak describes a deadened spiritual state, in which one’s Jewish identity is at its T nadir. Indeed, it sometimes happens that just when we are about to accomplish some great goal in our life, when we are just about to enter our “promised land,” our inspiration is preempted by a feeling of worthlessness and dejection, making us feel unequal to the task. An honest self-appraisal leaves us all too aware of our shortcomings and failings. How can we presume to answer the call to greatness when we are so thoroughly corrupt and acutely lacking the qualities necessary to see the challenge through? We feel “cut off,” our life seems like a curse. At such times, we must remember that Balak is a progenitor of the Messiah: that if we renew our connection with our ultimate goal, we can transform the curse giver within us into a source of blessing. We can transform our inner enemy and propensity to curse our own mission into a blessing by adopting God’s dream as our own. Each of us possesses a messianic spark, a potential role to play in redeeming the world. Focusing on our inner messianic imperative enables us to rise above ourselves and to realize our true, inner greatness.

6. Deliberately, for although the names of the parashiot are generally taken from among their first words, the word Balak in this parashah is preceded by the word “And he saw” (vaya’ar). Thus, the parashah could have become known by this word, just as, for example, the parashiot Vayeira and Va’eira are named after their very first words and not after the subjects of these verbs (God, in Genesis 18:1; Abraham, Isaac, and Jacob, in Exodus 6:3). 7. Midrash Tanchuma, Balak 2. According to others, however (see Rashi to Numbers 22:11), Balaam hated the Jews more than Balak did. 8. Ruth 4:16-21. 9. Sotah 47a. 10. Shenei Luchot HaBerit, Balak, 363b ff., cited in Or HaTorah, Balak, p. 902. 11. This idea is also alluded to in the word Balak itself, which may be permuted to spell the word for “accepted” (kibeil), recalling the verse, “they affirmedand they accepted...” (Esther 9:27) and “and they accepted upon themselves that which they had undertaken to do” (ibid. 9:23). According to our sages, these verses refer to the Jewish people’s renewal of their commitment to observe the Torah (Shabbat 88a). 12. The idea that Balak was the instigator is echoed in the haftarah: “My people, remember what Balak, the king of Moab, advised, and what Balaam, the son of Beor, answered him” (Micah 6:5). Balaam only responded to the initiatives of Balak. 13. V. Isaiah 24:1; Radak ad loc.; Chulin 19a; Or HaTorah, Balak, p. 900.

138 Overview of BALAK

The same lesson applies in our relationship with others. We may sometimes meet someone who appears altogether dissociated from spirituality and entirely disinterested in advancing the cause of holiness. His mockery of sanctity might make us despair of influencing him to refocus his life toward the goals of Judaism. But if we recall that within his soul is a spark of Divinity that needs only to be revealed in order to transform his entire being into goodness and holiness, we can indeed change this “cursing” individual into a source of blessing.14

14. Based on Likutei Sichot, vol. 23, pp. 166 ff.; Sichot Kodesh 5733, vol. 2, p. 281-2; Hitva’aduyot 5745, pp. 2536, 2538-89, 2544-47; Likutei Sichot, vol. 28, pp. 274 ff.

139 First (Fourth) Reading בלק 22:2 וַּיַ �֥רְא ּבָלָ֖ק ּבֶן־צִּפ֑ ֹוראֵ ֛ת ּכָל־אֲׁשֶר־עָׂשָ ֥ה יִׂשְרָאֵ֖ ל  ONKELOS  22:2 וַחֲ זָא בָלָ ק בַּ ר צִפּ וֹר יָת כָּ ל לָֽאֱמֹרִֽ י: 3 וַּיָ֨גָר מֹואָ֜ ב מִּפְ נֵ ֥י הָעָ ֛םמְאֹ֖ דּכִ ֣ירַב־ה֑ ּוא וַּיָ �֣קָ ץ דִּ י עֲבַ ד יִשְׂ רָאֵ ל לֶאֱ מוֹרָאֵ י: 3 וּדְחֵ ל מוֹאֲבָאָ ה מִ ן קֳדָ ם עַמָּ א לַחֲדָ א 4 אֲרֵ י סַגִּ י הוּא וַעֲקַ ת לְ מוֹאֲבָאָ ה מִ ן מֹואָ֔ במִּפְ נֵ֖י ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: רוַּיֹ֨אמֶ מֹואָ֜ ב אֶ ל־זִקְ נֵ֣י מִדְ יָ֗ן קֳדָ ם בְּ נֵי יִשְׂ רָאֵ ל: 4 וַאֲמַ ר מוֹאָ ב לְסָבֵ י מִדְ יָן כְּעַ ן יְשׁ ֵ יצוּן קְהָלָ א יָת עַּתָ֞ה יְלַֽחֲכ֤ ּוהַּקָ הָ ל֙אֶת־ּכָל־סְבִ ֣יבֹתֵ֔ ינּו ּכִלְחְֹ֣ךהַּׁש֔ ֹור אֵ֖ ת כָּ ל סַחֲרָ נָנָא כְּמָ א דִמְ לַחִיךְ תּ וֹרָ א יָת יְרוֹקָ א דְחַקְלָ א וּבָלָ ק בַּ ר צִפּ וֹר יֶ �֣רֶק הַּׂשָדֶ ֑ה ּובָלָ ֧ק ּבֶן־צִּפֹ֛ור מֶ ֥לְֶךלְמֹואָ֖ב ּבָעֵ ֥ת הַהִֽ וא: מַלְכָּא לְ מוֹאָב בְּעִדָּ נָא הַהִ יא:

 RASHI  2 וַ יַּרְ א בָּלָק בֶּ ן צִפּוֹ ר אֵ ת כָּ ל אֲשׁ ֶ ר עָ שָׂ ה יִשְׂרָ אֵ ל לָאֱ מֹרִ י. עָ שׂוּ שׁ ָלוֹ ם בֵּ ינֵיהֶ ם. וּמָ ה רָ אָ ה מוֹאָ ב לִטּ ֹל עֵצָ ה מִמִּדְ יָן? אָמַ ר: "אֵ ּלוּ שׁ ְ נֵי מְ לָכִ ים שׁ ֶהָ יִינוּ בְּ טוּחִ ים עֲ לֵיהֶ ם לֹא כֵּיוָ ן שׁ ֶרָ אוּ אֶ ת יִשְׂרָ אֵ ל נוֹצְחִ ים שׁ ֶ ּלֹא כְּמִ נְהַ ג הָעוֹ לָם, עָמְ דוּ בִּפְ נֵיהֶ ם, אָ נוּ עַ ל אַחַ ת כַּמָּ ה וְכַמָּ ה"! לְפִיכָ ְך: "וַ ּיָגָר אָמְ רוּ: "מַ נְהִ יגָם שׁ ֶ ל אֵ ּלוּ בְּמִדְ יָן נִתְ ּגַדֵּ ל, נִשׁ ְאַ ל מֵהֶ ם מַ ה מוֹאָ ב": 3 וַ יָּ גָ ר . לְשׁ וֹ ן מוֹרָ א, כְּמוֹ : ּ"גוּרוּ לָכֶ ם"1: וַ ָ ּי קָ ץ מִּ דָּ תוֹ ". אָמְ רוּ לָהֶ ם: "אֵ ין כּ ֹחוֹ אֶ ּלָא בְּפִ יו". אָמְ רוּ: "אַ ף מוֹאָ ב. קָ צוּ בְּחַ ּיֵיהֶ ם, כְּמוֹ : "קַצְתִּ י בְחַ ּיַי"1, וְ הוּא מִקְרָ א אָ נוּ נָבוֹ א עֲ לֵיהֶ ם בְּאָדָ ם שׁ ֶכּ ֹחוֹ בְּפִ יו": ִכּ לְ ֹח ְך הַ שּׁ וֹ ר . כּ ָ ל קָצָ ר: 4 אֶ ל זִקְ נֵי מִדְ יָן. וַהֲ לֹא מֵעוֹ לָם הָ יוּ שׂוֹנְאִ ים זֶה מַ ה שּׁ ֶהַשּׁ וֹ ר מְ לַחֵ ְך, אֵ ין בּוֹ סִימַ ן בְּרָ כָ ה: בָּעֵ ת הַהִ וא. לֹא אֶ ת זֶה, שׁ ֶ נֶּאֱמַ ר: "הַמַּכֶּ ה אֶ ת מִדְ יָן בִּ שְׂדֵ ה מוֹאָ ב"2, שׁ ֶבָּ אוּ הָ יָה רָ אוּי לְמַ לְ כוּת, מִ נְּסִ יכֵ י מִדְ יָן הָ יָה, וְכֵיוָ ן שׁ ֶמֵּ ת סִיחוֹ ן, מִדְ יָן עַ ל מוֹאָ ב לַמִּ לְחָמָ ה? אֶ ּלָא, מִ ּיִרְ אָתָ ן שׁ ֶ ל יִשְׂרָ אֵ ל מִ נּוּהוּ עֲ לֵיהֶם לְ צֹרֶ ְך שׁ ָעָ ה:

1. איוב יט, כט. 2. בראשית לו, לה.

4 Since they knew that Moses had lived in Midian before becoming the Israelites’ leader, the Moabites decided to ask the Midianites what power he had used to accomplish the miracles that he performed. Moab and Midian were old enemies,8 but they now cooperated against the Israelites—the Moabites out of fear, and the Midi- anites out of pure hatred, since the Israelites at this point posed no threat to them at all. Moab said to the elders of Midian, “Now that our protectors are gone, this congregation will pillage us; they will eat up everything around us, as the ox eats up the greens of the field. What should we do?” The Midianites responded that Moses’ power was in his mouth, i.e., his ability to intercede and pray to God. The Moabites recruited the Midianite prince, Balak the son of Tzipor, and appointed him to be the king of Moab at that time, in order to resist the Israelite menace.

 CHASIDIC INSIGHTS  of his people. ses saw when he was afraid that Pharaoh would 10 In contrast, when Moses was afraid of Og,9 he did discover that he slew an Egyptian taskmaster, not share his fear with the people or even betray we earn God’s helpful intervention in our lives by it by his demeanor at all. He refrained from doing trusting that He will provide it. anything that would weaken the people’s spirit, and Moses demonstrated here that he learned his lesson instead bolstered his own spirit within. Because of from his encounter with Pharaoh long ago, and at his positive attitude and steadfast trust in God, the the same time set the standard of fearless behavior people’s self-image and their pride in their Divine for all Jewish leaders in the future.11 mission was preserved. This was critical, for as Mo-

8. See Genesis 36:35. 9. Above, 22:34 10. On Exodus 2:14-15. 11. Likutei Sichot, vol. 8, pp. 148-149.

140 Numbers 22:2-4 balak Balak and Balaam 22:2 As was noted earlier,1 the Israelites had asked the Moabites permission to pass through their territory on their way toward the Land of Israel, and the Moabites refused. The Moabites were not afraid that the Israelites would fight them, since God had not promised them their land.2 So the Israelites traveled around Moab, passing by its southern and eastern borders. Thus, when the Israelites defeated Sichon and Og, it did not give the Moabites much cause for concern. As was also noted earlier, Sichon and Og collected tribute from the Canaanite kings to protect their land from invaders.3 But in order not to appear dependent on others to defend them, the Canaanite kings kept this arrangement a secret from the general populace. However, Balak the son of Tzipor, a Midianite prince, was aware of this arrangement. He saw all that Israel had done to Sichon and Og, the kings of the Amorites. He thought that the reason the Israelites had not yet attacked the Moabites was because they were afraid that Sichon and Og would rush to the Moabites’ defense. Furthermore, he knew, like everyone else, that God had promised military prowess specifically to the non-Jews, and had seen how this promise had prevented the Jews from waging war against Edom.4 He therefore assumed that the reason the Israelites had not attacked Moab was because they were afraid to attack anyone other than the kings of Canaan proper, for they knew that God had promised them only Canaan and would only come to their aid in battles they waged to win that land. But when he saw that the Jews had successfully waged war against Sichon and Og—who did not live in Canaan proper—he feared that they would now not hesitate to wage war against the Moabites, as well. And now there was no one to protect them. 3 So Balak told the Moabites that (a) it was clear now that the Israelites were not hesitating to conquer lands other than Canaan proper, and (b) their protectors had been vanquished. The reasons why the Israelites did not attack them previously were thus no longer relevant. Balak’s argument did not impress the Moabites, and they continued to think that the Israelites were not interested in their land and therefore would not attack them. However, they were afraid they would now plunder them uninhibitedly.5 Moab therefore now became terrified of the people, for they were numerous, and had miraculously not lost any men in their battles against Sichon and Og.6 So Moab became disheartened and sick of life due to the threat that the Israelites posed.

 CHASIDIC INSIGHTS  3 So Balak told the Moabites: Balak had nothing to Israelites’ threat. But inasmuch as “the wicked are gain by making the Moabites afraid of the Israelites; ruled by their hearts,”7 he could not contain him- he did not ask them to do anything to counter the self, and needlessly spread fear amongst the masses

1. Above, on 20:21. 2. See Rashi on Exodus 15:15. 3. Above, on 21:23. 4. Above, 20:18. 5. Rashi on 31:2, below, and Deuteronomy 2:9. 6. Likutei Sichot, vol. 8, pp. 141 ff. Hitva’aduyot 5745, vol. 2, pp. 1115-1116, 1130. 7. Bereishit Rabbah 34:10.

140 First (Fourth) Reading בלק 5 וַּיִׁשְלַ֨ח מַלְאָכִ֜ ים אֶל־ּבִלְעָ ֣ם ּבֶן־ּבְע֗ ֹור ּפְ֠ תֹ֠ורָ ה אֲׁשֶ ֧ר  ONKELOS  5 וּשׁ ְ לַ ח אִ זְגַּדִּ ין לְ וַת בִּלְעָ ם בַּ ר עַל־הַ ּנָהָ ֛ראֶ ֥רֶ ץ ּבְ נֵֽי־עַּמ֖ ֹו לִקְ רֹא־ל֑ ֹו לֵאמֹ֗ ר הִ֠ ּנֵ֠ ה עַ ֣ם יָצָ ֤א בְּ עוֹר לִפְ תוֹר אֲרָ ם דְּעַ ל פְּרָ ת אֲרַ ע בְּ נֵי עַמֵּהּ לְמִקְ רֵ י לֵהּ לְמֵימַ ר הָ א מִּמִצְרַ֨ יִם֙הִ ּנֵ ֤הכִּסָ ה֙ אֶת־עֵ ֣ין הָאָ֔רֶ ץ וְה֥ ּוא יׁשֵ֖ב מִ ּמֻלִֽ י: עַמָּ א נְפַ ק מִמִּצְ רַ יִם הָ א חֲפָ א יָת עֵ ין שׁ ִמְשׁ ָ א דְאַרְעָ א וְהוּא שׁ ָ רֵ י 6 וְעַּתָ ה֩ לְכָ ה־ּנָ֨ אאָֽרָ ה־ּלִ֜ י אֶת־הָעָ ֣ם הַ ּזֶ֗ה ּכִֽי־עָצ֥ ּום הּוא֙ מִלְּקִבְלִ י: 6 וּכְעַ ן אִיתָ א כְעַ ן לוֹט לִ י יָת עַמָּ א הָדֵ ין אֲרֵ י תַקִּ יף הוּא מִּמֶּ֔נִי אּולַ ֤י אּוכַ ל֙ נַּכֶה־ּב֔ ֹו וַֽאֲגָֽרֲׁשֶּ֖נּו מִ ן־הָאָ ץ֑רֶ ּכִ ֣י יָדַ֗עְ ־ מִ נִּ י מָאִ ים אִכּ וּל לְאַ גָּחָ א בֵהּ קְרָ ב וַאֲתָרְכִ נֵּהּ מִ ן אַרְעָ א אֲרֵ י יְדַעְ נָא ּתִיאֵ֤ת אֲׁשֶר־ּתְ בָרֵ ְך֙מְ בֹרָ֔ ְך וַֽאֲׁשֶ ֥ר ר ּתָאֹ֖ יּואָֽ ר: 7 וַּיֵ֨לְכ֜ ּו יָת דִּ י תְ בָרֵךְ מְ בָרָךְ וְדִ י תְ לוֹט לִ יט: 7 וַאֲ זָלוּ סָבֵ י מוֹאָ ב וְסָבֵ י מִדְ יָן זִקְ נֵ֤ימֹואָ ב֙ וְזִקְ נֵ֣י מִדְ יָ֔ן ּוקְסָמִ֖ ים ּבְ ֑ יָדָ ם וַּיָבֹ֨אּו֙ אֶל־ּבִלְעָ֔ ם וְקִסְמַ יָּא בִּידֵ יהוֹן וַאֲ תוֹ לְ וַת בִּלְעָ ם וַיְדַ ּבְר֥ ּו אֵלָ֖יו ּדִ בְרֵ ֥י בָלָֽק: 8 וַּיֹ֣אמֶ ר םאֲלֵיהֶ֗ לִ ֤ינּו פֹה֙הַּלַ֔ י�ְ וּמַלִּ ילוּ עִמֵּהּ פִּתְ גָּמֵ י בָלָ ק: 8 וַאֲמַ ר לְ הוֹן בִּ יתוּ הָכָ א בְּלֵילְ יָא וְאָתֵ יב לָה וַֽהֲׁשִֽבֹתִ י֤ אֶתְ כֶם֙ ּדָ בָ֔ ר ֛רּכַֽאֲׁשֶ יְדַ ּבֵ ֥ר יְהוָֹ֖האֵלָ ֑יוַּיֵֽׁשְב֥ ּו יַתְ כוֹן פִּתְ גָּמָ א כְּמָ א דִימַלֵּ יל יְיָ עִמִּ י וְאוֹרִ יכוּ רַבְרְ בֵ י מוֹאָ ב עִ ם בִּלְעָ ם: ׂשָרֵֽי־מֹואָ֖ ב עִם־ּבִלְעָֽם: 9 וַּיָבֹ֥ א יםאֱֹלהִ֖ ֑םאֶל־ּבִלְעָ וַּיֹ֕אמֶ ר 9 וַאֲתָ א מֵימַ ר מִ ן קֳדָ ם יְיָ לְ וַת בִּלְעָ ם וַאֲמַ ר מַ אן גֻּבְרַ יָּא הָאִלֵּ ין מִ ֛י הָֽאֲנָׁשִ ֥ים הָאֵּ֖לֶהעִּמָֽ ְך: 10 וַּיֹ֥אמֶ רּבִלְעָ֖ם אֶל־הָֽאֱֹלהִ ֑ ים דְּעִמָּךְ : 10 וַאֲמַ ר בִּלְעָ ם קֳדָ ם יְיָ בָּלָ ק בַּ ר צִפּ וֹר מַלְכָּ א דְ מוֹאָ ב שׁ ְ לַ ח ּבָלָ ֧ק ּבֶן־צִּפֹ֛ר מֶ ֥לְֶךמֹואָ֖ב ׁשָלַ ֥ח אֵלָֽי: לְ וָתִ י:

 RASHI  5 פְּתוֹרָ ה. כַּשּׁ ֻלְחָנִ י הַ ּזֶה שׁ ֶהַכּ ֹל מְרִ יצִ ין לוֹ מָעוֹ ת, כָּ ְך עִמִּ י". דָּ בָ ר אַ חֵ ר: קֶסֶ ם זֶה נָטְ לוּ בְ יָדָ ם זִקְ נֵי מִדְ יָן, אָמְ רוּ: כָּ ל הַמְּ לָכִ ים מְרִ יצִ ין לוֹ אִ ּגְרוֹתֵיהֶ ם. וּלְפִ י פְּשׁ וּטוֹ שׁ ֶ ל "אִ ם יָבֹא עִמָּ נוּ בַּפּ ַעַ ם הַ ּזֹאת — יֵשׁ בּוֹ מַמָּשׁ , וְאִ ם יִדְ חֵ נוּ מִקְרָ א, כָּ ְך שׁ ֵ ם הַמָּקוֹ ם: אֶרֶ ץ בְּ נֵי עַמּ וֹ . שׁ ֶ ל בָּ לָק. מִשּׁ ָ ם — אֵ ין בּוֹ תּ וֹעֶ לֶת". לְפִיכָ ְך, כְּשׁ ֶאָמַ ר לָהֶ ם: "לִ ינוּ פֹה הָ יָה, וְ זֶה הָ יָה מִתְ נַבֵּ א וְאוֹמֵ ר לוֹ : "עָתִ יד אַתָּ ה לִמְ ְלֹך". הַ ּלַיְלָה", אָמְ רוּ: "אֵ ין בּוֹ תִקְ וָ ה". הִ נִּיחוּהוּ וְהָלְ כוּ לָהֶ ם, וְאִ ם תּ ֹאמַ ר: מִפְּ נֵי מָ ה הִשׁ ְרָ ה הַקָּדוֹשׁ בָּ ְרוּך הוּא שׁ ְ כִ ינָתוֹ שׁ ֶ נֶּאֱמַ ר: "וַ ּיֵשׁ ְ בוּ שָׂרֵ י מוֹאָ ב עִ ם בִּ לְעָ ם" — אֲבָ ל זִקְ נֵי עַ ל ּגוֹ י רָשׁ ָ ע? כְּדֵ י שׁ ֶ ּלֹא יִהְ יֶה פִּתְ חוֹ ן פּ ֶ ה לָאֻמּ וֹ ת לוֹמַ ר: מִדְ יָן הָלְ כוּ לָהֶ ם: 8 לִ ינוּ פֹה הַ ּלַיְלָה. אֵ ין רוּחַ הַקּ ֹדֶשׁ "אִ ּלוּ הָ יוּ לָנוּ נְבִיאִ ים חָ זַרְ נוּ לְ מוּטָ ב", הֶעֱמִ יד לָהֶ ם שׁ וֹרָ ה עָ לָיו אֶ ּלָא בַּ ּלַיְלָה. וְכֵ ן לְכָ ל נְבִיאֵ י אֻמּ וֹ ת הָעוֹ לָם, נְבִיאִ ים וְהֵ ם פּ ָרְ צוּ ּגֶדֶ ר הָעוֹ לָם, שׁ ֶבִּתְחִ ּלָה הָ יוּ ּגְדוּרִ ים וְכֵ ן לָבָ ן בַּ חֲלוֹ ם הַ ּלַיְלָה, שׁ ֶ נֶּאֱמַ ר: "וַ ּיָבֹא אֱלֹהִ ים אֶ ל לָבָ ן בַּעֲרָ יוֹ ת, וְ זֶה נָתַ ן לָהֶ ם עֵצָ ה לְהַפְקִ יר עַצְמָ ן לִזְנוּת: לִ קְ ֹר א הָאֲרַמִּ י בַּ חֲלוֹ ם הַ ּלַיְלָה"4, כְּאָדָ ם הַהוֹ ְלֵך אֵ צֶ ל פִּ ילַגְשׁ וֹ לוֹ . הַקְּרִ יאָ ה שׁ ֶ ּלוֹ הָ יְתָ ה וְ לַהֲנָאָתוֹ , שׁ ֶהָ יָה פוֹסֵ ק לוֹ מָמוֹ ן בְּהֵחָבֵ א: כַּאֲשׁ ֶ ר יְדַ בֵּ ר ה' אֵ לָי. אִ ם יַמְ לִיכֵנִ י לָלֶכֶ ת עִ ם הַרְ בֵּ ה: עַ ם יָצָ א מִמִּ צְרַ יִם. וְאִ ם תּ ֹאמַ ר: מַ ה מַּ ּזִיקֶ ָך?: הִ ּ ֵנ ה בְּ נֵי אָדָ ם כְּמוֹתְ כֶ ם אֵ ְלֵך עִמָּ כֶ ם, שׁ ֶמָּ א אֵ ין כְּבוֹדוֹ לְתִתִּ י כִסָּ ה אֶ ת עֵ ין הָאָרֶ ץ. סִיחוֹ ן וָעוֹ ג, שׁ ֶהָ יוּ שׁ וֹמְרִ ים אוֹתָ נוּ, לַהֲ ְלֹך אֶ ּלָא עִ ם שָׂרִ ים ּגְדוֹלִ ים מִכֶּ ם: וַ יֵּשׁ ְ בוּ. לְשׁ וֹ ן עַכָּבָ ה: עָמְ דוּ עֲ לֵיהֶ ם וַהֲרָ גוּם: וְ הוּא יֹשׁ ֵ ב מִמֻּלִ י. חָסֵ ר כְּתִ יב — 9 מִ י הָאֲ נָשׁ ִ ים הָאֵ ּלֶה עִמָּ ְך. לְהַטְ עוֹתוֹ בָּ א, אָמַ ר: "פְּעָמִ ים "קְרוֹבִ ים הֵ ם לְהַכְרִ יתֵ נִ י", כְּמוֹ : "כִּ י אֲמִ ילַם"3: 6 נַ כּ ֶ ה בּ וֹ . שׁ ֶאֵ ין הַכּ ֹל ּגָלוּי לְפָ נָיו, אֵ ין דַּ עְתּ וֹ שׁ ָ וָ ה עָ לָיו, אַ ף אֲנִ י אֲנִ י וְעַמִּ י נַכֶּ ה בָהֶ ם. דָּ בָ ר אַ חֵ ר: לְשׁ וֹ ן מִשׁ ְ נָה הִ יא: מְ נַכֶּ ה אֶרְ אֶ ה עֵ ת שׁ ֶ אוּכַ ל לְקַ ּלֵל וְ לֹא יָבִ ין": 10 בָּלָק בֶּ ן צִפּ ֹר לוֹ מִ ן הַדָּמִ ים, לְחַסֵּ ר מֵהֶ ם מְ עַ ט: כִּ י יָדַ עְתִּ י וְגוֹ '. עַ ל יְדֵ י וְגוֹ '. אַ ף עַ ל פִּ י שׁ ֶאֵ ינִ י חָשׁ וּב בְּעֵ ָינֶיך, חָשׁ וּב אֲנִ י בְּעֵ ינֵי מִ לְחֶמֶ ת סִיחוֹ ן, שׁ ֶעֲ זַרְ תּ וֹ לְהַכּוֹ ת אֶ ת מוֹאָ ב: 7 וּקְ סָמִ ים הַמְּ לָכִ ים: ְבּ ָ י דָ ם . כָּ ל מִ ינֵי קְסָמִ ים, שׁ ֶ ּלֹא יֹאמַ ר: "אֵ ין כְּ לֵי תַשׁ ְמִישׁ ִ י

3. תהלים קיח, י. 4. בראשית לא, כד.

141 Numbers 22:5-10 balak

5 Since Moses’ power was spiritual, Balak understood that military might would prove useless against the Israelites; this was clear from the way they conquered the mighty Sichon and Og. Balak therefore decided that he needed to enlist the services of someone with spiritual power, who would combat Moses with his mouth.12 He therefore sent messengers to Balaam the son of Beor, who was famous for the efficacy of his curses, as has been noted,13 and whose prophetic powers Balak was familiar with from Petor, which is by the river of Midian, the land of Balak’s people. Balak and Balaam had lived in the same city, and Balaam had prophesied that Balak would one day be a king. Balak had also observed how many kings had asked for Balaam’s advice. So he sent messengers to Aram, where Balaam was now living,14 to call for him and to promise to pay him well, saying, “A people has come out of Egypt, and behold, they have covered the ‘eye’ of the land—they have divested the land of its sentinels, Sichon and Og, who were paid to protect it. And they are stationed opposite me, ready to strike. 6 So now, please come and curse this people for me, for they are too powerful for me. Perhaps I will be able to strike them and drive them out of the land, or at least reduce their numbers, for I know that whomever you bless is blessed and whomever you curse is cursed.” 7 So the elders of Moab and the elders of Midian went, with all sorts of magic charms in their hands so Balaam would not be able to say that he lacked his tools, since he had become famous as a sorcerer prior to becoming a prophet.15 The elders of Midian decided that if Balaam would assent readily, it would be a sign that he could in fact do something, but if not, he would prove ineffectual. They came to Balaam and conveyed Balak’s message to him. 8 Balaam knew through prophecy that God had forbidden the Israelites to attack Moab, and that therefore Balak had nothing to fear. Nonetheless, he did not reveal this fact to Balak or his messengers, because he hated the Israelites and jumped at this opportunity to curse them.16 He said to the messengers, “Lodge here for the night”—for, as with other gentile prophets, God revealed Himself to him only at night, stealthily, as it were17—“and I will give you an answer in accordance with how God will speak to me. Perhaps He will tell me that it befits me to go only with dignitaries more distinguished than you.” So the Moabite nobles stayed with Balaam, but the Midianite elders, seeing that Balaam was uncertain, took it as a sign that he would be ineffectual, and therefore left. 9 God came to Balaam and said, “Who are these men with you?” God intended with this question to simply open the conversation, but Balaam inferred from it that God is not always omniscient, and thus made plans to curse the Israelites by catching God off guard. 10 Balaam said to God, “Balak the son of Tzipor, the king of Moab, has sent them to me, so You see that kings esteem me, even though You do not. Balak said:

12. Likutei Sichot, vol. 18, pp. 357 ff. 13. Above, on 21:27. 14. Below, 23:7. 15. Bemidbar Rabbah 20:7; above, on 21:27. 16. Likutei Sichot, vol. 38, pp. 85 ff. 17. Cf. Genesis 31:24.

141 Second (Fifth) Reading בלק 11 הִ ּנֵ ֤ה הָעָם֙הַּיֹצֵ ֣א מִּמִצְרַ֔ יִם וַיְכַ֖ס אֶת־עֵ ֣ין הָאָ ץ֑רֶ עַּתָ֗ ה  ONKELOS  11 הָ א עַמָּ א דִּ נְפַ ק מִמִּצְ רַ יִם וַחֲפָ א לְכָ֤ה קָֽבָה־ּלִ י֙אֹת֔ ֹו אּולַ ֥י אּוכַ ֛ל לְהִ ּלָ ֥חֶ םּב֖ ֹווְגֵֽרַׁשְּתִֽ יו: יָת עֵ ין שׁ ִמְשׁ ָ א דְאַרְעָ א כְּעַ ן אִיתָ א לוֹט לִ י יָתֵהּ מָאִ ים אִכּ וּל לְאַ גָּחָ א 12 וַּיֹ֤אמֶ ראֱֹלהִ ים֙ אֶל־ּבִלְעָ֔ םֹל֥ א תֵלְֵ֖ך ֑םעִּמָהֶ ֹל֤ א תָ אֹר֙ בֵהּ קְרָ ב וַאֲתָרְכִ נֵּהּ : 12 וַאֲמַ ר יְיָ לְבִלְעָ ם לָ א תֵ יזֵיל עִמְּ הוֹן לָ א אֶת־הָעָ֔םּכִ ֥יבָרּ֖וְך הֽ ּוא: תְ לוּט יָת עַמָּ א אֲרֵ י בְרִיךְ הוּא:  שני )חמישי במחוברין( 13 וַּיָ �֤קָם ּבִלְעָם֙ רּבַּבֹ֔קֶ וַּיֹ֨אמֶ ר֙ אֶ ל־ 13 וְקָ ם בִּלְעָ ם בְּצַפְרָ א וַאֲמַ ר לְ רַבְרְ בֵ י בָלָ ק אֱזִילוּ לְאַרְ עֲ כוֹן ׂשָרֵ ֣י קבָלָ֔ לְכ֖ ּו אֶֽל־אַרְ צְכֶ ֑ם ִ֚י ּכמֵאֵ ֣ן יְהוָֹ ֔ה י לְתִּתִ֖ לַֽהֲֹל֥ ְך אֲרֵ י לֵ ית רַעֲ וָא קֳדָ ם יְיָ לְמִשׁ ְ בְּקִ י לְמֵ יזַל עִמְּ כוֹן: 14 וְקָ מוּ רַבְרְ בֵ י עִּמָכֶֽם: 14 וַּיָקּ֨ומּו֙ ׂשָרֵ ֣ימֹואָ֔ ב וַּיָבֹ֖ אּו אֶל־ּבָלָ ֑ק וַּיֹ֣אמְר֔ ּו מוֹאָ ב וַאֲ תוֹ לְ וַת בָּלָ ק וַאֲמָ רוּ סָרֵ ב מֵאֵ ֥ןּבִלְעָ֖ם הֲֹל֥ ְךעִּמָֽ נּו: 15 וַּיֹ֥סֶ ףעֹ֖וד ּבָלָ ֑ק ׁשְֹל֣חַ ׂשָרִ ֔ ים בִּלְעָ ם לְמֵיתֵ י עִמָּ נָא: 15 וְאוֹסֵ ף עוֹד בָּלָ ק לְמִשׁ ְ לַ ח רַבְרְבִ ין סַגִּיאִ ין רַּבִ ֥ים וְנִכְּבָדִ֖ ים מֵאֵֽ ּלֶה: 16 וַּיָבֹ֖ אּו אֶל־ּבִלְעָ ֑ם וַּיֹ֣אמְ רּו ל֗ ֹו וְיַקִּירִ ין מֵאִלֵּ ין: 16 וַאֲ תוֹ לְ וַת בִּלְעָ ם וַאֲמָ רוּ לֵהּ כִּדְ נַן אֲמַ ר בָּלָ ק ּכֹ֤האָמַ ר֙ ּבָלָ ֣קּבֶן־צִּפ֔ ֹוראַ ל־נָ ֥א תִ ּמָ נַ֖ע מֵֽהֲֹל֥ ְך אֵלָֽי: 17 ּכִֽ י־ בַּ ר צִפּ וֹר לָ א כְעַ ן תִּתְמְ נַע מִלְּמֵיתֵ י לְ וָתִ י: 17 אֲרֵ י יַקָּרָ א אֲ יַקְּרִ נָּךְ לַחֲדָ א כַּבֵ֤ד אֲכַּבֶדְ ָך֙מְאֹ֔ דוְכֹ֛ לאֲׁשֶר־ּתֹאמַ ֥ר אֵלַ֖י אֶֽ ֑העֱׂשֶ ּוֽלְכָ ה־ וְכֹל דִּ י תֵימַ ר לִ י אֶעְבֵּ ד וְאִיתָ א כְעַ ן ּנָא֙ קָ ֣בָ ה יּלִ֔ אֵ֖ ת ֥םהָעָ הַ ּזֶֽה: 18 וַּיַ ֣עַ ן םּבִלְעָ֗ וַּיֹ֨אמֶ ר֙ אֶ ל־ לוֹט לִ י יָת עַמָּ א הָדֵ ין: 18 וַאֲתֵ יב בִּלְעָ ם וַאֲמַ ר לְעַבְדֵ י בָלָ ק אִ ם יִתֶּ ן עַבְדֵ ֣יבָלָ֔ קאִ ם־יִּתֶן־לִ ֥י בָלָ ֛ק אמְֹל֥ בֵית֖ ֹו ףּכֶ֣סֶ וְ ֑בזָהָ ֹל֣ א לִ י בָלָ ק מְ לֵ י בֵיתֵהּ כְּסַ ף וּדְהָ ב לֵ ית לִ י רְשׁ וּ לְמֶעְבַּ ר עַ ל גְּ זֵרַ ת מֵימְ רָ א אּוכַ֗ל לַֽעֲבֹר֙ אֶת־ּפִ֨ י יְהוָֹ ֣ה יאֱֹלהָ֔ לַֽעֲׂש֥ ֹותקְטַּנָ֖ה א֥ ֹו גְדֹולָֽה: דַ ייָ אֱלָהִ י לְמֶעְבַּ ד זְעֵירְתָּ א אוֹ 19 וְעַּתָ֗ הׁשְב֨ ּונָ ֥א בָ זֶ ֛ה ם ּגַם־אַּתֶ֖ הַּלָ ֑יְלָה וְאֵ ֣דְ העָ֔ מַ ה־ּיֹסֵ ֥ף רַבְּתָ א: 19 וּכְעַ ן אוֹרִ יכוּ כְעַ ן הָכָ א אַ ף אַתּ וּן בְּלֵילְ יָא וְאִדַּ ע מָ א יוֹסֵ ף יְהוָֹ֖הּדַ ֥רּבֵ עִּמִֽ י: 20 וַּיָבֹ֨ א אֱֹלהִ ֥ים | אֶל־ּבִלְעָם֘ לַ֒ יְלָה֒ וַּיֹ֣אמֶ ר יְיָ לְמַלָּלָ א עִמִּ י: 20 וַאֲתָ א מֵימַ ר מִ ן קֳדָ ם יְיָ לְבִלְעָ ם בְּלֵילְ יָא וַאֲמַ ר לֹ֗ואִ ם־לִקְר֤ ֹא לְ ָךּ֙בָ ֣אּו הָֽאֲנָׁשִ֔ ים ק֖ ּום לֵ ְ֣ך ֑םאִּתָ וְאַ֗ ְך אֶ ת־ לֵהּ אִ ם לְמִקְ רֵ י לָךְ אֲ תוֹ גֻבְרַ יָּא קוּם אִ זֵל עִמְּ הוֹן וּבְרַ ם יָת פִּתְ גָּמָ א דִּ י הַּדָבָ ֛ר אֲׁשֶר־אֲדַ ּבֵ ֥ראֵלֶ֖יָך אֹתֹ֥ו תַֽ עֲׂשֶֽ ה: אֲמַלֵּל עִמָּךְ יָתֵהּ תַּעְבֵּ ד:

 RASHI  11 קָבָ ה ִּ לי. זוֹ קָשׁ ָ ה מֵ"אָרָ ה ִּ לי", שׁ ֶ הוּא נוֹקֵ ב וּמְ פָרֵשׁ : "רָ אוּי לוֹ לִתֶּ ן לִ י כָּ ל כֶּסֶ ף וְ זָהָ ב שׁ ֶ ּלוֹ , שׁ ֶ הֲרֵ י צָרִ ְיך לִ שְׂכּ ֹר וְ גֵרַשׁ ְתִּ יו. מִ ן הָעוֹ לָם. וּבָ לָק לֹא אָמַ ר אֶ ּלָא "וַאֲ גָרְשׁ ֶ נּוּ מִ ן חֵילוֹ ת רַ בּוֹ ת, סָפֵק נוֹ צֵחַ סָפֵק אֵינוֹ נוֹ צֵחַ , וַאֲנִי וַדַּ אי נוֹ צֵחַ ": הָאָרֶ ץ" — "אֵ ינִ י מְ בַקֵּשׁ אֶ ּלָא לְהַסִּיעָ ם מֵעָ לַי", וּבִ לְעָ ם לֹא אוּכַ ל לַעֲ בֹר. עַ ל כָּרְ חוֹ ִ ּג ּלָה שׁ ֶ הוּא בִּרְשׁ וּת אֲחֵרִ ים, הָ יָה שׂוֹנְאָ ם יוֹתֵ ר מִ בָּ לָק: 12 לֹא תֵ ְלֵך עִמָּ הֶ ם. אָמַ ר לוֹ : וְנִתְ נַבֵּ א כָּ אן, שׁ ֶאֵינוֹ יָכוֹ ל לְבַטֵּ ל הַבְּרָ כוֹ ת שׁ ֶ נִּתְ בָּרְ כוּ "אִ ם כֵּ ן אֲקַ ְּ ללֵם בִּמְ קוֹמִ י", אָמַ ר לוֹ : "לֹא תָ אֹר אֶ ת הָעָ ם". הָאָבוֹ ת מִפִּ י הַשּׁ ְ כִ ינָה: 19 ּגַם אַתֶּ ם. פִּ יו הִכְשׁ ִ ילוֹ : ּ"גַם אָמַ ר לוֹ : "אִ ם כֵּ ן אֲבָרְ כֵ ם", אָמַ ר לוֹ : "אֵ ינָם צְרִ יכִ ים אַתֶּ ם סוֹפְכֶ ם לִ ְילֵך בְּפַחֵ י נֶפֶשׁ כָּרִאשׁ וֹנִ ים": מַ ה יֹּסֵ ף. לֹא לְבִרְ כָתֶ ָך, 'כִּ י בָ ְרוּך הוּא'". מָשׁ ָ ל, אוֹמְרִ ים ּלַצִרְ עָ ה: "לֹא יְשׁ ַ נֶּה דְ בָרָ יו מִ בְּרָ כָ ה לִקְ לָלָה, הַלְוַ אי שׁ ֶ ּלֹא יוֹסִ יף לְבָרֵ ְך. מִ דֻּבְשׁ ֵ ְך וְ לֹא מֵעֻקְ צֵ ְך": 13 ְלַהֲלֹך עִמָּ כֶ ם. אֶ ּלָא עִ ם שָׂרִ ים כָּ אן נִתְ נַבֵּ א שׁ ֶעָתִ יד לְהוֹסִ יף לָהֶ ם בְּרָ כוֹ ת עַ ל יָדוֹ : 20 אִ ם ּגְדוֹלִ ים מִכֶּ ם. לָמַדְ נוּ שׁ ֶ רוּחוֹ גְבוֹהָ ה, וְ לֹא רָ צָ ה ּלְגַלוֹ ת לִ קְ ֹר א לְ ָך . אִ ם הַקְּרִ יאָ ה שׁ ֶ ְּ ל ָך וְסָ בוּר אַתָּ ה לִטּ ֹל עָ לֶיהָ שׁ ֶ הוּא בִּרְשׁ וּתוֹ שׁ ֶ ל מָקוֹ ם, אֶ ּלָא בִּ לְשׁ וֹ ן ּגַסּ וּת, לְפִיכָ ְך שָׂ כָ ר, קוּם ְלֵך אִתָּ ם: וְ אַ ְך . עַ ל כָּרְ חָ ְך אֶ ת הַדָּ בָ ר אֲשׁ ֶ ר "וַ ּיֹסֶ ף עוֹ ד בָּ לָק": 17 כִּ י כַבֵּ ד אֲכַבֶּדְ ָך מְ אֹד. יוֹתֵ ר מִמַּ ה אֲדַ בֵּ ר אֵ ָלֶיך אוֹתוֹ תַ עֲ שֶׂ ה. וְאַ ף עַ ל פִּ י כֵ ן "וַ ּי ְֵלֶך בִּ לְעָ ם", שּׁ ֶהָ יִיתָ נוֹטֵ ל לְשׁ ֶעָבַ ר, אֲנִ י נוֹתֵ ן לְ ָך: 18 מְ לֹא בֵיתוֹ כֶּסֶ ף אָמַר: "שׁ ֶמָּא אֲפַתֶּ נּוּ וְ יִתְרַ ֶּ צה": וְ זָ הָ ב . לָמַדְ נוּ שׁ ֶ נַּפְשׁ וֹ רְ חָבָ ה וּמְ חַמֵּ ד מָמוֹ ן אֲחֵרִ ים. אָמַ ר:

142 Numbers 22:11-20 balak

11 ‘Behold the people coming out of Egypt has covered the “eye” of the earth. Come and curse them for me using God’s Name: perhaps I will be able to fight against them and drive them out of the world.’ ” Balaam hated the Jews more than Balak, for Balak asked Balaam only to invoke an ordinary curse against them, which would drive them away from Moab, but Balaam wanted to curse them using God’s Name and annihilate them altogether. 12 God said to Balaam, “You shall not go with them!” Balaam responded, “So let me curse them right here!” God said back, “You shall not curse the people!” Ba- laam, seeking to save face, said, “So at least let me bless them!” God replied, “No, do not bless them either, because they are already blessed; they have no need of you or your blessing.”  Second Reading (Fifth when combined) 13 When Balaam arose in the morning, he said to Balak’s nobles, lying, “Return to your country, for God has refused to let me go with you, but only with dignitaries more distinguished than you.” He thus sought to aggrandize himself in their eyes. 14 Moab’s nobles arose and came to Balak and said, “Balaam refuses to come with us.” 15 So Balak continued to send dignitaries, more numerous and higher in rank than these. 16 They came to Balaam and said to him, “So said Balak the son of Tzipor, ‘Please do not hesitate to come to me. 17 For I will honor you greatly, paying you more than you have ever been paid for your services before, and will do whatever you tell me to do. So please come and curse this people for me.’ ” 18 Balaam answered and said to Balak’s servants, “In fact, Balak should give me all his money, because without me he would have to spend it all on mercenaries to fight the Israelites, and who knows if they would succeed? My curse, however, will certainly succeed. Nonetheless, even if Balak does give me his full storehouse of silver and gold, I cannot do anything small or great that would transgress the word of God, my God. I can only curse if He lets me.” So, now that Balak had forced the issue, Balaam had to admit that his curse was subject to God’s approval. And he unknowingly prophesied that he would not be able to nullify the blessing that God had given the patriarchs. 19 He continued, “Now, you too, although you will probably be as disappointed as the first group of delegates, please remain here overnight, and I will know what more God will add to what He already said, when He will speak with me. I am sure He will not allow me to curse them; I just hope He won’t add to their blessings.” Here, too, he prophesied unknowingly that God would give them additional blessings through him. 20 God came to Balaam at night and said to him, “If these men have come to call for you, and you are eager to take your fee, arise and go with them, but be advised that whatever I tell you, you must do.”

142 Third (Fifth) Reading בלק

   שלישי 21 וַּיָ �֤קָם ּבִלְעָם֙ רּבַּבֹ֔קֶ וַּֽיַֽחֲב֖ ׁשאֶ ת־אֲתֹ נֹ֑ווַּיֵ֖לְֶך עִ ם־ ONKELOS 21 וְקָ ם בִּלְעָ ם בְּצַפְרָ א וְזָרֵ ז יָת ֥יׂשָרֵ מֹואָֽ ב: 22 ֣ףוַּיִֽחַר־אַ אֱֹלהִ ים֘ ּכִֽי־הֹולֵ ְ֣ךהּוא֒ וַּיִתְ יַּצֵ֞ ב אֲתָ נֵהּ וַאֲ זַל עִ ם רַבְרְ בֵ י מוֹאָ ב: 22 וּתְ קֵ ף רֻגְ זָא דַ ייָ אֲרֵ י אָ זֵל הוּא וְאִתְ עַתַּ ד מַלְ אֲכָ א דַ ייָ בְּאָרְחָ א מַלְאְַ֧ך ֛היְהוָֹ ּבַּדֶ֖רֶ ְך לְׂשָטָ ֣ןל֑ ֹו וְהּוא֙ רֹכֵ ֣ב עַל־אֲתֹנֹ֔וּוׁשְ נֵ ֥י לְשָׂ טָ ן לֵהּ וְהוּא רָכֵ ב עַ ל אֲתָ נֵהּ וּתְ רֵ ין עוּלֵ מוֹהִ י עִמֵּהּ : 23 וַחֲ זַת יונְעָרָ֖ עִּמֽ ֹו: 23 וַּתֵ֣רֶ אהָֽאָ תֹון֩ אֶת־מַלְאַ֨ ְךיְהוָֹ ֜ה נִּצָ ֣בּבַּדֶ֗רֶ ְך אֲתָ נָא יָת מַלְ אֲכָ א דַ ייָ מְ עַתַּ ד בְּאָרְחָ א וְחַרְבֵּהּ שׁ ְ לִ יפָ א בִּידֵהּ וְחַרְּבֹ֤ו ׁשְלּופָ הּ֙בְ יָד֔ ֹווַּתֵ ֤ט הָֽאָ תֹון֙ מִ ן־הַּדֶ֔רֶ ְךוַּתֵ֖לְֶך ּבַּׂשָדֶ ֑ה וּסְטַ ת אֲתָ נָא מִ ן אָרְחָ א וַאֲ זֶלֶ ת בְּחַקְלָ א וּמְ חָ א בִלְעָ ם יָת אֲתָ נָא וַּיַ �ְ֤ך ּבִלְעָם֙אֶת־הָ ֣אָת֔ ֹון לְהַ ּטֹתָ֖ ּה הַּדָֽרֶ ְך: 24 וַּֽיַֽעֲמֹד֙מַלְאַ ְ֣ך לְאַסְטָ יוּתַהּ לְאָרְחָ א: 24 וְקָ ם מַלְ אֲכָ א דַ ייָ בִּשׁ ְ בִ יל כַּרְמַ יָּא אַתְ רָ א יְהוָֹ֔ה ּבְמִׁשְ עֹ֖ולהַּכְרָמִ ֑יםּגָדֵ ֥רמִ ּזֶ֖ה ֥רוְגָדֵ מִ ּזֶֽה: דְ גָדֵרָא מִכָּ א וְגָדֵרָא מִכָּ א:

 RASHI  21 וַ יַּחֲבֹשׁ אֶ ת אֲ תֹנוֹ . מִכָּ אן שׁ ֶהַשּ ִׂ נְאָ ה מְ קַלְקֶ לֶת אֶ ת שׁ ֶ ּיֵשׁ בּוֹ דַ עַ ת, תִּטָּרֵ ף דַּ עְתּ וֹ כְּשׁ ֶ ּיִרְ אֶ ה מַ ּזִיקִ ין: וְ חַ רְ בּ וֹ הַשּׁ וּרָ ה, שׁ ֶחָבַשׁ הוּא בְעַצְמוֹ . אָמַ ר הַקָּדוֹשׁ בָּ ְרוּך הוּא: שׁ ְ לוּפָ ה בְּ יָדוֹ . אָמַ ר: "רָשׁ ָ ע זֶה הִ נִּיחַ כְּ לֵי אֻמָּ נוּתוֹ , שׁ ֶכְּ לֵי "רָשׁ ָ ע, כְּבָ ר קְדָמְ ָך אַבְרָ הָ ם אֲבִיהֶ ם, שׁ ֶ נֶּאֱמַ ר: 'וַ ּיַשׁ ְכֵּ ם זֵינָן שׁ ֶ ל אֻמּ וֹ ת הָעוֹ לָם בַּחֶרֶ ב, וְ הוּא בָּ א עֲ לֵיהֶ ם בְּפִ יו, אַבְרָ הָ ם בַּבּ ֹקֶ ר וַ ּיַחֲבֹשׁ אֶ ת חֲמֹרוֹ '"5: עִ ם שָׂרֵ י מוֹאָ ב. לִ בּ וֹ שׁ ֶ הוּא אֻמָּ נוּת שׁ ֶ ּלָהֶ ם, אַ ף אֲנִ י אֶתְפּ ֹשׂ אֶ ת שׁ ֶ ּלוֹ וְאָ בֹא כְלִבָּ ם שׁ ָ וֶ ה: 22 כִּ י הוֹ ְלֵך הוּא. רָ אָ ה שׁ ֶהַדָּ בָ ר רַ ע בְּעֵ ינֵי עָ לָיו בְּאֻמָּ נוּתוֹ ". וְכֵ ן הָ יָה סוֹפוֹ : "וְאֵ ת בִּ לְעָ ם בֶּ ן בְּעוֹ ר הַמָּקוֹ ם, וְנִתְאַ וָּ ה ְלֵילֵך: לְשָׂטָ ן לוֹ . מַ לְאָ ְך שׁ ֶ ל רַ חֲמִ ים הָרְ גוּ בֶּחָרֶ ב"6: 24 בְּמִשׁ ְ עוֹ ל. כְּתַרְ ּגוּמוֹ : "בִּשׁ ְבִ יל". וְכֵ ן: הָ יָה, וְהָ יָה רוֹ צֶ ה לְמָ נְעוֹ מִ ּלַחֲטֹא, שׁ ֶ ּלֹא יֶחֱטָ א וְ יֹאבַ ד: "אִ ם יִשְׂפּ ֹק עֲפַ ר שׁ ֹמְ רוֹ ן לִשׁ ְ עָלִ ים"7 — עָפָ ר הַ נִּדְ בָּ ק וּשׁ ְ נֵי נְעָרָ יו עִמּ וֹ . מִכָּ אן לְאָדָ ם חָשׁ וּב הַ ּיוֹ צֵ א לַדֶּרֶ ְך, יוֹלִ ְיך בְּכַפּ וֹ ת הָרַ גְלַיִם בְּהִ ּלוּכָ ן. וְכֵ ן: "מִ י מָדַ ד בְּשׁ ָעֳלוֹ מַ יִם"8 עִמּ וֹ שׁ ְ נֵי אֲ נָשׁ ִ ים לְשׁ ַמְּשׁ וֹ , וְחוֹ זְרִ ים וּמְשׁ ַמְּשׁ ִ ים זֶה אֶ ת זֶה: — בְּרַ גְלָיו וּבְהִ ּלוּכוֹ : ּגָדֵ ר מִ ּזֶה וְ גָדֵ ר מִ ּזֶה. סְתָ ם ּ"גָדֵ ר", 23 וַתֵּרֶ א הָאָתוֹ ן. וְ הוּא לֹא רָ אָ ה, שׁ ֶ נָּתַ ן הַקָּדוֹשׁ בָּ ְרוּך שׁ ֶל אֲבָנִים הוּא: הוּא רְשׁ וּת לַבְּהֵמָ ה לִרְ אוֹ ת יוֹתֵ ר מִ ן הָאָדָ ם, שׁ ֶמִּתּ וֹ ְך

5. בראשית כב, ג. 6. במדבר לא, ח. 7. מלכים ־א כ, י. 8. ישעיה מ, יב.

24 Further on, the angel of God stood in a path of the vineyards, once more blocking the way, this time with a stone fence on one side and another stone fence on the other side, so there was no way to take a detour.

INNER DIMENSIONS [continued...] When a person transgresses one of rah’s prohibitions. Abraham’s exceeding love of the Torah’s explicit prohibitions, he augments the God and enthusiasm in performing His will is power of the three varieties of “pure evil” (the then an allegory for the antidote to this poison: kelipot temei’ot). In this case, the person increases repentance and reorientation (teshuvah) toward the world’s enmity toward Divinity, increasing God motivated by love. the world’s conscious and unconscious hostil- Here, at the beginning of Balaam’s journey ity to God’s intents and purposes. To redeem the to curse the Israelites, God tells him that he is power he diverted into this form of evil, the per- doomed to fail, for the people have inherited the son must motivate his return to God with ardent, power to transform the results of his hatred for 23 overpowering love. God into holiness. This transformation of pure Balaam’s exceeding hatred and antagonism to- evil into good is the theme of the whole episode ward God may be seen as an allegory for the evil of Balaam and his curses.24 produced by deliberate transgressions of the To-

23. Tanya, ch. 7. 24. Likutei Sichot, vol. 28, pp. 163-164.

143 Numbers 22:21-24 balak Balaam’s Journey  Third Reading 21 Despite God’s words, Balaam still hoped to catch God off guard and curse the people, so in the morning Balaam arose, and, enthused with the prospect of cursing the Israelites, saddled his she-donkey himself. He also hoped, by demonstrating his own eagerness to do evil, to emphasize how the Jews had repeatedly been eager to rebel against God during their 40 years in the desert, and thereby make God judge them unfavorably. In response, however, God told him that this evil enthusiasm was counter-weighed by the holy enthusiasm Abraham demonstrated by saddling his donkey himself the morning he went to sacrifice Isaac.18 Moreover, Abraham had bequeathed his enthusiastic devotion to God to the Jewish people: this was thus their true nature, and whenever they behaved contrary to this nature, it was just a temporary lapse.19 Nonetheless, Balaam went on his way, with the same evil intentions as the Moabite dignitaries escorting him. 22 God became angry, because Balaam was going eagerly, even though God had made it clear that He did not want him to curse the Jews. An angel of God stationed himself on the road to thwart him. By thwarting Balaam’s path, God dis- played both His anger—by posing him difficulties, and His mercy—by preventing him from sinning and incurring punishment. Balaam was riding on his she-donkey, and his two servants were with him, as befits a distinguished person.20 23 If God were to grant humans the perception to see angels, they would perforce see both benevolent and destructive angels (i.e., demons). Since the sight of destructive angels would be too overwhelming for most people,21 God generally does not grant humans this perception. But since animals do not have free choice and possess less sophisticated consciousness than humans, they are not frightened by the sight of destructive angels, so God allows them to see angels.22 Thus, Balaam’s she-donkey saw the angel of God stationed on the road with his sword drawn in his hand. Seeing the angel blocking the way, the she-donkey turned aside from the road and went into a field. In not allowing Balaam to remain on the path, forcing him to go around him to either side, the angel was intimating that if Balaam wished to curse Abraham’s descendants, he had only two choices: the descendants of Ishmael or the descendants of Keturah; he could not curse Isaac. Balaam beat the she-donkey to get it back onto the road.

INNER DIMENSIONS [21] He also hoped: When a person sins, he aug- He makes the world a coarser, less Divinely_ori- ments the power of evil in the world. This can ented place, but does not increase the spirit of happen in two ways: antagonism against Divinity in it. To redeem the When a person indulges in some material or power he invested in this form of evil and re-root sensual pleasure that is permitted by the Torah it in holiness, it is enough for the person to regret but partakes in it for selfish motivations, he aug- and repent of having selfishly indulged in God’s ments the power of “neutral evil” (kelipat nogah). gifts. [continues...]

18. See Genesis 22:3. 19. Likutei Sichot, vol. 28, pp. 159-160. 20. Cf. Genesis 22:3. 21. Berachot 6a. 22. Cf. Nachalat Yaakov.

143 Third (Fifth) Reading בלק 25 וַּתֵ֨רֶא הָֽאָת֜ ֹון אֶת־מַלְאַ ְ֣ךיְהוָֹ ֗ה וַּתִ ּלָחֵ ץ֙ אֶל־הַּקִ֔ יר ִ וַּת־  ONKELOS  25 וַחֲ זַת אֲתָ נָא יָת מַלְ אֲכָ א דַ ייָ לְחַ ֛ץאֶת־רֶ ֥גֶלּבִלְעָ֖ם ֑ אֶל־הַּקִ יר וַּיֹ֖סֶ ףלְהַּכֹתָֽ ּה: 26 וַּיֹ֥וסֶ ף וְאִדְּחֵקַ ת לְ כֻתְ לָ א וּדְחֵקַ ת יָת רִ גְלָ א דְבִלְעָ ם לְ כֻתְ לָ א וְאוֹסֵ ף לְמִמְ חַהּ : מַלְאַ ְך־יְהוָֹ֖ה עֲב֑ ֹור וַּֽיַֽעֲמֹדּ֙בְמָק֣ ֹוםצָ֔ ראֲׁשֶ ֛ר אֵין־ּדֶ ֥רֶ ְך 26 וְאוֹסֵ ף מַלְ אֲכָ א דַ ייָ לְמֶעְבָּ ר וְקָ ם בַּאֲתַ ר עָ ק דִּ י לֵ ית אֹרַ ח לְמִסְטֵ י לִנְט֖ ֹות יָמִ ֥ין ּוׂשְמֽ ֹ אול: 27 וַּתֵ ֤רֶ א הָֽאָ תֹון֙ אֶת־מַלְאַ ְ֣ך יְהוָֹ ֔ה לְ יַמִּ ינָא וְלִשְׂ מָאלָ א: 27 וַחֲ זַת וַּתִרְ ּבַ֖ץ ּתַ ֣חַ ת ּבִלְעָ ֑םוַּיִֽחַר־אַ ֣ף םּבִלְעָ֔ וַּיַ �ְ֥ך אֶת־הָֽאָת֖ ֹון אֲתָ נָא יָת מַלְ אֲכָ א דַ ייָ וּרְבָעַ ת תְּ חוֹת בִּלְעָ ם וּתְ קֵ ף רֻגְ זָא דְבִלְעָ ם ּבַּמַּקֵֽ ל: 28 וַּיִפְּתַ ֥חיְהוָֹ֖ה אֶת־ּפִ ֣י הָֽאָת֑ ֹון וַּתֹ֤אמֶ ר לְבִלְעָם֙ וּמְ חָ א יָת אֲתָ נָא בְּחֻטְ רָ א: 28 וּפְתַ ח יְיָ יָת פֻּמָּ א דַאֲתָ נָא וַאֲמֶרֶ ת לְבִלְעָ ם מֶה־עָׂשִ י ֣יתִ לְָך֔ ּכִ ֣יהִּכִיתָ֔ נִיזֶ֖ה ׁשָל֥ ׁש רְ גָלִֽ ים: 29 וַּיֹ֤אמֶ ר מָ א עֲבָדִ ית לָךְ אֲרֵ י מְחִיתַ נִ י דְּ נַן תְּ לַ ת זִמְ נִ ין: 29 וַאֲמַ ר בִּלְעָ ם ּבִלְעָם֙ לָֽאָת֔ ֹון ּכִ ֥יהִתְ עַּלַ֖לְּתְ ּבִ י֑ ל֤ ּו יֶׁש־חֶ֨רֶ בּ֙בְ יָדִ י ֔ ֥יּכִ עַּתָ֖ ה לַאֲתָ נָא אֲרֵ י חַ יִּכְתְּ בִּ י אִלּ וּפוֹן אִ ית הֲרַ גְּתִֽ יְך: 30 וַּתֹ֨אמֶ ר הָֽאָת֜ ֹון םאֶל־ּבִלְעָ֗ הֲלֹוא֩ אָֽ נֹכִ֨ י אֲתֽ ֹנְָך֜ חַרְבָּ א בִּידִ י אֲרֵ י כְעַ ן קְטַלְתִּיךְ : 30 וַאֲמֶרֶ ת אֲתָ נָא לְבִלְעָ ם הֲלָ א אֲׁשֶר־רָכַ ֣בְּתָ עָלַ֗ ימֵעֹֽודְ ָך֙ עַד־הַ ּיֹ֣וםהַ ּזֶ֔ה הַֽהַסְּכֵ ֣ן הִסְ ּכַ֔ נְּתִ י אֲ נָא אֲתָ נָךְ דִּ י רְכַבְתְּ עֲלַ י מִדְּאִיתָךְ עַ ד יוֹמָ א הָדֵ ין הֲמֵילַ ף אֲלִיפְ נָא לַֽעֲׂש֥ ֹות לְָך֖ ה ּכֹ֑ רוַּיֹ֖אמֶ ֹלֽ א: 31 וַיְגַ ֣ל ֘יְהוָֹה אֶ ת־עֵינֵ ֣י בִלְעָ ם֒ לְמֶעְבַּ ד לָךְ כְּ דֵ ין וַאֲמַ ר לָ א: 31 וּגְלָ א יְיָ יָת עֵ ינֵי בִלְעָ ם וַחֲ זָא יָת וַּיַ֞רְא אֶת־מַלְאַ ְ֤ך יְהוָֹה֙ נִּצָ ֣בּבַּדֶ֔רֶ ְךוְחַרְ ּב֥ ֹו ׁשְ לֻפָ֖ה ּבְ יָד֑ ֹו מַלְ אֲכָ א דַ ייָ מְ עַתַּ ד בְּאָרְחָ א וְחַרְבֵּהּ 32 שׁ ְ לִ יפָ א בִּידֵהּ וּכְרַ ע וּסְ גִ יד לְאַפּ וֹהִ י: וַּיִּקֹ֥ דוַּיִׁשְּתַ֖ חּו לְאַּפָֽ יו: וַּיֹ֤אמֶ ראֵ לָיו֙ מַלְאַ ְ֣ך יְהוָֹ ֔ה עַ ל־ 32 וַאֲמַ ר לֵהּ מַלְ אֲכָ א דַ ייָ עַ ל מָ א מָ֗ה הִּכִ֨יתָ֙ אֶ ת־אֲתֹ֣נְָך֔ זֶ֖ה ׁשָל֣ ֹוׁש רְ גָלִ ֑ים הִ ּנֵ ֤ה אָֽ נֹכִ י֙ יָצָ ֣אתִ י מְ חֵיתָ יָת אֲתָ נָךְ דְּ נַן תְּ לַ ת זִמְ נִ ין הָ א אֲ נָא נְפָקִ ית לְמִסְטַ ן אֲרֵ י גְלֵ י קֳדָמַ י לְׂשָטָ֔ןּכִֽ י־יָרַ ֥טהַּדֶ֖רֶ ְך לְ נֶגְּדִֽ י: דְּאַתְּ רָעֵי לְמֵ יזַל בְּאָרְחָא לְקִבְלִ י:

 RASHI  25 ַ ו תִּ ּ ָ ל ֵ ח ץ . הִ יא עַצְמָהּ : וַתִּ לְחַ ץ. אֶ ת אֲחֵרִ ים, אֶ ת רֶ גֶל בַּתַּ לְ מוּד: אָמְ רוּ לֵהּ : "מַ אי טַעֲמָ א לָא רָ כַבְתְּ אַסּ וּסְ יָא, בִּ לְעָ ם: 26 וַ יּוֹסֶ ף מַ לְאַ ְך ה' עֲבוֹ ר. לַעֲ בֹר עוֹ ד לְפָ נָיו, אֲמַ ר לְהוֹ ן: בִּרְ טִ יבָ א שׁ ָדַ אי לֵהּ כוּ'", כִּדְ אִיתָ א בְּמַסֶּכֶ ת לַהֲ ְלֹך לִהְיוֹ ת לְפָ נָיו בְּמָקוֹ ם אַ חֵ ר, כְּמוֹ : "וְ הוּא עָבַ ר עֲ ב וֹ דָ ה זָ רָ ה12: 32 כִּ י יָרַ ט הַדֶּרֶ ְך לְ נֶגְדִּ י. רַ בּוֹתֵ ינוּ חַכְמֵ י לִפְ נֵיהֶ ם"9. וּמִדְרַשׁ אַ ּגָדָ ה יֵשׁ בְּתַ נְחוּמָ א10: מָ ה רָ אָ ה ַ ה ִּ מ שׁ ְ ָנ ה13 דְּרָשׁ וּהוּ נוֹטָרִ יקוֹ ן: "יָ'רְ אָ ה, רָ 'אֲתָ ה, נָ'טְתָ ה, לַעֲ מֹד בִּשׁ ְלֹשׁ ָ ה מְ קוֹמוֹ ת? סִימָ נֵי אָבוֹ ת הֶרְ אָ הוּ: 28 זֶ ה בִּשׁ ְבִ יל שׁ ֶהַדֶּרֶ ְך לְ נֶגְדִּ י", כְּלוֹמַ ר: "לְקִ נְאָתִ י וּלְהַקְ נִיטֵ נִ י". שׁ ָלֹשׁ רְ גָלִ ים. רָ מַ ז לוֹ : "אַתָּ ה מְ בַקֵּשׁ לַעֲ קֹר אֻמָּ ה הַחוֹ גֶגֶת וּלְפִ י מַשׁ ְמָעוֹ : "כִּ י חָרַ ד הַדֶּרֶ ְך לְ נֶגְדִּ י — לְשׁ וֹ ן 'רֶ טֶ ט' — כִּ י שׁ ָלֹשׁ רְ גָלִ ים בַּשּׁ ָ נָה": 29 ּהִתְעַלַלְתְּ. כְּתַרְ ּגוּמוֹ : לְשׁ וֹ ן רָ אִיתִ י בַּעַ ל הַדֶּרֶ ְך שׁ ֶחָרַ ד וּמִ הֵ ר הַדֶּרֶ ְך, שׁ ֶ הוּא לְכַעֲסִ י ּגְנַאי וּבִ ּזָיוֹ ן: לוּ יֶשׁ חֶרֶ ב בְּ יָדִ י. ּגְנוּת ּגְדוֹ לָה הָ יָה לוֹ דָּ בָ ר וּלְהַמְרָ אָתִ י". וּמִקְרָ א קָ צֵ ר הוּא, כְּמוֹ : "וַתְּ כַ ל דָּ וִ ד"14. זֶה בְּעֵ ינֵי הַשּ ָׂרִ ים: זֶה הוֹ ְלֵך לַהֲ רֹג אֻמָּ ה שׁ ְ לֵמָ ה בְּפִ יו — לִשּׁ ָ נָא אַ חֲרִ ינָא: "יָרַ ט", לְשׁ וֹ ן רָ צוֹ ן, וְכֵ ן "וְעַ ל יְדֵ י רְשׁ ָעִ ים וּלְאָתוֹ ן זוֹ צָרִ ְיך לִכְלִ י זַיִן: 30 הַ הַ סְ כּ ֵ ן הִ סְ כַּ נְ תִּ י . כְּתַרְ ּגוּמוֹ , יִרְ טֵ נִ י"15 — מְ פַ ּיֵס וּמְ נַחֵ ם אוֹתִ י עַ ל יְדֵ י רְשׁ ָעִ ים, שׁ ֶאֵ ינָן וְכֵ ן: "הַלְאֵ ל יִסְכָּ ן ּגָבֶ ר"11. וְרַ בּוֹתֵ ינוּ דָּרְשׁ וּ מִקְרָ א זֶה אֶ ּלָא מַקְ נִיטִ ים:

9. בראשית לג, ג. 10. סימן ח. 11. איוב כב, ב. 12. ד, ב. 13. שבת קה, א. 14. שמואל ־ב יג, לט. 15. איוב טז, יא.

32 The angel of God said to him, “Why have you beaten your she-donkey these three times? Behold, I came out to thwart you, for I perceived that you eagerly hastened to set out on the journey in order to go against me—that is, against God, who sent me.

144 Numbers 22:25-32 balak

25 The she-donkey saw the angel of God, and because the angel was taking up most of the passageway, she was pressed against the wall as she passed him. In the process, she pressed Balaam’s leg against the wall, and he beat her again. By forcing Balaam to one side, the angel was intimating that if Balaam wished to curse Isaac’s descendants, he had only one choice: the descendants of Esau; he could not curse Jacob. 26 The angel of God passed further ahead, and he stood in a narrow place, where there was no room to turn right or left, thus making it impossible to pass. The angel now was intimating that if Balaam wished to curse Jacob’s descendants, there was no possibility at all, since all his children remained loyal to God’s calling and therefore could not be cursed. 27 The she-donkey saw the angel of God, and it crouched down under Balaam. Balaam became angry, and he beat the she-donkey with a stick. 28 God opened the mouth of the she-donkey, enabling her to speak, and she said to Balaam, “What have I done to you that you have struck me these three times [regalim]?” God, via the donkey’s choice of words, intimated that it was useless for Balaam to try to destroy a nation that observes the three pilgrim festivals [regalim]. 29 Balaam said to the she-donkey, “For you have humiliated me! If I had a sword in my hand, I would kill you right now!” This statement embarrassed Balaam in front of the Moabite delegation accompanying him, for he was on his way to slay an entire nation with his speech, but required a weapon to do away with a single donkey. 30 The Moabite delegates asked Balaam, “Why did you take this donkey instead of a horse?” He replied, “I left my horse in the pasture to graze.” Upon hearing this, the she-donkey said to Balaam, “Am I not your personal she-donkey, and is it not true that you have never owned a horse?” Balaam said, “Well, yes, but I only use you for transporting burdens.” To this, the donkey answered, “Am I not the donkey on which you have always ridden?” Balaam said, “Well, yes, but only once!” Again, the she-donkey said, “Am I not the donkey you have ridden since you first started in your career and have continued riding until now?” Balaam could not deny this. The donkey continued, “Have I been accustomed to act disobediently like this to you?” He said, “No.” 31 God then opened Balaam’s eyes, and he saw the angel of God standing in the road, with a sword drawn in his hand, intimating that Balaam was wrong in trying to usurp the Jews’ power of the mouth and abandoning the non-Jews’ power of the sword, and that in retribution God would have him killed by the means he had abandoned. As will be seen later,25 this actually happened. Balaam bowed and prostrated himself on his face.

25. Below, 31:8.

144 Fourth (Sixth) Reading בלק 33 וַּתִרְ אַ֨ נִי֙ הָֽאָת֔ ֹון וַּתֵ ֣טלְפָ נַ֔י זֶ֖הׁשָל֣ ׁש רְ גָלִ ֑ים אּולַי֙ נָֽטְתָ ֣ה  ONKELOS  33 וַחֲ זַתְ נִ י אֲתָ נָא וּסְטַ ת מִ ן קֳדָמַ י מִּפָ נַ֔י ּכִ ֥יעַּתָ ֛הּגַם־אֽ ֹתְ כָ ֥ההָרַ֖ גְּתִ יוְאֹותָ ּ֥ה הֶֽחֱיֵֽיתִ י: 34 וַּיֹ֨אמֶ ר דְּ נַן תְּ לַ ת זִמְ נִ ין אִלּ וּפוֹן לָ א סְטַ ת מִ ן קֳדָמַ י אֲרֵ י כְעַ ן אַ ף יָתָךְ קְטָלִ ית ּבִלְעָ֜ םאֶל־מַלְאַ ְ֤ך יְהוָֹה֙ יחָטָ֔אתִ ִ֚י ֹלּ֣כ א יָדַ֔עְּתִ י ֥יּכִ אַּתָ ֛ה וְיָתַהּ קַ יֵּמִ ית: 34 וַאֲמַ ר בִּלְעָ ם נִּצָ֥ב ילִקְרָאתִ֖ ּבַּדָ ֑רֶ ְך וְעַּתָ ֛ה ֥ אִם־רַ ע ּבְ עֵינֶ֖יָך האָׁשּ֥ובָ ּלִֽ י: לְמַלְ אֲכָ א דַ ייָ חָבִ ית אֲרֵ י לָ א יְדָעִ ית דִּ י אַתְּ מְ עַתַּ ד לְקַדָּ מוּתִ י בְּאָרְחָ א 35 וַּיֹ֩אמֶ ר֩מַלְאַ֨ ְך יְהוָֹ ֜ה אֶל־ּבִלְעָ֗ ם ֚לְֵך עִם־הָ ֣אֲנָׁשִ֔ ים וְאֶ֗פֶ ס וּכְעַ ן אִ ם בִּישׁ בְּעֵ ינָיךְ אֵ תוּב לִ י: אֶת־הַּדָבָ ֛ר אֲׁשֶר־אֲדַ ּבֵ ֥ר אֵלֶ֖יָךאֹת֣ ֹותְדַ ּבֵ ֑רוַּיֵ ֥לְֶך ּבִלְעָ֖ם 35 וַאֲמַ ר מַלְ אֲכָ א דַ ייָ לְבִלְעָ ם אִ זֵל עִ ם גֻּבְרַ יָּא וּלְ חוֹד יָת פִּתְ גָּמָ א עִם־ׂשָרֵ ֥י בָלָֽק: 36 וַּיִׁשְמַ ֥עּבָלָ֖ק ֣אּכִי־בָ ֑םבִלְעָ וַּיֵצֵ֨ א לִ ְ ק־ דִּ י אֲמַלֵּ ל עִמָּךְ יָתֵהּ תְּמַלֵּ ל וַאֲ זַל בִּלְעָ ם עִ ם רַבְרְ בֵ י בָלָ ק: 36 וּשׁ ְ מַ ע רָאת֜ ֹו אֶל־עִ ֣יר מֹואָ֗ ב אֲׁשֶ ר֙ עַל־ּגְב֣ ּול אַרְ נֹ֔ן אֲׁשֶ֖ר ּבִקְצֵ ֥ה בָּלָ ק אֲרֵ י אֲתָ א בִלְעָ ם וּנְפַ ק הַּגְבֽ ּול: 37 וַּיֹ֨אמֶ רּבָלָ֜ ק אֶל־ּבִלְעָ֗ ם הֲֹלאׁ֩שָֹל֨חַ ׁשָלַ ֤חְּתִ י לְקַדָּ מוּתֵהּ לְקַרְתָּ א דְ מוֹאָ ב דִּ י עַ ל תְּ חוּם אַרְ נוֹן דִּ י בִּסְטַ ר תְּ חוּמָ א: אֵלֶ֨ יָך֙ לִקְ רֹא־לָ֔ ְך לָ הּ֥מָ ֹלֽא־הָלַ֖כְּתָ אֵלָ ֑י הַֽאֻמְ נָ֔ם אֹל֥ אּוכַ֖ל 37 וַאֲמַ ר בָּלָ ק לְבִלְעָ ם הֲלָ א מִשׁ ְ לַ ח שׁ ְ לָחִ ית לְ וָתָךְ לְמִקְ רֵ י לָךְ 38 ּכַּבְדֶֽ ָך: וַּיֹ֨אמֶ רּבִלְעָ֜ םאֶל־ּבָלָ֗ קהִֽ ּנֵה־בָ֨אתִ י֙ אֵ לֶ֔ יָך עַּתָ֕ ה לְמָ א לָ א אֲתֵיתָ לְ וָתִ י הַבְ קֻשׁ ְ טָ א הֲיָכֹ֥ל אּוכַ֖ל ּדַ ּבֵ ֣ר מְאּ֑ומָ ההַּדָ רבָ֗ אֲׁשֶ֨ ריָׂשִ ֧ים אֱֹלהִ ֛ים ּבְפִ֖ י הֲ וֵיתָ אָמַ ר לֵ ית אֲ נָא יָכִ יל לְ יַקָּ רוּתָךְ : 38 וַאֲמַ ר בִּלְעָ ם לְ בָלָ ק הָ א אֲתֵיתִ י אֹת֥ ֹו אֲדַ ּבֵֽר: לְ וָתָךְ כְּעַ ן הֲמֵיכַ ל יָכִילְ נָא לְמַלָּלָ א  רביעי )שישי במחוברין( 39 וַּיֵ ֥לְֶך ּבִלְעָ֖םעִם־ּבָלָ ֑ק וַּיָבֹ֖ אּו מִדָּעַ ם פִּתְ גָּמָ א דִּישׁ ַ וֵּי יְיָ בְּ פֻמִּ י יָתֵהּ אֲמַלֵּ ל: 39 וַאֲ זַל בִּלְעָ ם עִ ם בָּלָ ק קִרְ יַ ֥ת חֻצֽ ֹות: 40 וַּיִזְּבַ ֥ח ּבָלָ֖קּבָקָ ר ֣ וָצֹ֑אן וַיְׁשַּלַ ֣ח לְבִלְעָ֔ ם וַאֲ תוֹ לְקִרְ יַת מָ חוֹזוֹהִ י: 40 וּנְכֵ ס בָּלָ ק תּ וֹרִ ין וְעָ ן וְשׁ ַלַּ ח לְבִלְעָ ם וְלַּׂשָרִ֖ ים אֲׁשֶ ֥ר אִּתֽ ֹו: וּלְ רַבְרְבַ יָּא דִּי עִמֵּהּ :

 RASHI  33 אוּלַי נָטְתָ ה. כְּמוֹ "לוּלֵא", פְּעָמִ ים שׁ ֶ "אוּלַי" מְשׁ ַמֵּשׁ בְּ כָ ְך, שׁ ֶאוֹמֵ ר דָּ בָ ר וּמַ לְאָ ְך מַ חֲזִירוֹ — אָמַ ר לְאַבְרָ הָ ם: בִּ לְשׁ וֹ ן "לוּלֵא": ּגַם אֹתְ כָ ה הָרַ גְתִּ י. הֲרֵ י זֶה מִקְרָ א מְ סֹרָ ס, 'קַ ח נָא אֶ ת בִּ נְ ָך וְגוֹ ''18, וְעַ ל יְדֵ י מַ לְאָ ְך בִּטֵּ ל אֶ ת דְּ בָרוֹ . וְ הוּא כְּמוֹ : ּ"גַם הָרַ גְתִּ י אוֹתְ ָך", כְּלוֹמַ ר, "לֹא הָעַכָּבָ ה אַ ף אֲנִ י, אִ ם רַ ע בְּעֵ ָינֶיך, צָרִ ְיך אֲנִ י לָשׁ וּב": 35 ֵל ְך עִ ם בִּ לְבַ ד קְרָ אַתְ ָך עַ ל יָדִ י, כִּ י גַם הַ הֲרִ יגָה": וְאוֹתָהּ הֶ חֱיֵיתִ י. הָאֲ נָשׁ ִ ים. בְּדֶרֶ ְך שׁ ֶאָדָ ם רוֹ צֶ ה ְלֵילֵך, בָּהּ מוֹלִיכִ ין אוֹתוֹ : וְעַתָּ ה מִפְּ נֵי שׁ ֶדִּ בְּרָ ה וְהוֹכִיחַתְ ָך וְ לֹא יָכֹלְתָּ לַעֲ מֹד ְלֵך עִ ם הָאֲ נָשׁ ִ ים. כִּ י חֶלְקְ ָך עִמָּהֶ ם, וְסוֹפְ ָך לְהֵאָ בֵ ד מִ ן בְּתוֹכַחְתָּהּ , כְּמוֹ שׁ ֶכָּ תוּב: "וַ ּיֹאמֶ ר לֹא" — הֲרַ גְתִּ יהָ , הָעוֹ לָם: וְ אֶ פֶ ס . עַ ל כָּרְ חָ ְך, אֶ ת הַדָּ בָ ר אֲשׁ ֶ ר אֲדַ בֵּ ר וְגוֹ ': שׁ ֶ ּלֹא יֹאמְ רוּ: "זוֹ הִ יא שׁ ֶסִּ ּלְקָ ה אֶ ת בִּ לְעָ ם בְּתוֹכַחְתָּהּ עִ ם שָׂרֵ י בָלָק. שָׂמֵחַ לְקַ ּלְלָם כְּמוֹתָ ם: 36 וַ יִּשׁ ְמַ ע בָּלָק. וְ לֹא יָכֹל לְהָשׁ ִ יב". שׁ ֶחָ ס הַמָּקוֹ ם עַ ל כְּבוֹ ד הַבְּרִ ּיוֹ ת, וְכֵ ן: שׁ ָ לַח שׁ ְ לוּחִ ים לְבַשּ ְׂ רוֹ : אֶ ל עִ יר מוֹאָ ב. אֵ ּלוּ מַטְרַ פּ וֹלִ ין "וְאֶ ת הַבְּהֵמָ ה תַּ הֲ רֹגוּ"16, וְכֵ ן: "וְהָרַ גְתָּ אֶ ת הָאִשּׁ ָ ה וְאֶ ת שׁ ֶ ּלוֹ , עִ יר הַ חֲשׁ וּבָ ה שׁ ֶ ּלוֹ , לוֹמַ ר: "רְ אֵ ה מָ ה אֵ ּלוּ מְ בַקְשׁ ִ ים הַ ְבּ הֵ מָ ה "17: 34 כִּ י לֹא יָדַ עְתִּ י. ּגַם זֶה גְנוּתוֹ , וְעַ ל כָּרְ חוֹ לַעֲ קֹר": 37 הַאֻמְ נָם לֹא אוּכַ ל כַּבְּדֶ ָך. נִ תְ נַ בּ ֵ א שׁ ֶ סּ וֹ פ וֹ הוֹדָ ה. שׁ ֶ הוּא הָ יָה מִשׁ ְתַּבֵּחַ שׁ ֶ ּיוֹדֵ עַ דַּ עַ ת עֶלְיוֹ ן, וּפִ יו לָצֵ את מֵעִמּ וֹ בְּקָלוֹ ן: 39 קִרְ יַת חֻצוֹ ת. עִ יר מְ לֵאָ ה שׁ ְ וָקִ ים, הֵעִ יד "לֹא יָדַ עְתִּ י": אִ ם רַ ע בְּעֵ ָינֶיך אָשׁ וּבָ ה ִּ לי. לְהַתְרִ יס אֲ נָשׁ ִ ים וְ נָשׁ ִ ים וָטַ ף בְּ חוּצוֹתֶיהָ , לוֹמַ ר: רְ אֵ ה וְרַ חֵ ם שׁ ֶ ּלֹא נֶגֶד הַמָּקוֹ ם הִ יא תְּשׁ וּבָ ה זוֹ . אָמַ ר לוֹ : "הוּא בְעַצְמוֹ יֵעָקְ רוּ אֵ ּלוּ: 40 בָּקָ ר וָ צֹאן. דָּ בָ ר מֻעָ ט, בָּקָ ר אֶחָ ד וְ צֹאן צִ וַּנִ י לָלֶכֶ ת, וְאַתָּ ה מַ לְאָ ְך מְ בַטֵּ ל אֶ ת דְּ בָרָ יו. לָמוּד הוּא אֶחָד בִּ לְבַ ד:

16. ויקרא כ, טו. 17. שם, טז. 18. בראשית כב, ב.

145 Numbers 22:33-40 balak

33 Even your she-donkey sensed that proceeding on this journey was against God’s will, and when the she-donkey saw me, she turned aside these three times. Had she not turned aside before me, I would not only have delayed you, but also killed you now and spared her, instead of killing her and sparing you. But, now, because you had no defense against her rebuke, I must kill her so people will not be able to identify her as the animal that humiliated you.” Even though Balaam was wicked, he was human, and God showed respect for his human dignity. And so the angel killed the donkey. 34 Balaam said to the angel of God, “I have sinned, for I did not know that you were standing on the road before me.” This admission greatly embarrassed Balaam, for he had boasted of his prophetic powers. But he quickly resumed the offensive. He told the angel, Now,“ if it displeases you, I will return. You, as God’s agent, claim to have my interests at heart and that I am acting against God’s will, but He has explicitly allowed me to do this! Just as when Abraham was about to slaughter Isaac and an angel cancelled God’s order,26 here, too, God has said one thing to me and you now contravene Him!” 35 The angel of God said to Balaam, “If, despite all this, you still insist, then go with these men and join them in their wickedness, but be advised that the word I will speak to you—that is what you shall speak.” So Balaam went with Balak’s dignitaries, still as eager to curse the Jews as they were, and still thinking that he would catch God off guard. 36 Balaam sent messengers to Balak to announce his arrival. When Balak heard that Balaam was coming, he went out toward him to meet him in the most populous city of Moab, in order to impress him with the magnitude of destruction the Israelites were about to cause. This city is on the border of Moab, the Arnon River, which is at the northern edge of Moab’s territory. 37 Balak said to Balaam, “Did I not send dignitaries to you to call you the first time? Why did you not come to me then? Am I indeed incapable of honoring you to your satisfaction?” He unwittingly prophesied that through this undertaking Balaam would become disgraced, rather than honored. 38 Balaam said to Balak, “Behold, I have come to you now! But beware: do you think I have any power to say anything I like? The word God puts into my mouth—that I will speak.”  Fourth Reading (Sixth when combined) 39 Balaam went with Balak, and they arrived at another populous city, Kiryat Chutzot [“a city of many outside marketplaces”]. They hoped that if they asked God to curse the Jews from there, they would be able to arouse His mercy over so many people. 40 Balak slaughtered a few cattle and sheep and sent some to Balaam and to the dignitaries with him, even though he had promised to honor him lavishly.27 Ba- laam was insulted, and planned revenge.

26. Genesis 22:2. 27. Above, v. 17.

145 Fourth (Sixth) Reading בלק 41 וַיְהִ֣י בַּבֹ֔קֶ ר וַּיִּקַ ֤ חּבָלָק֙ אֶת־ּבִלְעָ֔ םוַּֽיַֽעֲלֵ֖הּו ּבָמ֣ ֹות ּבָ ֑עַ ל  ONKELOS  41 וַהֲ וָה בְצַפְרָ א וּדְבַ ר בָּלָ ק יָת וַּיַ �֥רְ אמִּׁשָ֖ ם קְצֵ ֥ה הָעָֽם: 23:1 וַּיֹ֤אמֶ ר ּבִלְעָם֙ קאֶל־ּבָלָ֔ ּבְ נֵה־ בִּלְעָ ם וְאַסְּ קֵהּ לְ רָמַ ת דַּחַלְתֵּהּ וַחֲ זָא מִתַּמָּ ן קְצַ ת מִ ן עַמָּ א: 23:1 וַאֲמַ ר לִ֥י בָ זֶ֖ה ׁשִבְעָ ֣המִ זְּבְחֹ֑ת וְהָכֵ ֥ן לִ יּ֙בָ זֶ֔ה ֥הׁשִבְעָ פָרִ֖ ים וְׁשִ ־ בִּלְעָ ם לְ בָלָ ק בְּ נֵה לִ י הָכָ א שׁ ַבְעָ א מַדְבְּחִ ין וְאַתְ קֵ ין לִ י הָכָ א שׁ ַבְעָ א בְעָ ֥ה אֵילִֽ ים: 2 וַּיַ֣עַ ׂש ּבָלָ֔ ק ּכַֽאֲׁשֶ֖רּדִ ּבֶ ֣רּבִלְעָ ֑ם לוַּיַ֨עַ ּבָלָ ֧ק תוֹרִ ין וְשׁ ַבְעָ א דִכְרִ ין: 2 וַעֲבַ ד בָּלָ ק כְּמָ א דִ י מַלֵּ יל בִּלְעָ ם וְאַסֵּ ק בָּלָ ק ּובִלְעָ ֛םּפָ ֥רוָאַ֖ יִל ּבַּמִ זְּבֵֽחַ : 3 וַּיֹ֨אמֶ ר םּבִלְעָ֜ קלְבָלָ֗ הִתְ יַּצֵב֘ וּבִלְעָ ם תּ וֹר וּדְכַ ר עַ ל כָּ ל מַדְבְּחָ א: 3 וַאֲמַ ר בִּלְעָ ם לְ בָלָ ק אִתְ עַתַּ ד עַ ל עַל־עֹֽלָתֶ֒ ָך֒ וְאֵֽלְכָ֗ האּולַ֞ ייִּקָרֶ ֤ה יְהוָֹה֙לִקְרָאתִ֔ י ּודְ בַ ֥ר מַ ה־ עֲלָתָךְ וְאֵהַךְ מָאִ ים יְעָרַ ע מֵימַ ר מִ ן ּיַרְ אֵ֖נִי וְהִ ּגַ ֣דְ ּתִ ילָ ְ֑ךוַּיֵ֖לְֶך ׁשֶֽפִ י: 4 וַּיִּקָ ר ֥ אֱֹלהִ֖ ים אֶל־ּבִלְעָ ֑ם קֳדָ ם יְיָ לְקַדָּ מוּתִ י וּפִתְ גָּמָ א דְ יַחֲזִנַּנִ י וַאֲחַ וֵּי לָךְ וַאֲ זַל יְחִידִ י: 4 וַעֲרַע מֵימַ ר רוַּיֹ֣אמֶ אֵ לָ֗ יו אֶת־ׁשִבְעַ ֤ת הַּֽמִ זְּבְ חֹת֙ יעָרַ֔כְּתִ וָאַ ל֛עַ ּפָ ֥ר וָאַ֖ יִל מִ ן קֳדָ ם יְיָ לְ וַת בִּלְעָ ם וַאֲמַ ר לֵהּ יָת שׁ ַבְעָ א מַדְבְּחִ ין סַדָּרִ ית וְאַסֵּקִ ית ּבַּמִ זְּבֵֽחַ : 5 וַּיָׂ֧שֶ ם יְהוָֹ ֛הּדָ בָ֖רּבְפִ ֣י בִלְעָ ֑ם וַּיֹ֛אמֶ רׁש֥ ּוב אֶ ל־ תּ וֹר וּדְכַ ר עַ ל כָּ ל מַדְבְּחָ א: 5 וְשׁ ַ וִּי יְיָ פִּתְ גָּמָ א בְּ פֻמָּ א דְבִלְעָ ם וַאֲמַ ר ּבָלָ֖ק וְכֹ֥ ה תְדַ ּבֵֽר: 6 וַּיָ בׁ֣שָ אֵ לָ֔ יווְהִ ּנֵ ֥הנִּצָ֖ב עַל־עֹֽלָת֑ ֹו ה֖ ּוא תּ וּב לְ וַת בָּלָ ק וּכְ דֵ ין תְּמַלֵּ ל: 6 וְתָ ב לְ וָתֵהּ וְהָ א מְ עַתַּ ד עַ ל עֲלָתֵהּ הוּא ֥יוְכָל־ׂשָרֵ מֹואָֽ ב: 7 וַּיִּׂשָ ֥א מְׁשָל֖ ֹו וַּיֹאמַ ֑ר מִ ן־֠אֲרָ֠ ם יַנְחֵ֨ נִי וְכָ ל רַבְרְ בֵ י מוֹאָ ב: 7 וּנְטַ ל מַתְ לֵהּ וַאֲמָ ר מִ ן אֲרַ ם דַּבְּרַנִ י בָלָ ק מַלְכָּ א בָלָ ֤קמֶֽלְֶך־מֹואָ ב֙ מֵֽהַֽרֲרֵי־קֶ֔דֶ םלְכָ ה֙ ֣יאָֽרָה־ּלִ יַֽעֲקֹ֔ ב ּולְכָ֖ה דְ מוֹאָ ב מִטּ וּרֵ י מַדִּ נְחָ א אִיתָ א לוּט ֥הזֹֽעֲמָ יִׂשְרָאֵֽ ל: 8 מָ֣ה אֶּקֹ֔ בֹל֥ א ה קַּבֹ֖ אֵ ֑ל ֣הּומָ אֶ זְעֹ֔ם ֹל֥ א לִ י יַעֲ קֹב וְאִיתָ א תָּ רֵךְ לִ י יִשְׂ רָאֵ ל: 8 מָ א אֲ לוֹטֵהּ דְּלָ א לַטְ יֵהּ אֵ ל וּמָ א זָעַ֖ם יְהוָֹֽה: אֲתָרְכֵהּ דְּלָא תָרְכֵהּ יְיָ:

 RASHI  41 בָּמוֹ ת בָּעַ ל. כְּתַרְ ּגוּמוֹ : "לְרָ מַ ת דַּ חַלְתֵּהּ " — שׁ ֵ ם וּלְכָ ה זֹעֲמָ ה יִשְׂרָ אֵ ל. בִּשׁ ְ נֵי שׁ ְ מוֹתֵיהֶ ם אָמַ ר לוֹ לְקַ ּלְלָם, עֲבוֹדָ ה זָרָ ה: 3 אוּלַי יִקָּרֶ ה ה' לִקְרָאתִ י. אֵינוֹ רָ גִ יל לְדַ בֵּ ר שׁ ֶמָּ א אֶחָ ד מֵהֶ ם אֵינוֹ מֻבְהָ ק: 8 מָ ה אֶקּ ֹב לֹא קַבּ ֹה אֵ ל. עִמִּ י בַּ ּיוֹ ם: וַ ְיֵּלֶך שׁ ֶפִ י. כְּתַרְ ּגוּמוֹ : "יְחִידִ י", לְשׁ וֹ ן שׁ ֹפִ י כְּשׁ ֶהָ יוּ יִשְׂרָ אֵ ל רְ אוּיִים לְהִתְ קַ ּלֵל, לֹא נִתְ קַ ְּ ללוּ. כְּשׁ ֶהִ זְכִּ יר וָשׁ ֶקֶ ט, שׁ ֶאֵ ין עִמּ וֹ אֶ ּלָא שׁ ְתִ יקָ ה: 4 וַ ִּ י ָקּ ר . לְשׁ וֹ ן עֲרַ אי, אֲבִיהֶ ם אֶ ת עֲוֹ נָם: "כִּ י בְאַפּ ָ ם הָרְ גוּ אִישׁ "26, לֹא קִ ּלֵל אֶ ּלָא לְשׁ וֹ ן ּגְנַאי, לְשׁ וֹ ן טֻמְאַ ת קֶרִ י, כְּלוֹמַ ר בְּ קֹשׁ ִ י וּבְבִ ּזָיוֹ ן. וְ לֹא אַפּ ָ ם, שׁ ֶ נֶּאֱמַ ר: "אָ רוּר אַפּ ָ ם"27. כְּשׁ ֶ נִּכְ נַס אֲבִיהֶ ם בְּמִרְ מָ ה הָ יָה נִגְלָה עָ לָיו בַּ ּיוֹ ם, אֶ ּלָא בִּשׁ ְבִ יל לְהַרְ אוֹ ת חִבָּתָ ן שׁ ֶ ל אֵ צֶ ל אָבִ יו, הָ יָה רָ אוּי לְהִתְ קַ ּלֵל, מַ ה נֶּאֱמַ ר שׁ ָ ם? ּ"גַם יִשְׂרָ אֵ ל: אֶ ת שׁ ִ בְעַ ת הַמִּ זְבְּ חֹת. "שׁ ִבְעָ ה מִ זְבְּ חֹת עָרַ כְתִּ י" בָּ ְרוּך יִהְ יֶה"28. בַּמְ בָרְ כִ ים נֶאֱמַ ר: "אֵ ּלֶה יַעַמְ דוּ לְבָרֵ ְך אֶ ת אֵ ין כְּתִ יב כָּ אן, אֶ ּלָא "אֶ ת שׁ ִבְעַ ת הַמִּ זְבְּ חֹת". אָמַ ר לְפָ נָיו: הָ עָ ם "29. בַּמְ קַ ּלְלִ ים לֹא נֶאֱמַ ר "וְאֵ ּלֶה יַעַמְ דוּ לְקַ ּלֵל אֶ ת "אֲבוֹתֵיהֶ ם שׁ ֶ ל אֵ ּלוּ בָּ נוּ לְפָ ָנֶיך שׁ ִבְעָ ה מִ זְבְּחוֹ ת, וַאֲנִ י הָעָ ם", אֶ ּלָא "עַ ל הַקְּ לָלָה" — לֹא רָ צָ ה לְהַ זְכִּ יר עֲ לֵיהֶ ם עָרַ כְתִּ י כְּ נֶגֶד כּ ֻּלָן" — אַבְרָ הָ ם בָּ נָה אַרְ בָּעָ ה: "וַ ּיִבֶ ן שׁ ָ ם שׁ ֵ ם קְ לָלָה: לֹא זָעַ ם ה'. אֲנִ י אֵ ין כּ ֹחִ י אֶ ּלָא שׁ ֶאֲנִ י יוֹדֵ עַ מִ זְבֵּחַ לַה' הַ נִּרְ אֶ ה אֵ לָיו"19, "וַ ּיַעְתֵּ ק מִשּׁ ָ ם הָהָרָ ה וְגוֹ '"20, לְכַ וֵּ ן הַשּׁ ָעָ ה שׁ ֶהַקָּדוֹשׁ בָּ ְרוּך הוּא כּוֹעֵ ס בָּהּ , וְ הוּא לֹא "וַ ּיֶאֱהַ ל אַבְרָ ם וְגוֹ '"21, וְאֶחָ ד בְּהַ ר הַמּ וֹרִ ּיָה22. וְ יִצְחָ ק בָּ נָה כָעַ ס כָּ ל הַ ּיָמִ ים הַ ּלָלוּ שׁ ֶבָּאתִ י אֵ ָלֶיך. וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר: "עַמִּ י אֶחָ ד: "וַ ּיִבֶ ן שׁ ָ ם מִ זְבֵּחַ וְגוֹ '"23. וְ יַעֲ קֹב בָּ נָה שׁ ְתַּ יִם: אֶחָ ד זְכָ ר נָא מַ ה ּיָעַ ץ וְגוֹ ' וּמֶ ה עָ נָה אֹתוֹ בִּ לְעָ ם וְגוֹ ' לְמַעַ ן דַּ עַ ת ִ ּ ב שׁ ְ ֶ כ ם24, וְאֶחָ ד בְּ בֵ ית אֵ ל:25 וָאַעַ ל פָּ ר וָאַ יִל בַּמִּ זְבֵּחַ . צִדְ קוֹ ת ה'"30: וְאַבְרָ הָ ם לֹא הֶעֱ לָה אֶ ּלָא אַ יִל אֶחָ ד: 7 אָרָ ה ִּ לי יַעֲ קֹב

19. בראשית יב, ז. 20. בראשית יב, ח. 21. בראשית יג, יח. 22. בראשית כב, ט. 23. שם כו, כה. 24. בראשית לג, כ. 25. בראשית לה, ז. 26. בראשית מט, ו. 27. שם, ז. 28. בראשית כז, לג. 29. דברים כז, יב. 30. מיכה ו, ה.

146 Numbers 22:41-23:8 balak

41 In the morning, Balak took Balaam and led him up to the heights where the Moabites worshipped Ba’al, and from there he saw part of the encampment of the Jewish people. Balaam’s First Oracle 23:1 Intending to make him pay for his stinginess, Balaam said to Balak, “Build me seven altars here, and prepare for me seven bulls and seven rams.” 2 Balak did as Balaam had requested, and Balak and Balaam offered up a bull and a ram on each altar. 3 Balaam said to Balak, “Remain next to your ascent-offering, and I will go off to meditate. God does not usually communicate with me during the day,28 but perhaps God will communicate with me, even if reluctantly, and He will show me something that I can tell you.” So he went, alone and undisturbed. 4 God indeed communicated reluctantly with Balaam, in order to thwart his plans to curse the Israelites. Balaam said to Him, “Look! I have set up seven altars, in order to neutralize the merit accrued by the seven altars that the patriarchs built,29 and I have offered up a bull and a ram on each altar, whereas they only offered one ram at a time.”30 5 God placed His message into Balaam’s mouth, i.e., He granted him a prophetic vision, in which He showed Balaam that he cannot curse the people: firstly because God loves and protects them, and secondly because their own merits outweigh the force of any curse he could pronounce.31 And He said, “Return to Balak and speak thus.” 6 When he returned, Balak was standing next to his ascent-offering, together with all the Moabite dignitaries. 7 Balaam began to recite his parable, and said, “Balak the king of Moab has brought me from Aram, from the mountains of the east, saying, ‘Come, curse Jacob for me, and come, invoke God’s wrath against Israel!’ He had me refer to them by both of their ancestor’s names, so there should be no doubt as to whom the curse was directed. 8 But how can I curse whom God has not cursed? When Jacob should have cursed Simeon and Levi for wiping out the city of Shechem,32 he only cursed their anger, not them.33 When Jacob tricked Isaac and deserved to be cursed, God arranged for him to be blessed.34 When God will give them directions regarding how to seal His covenant with them through blessings and curses, He will describe the blessing as being directed at the people but will mention the curse only in general.35 All I can really do is determine when God gets angry with the Israelites, and then take advantage of the moment to pronounce my curse. But now, how can I invoke God’s wrath? God has not been angered at all since I have been hired!

28. Above, 22:8. 29. Genesis 12:7, 12:8, 13:18, 22:9, 26:25, 33:20, 35:7. 30. The Torah only mentions what Abraham offered as a sacrifice (Genesis 22:13)—one ram. Since the Torah never mentions that the patriarchs ever offered more than this at one time, we may presume that this was the norm. 31. Likutei Sichot, vol. 38, pp. 90-91. 32. Genesis 34. 33. Ibid. 49:6. 34. Ibid. 27:33. 35. Deu- teronomy 27:12-13.

146 Fourth (Sixth) Reading בלק 9 ּכִֽי־מֵר֤ ֹאׁשצֻרִ ים֙ אֶרְ אֶ֔ ּנּוּומִ ּגְבָעֹ֖ותאֲׁשּורֶ ּ֑נּו הֶן־עָם֙ לְבָדָ ֣ ד  ONKELOS  9 אֲרֵ י מֵרֵישׁ טוּרַ יָּא חֲזִיתֵהּ 10 וּמֵרָמָתָ א סְכִיתֵהּ הָ א עַמָּ א ןיִׁשְּכֹ֔ ּובַּגֹויִ֖םֹל֥ איִתְ חַּׁשָֽ ב: מִ ֤י מָ נָה֙ עֲפַ ֣ר ב יַֽעֲקֹ֔ ּומִסְּפָ֖ר בִּלְ חוֹדֵ יהוֹן עֲתִידִ ין דְּ יַחְסְ נוּן עָלְמָ א וּבְעַמְמַ יָּא לָ א יִתְּ דָ נוּן גְּמֵירָ א: אֶת־ר֣ ֹבַ ע יִׂשְרָאֵ ֑ל תּתָמֹ֤ נַפְׁשִ י֙מ֣ ֹות ֔ יְׁשָרִ ים ּותְהִ ֥י אַֽ חֲרִיתִ֖ י 10 מַ אן יִכּ וּל לְמִמְ נֵי דַּעְדְּקַ יָּא דְ בֵ ית יַעֲ קֹב דַּאֲמִ יר עֲלֵ יהוֹן יִסְ גּוּן ֹ ּכָמֽ הּו: כְּעַפְרָ א דְאַרְעָ א אוֹ חֲדָ א מֵאַרְבַּ ע מַשּׁ ִ רְ יָתָ א דְ יִשְׂ רָאֵ ל תְּ מוּת נַפְשׁ ִ י מוֹתָ א דְקַשּׁ ִ יטוֹהִ י וִיהֵ י סוֹפִ י כְּ וַתְ הוֹן:  RASHI  9 כִּ י מֵ רֹאשׁ צֻרִ ים אֶרְ אֶ נּוּ. אֲנִ י מִסְתַּכֵּ ל בְּרֵאשׁ ִיתָ ם וְאֶחָ ד וְאֵ ין עוֹ לֶה לָהֶ ם מִ ן הַחֶשׁ ְבּוֹ ן, וְ זֶהוּ "וּבַ ּגוֹ יִם לֹא וּבִתְחִ ּלַת שׁ ָרְשׁ ֵיהֶ ם וַאֲנִ י רוֹאֶ ה אוֹתָ ם מְ יֻסָּדִ ים וַחֲזָקִ ים, יִתְ חַשּׁ ָ ב": 10 מִ י מָ נָה עֲפַ ר יַעֲ קֹב וְגוֹ '. כְּתַרְ ּגוּמוֹ : "דַּ עְדְּ קַ ּיָא כְּ צוּרִ ים וּגְבָעוֹ ת הַ ּלָלוּ, עַ ל יְדֵ י אָבוֹ ת וְאִמָּהוֹ ת: הֶ ן עָ ם דְ בֵ ית יַעֲ קֹב וְ כוּ' מֵאַרְ בַּ ע מַשּׁ ִרְ יָתָ א" — מֵאַרְ בַּ ע דְּ גָלִ ים. לְבָדָ ד יִשׁ ְ כּ ֹן. הוּא אֲשׁ ֶ ר זִכּ וּ לוֹ אֲבוֹתָ יו — לִשׁ ְכּ ֹן בָּדָ ד, דָּ בָ ר אַ חֵ ר: "עֲפַ ר יַעֲ קֹב", אֵ ין חֶשׁ ְבּוֹ ן בַּמִּ צְוֹ ת שׁ ֶהֵ ם כְּתַרְ ּגוּמוֹ : וּבַ ּגוֹ יִם לֹא יִתְ חַשּׁ ָ ב. כְּתַרְ ּגוּמוֹ : לֹא יִהְ יוּ נַעֲ שִׂ ין מְ קַ ּיְמִ ין בֶּעָפָ ר — "לֹא תַ חֲרֹשׁ בְּשׁ וֹ ר וּבַ חֲמֹר"33, "לֹא כָּלָה עִ ם שׁ ְאָ ר הָאֻמּ וֹ ת, שׁ ֶ נֶּאֱמַ ר: "כִּ י אֶעֱ שֶׂ ה כָלָה בְּ כָ ל תִ זְרַ ע כִּלְאָ יִם"34, אֵ פֶ ר פּ ָרָ ה, וַעֲפַ ר סוֹטָ ה, וְכַ ּיוֹ צֵ א בָהֶ ם: הַ ּגוֹ יִם וְגוֹ '"31 — אֵ ינָן נִמְ נִ ין עִ ם הַשּׁ ְאָ ר. דָּ בָ ר אַ חֵ ר: כְּשׁ ֶהֵ ן וּמִסְפָּ ר אֶ ת רֹבַ ע יִשְׂרָ אֵ ל. רְ בִיעוֹתֵיהֶ ן — זֶרַ ע הַ ּיוֹ צֵ א מִ ן שְׂמֵחִ ין אֵ ין אֻמָּ ה שְׂמֵחָ ה עִמָּהֶ ם, שׁ ֶ נֶּאֱמַ ר: "ה' בָּדָ ד הַתַּשׁ ְמִישׁ שׁ ֶ ּלָהֶ ם: תָּ מֹת נַפְשׁ ִ י מוֹ ת יְשׁ ָרִ ים. שׁ ֶבָּהֶ ם: יַ נְ חֶ נּ וּ "32. וּכְשׁ ֶהָאֻמּ וֹ ת בְּטוֹבָ ה, הֵ ם אוֹכְלִ ין עִ ם כָּ ל אֶחָ ד

31. ירמיה ל, יא. 32. דברים לב, יב. 33. דברים כב, י. 34. ויקרא יט, יט. tion of righteous individuals. May my soul die the death of the upright of Israel, and let my end be like theirs!” When Balaam heard himself say that God counts the vital seed produced in the Israelites’ marital relations, he was disgusted. “Is it proper,” he thought, “for the holy God to be so prurient?” Because he looked dis- paragingly at the holiness of marital relations and implied that God misused His sight, Balaam went blind in one of his eyes. This eye was later removed, exposing the socket.45

 CHASIDIC INSIGHTS  9 As sturdy as mountain peaks…as sturdy as hills: for the natural order dictates that cultural ideals get The “sturdiness” referred to here is the Jewish peo- weaker as the generations progress. ple’s abiding and unwavering selfless devotion to Since this devotion distinguishes the Jewish people God, including their willingness to lay down their from the rest of humanity, the verse continues, “See, lives, if necessary, rather than betray this devotion. they are a nation that dwells alone….”46 We inherit this quality from the patriarchs and ma- 10 Has anyone counted the dirt of Jacob: The Jew- triarchs, who internalized this devotion so intensely ish people are here compared to the dirt. Just as that it became part of their very being, which was in there are hidden treasures buried in the earth, so are turn passed on to their progeny. there treasures of pure faith in God and deep love This intensity of devotion is an expression of the and fear of Him hidden in every Jew. These trea- Divine soul, for the natural soul is not capable of sures may at times be hard to uncover, just as the sacrificing its own existence for a higher purpose treasures buried in the earth are often buried deep that contradicts its own, material interests. below the surface. But they are there, nonetheless, Furthermore, the persistence of this trait in the Jew- and with sufficient effort they can be revealed.47 ish people is also an expression of their Divine soul,

45. Rashi on 24:3, below. 46. Likutei Sichot, vol. 28, pp. 171-173. 47. Keter Shem Tov, Addendum 44

147 Numbers 23:9-10 balak

9 For from their beginning as a nation, I see them as sturdy as mountain peaks in the merit of their patriarchs, and I behold them as sturdy as hills in the merit of their matriarchs. See, they are a nation that in the ultimate future will dwell alone, for they alone will inherit the earth. They will not be reckoned among all the other nations when the nations will be punished. Nor will their enjoyment of God’s goodness along with the other nations be reckoned and deducted from their reward in the future, when they will rejoice alone. 10 Furthermore, not only are they impervious to curses because of the sturdiness they have inherited from their forefathers; they also have their own merits and qualities that render them invulnerable. This invulnerability is not due to their physical numbers, for although they are indeed numerous, they are, after all fi- nite, and there are many nations more numerous than they. Rather, has anyone counted the descendants of Jacob, thinking that their number expresses the sum total of their merit? When God blessed them to be as uncountable as the dust of the earth,36 He meant that they possess intrinsic, essential quality, which transcends mere quantity. Therefore, God loves them unconditionally, as if they were His young children. And does anyone think that the Jewish people’s uniqueness can be expressed by counting the number of people in one of the four divisions of the camp of Israel? Their uniqueness lies in their essential quality, which God has indicated by arranging them in four distinct divisions, similar to the formation of the angelic hosts.37 Their intrinsic quality is also expressed by the constant nature of some of the commandments they perform. Thus: has anyone counted the number of commandments God has commanded the descendants of Jacob to perform, thinking that this is how they accrue merit? By performing the commandments, they accrue uninterrupted, infinite merit, as can be seen with the commandments they perform with the dirt of the earth: They till the earth constantly, and whenever they do so without harnessing an ox and a donkey together, they are fulfilling a commandment!38 They sow their fields and vineyards constantly, and whenever they do so without mixing species together, they are fulfilling a commandment!39 They constantly keep the liquid solution made from the dust of the red cow ready to sprinkle on someone who has become defiled by contact with a corpse, and they constantly keep some of it preserved as a keepsake.40 Even the effects of the liquid solution used in the trial of the suspected adulteress, prepared from the dirt of the Tabernacle floor, are continuous: if she is proven guilty, everyone learns from her example; if she is proven innocent, her marital harmony and fertility are en- hanced.41 The same may be said of other commandments they perform with dirt: not plowing on the Sabbath or in the Sabbatical year, not sowing on the Sabbath or in the Sabbatical year,42 covering the blood with dirt after slaughtering an animal,43 and using dirt to plaster a house being inspected for contamination.44 And has anyone counted the number of the vital seed of Israel, thinking that their number expresses their merit? God counts them because he anxiously awaits the concep-

36. Genesis 13:16. 37. Likutei Sichot, vol. 38, pp. 93-94. 38. Deuteronomy 22:10. 39. Leviticus 19:19, Deuteronomy 22:9. 40. Above, ch. 19. 41. Above, 5:11-31. 42. Leviticus 25:4. 43. Leviticus 17:13. 44. Leviticus 14:42.

147 Fifth (Sixth) Reading בלק 11 וַּיֹ֤אמֶ ר ּבָלָק֙ םאֶל־ּבִלְעָ֔ ֥המֶ עָׂשִ֖יתָ לִ ֑י לָקֹ֤ ב אֽ ֹיְבַ י֙ לְ ַ ק־  ONKELOS  11 וַאֲמַ ר בָּלָ ק לְבִלְעָ ם מָ א עֲבַדְתָּ חְּתִ֔ יָךוְהִ ּנֵ֖הּבֵרַ ֥כְּתָ בָרֵֽ ְך: 12 ןוַּיַ֖עַ וַּיֹאמַ ֑ר אהֲֹל֗ אֵ ת֩ אֲׁשֶ֨ ר לִ י לְמֵילַ ט סָנְאַ י דְּבַרְתִּיךְ וְהָ א בָּרָכָ א מְ בָרְכַ ת לְ הוֹן: 12 וַאֲתֵ יב וַאֲמַ ר יָׂשִ ֤ים יְהוָֹה֙ ּבְפִ֔ י אֹתֹ֥ואֶׁשְמֹ֖ר לְדַ ּבֵֽר: הֲלָ א יָת דִּישׁ ַ וֵּי יְיָ בְּ פֻמִּ י יָתֵהּ אֶטַּ ר לְמַלָּלָ א: 13 וַאֲמַ ר לֵהּ בָּלָ ק אִיתָ א  חמישי 13 רוַּיֹ֨אמֶ אֵ לָ֜ יו קּבָלָ֗ לְ אָך־ּנָ֨ אִּתִ֜ י אֶל־מָק֤ ֹום אַחֵ ר֙ כְעַ ן עִמִּ י לַאֲתַ ר אָ חֳרָ ן דְּתֶ חֱזִנֵּהּ מִתַּמָּ ן לְ חוֹד קְצָתֵהּ תֶּ חֱ זֵי וְכֻלֵּהּ לָ א אֲׁשֶ ֣רּתִרְ אֶ ּ֣נּו מִּׁשָ֔ ם ֚אֶ פֶס קָצֵ ֣הּו תִרְ אֶ֔ הוְכֻּל֖ ֹו ֹל֣ א תִרְ אֶ ֑ה תֶ חֱ זֵי וּתְ לוּטֵהּ לִ י מִתַּמָּ ן: 14 וְדַבְּ רֵהּ לַחֲקַ ל סָ כוּתָ א לְ רֵישׁ רָמָתָ א וּבְ נָא י וְקָבְנֹו־לִ֖ מִּׁשָֽ ם: 14 וַּיִּקָחֵ֨ הּו֙ ׂשְדֵ ֣הצֹפִ֔ ים אֶל־ר֖ ֹאׁש הַּפִ ְ ס־ שׁ ַבְעָ א מַדְבְּחִ ין וְאַסֵּ ק תּ וֹר וּדְכַ ר עַ ל כָּ ל מַדְבְּחָ א: 15 וַאֲמַ ר לְ בָלָ ק ּגָ֑ה וַּיִ֨בֶ ן֙ ׁשִבְעָ ֣ה מִ זְּבְחֹ֔תוַּיַ ֛עַ לּפָ ֥רוָאַ֖ יִל ּבַּמִ זְּבֵֽחַ : 15 וַּיֹ֨אמֶ ר֙ אִתְ עַתַּ ד הָכָ א עַ ל עֲלָתָךְ וַאֲ נָא אֶתְמְ טֵ י עַ ד כָּ א: 16 וַעֲרַ ע מֵימַ ר קאֶל־ּבָלָ֔ הִתְ יַּצֵ ֥ב ּכֹ֖ ה עַל־עֹֽלָתֶ ָ֑ךוְאָֽ נֹכִ֖ יאִּקָ ֥רֶ ה ּכֹֽ ה: מִ ן קֳדָ ם יְיָ לְבִלְעָ ם וְשׁ ַ וִּי פִתְ גָּמָ א בְּ פֻמֵּהּ וַאֲמַ ר תּ וּב לְ וַת בָּלָ ק וּכְ דֵ ין 16 וַּיִּקָ֤ר יְהוָֹה֙ אֶל־ּבִלְעָ֔ ם וַּיָ םׂ֥שֶ ּדָ בָ֖רּבְפִ ֑יווַּיֹ֛אמֶ רׁש֥ ּוב תְּמַלֵּ ל: 17 וַאֲתָ א לְ וָתֵהּ וְהָ א הוּא מְ עַתַּ ד עַ ל עֲלָתֵהּ וְרַבְרְ בֵ י מוֹאָ ב אֶל־ּבָלָ֖ק וְכֹ֥ ה תְדַ ּבֵֽר: 17 אוַּיָבֹ֣ אֵ לָ֗ יווְהִ ּנֹ֤ונִּצָ ב֙עַל־עֹ֣לָת֔ ֹו עִמֵּהּ וַאֲמַ ר לֵהּ בָּלָ ק מָ א מַלֵּ יל יְיָ: 18 וּנְטַ ל מַתְ לֵהּ וַאֲמָ ר קוּם בָּלָ ק וְׂשָרֵ֥י ב מֹואָ֖ ֹואִּת֑ וַּיֹ֤אמֶ רלֹו֙ קּבָלָ֔ מַה־ּדִ ּבֶ֖ר יְהוָֹֽה: 18 וַּיִּׂשָ ֥א וּשׁ ְ מַ ע אֲצֵ ית לְמֵימְרִ י בַּ ר צִפּ ֹר: 19 לָ א כְמִלֵּ י בְ נֵי אֱ נָשׁ ָ א מֵימַ ר מְׁשָלֹ֖ו וַּיֹאמַ ֑רק֤ ּום ּבָלָקּ֙וֽ ׁשֲמָ֔ עהַֽאֲזִ ֥ינָה עָדַ֖ יּבְ נֹ֥ו צִּפֽ ֹ ר: אֱלָהָ א בְּ נֵי אֱ נָשׁ ָ א אָמְרִ ין וּמְ כַדְּבִ ין 19 וְאַ ף לָ א כְ עוֹבָדֵ י בְ נֵי בִשְׂ רָ א דִּ י אִ נּוּן ֹל֣אאִ ֥ יׁש אֵ ל֙ וִֽיכַּזֵ֔ב ם ּובֶן־אָדָ֖ וְיִתְ נֶחָ ֑ם הַה֤ ּוא אָמַ ר֙וְֹל֣ א גָּזְרִ ין לְמֶעְבַּ ד וְתָ יְבִ ין וּמִתְמַלְּכִ ין יַֽעֲׂשֶ֔ הוְדִ ּבֶ֖ר אוְֹל֥ יְקִ ימֶֽ ּנָה: דְּ הוּא אָמַ ר וְעָבֵ ד וְכָ ל מֵימְ רֵהּ מִתְ קַ יָּם:

 RASHI  13 וְקָבְנוֹ לִ י. לְשׁ וֹ ן צִ וּוּי — קַ ְּ ללֵהוּ לִ י: 14 שְׂדֵ ה צֹפִ ים. תָּשׁ וּב אֶ ל בָּ לָק": 17 וְ שָׂרֵ י מוֹאָ ב אִתּ וֹ . וּלְמַעְ לָה הוּא מָקוֹ ם ּגָבוֹהַּ הָ יָה, שׁ ֶשּׁ ָ ם הַ ּצוֹפֶ ה עוֹמֵ ד לִשׁ ְ מֹר אִ ם יָבֹא אוֹמֵ ר: "וְכָ ל שָׂרֵ י מוֹאָ ב" — כֵּיוָ ן שׁ ֶרָ אוּ שׁ ֶאֵ ין בּוֹ תִקְ וָ ה, חַ יִל עַ ל הָעִ יר: רֹאשׁ הַפִּסְ ּגָה. בִּ לְעָ ם לֹא הָ יָה קוֹסֵ ם כְּבָ לָק, הָלְ כוּ לָהֶם מִקְ צָתָם וְלֹא נִשׁ ְ אֲ רוּ אֶ ּלָא מִקְ צָתָ ם: מַ ה דִּ בֶּ ר רָ אָ ה בָ לָק שׁ ֶעֲתִידָ ה פִּרְ צָ ה לְהִפּ ָרֵ ץ בְּ יִשְׂרָ אֵ ל מִשּׁ ָ ם, שׁ ֶשּׁ ָ ם ה'. לְשׁ וֹ ן צְחוֹ ק הוּא זֶה, כְּלוֹמַ ר: אֵ ינְ ָך בִּרְשׁ וּתְ ָך: 18 קוּם מֵ ת מֹשׁ ֶ ה. כַּסָּ בוּר שׁ ֶשּׁ ָ ם תָּ חוּל עֲ לֵיהֶ ם הַקְּ לָלָה, וְזוֹ הִ יא בָּ לָ ק . כֵּיוָ ן שׁ ֶרָ אָ הוּ מְ צַחֵ ק בּוֹ , נִתְ כַּ וֵּ ן לְצַעֲרוֹ : "עֲ מֹד עַ ל הַפִּרְ צָ ה שׁ ֶאֲנִ י רוֹאֶ ה: 15 אִ קָּרֶ ה כּ ֹה. מֵאֵ ת הַקָּדוֹשׁ בָּ ְרוּך רַ ָגְלֶיך, אֵ ינְ ָך רַשּׁ ַ אי לֵישׁ ֵ ב, וַאֲנִ י שׁ ָ לוּחַ אֵ ָלֶיך בִּשׁ ְ לִ יחוּתוֹ הוּא: אִ ָ ּ ק רֶ ה . לְשׁ וֹ ן אֶתְפּ ַעֵ ל: 16 וַ יָּשֶׂ ם דָּ בָ ר בְּפִ יו. ּ ו מַ ה שׁ ֶ ל מָקוֹ ם": בְּנוֹ צִפּ ֹר. לְשׁ וֹ ן מִקְרָ א הוּא זֶה, כְּמוֹ : "חַ יְתוֹ הִ יא הַשּ ִׂימָ ה הַ ּזֹאת, וּמֶ ה חָסֵ ר הַמִּקְרָ א בְּאָמְ רוֹ : "שׁ וּב ָי עַ ר "35, "וְחַ יְתוֹ אֶרֶ ץ"36, "לְמַעְ יְנוֹ מָ יִם"37: 19 לֹא אִישׁ אֵ ל אֶ ל בָּ לָק וְ כֹה תְדַ בֵּ ר"? אֶ ּלָא, כְּשׁ ֶהָ יָה שׁ וֹמֵעַ שׁ ֶאֵינוֹ נִרְשׁ ֶ ה וְגוֹ '. כְּבָ ר נִשׁ ְבַּ ע לָהֶ ם לַהֲבִיאָ ם וּלְהוֹרִישׁ ָ ם אֶרֶ ץ שׁ ֶבַ ע לְקַ ּלֵל, אָמַ ר: "מָ ה אֲנִ י חוֹ זֵר אֵ צֶ ל בָּ לָק לְצַעֲרוֹ "? וְ נָתַ ן לוֹ אֻמּ וֹ ת, וְאַתָּ ה סָ בוּר לַהֲמִיתָ ם בַּמִּדְ בָּ ר?: הַ הוּא אָמַ ר וְגוֹ '. הַקָּדוֹשׁ בָּ ְרוּך הוּא רֶ סֶ ן וְחַכָּ ה בְּפִ יו, כְּאָדָ ם הַפּ וֹקֵ ס בְּהֵמָ ה בִּ לְשׁ וֹ ן תֵּמַהּ , וְתַרְ ּגוּמוֹ : "וְתָ יְבִ ין וּמִתְמַ לְכִ ין" — חוֹ זְרִ ים בְּחַכָּ ה לְהוֹלִיכָהּ אֶ ל אֲשׁ ֶ ר יִרְ צֶ ה, אָמַ ר לוֹ : "עַ ל כָּרְ חָ ְך וְנִמְ לָכִ ין לַחֲזֹר בָּהֶ ם:

35. תהלים קד, כ. 36. בראשית א, כד. 37. תהלים קיד, ח.  CHASIDIC INSIGHTS  16 God again communicated: In both Balaam’s fore emphasizes God’s protective love. In the sec- first and second visions, he mentions God’s love ond vision, he points out that the Jews in fact de- for the Jews as well as their own merit. The point serve to be blessed, and therefore emphasizes their communicated in the first vision, however, is that own merits.51 it is impossible to curse the Jews, so Balaam there-

51. Likutei Sichot, vol. 33, pp. 150-151.

148 Numbers 23:11-19 balak

11 Hearing what Balaam said, Balak said to Balaam, “What have you done to me? I took you to curse my enemies, but you have blessed, yes, blessed them!” 12 He answered, saying, “Is not what God puts into my mouth what I must take care to say?” Balaam’s Second Oracle  Fifth Reading 13 Balak said to him, “As you have told me, we cannot curse the entire people because they collectively enjoy God’s protective love and their col- lective merit renders them immune to curses. Therefore, come with me to another place from where you will see them; however, you will see only a part of them, not all of them. If you do not see all of them at once, you will regard them as individuals, and since there are surely individuals amongst them of lesser merit, you will be able to curse at least these individuals for me from there.”48 14 He took him outside the present borders of Moab altogether, to the field of the lookouts, where guards watched to see if invaders were approaching, and which was on the peak of the summit of Mount Nebo, where Moses would die. Balak’s powers of divination were superior to Balaam’s, and he foresaw that misfortune would befall the Jewish people at this location. But he mistakenly thought that this misfortune would be due to Balaam’s curse. As before, Balak built seven altars and offered up a bull and a ram oneach altar. 15 Balaam said to Balak, “Remain here next to your ascent-offering and perhaps I will again be reluctantly communicated with by God here.” 16 God again communicated reluctantly with Balaam and placed a second message into his mouth. In this vision, God showed Balaam that not only can he not curse the people, but that they in fact deserve to be blessed,49 because of their own merits and because God loves them.50 When Balaam saw that God was again going to use him to bless the Israelites, he decided not to return to Balak. But God forced him: He said, “Return to Balak and speak thus.” 17 When he came to him, he was standing next to his ascent-offering, and some of the Moabite dignitaries were with him, for the others had left when they saw that Balaam was not going to succeed in cursing the Israelites. Balak said to him mockingly, “What did God say? You are just a puppet; you cannot do what you want.” 18 Balaam responded to Balak’s mocking tone by trying to vex him. He began to recite his parable and said, “Arise, Balak, and hear! You have no right to remain sitting while I deliver God’s message to you! Listen closely to me, son of Tzipor. 19 God is not a man that He should lie, nor is He a mortal that He should recon- sider His decisions. He promised to give the Israelites the Land of Israel, so it is useless for you to try to oppose His word. Do you think He would say that He would do something and not do it? that He would speak and not fulfill what He said?

48. Likutei Sichot, vol. 33, p. 151, note 19, after Seforno. 49. Likutei Sichot, vol. 38, p. 91. 50. Likutei Sichot, vol. 33, pp. 150-151.

148 Fifth (Sixth) Reading בלק 20 הִּנֵ֥ה בָרֵ֖ ְך לָקָ ֑חְּתִ י ּובֵרֵ֖ ְךוְֹל֥ אאֲׁשִ יבֶּֽנָה: 21 ֹלֽא־הִּבִ ֥יט  ONKELOS  20 הָ א בִרְכָ ן קַבֵּלִ ית וַאֲבָרְכִ נֵּהּ לְ יִשְׂ רָאֵ ל וְלָ א אָתֵ יב בִּרְכְּתִ י מִ נֵּהּ : אָ֨וֶן֙ ּבְ יַֽעֲקֹ֔ בוְֹלֽא־רָאָ ֥ה עָמָ֖ ל ּבְ יִׂשְרָאֵ ֑ליְהוָֹ ֤ה אֱֹלהָ יו֙ עִּמ֔ ֹו 21 אִסְתַּכָּלִ ית לֵ ית פָּלְחֵ י גִלּ וּלִ ין בִּדְ בֵ ית יַעֲ קֹב וְאַ ף לָ א עָבְדֵ י לֵאוּת ּותְ רּועַ ֥ת מֶ֖לְֶךּבֽ ֹו: 22 אֵ֖ ל מֹֽוצִיאָ ֣םמִּמִצְרָ ֑יִםּכְתֽ ֹועֲפֹ֥ ת שׁ ְ קָ ר בְּ יִשְׂ רָאֵ ל מֵימְ רָ א דַ ייָ אֱלָהֲ הוֹן בְּסַעְדְּ הוֹן וּשׁ ְ כִ ינַת מַלְכְּ הוֹן בֵּ ינֵיהוֹן: רְ אֵ֖ ם לֽ ֹו: 23 ּכִ֤י ֹלא־נַ֨חַ ׁש֙ ּבְ יַֽעֲקֹ֔ בוְֹלא־קֶ֖סֶ םּבְ יִׂשְרָאֵ ֑ל 22 אֱלָהּ דְּאַפֵּקִ נּוּן מִמִּצְ רָ יִם תָּקְפָּ א וְרוּמָ א דִּילֵהּ : 23 אֲרֵ י לָ א נַחֲשׁ ַ יָּא ּכָֽעֵ֗ ת יֵֽאָמֵ ֤ר לְ יַֽעֲקֹבּ֙וֽלְ יִׂשְרָ אֵ֔ל מַה־ּפָעַ֖ל אֵֽ ל: צָבָ ן דְּ יִיטַ ב לִדְ בֵ ית יַעֲ קֹב וְאַ ף לָ א קַסָּמַ יָּא רָעָ ן בִּרְ בוּת בֵּ ית יִשְׂ רָאֵ ל כְּעִדָּ ן יִתְ אֲמַ ר לְ יַעֲ קֹב וּלְ יִשְׂ רָאֵ ל מָ א עֲבַד אֱלָהָ א:

 RASHI  20 הִ נֵּה בָרֵ ְך לָקַחְתִּ י. אַתָּ ה שׁ וֹאֲ לֵנִ י: "מַ ה דִּ בֶּ ר ה'"? מִמִּצְרָיִם. אַתָּ ה אָמַרְ תָּ : "הִ נֵּה עַ ם יָצָ א מִמִּ צְרַ יִם", לֹא קִבַּלְתִּ י מִמֶּ נּוּ לְבָרֵ ְך אוֹתָ ם: בָּ רֵ ְך . כְּמוֹ "לְבָרֵ ְך": וּבֵרֵ ְך וְ לֹא יָצָ א מֵעַצְמוֹ , אֶ ּלָא הָאֱלֹהִ ים הוֹצִיאָ ם: כְּתוֹעֲ פֹת רְ אֵ ם לוֹ . אֲשׁ ִ יבֶנָּה. הוּא בֵרַ ְך אוֹתָ ם, וַאֲנִ י לֹא אָשׁ ִ יב אֶ ת בִּרְ כָתוֹ : כְּ תֹקֶ ף רוּם וְ גֹבַהּ שׁ ֶ ּלוֹ . וְכֵ ן: "וְכֶסֶ ף תּ וֹעָפוֹ ת"46 — לְשׁ וֹ ן ּו ֵ ב רֵ ְך . כְּמוֹ "וּבִרֵ ְך", וְכֵ ן הוּא ּגִזְרַ ת רֵי"שׁ , כְּמוֹ : "אוֹ יֵב מָעוֹ ז הֵמָּ ה. וְאוֹמֵ ר אֲנִ י, שׁ ֶ הוּא לְשׁ וֹ ן "וְעוֹ ף יְעוֹפֵ ף"47, ֵ ח רֵ ף "38, כְּמוֹ "חִרֵ ף". וְכֵ ן: "וּבֹצֵעַ בֵּרֵ ְך"39 — הַ מְ הַ ּ ֵ לל הַמְ עוֹפֵ ף בְּ רוּם וָ גֹבַהּ , וְ תֹקֶ ף רַ ב הוּא זֶה, וְ"תוֹעֲ פֹת רְ אֵ ם" וּמְ בָרֵ ְך אֶ ת הַ ּגוֹ זֵל, וְאוֹמֵ ר: "אַ ל תִּירָ א כִּ י לֹא תֵעָ נֵשׁ , — עֲפִיפַ ת ּגֹבַהּ . דָּ בָ ר אַ חֵ ר: "תּ וֹעֲ פֹת רְ אֵ ם", תּ ֹקֶ ף רְ אֵמִ ים. שׁ ָלוֹ ם יִהְ יֶה ְּ ל ָך" — מַרְ ִ ּגיז הוּא לְהַקָּדוֹשׁ בָּ ְרוּך הוּא. וְאָמְ רוּ רַ בּוֹתֵ ינוּ 48: אֵ ּלוּ הַשּׁ ֵדִ ים: 23 כִּ י לֹא נַחַשׁ בְּ יַעֲ קֹב. כִּ י וְאֵ ין לוֹמַ ר "בֵּרֵ ְך" שׁ ֵ ם דָּ בָ ר, שׁ ֶאִ ם כֵּ ן הָ יָה נָקוּד בְּפַתָּ ח רְ אוּיִים הֵ ם לִבְרָ כָ ה, שׁ ֶאֵ ין בָּהֶ ם מְ נַחֲשׁ ִ ים וְקוֹסְמִ ים: כָּ עֵ ת קָ טָ ן40 וְטַעֲמוֹ לְמַעְ לָה, אֲבָ ל לְפִ י שׁ ֶ הוּא לְשׁ וֹ ן "פִּעֵ ל", הוּא יֵאָמֵ ר לְ יַעֲ קֹב וְגוֹ '. עוֹ ד עָתִ יד לִהְיוֹ ת עֵ ת כָּעֵ ת הַ ּזֹאת, נָקוּד קָמַ ץ קָטָ ן41 וְטַעֲמוֹ לְמַטָּ ה: 21 לֹא הִבִּ יט אָ וֶן בְּ יַעֲ קֹב אֲשׁ ֶ ר תִּ ּגָלֶה חִבָּתָ ן לְעֵ ין כּ ֹל, שׁ ֶהֵ ן יוֹשׁ ְבִ ין לְפָ נָיו וְלוֹמְדִ ים וְגוֹ '. כְּתַרְ ּגוּמוֹ . דָּ בָ ר אַ חֵ ר: אַ חֲרֵ י פְשׁ וּטוֹ הוּא נִדְרָשׁ תּ וֹרָ ה מִפִּ יו וּמְחִ ּצָתָ ן לִפְ נִ ים מִמַּ לְאֲכֵ י הַשּׁ ָרֵ ת, וְהֵ ם יִשׁ ְ אֲ לוּ מִדְרָשׁ נָאֶ ה: לֹא הִבִּ יט הַקָּדוֹשׁ בָּ ְרוּך הוּא אָ וֶ ן שׁ ֶבְּ יַעֲ קֹב לָהֶ ם: "מַ ה פּ ָעַ ל אֵ ל", וְ זֶהוּ שׁ ֶ נֶּאֱמַ ר: "וְהָ יוּ עֵ ָינֶיך רֹאוֹ ת — כְּשׁ ֶהֵ ן עוֹבְרִ ין עַ ל דְּ בָרָ יו, אֵינוֹ מְדַ קְדֵּ ק אַ חֲרֵ יהֶ ם אֶ ת מוֹרֶ ָיך"49. דָּ בָ ר אַ חֵ ר: "יֵאָמֵ ר לְ יַעֲ קֹב", אֵינוֹ לְשׁ וֹ ן לְהִתְ בּוֹ נֵן בְּאוֹנִ ּיוּת שׁ ֶ ּלָהֶ ם וּבַעֲמָ לָן שׁ ֶהֵ ן עוֹבְרִ ים עַ ל דָּ תוֹ : עָתִ יד, אֶ ּלָא לְשׁ וֹ ן הֹוֶ ה — אֵ ינָן צְרִ יכִ ים לִמְ נַחֵשׁ וְקוֹסֵ ם, עָ מָ ל . לְשׁ וֹ ן עֲבֵרָ ה, כְּמוֹ : "וְהָרָ ה עָמָ ל"42, "כִּ י אַתָּ ה עָמָ ל כִּ י בְ כָ ל עֵ ת שׁ ֶ ּצָרִ ְיך לְהֵאָמֵ ר לְ יַעֲ קֹב וּלְיִשְׂרָ אֵ ל מַ ה פּ ָעַ ל וָכַעַ ס תַּבִּ יט"43, לְפִ י שׁ ֶהָעֲבֵרָ ה הִ יא עָמָ ל לִפְ נֵי הַמָּקוֹ ם: הַקָּדוֹשׁ בָּ ְרוּך הוּא וּמַ ה ְ ּגזֵרוֹתָ יו בַּמָּרוֹ ם, אֵ ינָן מְ נַחֲשׁ ִ ים ה' אֱלֹהָ יו עִמּ וֹ . אֲפִ ּלוּ מַכְעִיסִ ין וּמַמְרִ ים לְפָ נָיו, אֵינוֹ זָז וְקוֹסְמִ ים, אֶ ּלָא נֶאֱמָ ר לָהֶ ם עַ ל פִּ י נְבִיאֵיהֶ ם מַ ה הִ יא מִתּ וֹכָ ן: וּתְ רוּעַ ת מֶ ְלֶך בּוֹ . לְשׁ וֹ ן חִבָּ ה וְרֵ עוּת, כְּמוֹ : "רֵ עֶ ה ְ ּגזֵרַ ת הַמָּקוֹ ם, אוֹ אוּרִ ים וְתֻמִּ ים מַ ּגִידִ ים לָהֶ ם. וְאֻנְקְלוֹ ס דָ ִ ו ד "44 — אוֹהֵ ב דָּ וִ ד. "וַ ּיִתְּ נָהּ לְמֵרֵ עֵ הוּ"45. וְכֵ ן תִּרְ ּגֵם לֹא תִרְ ּגֵם כֵּ ן: אֻנְקְלוֹ ס: "וּשׁ ְ כִ ינַת מַ לְכְּהוֹ ן בֵּ ינֵיהוֹ ן": 22 אֵ ל מוֹצִיאָ ם

38. תהלים עד, יח. 39. תהלים י, ג. 40. סְ גֹול. 41. צֵירֵ י. 42. תהלים ז, טו. 43. תהלים י, יד. 44. שמואל ־ב טו, לז. 45. שופטים טו, ו. 46. איוב כב, כה. 47. בראשית א, כ. 48. גיטין סח, ב. 49. ישעיה ל, כ.

 CHASIDIC INSIGHTS  versity in Israel; God, their God, is with them: “Ja- struggle because “God, their God is with them.” On cob” refers to the Jew as he is involved in the mun- Shabbat, however, we do not have to expend any dane reality of the workweek, while “Israel” refers effort to rise above the distractions of the mundane to the Jew in his transcendent state on the Sabbath. world;56 all we need to do is cultivate sensitivity to When we attempt to pray during the week, we must the special illumination of our soul that is revealed strive to overcome the many confusing and distract- on Shabbat. This is the meaning of the phrase “God, ing thoughts that intrude from our involvement in their God is with them” that applies to Shabbat.57 worldly affairs. We are only able to succeed in this

56. This is alluded to by the fact that the word for “perversity” (amal) in this verse also means “effort,” rendering the phrase: “... and sees no effort [on the Sabbath, when the Jew is] Israel.” 57. Likutei Torah 3:70c.

149 Numbers 23:20-23 balak

20 I have received an instruction to bless; He has blessed, and I cannot retract it, because 21 I have looked and not found any idolaters in them, Jacob’s descendants, and no dishonest workers in them, Israel’s descendants. This alone makes them worthy of being blessed. Moreover, whenever they do transgress God’s will, He overlooks it: He does not look at whatever evil there is in the actions of the people, Jacob’s descendants, and sees no perversity in the actions of the people, Israel’s descendants.52 God, their God, is with them even when they provoke Him, and even then they retain the King’s friendship. 22 They did not leave Egypt on their own, as you implied,53 but God brought them out of Egypt with the strength He possesses because of His loftiness, His ability to fly above worldly power, and His power over demons. 23 The Israelites are also worthy of blessing because there are no diviners in Jacob and no soothsayers in Israel. Now, this indicates that a soothsayer is a bad thing, but that is not why I, who am a soothsayer, cannot curse them; it is because they have their own merits that make them worthy of being blessed. God manifested His affection for them openly when He gave them the Torah and spoke to them personally. Just like He taught them His cherished Torah then, He will do so again in the messianic future, when He will seat them closer to Him than His ministering angels and teach them the innermost teachings of the Torah. It will then be said to Jacob and Israel by these angels, when they want to know what God has said, ‘What has God wrought?’—for the Israelites will have more intimate access to God’s ways than they. Even now, God manifests His affection for the Israelites by letting them know directly whenever He is displeased with their conduct, so they can repent and avoid punishment. Thus, there is no need for diviners in Jacob and no need for soothsayers in Israel: whenever they need to know His will, it is communicated to Jacob and to Israel what decrees God has enacted by their prophets, or, if they are unworthy of a direct prophetic communication, via the urim and tumim.54

 CHASIDIC INSIGHTS  21 He does not look at evil in Jacob: The reason the Jew, possessing a spark of Divine consciousness God does not look at the evil in Jacob is because within him, possesses the power to overcome the He looks at the Jew as having already fulfilled his down-sliding entropy of the animal soul. potential to reorient the animal concerns of his con- This is the inner meaning of this verse: sciousness (his animal “soul”) toward Divinity. He He does not look at evil in Jacob: i.e., God sees that the thus transforms the animal soul into a positive force Jew can conquer his animal soul, because— in his Jewish life, harnessing its raw power to pur- sue its interests in the service of his higher, Divine God is with him, i.e., within him, referring to the Di- consciousness (his “Divine soul”). This is certainly vine soul, which enables the Jew to transform his 55 not easy; what enables the Jew to effect this transfor- animal soul. mation is his Divine soul. Since God is omnipotent, He does not look at evil in Jacob, and sees no per-

52. See Likutei Sichot, vol. 33, p. 150. 53. Above, 22:5. 54. Exodus 28:30. Likutei Sichot, vol. 18, pp. 262-267. 55. Hitva’aduyot 5743, vol. 4, p. 1777.

149 Sixth (Seventh) Reading בלק 24 הֶן־עָם֙ ּכְ לָבִ ֣יא יָק֔ ּום וְכַֽאֲרִ֖ י יִתְ נַּׂשָ ֑אֹל֤ איִׁשְ ּכַב֙ עַ ד־  ONKELOS  24 הָ א עַמָּ א כְּלֵיתָ א שׁ ָ רֵ י וּכְאַרְ יָא יֹ֣אכַ ל ףטֶ֔רֶ וְדַ ם־חֲלָלִ֖ ים יִׁשְּתֶֽ ה: 25 וַּיֹ֤אמֶ ר ּבָלָק֙ אֶ ל־ יִתְ נַטָּ ל לָ א יִשׁ ְ רֵ י בְאַרְעֵהּ עַ ד דְּ יִקְ טוֹל קְ טוֹל וְנִכְסֵ י עַמְמַ יָּא ּבִלְעָ֔ם בּגַם־קֹ֖ ֹל֣ א תִ ּקֳבֶ ּ֑נּוּגַם־ּבָרֵ֖ ְךֹל֥ אתְבָֽרֲכֶּֽנּו: 26 וַּיַ ֣עַ ן יֵירָ ת: 25 וַאֲמַ ר בָּלָ ק לְבִלְעָ ם אַ ף מֵלַ ט לָ א תְ לוּטִ נּוּן אַ ף בָּרָכָ א ּבִלְעָ֔ם וַּיֹ֖אמֶ ראֶל־ּבָלָ ֑ק הֲֹל֗ א ּדִ ּבַ ֤רְ ּתִ יאֵ לֶ֨ יָך֙לֵאמֹ֔ ר ּכֹ֛ ל לָ א תְ בָרֵכִ נּוּן: 26 וַאֲתֵ יב בִּלְעָ ם וַאֲמַ ר לְ בָלָ ק הֲלָ א מַלֵּלִ ית עִמָּךְ אֲׁשֶ ר־יְדַ ּבֵ ֥ריְהוָֹ֖ה אֹתֹ֥ו אֶֽ עֱׂשֶֽ ה: לְמֵימַ ר כּ ֹל דִּימַלֵּ ל יְיָ יָתֵהּ אֶעְבֵּ ד:  שישי )שביעי במחוברין( 27 וַּיֹ֤אמֶ ר ּבָלָק֙אֶל־ּבִלְעָ֔ ם לְכָ ה־ 27 וַאֲמַ ר בָּלָ ק לְבִלְעָ ם אִיתָ א כְעַ ן אֶדְבְּרִ נָּךְ לַאֲתַ ר אָ חֳרָ ן מָאִ ים ּנָא֙ אֶּקָ ֣חֲָך֔ אֶל־מָק֖ ֹום אַחֵ ֑ראּולַ ֤י יִיׁשַ ר֙ ּבְ עֵינֵ ֣י הָֽאֱֹלהִ֔ ים יְהֵ י רַעֲ וָא מִ ן קֳדָ ם יְיָ וּתְ לוּטֵהּ לִ י מִתַּמָּ ן: 28 וּדְבַ ר בָּלָ ק יָת בִּלְעָ ם וְקַּבֹ֥ תֹו י לִ֖ מִּׁשָֽ ם: 28 וַּיִּקַ ח֥ ּבָלָ֖קאֶת־ּבִלְעָ ֑ם ר֣ ֹאׁש הַּפְע֔ ֹור רֵישׁ רָמָתָ א דְּמִסְתַּכְ יָא עַ ל אַפֵּ י בֵ ית יְשׁ ִ ימוֹן: 29 וַאֲמַ ר בִּלְעָ ם לְ בָלָ ק בְּ נֵה ף הַּנִׁשְקָ֖ עַל־ּפְ נֵ ֥י הַ יְׁשִ ימֽ ֹ ן: 29 וַּיֹ֤אמֶ ר ּבִלְעָם֙ קאֶל־ּבָלָ֔ ּבְ נֵה־ לִ י הָכָ א שׁ ַבְעָ א מַדְבְּחִ ין וְאַתְ קֵ ין לִ י הָכָ א שׁ ַבְעָ א תוֹרִ ין וְשׁ ַבְעָ א דִכְרִ ין: לִ֥י בָ זֶ֖ה ׁשִבְעָ ֣המִ זְּבְחֹ֑ת וְהָכֵ ֥ן לִ יּ֙בָ זֶ֔ה ֥הׁשִבְעָ פָרִ֖ ים וְׁשִבְעָ ֥ה 30 וַעֲבַ ד בָּלָ ק כְּמָ א דִ י אֲמַ ר בִּלְעָ ם אֵילִֽ ם: 30 וַּיַ֣עַ ׂש ּבָלָ֔ ק ּכַֽאֲׁשֶ֖ראָמַ ֣רּבִלְעָ ֑ם וַּיַ ל֛עַ ּפָ ֥ר וָאַ֖ יִל וְאַסֵּ ק תּ וֹר וּדְכַ ר עַ ל כָּ ל מַדְבְּחָ א: 24:1 וַחֲ זָא בִלְעָ ם אֲרֵ י תַקִּ ין קֳדָ ם ּבַּמִ זְּבֵֽחַ : 24:1 וַּיַ �֣רְא ּבִלְעָ֗ ם ֣יּכִ ט֞ ֹוב ּבְ עֵינֵ ֤י יְהוָֹה֙לְבָרֵ ְ֣ך אֶ ת־ יְיָ לְ בָרָכָ א יָת יִשְׂ רָאֵ ל וְלָ א הֲלַךְ כִּ זְמַ ן בִּ זְמַ ן אֱלָהֵ ין לְקַדָּ מוּת נְחָשׁ ַ יָּא יִׂשְרָ לאֵ֔ וְֹלֽא־הָלַ ְ֥ך ם ּכְפַֽעַם־ּבְפַ֖עַ לִקְרַ ֣אתנְחָׁשִ ֑ים וַּיָ ׁ֥שֶ ת וְשׁ ַ וִּי לָ קֳבֵ ל עֶגְלָ א דַעֲבָדוּ יִשְׂ רָאֵ ל בְּמַדְבְּרָ א אַפּ וֹהִ י: 2 וּזְקַ ף בִּלְעָ ם אֶל־הַּמִדְ ּבָ֖ר ּפָנָֽיו: 2 אוַּיִּׂשָ֨ םבִלְעָ֜ אֶ ת־עֵינָ֗יו וַּיַרְ א֙ אֶ ת־ יָת עֵ ינוֹהִ י וַחֲ זָא יָת יִשְׂ רָאֵ ל שׁ ָ רָ ן לְשׁ ִ בְ טוֹהִ י וּשׁ ְ רַ ת עֲ לוֹהִ י רוּחַ נְבוּאָ ה יִׂשְרָ לאֵ֔ ׁשֹכֵ֖ןלִׁשְבָטָ ֑יווַּתְהִ ֥יעָלָ֖יו ר֥ ּוחַ אֱֹלהִֽ ים: מִ ן קֳדָ ם יְיָ:

 RASHI  24 הֶ ן עָ ם כְּ לָבִ יא יָקוּם וְגוֹ '. כְּשׁ ֶהֵ ן עוֹמְדִ ין מִשּׁ ְ נָתָ ם 28 רֹאשׁ הַפְּעוֹ ר. קוֹסֵ ם הָ יָה בָּ לָק, וְרָ אָ ה שׁ ֶהֵ ן עֲתִידִ ין שׁ ַ חֲרִ ית, הֵ ן מִתְ ּגַבְּרִ ים כְּ לָבִ יא וְכַאֲרִ י, לַחֲטֹף אֶ ת הַמִּ צְוֹ ת: לִלְקוֹ ת עַ ל יְדֵ י פְּעוֹ ר, וְ לֹא הָ יָה יוֹדֵ עַ בְּמָ ה. אָמַ ר: "שׁ ֶמָּ א לִלְבּ ֹשׁ טַ ִּ לית, לִקְ רֹא אֶ ת שׁ ְמַ ע וּלְהַ נִּיחַ תְּ פִ ִּ לין: לֹא יִשׁ ְ כַּ ב. הַקְּ לָלָה תָּ חוּל עֲ לֵיהֶ ם מִשּׁ ָ ם". וְכֵ ן כָּ ל הַחוֹ זִ ים בַּכּוֹכָבִ ים בַּ ּלַיְלָה עַ ל מִטָּתוֹ , עַ ד שׁ ֶ הוּא אוֹכֵ ל וּמְ חַבֵּ ל כָּ ל מַ ִ ּזיק הַבָּ א — רוֹאִ ים וְאֵ ינָם יוֹדְ עִ ים מָ ה רוֹאִ ים: 1 וַ יַּרְ א בִּלְעָ ם כִּ י לְטָרְ פוֹ . כֵּיצַ ד? קוֹרֵ א אֶ ת שׁ ְמַ ע עַ ל מִטָּתוֹ , וּמַפְקִ יד רוּחוֹ טוֹ ב וְגוֹ '. אָמַ ר: "אֵ ינִ י צָרִ ְיך לִבְדּ ֹק בְּהַקָּדוֹשׁ בָּ ְרוּך הוּא, בְּ יַד הַמָּקוֹ ם. בָּ א מַ חֲנֶה וְ גַיִס לְהַ ּזִיקָ ם — הַקָּדוֹשׁ בָּ ְרוּך כִּ י לֹא יַחְפּ ֹץ לְקַ ּלְלָם": וְ לֹא ְהָלַך כְּפַעַ ם בְּפַעַ ם. ּ ַ כ ֲ א שׁ ֶ ר הוּא שׁ וֹמְרָ ם, וְנִלְחָ ם מִ לְחֲמוֹתֵיהֶ ם וּמַפִּ ילֵם חֲלָלִ ים. דָּ בָ ר עָ שָׂ ה שׁ ְתֵּ י פְעָמִ ים: לִקְרַ את נְחָשׁ ִ ים. לְנַחֵשׁ , אוּלַי יִקָּרֶ ה אַ חֵ ר: "הֶ ן עָ ם כְּ לָבִ יא יָקוּם וְגוֹ '", כְּתַרְ ּגוּמוֹ : וְדַ ם חֲלָלִ ים ה' לִקְרָ אתוֹ כִּרְ צוֹנוֹ , אָמַ ר: "רוֹ צֶ ה וְאֵינוֹ רוֹ צֶ ה לְקַ ּלְלָם, יִשְׁתֶּה. נִתְ נַבֵּ א שׁ ֶאֵ ין מֹשׁ ֶ ה מֵ ת עַ ד שׁ ֶ ּיַפִּ יל מַ לְכֵ י מִדְ יָן אַ זְכִּ יר עֲווֹנוֹתֵיהֶ ם וְהַקְּ לָלָה תָּ חוּל עַ ל הַ זְכָּרַ ת הָעֲבֵירָ ה": חֲלָלִ ים, וְ יֵהָרֵ ג הוּא עִמָּהֶ ם, שׁ ֶ נֶּאֱמַ ר: "וְאֶ ת בִּ לְעָ ם בֶּ ן וַ יָּשׁ ֶ ת אֶ ל הַמִּדְ בָּ ר פָּ נָיו. כְּתַרְ ּגוּמוֹ : 2 וַ יִּשּ ָׂ א בִלְעָ ם אֶ ת בְּעוֹ ר הַקּוֹסֵ ם הָרְ גוּ בְ נֵי יִשְׂרָ אֵ ל בַּחֶרֶ ב אֶ ל חַלְ לֵיהֶ ם"50: עֵ ינָיו. בִּקֵּשׁ לְהַכְ נִ יס בָּהֶ ם עַ יִן רָ עָ ה, וַהֲרֵ י יֵשׁ לְ ָך שׁ ָלֹשׁ 25 ּגַם קֹב לֹא תִ קֳּ בֶנּוּ. ּ"גַם" רִאשׁ וֹ ן מוֹסִ יף עַ ל ּ"גַם" מִ דּוֹתָ יו: עַ יִן רָ עָ ה, וְ רוּחַ ּגְבוֹהָ ה וְ נֶפֶשׁ רְ חָבָ ה הָאֲ מוּרִ ים הַשּׁ ֵ נִ י וְ "גַם" הַשּׁ ֵ נִ י עַ ל ּ"גַם" רִאשׁ וֹ ן. וְכֵ ן: ּ"גַם לִ י גַם ְלָך לְמַעְ לָה: שׁ ֹכֵ ן לִשׁ ְ בָטָ יו. רָ אָ ה כָּ ל שׁ ֵבֶ ט וָשׁ ֵבֶ ט שׁ וֹכֵ ן לֹא יִהְ יֶה"51, וְכֵ ן: ּ"גַם בָּ חוּר ּגַם בְּ תוּלָה"52: 27 וְקַבּ ֹתוֹ לִ י. לְעַצְמוֹ וְאֵ ינָן מְ עֹרָ בִ ין, רָ אָ ה שׁ ֶאֵ ין פִּתְ חֵיהֶ ם מְ כֻוָּנִ ין זֶה אֵ ין זֶה לְשׁ וֹ ן צִ וּוּי כְּמוֹ "וְקָבְנוֹ ", אֶ ּלָא לְשׁ וֹ ן עָתִ יד: אוּלַי כְּ נֶגֶד זֶה, שׁ ֶ ּלֹא יָצִ יץ לְתוֹ ְך אֹהֶ ל חֲבֵרוֹ : וַתְּ הִ י עָ לָיו רוּחַ יִישׁ ַ ר בְּעֵ ינָיו וְתִ קֳּ בֶנּוּ לִ י מִשּׁ ָ ם, מלדיר"ש לו"י בְּ לַעַ ז53: אֱלֹהִ ים. עָ לָה בְ לִבּוֹ שׁ ֶ ּלֹא יְקַ ְּ ללֵם:

50. יהושע יג, כב. 51. מלכים ־א ג, כו. 52. דברים לב, כה. 53. ּתְקַּלֵלאֹותֹו.

150 Numbers 23:24-24:2 balak

24 Behold, the Israelites deserve to be blessed because they are a people that rises in the morning like a lion, and raises itself like a lion to do God’s will fearlessly. Their first acts in the morning all express their complete devotion to His will. They dress themselves in their ritually-tasseled garments,58 which remind them to observe all of God’s commandments. They then recite the Shema,59 which contains the fundamental concepts of the Jew’s relationship to God. They put on tefilin,60 which reminds them of the Exodus from Egypt, the source of their spiritual free- dom. Also, they do not lie down to sleep at night until they recite the Shema, and in return for dedicating themselves to God in this way, God fights their enemies, consumes those who seek to prey upon them, and drinks the blood of their slain enemies. Furthermore, they will not settle in their land until they consume the nations they will dispossess and inherit the spoil of the slain. And finally, Moses will not die until he kills me—who is trying to prey upon him—when he kills the princes of Midian whom he will also slay.”61 25 Balak said to Balaam, “You shall neither curse them nor bless them! If you cannot curse them, don’t say anything!” 26 Balaam answered and said to Balak, “Have I not spoken to you, saying, ‘Ev- erything God speaks to me about is what I must do’ ”? Balaam’s Third Oracle  Sixth Reading (Seventh when combined) 27 But then Balak had another idea. Balak said to Balaam, “Come now, I will take you to a different place. Perhaps God will assent that you curse them for me from there.” 28 So Balak took Balaam to the peak of Peor, overlooking the wastelands, where they would succumb to idolatry and be punished for doing so.62 Here, too, he foresaw that misfortune would befall the Jewish people at this location, and thought that it would result from Balaam’s curse. 29 Once again, Balaam said to Balak, “Build me seven altars here and prepare for me seven bulls and seven rams.” 30 Balak did as Balaam told him, and offered a bull and a ram oneach altar. 24:1 By this time Balaam saw that it only pleased God to bless Israel and that he would not be able to catch God off guard and convince Him to curse them, so he did not go offto practice meditative divinations in order to influence God to communicate with him as he had done once and again. Instead, he decided to mention the Israelite’s past sins explicitly, and thus his curse would befall them whether or not God wanted. He turned his face to gaze first toward the Sinai desert, where they had committed the sin of the Golden Calf. 2 Balaam raised his eyes in order to look at the entire Israelite camp in order to be jealous of their prosperity. He assumed that his jealousy would make God recon- sider whether or not the Israelites deserved this prosperity. Deliberately feeling

58. Above, 15:37-41. 59. See Deuteronomy 6:4 ff. 60. Exodus 13:16; Deuteronomy 6:8. 61. Below, 31:8; Joshua 13:22. 62. Below, 25:1 ff.

150 Sixth (Seventh) Reading בלק 3 וַּיִּׂשָ֥א מְׁשָל֖ ֹו וַּיֹאמַ ֑רנְאֻ ֤םּבִלְעָם֙ ּבְ נֹ֣ובְעֹ֔ר ֥םּונְאֻ הַּגֶ֖בֶ ר  ONKELOS  3 וּנְטַ ל מַתְ לֵהּ וַאֲמָ ר אֵמַ ר בִּלְעָ ם 4 בְּ רֵהּ בְּ עוֹר וְאֵמַ ר גַּבְרָ א דְּשׁ ַפִּ יר חָ זֵי: ׁשְתֻ ֥ם הָעָֽיִן: נְאֻ֕ ם ׁשֹמֵ֖עַ אִמְרֵי־אֵ ֑ל ראֲׁשֶ֨ מַֽחֲזֵ ֤ה ׁשַּדַ י֙ 4 אֵמַ ר דְּשׁ ָמַ ע מֵימַ ר מִ ן קֳדָ ם אֵ ל וְחֵ זוּ מִ ן קֳדָ ם שׁ ַדַּ י חָ זֵי שׁ ָכִ יב וּמִתְ גְּלֵ י יֶֽחֱזֶ֔הנֹפֵ֖ל ּוגְל֥ ּוי עֵינָֽיִם: 5 מַה־ּטֹ֥בּואֽ ֹהָלֶ֖יָך ב יַֽעֲקֹ֑ מִׁשְ ְ ּכ־ לֵהּ : 5 מָ א טָבָ א מַשׁ ְ כְּ נָיךְ יַעֲ קֹב בֵּ ית מֵישׁ ְ רָיךְ יִשְׂ רָאֵ ל: 6 כְּ נַחֲלִ ין נֹתֶ֖ יָך יִׂשְרָאֵֽ ל: 6 ּכִ נְחָלִ ֣ים נִּטָ֔ יּוּכְ תגַּנֹ֖ עֲלֵ ֣י ֑רנָהָ ּכַֽאֲהָלִ ים֙ דְּמִדַּבְּרִ ין כְּ גִנַּת שׁ ַקְ יָא דְּעַ ל פְּרָ ת כְּ בוּסְמַ יָּא דִּ נְצַ ב יְיָ כְּאַרְ זִין דִּ נְצִיבִ ין נָטַ ֣ע יְהוָֹ ֔ה ּכַֽאֲרָ זִ֖ים עֲלֵי־מָֽיִם: עַל מַ יָּא:

 RASHI  3 בְּנוֹ בְ עֹר. כְּמוֹ : "לְמַעְ יְנוֹ מָ יִם"54. וּמִדְרַשׁ אַ ּגָדָ ה55: לְפָ נָיו: 5 מַ ה ּטֹבוּ אֹהָ ָלֶיך. עַ ל שׁ ֶרָ אָ ה פִּתְ חֵיהֶ ם שׁ ֶאֵ ינָן שׁ ְ נֵיהֶ ם הָ יוּ גְדוֹלִ ים מֵאֲבוֹתֵיהֶ ם: בָּ לָק בְּנוֹ צִפּ וֹ ר — אָבִ יו מְ כֻוָּנִ ין זֶה מוּל זֶה: מִשׁ ְ כְּ נֹתֶ ָיך. חֲנָיוֹתֶ ָיך, כְּתַרְ ּגוּמוֹ . בְּנוֹ הוּא בְּמַ לְ כוּת, וּבִ לְעָ ם ּגָדוֹ ל מֵאָבִ יו בִּ נְבִ יאוּת, מָ נֶה בֶּ ן דָּ בָ ר אַ חֵ ר: "מַ ה טּ ֹבוּ אֹהָ ָלֶיך", מַ ה טּ ֹבוּ אֹהֶ ל שׁ ִ ילֹה פְּרָ ס הָ יָה: שׁ ְ תֻ ם הָעָיִן. עֵינוֹ נְקוּרָ ה וּמוּצֵ את לַחוּץ וְחוֹ ר וּבֵ ית עוֹ לָמִ ים בְּ יִשּׁ וּבָ ן, שׁ ֶמַּקְרִ יבִ ין בָּהֶ ן קָרְ בָּנוֹ ת לְכַפּ ֵ ר שׁ ֶ ּלָהּ נִרְ אֶ ה פָ תוּחַ . וּלְשׁ וֹ ן מִשׁ ְ נָה הוּא: "כְּדֵ י שׁ ֶ ּיִשׁ ְתּ ֹם עֲ לֵיהֶ ם: ָמִשְׁכְּנֹתֶיך. אַ ף כְּשׁ ֶהֵ ן חֲרֵ בִ ין, לְפִ י שׁ ֶהֵ ן מַשׁ ְכּוֹ ן וְ יִ סְ תּ ֹ ם וְ יִ ּ ֹ גב "56. וְרַ בּוֹתֵ ינוּ אָמְ רוּ 57: לְפִ י שׁ ֶאָמַ ר: "וּמִסְפּ ָ ר עֲ לֵיהֶ ם, וְחֻרְ בָּ נָן כַּפּ ָרָ ה עַ ל הַ נְּפָשׁ וֹ ת, שׁ ֶ נֶּאֱמַ ר: "כִּ ּלָה ה' אֶ ת רֹבַ ע יִשְׂרָ אֵ ל" — שׁ ֶהַקָּדוֹשׁ בָּ ְרוּך הוּא יוֹשׁ ֵ ב וּמוֹ נֶה אֶ ת חֲמָתוֹ "59, וּבַמֶּ ה כִ ּלָה? "וַ ּי ֶּ ַצת אֵשׁ בְּצִ ּיוֹ ן": 6 כִּ נְחָלִ ים רְ בִיעוֹתֵיהֶ ן שׁ ֶ ל יִשְׂרָ אֵ ל, מָתַ י תָּבוֹ א טִפּ ָ ה שׁ ֶ נּוֹ לָד הַ ּצַדִּ יק נִ ּ ָ טי ּו . שׁ ֶ נֶּאֶרְ כוּ וְנִמְשׁ ְ כוּ לִנְטוֹ ת לְמֵרָ חוֹ ק. אָמְ רוּ רַ בּוֹתֵ ינוּ: מִמֶּ נָּה, אָמַ ר בְּ לִבּוֹ : "מִ י שׁ ֶ הוּא קָדוֹשׁ וּמְשׁ ָרְ תָ יו קְדוֹשׁ ִ ים, מִ בִּרְ כוֹתָ יו שׁ ֶ ל אוֹתוֹ רָשׁ ָ ע אָ נוּ לְמֵדִ ים מֶ ה הָ יָה בְּ לִבּוֹ יִסְתַּכֵּ ל בַּדְּ בָרִ ים הַ ּלָלוּ"? וְעַ ל דָּ בָ ר זֶה נִסְמֵ ית עֵינוֹ שׁ ֶ ל לְקַ ּלְלָם כְּשׁ ֶאָמַ ר לְהָשׁ ִ ית אֶ ל הַמִּדְ בָּ ר פּ ָ נָיו, וּכְשׁ ֶהָפַ ְך בִּ לְעָ ם. וְ יֵשׁ מְ פָרְשׁ ִ ים: "שׁ ְ תֻ ם הָעָ יִן", פְּ תוּחַ הָעַ יִן, כְּמוֹ הַמָּקוֹ ם אֶ ת פִּ יו, בֵּרְ כָ ם מֵעֵ ין אוֹתָ ם קְ לָלוֹ ת שׁ ֶבִּקֵּשׁ לוֹמַ ר שׁ ֶתִּרְ ּגֵם אֻנְקְלוֹ ס. וְעַ ל שׁ ֶאָמַ ר "שׁ ְ תֻ ם הָעָ יִן", וְ לֹא אָמַ ר כוּ', כִּדְ אִיתָ א בְּ"חֵ לֶק"60: כַּאֲהָלִ ים. כְּתַרְ ּגוּמוֹ , לְשׁ וֹ ן "מֹר "שׁ ְ תֻ ם הָעֵ ינַיִם", לָמַדְ נוּ שׁ ֶסּ וּמָ א בְּאַחַ ת מֵעֵ ינָיו הָ יָה: וַאֲהָלוֹ ת"61: נָטַ ע ה'. בְּ גַן עֵדֶ ן. לָשׁ וֹ ן אַ חֵ ר: "כַּאֲהָלִ ים 4 נֹפֵ ל וּגְ לוּי עֵ ינַיִם. פְּשׁ וּטוֹ כְּתַרְ ּגוּמוֹ , שׁ ֶאֵ ין נִרְ אָ ה עָ לָיו נָטַ ע ה'", כַּשּׁ ָמַ יִם הַמְּ תוּחִ ין כְּ אֹהֶ ל, שׁ ֶ נֶּאֱמַ ר: "וַ ּיִמְתָּ חֵ ם אֶ ּלָא בַ ּלַיְלָה, כְּשׁ ֶ הוּא שׁ וֹכֵ ב. וּמִדְרָשׁ וֹ 58: כְּשׁ ֶהָ יָה נִגְלֶה כָּ אֹהֶ ל לָשׁ ָ בֶ ת"62: נָטַ ע ה'. לְשׁ וֹ ן "נְטִ יעָ ה" מָצִ ינוּ בְּ אֹהָלִ ים, עָ לָיו לֹא הָ יָה בוֹ כּ ֹחַ לַעֲ מֹד עַ ל רַ גְלָיו, וְנוֹפֵ ל עַ ל פּ ָ נָיו, שׁ ֶ נֶּאֱמַ ר: "וַ ּיִטַּע אָ הֳלֵי אַפּ ַדְ נוֹ "63: לְפִ י שׁ ֶהָ יָה עָרֵ ל וּמָ אוּס לִהְיוֹ ת נִגְלֶה עָ לָיו בְּקוֹמָ ה זְקוּפָ ה

54. תהלים קיד, כ. 55. תנחומא יג. 56. עבודה זרה סט, א. 57. נדה לא, א. 58. עיין ברייתא דרבי אליעזר פרק כט. 59. איכה ד, יא. 60. סנהדרין קה, ב. 61. תהלים מה, ט. 62. דניאל יא, מה.

 CHASIDIC INSIGHTS  curse (or an accursed situation) into a blessing (or at a time, sometimes simultaneously while empha- a blessed one). sizing one or the other. And lest we think that this alertness to the details of The servant serves his master because he fears him, modesty is only required in our day-to-day behav- while the child we are speaking of here is devoted to ior but not in temporary situations (such as when we his parents out of love for them. Thus, the relation- are on vacation), we see here that the tremendous ship between a servant and a master is superficial; power of even the minor details of modest conduct the servant would rather not perform his service, was demonstrated when our forefathers lived in but he does so because he has no choice. A child, in tents, their temporary homes in the desert.71 contrast, has internalized his parents’ values; they O Jacob…O Israel: Both names of the patriarch have successfully inculcated their child with an Jacob—Jacob and Israel—refer to the Jewish people appreciation of what they are working for and the as a nation. “Jacob” refers to them in their role as child therefore helps them willfully. God’s servant (as in the verse, “fear not, My servant Thus, “tents” are mentioned in connection with Ja- Jacob”72), while “Israel” refers to them in their role cob and “sanctuaries” with Israel. A tent is an ex- as God’s children (as in the verse, “Israel is My first- ternal, protective covering, while a sanctuary is the born son”73). We all play both roles, sometimes one actual home-structure that the tent protects. When

71. Likutei Sichot, vol. 13, p. 84. 72. Isaiah 44:2, et al. 73. Exodus 4:22.

151 Numbers 24:3-6 balak jealous in order to deprive others of what they possess is called “casting the evil eye” on them.63 Thus, Balaam showed himself to be maliciously jealous, conceited,64 and greedy.65 But when he looked, he saw Israel dwelling orderly according to its tribes, and he realized that this was possible only because the people had been scrupulous about their marital fidelity. Moreover, in order to safeguard everyone’s privacy, they pitched their tents such that their openings did not face one another. When he saw how much they valued controlling and properly channeling their carnal drive, his attitude changed: his spiritaligned with the spirit of God and he decided to bless them of his own accord.66 3 He began to recite his parable and said, “This is the word of Balaam the son of Beor, the word of the man with only one open, seeing eye,67 but whose other eye sees prophetically. 4 The word of the one who hears God’s sayings, who sees the vision of the Al- mighty. True, God reveals Himself to me only when I am lying down, both because He usually comes to me stealthily, when I am in bed at night,68 and because I am uncircumcised and it would disgust Him to appear to me when I am standing up.69 But I still see the vision He grants me clearly, as if with open eyes. 5 I wanted to mention the Israelites’ sins so my curse would befall them, but how can I? How good are your tents, O Jacob: their openings do not face one another, indicating how you value modesty and privacy! How good are your encamp- ments, O Israel: you are organized into orderly divisions, indicating your carnal self-discipline and marital fidelity! This merit certainly outweighs any other sins you may be guilty of. And anyway, even if you do sin, how good are your Sanc- tuaries, O Jacob! Your Tabernacle and your Temple atone for your sins: when they are standing, you can offer sacrifices to atone for some of them, and when they will be in ruins, they will serve as collateral for you, O Israel, and atone for all the rest!70 6 Therefore, I bless you: Your kingdoms will extend far into the future, like streams; your olive trees and vineyards will flourish like gardens by the river; your fame will spread like the fragrance of aloes that grow in the Garden of Eden, which God Himself planted, and extend like the tent of heaven, which God Himself pitched; you will have kings as upright as cedars growing by the water.

 CHASIDIC INSIGHTS  5 How good are your tents: The fact that the Jews attention to detail in their modest conduct that im- camped such that no one would accidentally look pressed him. into another family’s tent would seem to be much The lesson for us here is that we must never think less significant than the fact that they actually pre- that it is important to be strict only about the “larg- served the integrity of their family lineages by con- er” issues of modesty and that we can be lax about fining their carnal activity within its prescribed lim- the “smaller” details. Rather, we must recall that its. Yet Balaam mentioned the seemingly incidental even the smaller details of modesty are important, fact first, indicating that it was chiefly the people’s and important enough to be able to transform a

63. See Genesis 21:14. 64. Above, 22:13. 65. Above, 22:18. 66. Likutei Sichot, vol. 13, pp. 79-80. 67. Above, 23:10. 68. Above, 22:8 and 23:3. 69. The ancient prophets typically disrobed when God addressed them (see 1 Samuel 19:22-23), for in receiving prophecy they attained the spiritual level of Adam and Eve before the sin (Bati LeGani 5). 70. Likutei Sichot, vol. 13, pp. 78-83.

151 Sixth (Seventh) Reading בלק 7 יִּֽזַל־מַ֨ יִם֙מִּדָ ֣לְ יָ֔ווְ זַרְ עֹ֖וּבְמַ ֣יִם רַּבִ ים֑ וְ יָר֤ ֹם מֵֽאֲגַג֙ מַלְּכ֔ ֹו  ONKELOS  7 יִסְ גֵּי מַלְכָּ א דְּ יִתְ רַבָּ א מִבְּ נוֹהִ י וְתִ ּנַּׂשֵ֖א מַלְ כֻתֽ ֹו: 8 ֚אֵ ל מֹֽוצִיא֣ ֹו מִּמִצְרַ֔ יִםּכְתֽ ֹועֲפֹ֥ ת רְ אֵ֖ ם וְיִשׁ ְ לוֹט בְּעַמְמִ ין סַגִּיאִ ין וְיִתְ קוֹף מֵאֲגַג מַלְכֵּהּ וְתִתְ נַטֵּ ל מַלְ כוּתֵהּ : לֹ֑ו יֹאכַ֞ לּגֹויִ ֣ם צָרָ֗ יו וְעַצְמֽ ֛םֹתֵיהֶ יְגָרֵ֖ ם וְחִּצָ ֥יו יִמְחָֽ ץ: 9 ּכָרַ֨ ע 8 אֱלָהּ דְּאַפֵּקִ נּוּן מִמִּצְ רַ יִם תָּקְפָּ א וְרוּמָ א דִּילֵהּ יֵיכְ לוּן בְּ נֵי יִשְׂ רָאֵ ל נִכְסֵ י עַמְמַ יָּא סָנְאֵ יהוֹן וּבְבִ זַּת ׁשָכַ֧ב ּכַֽאֲרִ ֛ י ּוכְ לָבִ֖ יא ֣ימִ יְקִ ימֶ ּ֑נּומְבָֽרֲכֶ ֣יָך בָר֔ ּוְך וְאֽ ֹ ־ מַלְ כֵ יהוֹן יִתְפַּנְּקוּן וְאַרְעָתְ הוֹן רֲרֶ֖ יָך אָרֽ ּור: 10 וַּיִֽחַר־אַ ֤ף ּבָלָק֙ םאֶל־ּבִלְעָ֔ וַּיִסְּפֹ֖ ק אֶ ת־ יַחְסְ נוּן: 9 יְנוּחַ יִשׁ ְ רֵ י בִתְ קוֹף כְּאַרְ יָא וּכְלֵיתָ א וְלֵ ית מַלְ כוּ דִּתְ זַעְ זְעִ נֵּהּ מְ בָרְכָיךְ יְהוֹן בְּרִיכִ ין וְלִיטָיךְ יְהוֹן ּכַּפָ ֑יו רוַּיֹ֨אמֶ ּבָלָ֜ ק םאֶל־ּבִלְעָ֗ ב לָקֹ֤ אֽ ֹיְבַ י֙ קְרָאתִ֔ יָך וְהִ ּנֵה֙ לִיטִ ין: 10 וּתְ קֵ ף רֻגְ זָא דְבָלָ ק 11 בְּבִלְעָ ם וּשׁ ְ קָפִ נִּ ין לִ ידוֹהִ י וַאֲמַ ר ּבֵרַ ֣כְּתָ בָרֵ֔ ְך זֶ֖הׁשָל֥ ׁש ּפְ עָמִֽ ים: ה וְעַּתָ֖ ּבְרַ ח־לְָך֣ אֶ ל־ בָּלָ ק לְבִלְעָ ם לְמֵלַ ט סָנְאַ י קְ רֵיתָךְ וְהָ א בָּרָכָ א מְ בָרְכַ ת לְ הוֹן דְּ נַן תְּ לַ ת מְקֹומֶָ֑ך אָמַ֨רְ ּתִ י֙ ּכַּבֵ ֣ד אֲכַּבֶדְ ָך֔ וְהִ ּנֵ ֛ה מְ נָֽעֲָך֥ יְהוָֹ֖ה מִ ּכָבֽ ֹוד: זִמְ נִ ין: 11 וּכְעַ ן זִיל לָךְ לְאַתְ רָךְ אֲמָרִ ית יַקָּרָ א אֲ יַקְּרִ נָּךְ וְהָ א מְ נָעָךְ 12 רוַּיֹ֥אמֶ ּבִלְעָ֖ם אֶל־ּבָלָ ֑ק אהֲֹל֗ ּגַ ֧ם אֶל־מַלְאָכֶ ֛יָך אֲׁשֶ ר־ יְיָ מִ ן יְקָ ר: 12 וַאֲמַ ר בִּלְעָ ם לְ בָלָ ק הֲלָ א אַ ף לְאִ זְגַּדָּיךְ דִּ י שׁ ְ לַחְתָּ לְ וָתִ י ׁשָלַ ֥חְּתָ אֵלַ֖יּדִ ּבַ ֥רְ ּתִ י לֵאמֽ ֹ ר: 13 אִ ים־יִּתֶן־לִ֨ קבָלָ֜ מְֹל֣ א מַלֵּלִ ית לְמֵימָ ר: 13 אִ ם יִתֶּ ן לִ י בָּלָ ק מְ לֵ י בֵיתֵהּ כְּסַ ף וּדְהַ ב לֵ ית לִ י בֵ ּ֘כֶ֣סֶף יתֹווְ זָהָ ב֒ אֹל֣ אּוכַ֗ ל לַֽעֲבֹר֙אֶת־ּפִ ֣י יְהוָֹ ֔ה לַֽעֲׂש֥ ֹות רְשׁ וּ לְמֶעְבַּ ר עַ ל גְּ זֵרַ ת מֵימְ רָ א דַ ייָ לְמֶעְבַּ ד טַבְתָּ א אוֹ בִשׁ ְתָּ א מֵרְ עוּתִ י טֹובָ֛ה אֹ֥ו רָ עָ֖ה מִּלִּבִ ֑יאֲׁשֶ ר־יְדַ ּבֵ ֥ריְהוָֹ֖ה אֹת֥ ֹו אֲדַ ּבֵֽר: דִּימַלֵּ ל יְיָ יָתֵהּ אֲמַלֵּ ל:

 RASHI  7 מִ דָּ לְ יָו. מִ בְּאֵרוֹתָ יו. וּפֵרוּשׁ וֹ כְּתַרְ ּגוּמוֹ : וְ זַרְ עוֹ בְּמַ יִם אֻנְקְלוֹ ס תִּרְ ּגֵם: חִ ָּ ציו שׁ ֶ ל צָרִ ים — חֲלֻקָּ ה שׁ ֶ ּלָהֶ ם, כְּמוֹ : רַ בִּ ים. לְשׁ וֹ ן הַצְ לָחָ ה הוּא זֶה — זַרְ עוֹ כַּ ּזֶרַ ע הַ ּזָרוּעַ עַ ל פְּ נֵי "בַּעֲ לֵי חִ ִ ּצים"66 — "מָרֵ י פַלְ ּגוּתָ א", לְשׁ וֹ ן חֲלֻקָּ ה וַחֲצָ יָה. הַמַּ יִם: וְ יָרֹם מֵאֲ גַג מַ לְכּוֹ . מֶ ְלֶך רִאשׁ וֹ ן שׁ ֶ ּלָהֶ ם יִכְבּ ֹשׁ אֶ ת וְכֵ ן "יִמְ חָ ץ", לְשׁ וֹ ן "וּמָ חֲצָ ה וְחָלְפָ ה רַ קָּתוֹ "67 — שׁ ֶ ּיֶחֱצוּ אֲ גַג מֶ ְלֶך עֲמָ לֵק: וְתִ נַּשּ ֵׂ א מַ לְ כֻתוֹ . שׁ ֶ ל יַעֲ קֹב יוֹתֵ ר וְיוֹתֵ ר, אֶ ת אַרְ צָ ם. וְ יֵשׁ לִפְתּ ֹר לְשׁ וֹ ן חִ ִ ּצים מַמָּשׁ — חִ ָּ ציו שׁ ֶ ל שׁ ֶ ּיָבֹא אַ חֲרָ יו דָּ וִ ד וּשׁ ְ לֹמֹה: 8 אֵ ל מוֹצִיאוֹ מִמִּ צְרַ יִם. מִ י הַקָּדוֹשׁ בָּ ְרוּך הוּא יִמְ חַ ץ בְּדָ מָ ם שׁ ֶ ל צָרִ ים, יִטְבּ ֹל וְ יִצְטַבַּ ע גוֹרֵ ם לָהֶ ם הַ ּגְדֻ ּלָה הַ ּזֹאת? אֵ ל הַמּ וֹצִיאָ ם מִמִּ צְרַ יִם בְּ תֹקֶ ף בְּדָ מָ ם, כְּמוֹ : "לְמַעַ ן תִּמְ חַ ץ רַ גְלְ ָך בְּדָ ם"68, וְאֵינוֹ זָז מִ ּלְשׁ וֹ ן וְ רוּם שׁ ֶ ּלוֹ יֹאכַ ל אֶ ת הַ ּגוֹ יִם שׁ ֶהֵ ם צָרָ יו: וְעַצְ מֹתֵ יהֶ ם. שׁ ֶ ל מַכָּ ה, כְּמוֹ "מָחַצְתִּ י"69, שׁ ֶהַ ּצָבוּעַ בְּדָ ם נִרְ אָ ה כְּאִ ּלוּ מָ חוּץ צָרִ ים: ְ י ָ ג רֵ ם . מְ נַחֵ ם פּ ָתַ ר בּוֹ לְשׁ וֹ ן שׁ ְבִירָ ה, וְכֵ ן: "לֹא וְ נָגוּעַ : 9 כָּרַ ע שׁ ָ כַ ב כַּאֲרִ י. כְּתַרְ ּגוּמוֹ : יִתְ יַשּׁ ְ בוּ בְּאַרְ צָ ם גָרְ מוּ לַבּ ֹקֶ ר"64, וְכֵ ן: "וְאֶ ת חֲרָ שֶׂיהָ תְּ גָרֵ מִ י"65. וַאֲנִ י אוֹמֵ ר בְּ כֹחַ וּבִ גְבוּרָ ה: 10 וַ יִּסְפּ ֹק. הִכָּ ה זוֹ עַ ל זוֹ : 13 לַעֲ בֹר אֶ ת לְשׁ וֹ ן "עֶצֶ ם" הוּא, שׁ ֶמְּ גָרֵ ר הַבָּ שָׂ ר בְּשׁ ִ נָּיו מִסָּבִ יב וְהַמּ ֹחַ פִּ י ה'. כָּ אן לֹא נֶאֱמַ ר "אֱלֹהָ י", כְּמוֹ שׁ ֶ נֶּאֱמַ ר בָּרִאשׁ וֹ נָה, שׁ ֶבִּפְ נִ ים, וּמַעֲמִ יד הָעֶצֶ ם עַ ל עַרְ מִ ימוּתוֹ : וְחִ ָ ּציו יִמְ חָ ץ. לְפִי שׁ ֶ ּיָדַע שׁ ֶ נִּבְאַשׁ בְּהַקָּדוֹשׁ בָּ ְרוּך הוּא וְנִטְרַ ד:

63. צפניה ג, ג. 64. יחזקאל כג, לד. 65. בראשית מט, כג. 66. שופטים ה, כו. 67. תהלים סח, כד. 68. דברים לב, לט.

 CHASIDIC INSIGHTS  because this word is related to the word for “roof” effrontery. In effect, they wished to ignore God and (gag), the part of the house that shields the people shield themselves from the bothersome presence in it from the atmosphere above them. The nation of of heaven in their lives. As such, the name for their Amalek embodied the evil of haughtiness and ego- kings was derived from the word for “roof.”80 centricity, rebelling against God above out of simple

80. Likutei Levi Yitzchak, Igrot, p. 295.

152 Numbers 24:7-13 balak

7 Water will flow from your wells, i.e., your king’s dynasty will continue uninterrupted. Your seed shall have abundant water, i.e., your kingdom will prosper materially and rule over others. Your first king, Saul, shall be bold enough to be raised over and conquer Agag, the king of the Amalekites.74 Your succeeding two kings, David and Solomon, will aggrandize your monarchy so much that your kingdom will be exalted and dreaded by the other nations. 8 God, who has given you this greatness, and who has brought you out of Egypt with the strength He possesses because of His loftiness,75 shall consume the nations that are your adversaries, skin their bones, dye His arrows in their blood, and divide up their land. 9 You will rest and dwell in your land in strength like a lion, like a lion; who will dare rouse you? Those who bless you shall be blessed, and those who curse you shall be cursed.” 10 Balak became angry with Balaam, and he clapped his hands in frustration. Balak said to Balaam, “I called you to curse my enemies, but you have blessed them these three times. 11 Now, flee back to your place. I said I would honor you greatly, but God has prevented you from receiving any honor from me.” 12 Balaam said to Balak, “But I even told the messengers you sent to me in the very beginning,76 13 ‘If Balak gives me his house full of silver and gold, I cannot transgress the word of God to do either good or evil on my own; I can speak only what God speaks.’ ” But then, Balaam called God “my God,” whereas here he did not call Him “my God,” for he knew that by this time he had disgusted God and repelled Him.

 CHASIDIC INSIGHTS  we serve God as “Jacob,” as disciplined, faithful ser- refers to those of us who are principally involved vants, even though at that moment our animal side in worldly matters; for these people, learning is a is ascendant and we would rather be doing other part-time venture, just as a tent is a part-time struc- things, we make “tents,” protective “force-fields” ture. “Israel,” in contrast, refers to those of us for that shield the Divine life we have so far built for whom study is a full-time occupation, their full- ourselves from the intrusion of evil, negative, or time dwelling place. animalistic consciousness. When we serve God as The Torah informs us here that both the “tents of Ja- “Israel,” as loving, devoted children, we make our cob” and the “dwelling places of Israel” are “good” lives into a “sanctuary” for God, enhancing our Di- and beloved by God. But this is only true when our vine consciousness and identifying with God’s val- learning is imbued with selfless devotion.78 ues and dreams for His world.77 7 Your king shall be raised over Agag: All the How good are your tents, O Jacob, your dwelling kings of Amalek are called Agag, just as the kings of places, O Israel: The names “Jacob” and “Israel” Egypt are called Pharaoh and the kings of Philistia also refer to the ways different kinds of Jews ful- are called Avimelech.79 The reason why the kings of fill the commandment to study the Torah. “Jacob” Amalek are known by the generic name “Agag” is

74. 1 Samuel 15:18. 75. Above, 23:22. 76. Above, 22:18. 77. Sefer HaMa’amarim Yiddish, p. 122. 78. This being alluded to by the fact that begins this verse indicates selflessness (cf. Exodus 16:7; Tanya, ch. 19 [24b]). Sefer HaMa’amarim (מה) ”that the word for “how 5689, pp. 207-208; Sefer HaMa’amarim Kuntresim, vol. 1, 50a. 79. Rashbam.

152 Seventh Reading בלק

   שביעי 14 הוְעַּתָ֕ הִ נְנִ ֥י הֹולְֵ֖ך ֑ לְעַּמִ ילְכָ ה֙אִ יעָ ֣צְָך֔ ראֲׁשֶ֨ יַֽעֲׂשֶ֜ ה ONKELOS 14 וּכְעַ ן הָ א אֲ נָא אָ זֵל לְעַמִּ י אִיתָ א הָעָ ֥םהַ ּזֶ ֛ה לְעַּמְ ָך֖ ּבְאַֽ ֥ חֲרִ ית הַ ּיָמִֽ ים: 15 וַּיִּׂשָ ֥אמְׁשָל֖ ֹו וַּיֹאמַ ֑ר אֶמְלְכִ נָּךְ מָ א דְּתַעְבֵּ ד וַאֲחַ וֵּי לָךְ מָ א דְ יַעְבֵּ ד עַמָּ א הָדֵ ין לְעַמָּךְ בְּ סוֹף נְאֻ ֤ם ּבִלְעָםּ֙בְ נֹ֣ו בְעֹ֔רּונְאֻ ֥ם רהַּגֶ֖בֶ ׁשְתֻ ֥ם הָעָֽיִן: 16 נְאֻ֗ ם יוֹמַ יָּא: 15 וּנְטַ ל מַתְ לֵהּ וַאֲמָ ר אֵמַ ר בִּלְעָ ם בְּ רֵהּ בְּ עוֹר וְאֵמַ ר גַּבְרָ א דְּשׁ ַפִּ יר חָ זֵי: 16 אֵמַ ר דְּשׁ ָמַ ע מֵימַ ר ׁשֹמֵ֨ עַ֙אִמְרֵ י־אֵ֔ ל וְיֹדֵ֖ עַ ּדַ ֣עַ ת עֶלְ יֹ֑ון מַֽחֲזֵ ֤ה ׁשַּדַ י֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל מִ ן קֳדָ ם אֵ ל וְיָדַ ע מַדַּ ע מִ ן קֳדָ ם עִלָּאָ ה חֵ זוּ מִ ן קֳדָ ם שׁ ַדַּ י חָ זֵי שׁ ָכִ יב ּוגְל֥ ּוי עֵינָֽיִם: 17 אֶרְאֶּ֨נּו֙ אוְֹל֣ העַּתָ֔ אֲׁשּורֶ֖ ּנּו אוְֹל֣ קָר֑ ֹוב ּדָרַ֨ ְך וּמִתְ גְּלֵ י לֵהּ : 17 חֲזִיתֵהּ וְלָ א כְעַ ן סְכִיתֵהּ וְלָ א אִ יתוֹהִ י קָרִ יב כַּ ד יְקוּם ּכֹוכָ֜ב מִֽ בּיַֽעֲקֹ֗ וְקָ ֥ ם ׁשֵ֨ בֶ ט֙מִ ּיִׂשְרָ אֵ֔ לּומָחַ ץ֙ ֣יּפַֽאֲתֵ מֹואָ֔ ב מַלְכָּ א מִ יַּעֲ קֹב וְיִתְ רַבָּ א מְשׁ ִ יחָ א מִ יִּשְׂ רָאֵ ל וְיִקְ טוֹל רַבְרְ בֵ י מוֹאָ ב וְקַרְקַ֖ רּכָל־ּבְ נֵי־ׁשֵֽ ת: 18 וְהָ יָ֨האֱד֜ ֹום יְרֵ הׁשָ֗ וְהָ יָ ֧ה יְרֵׁשָ ֛ה וְיִשׁ ְ לוֹט בְּכָ ל בְּ נֵי אֱ נָשׁ ָ א: 18 וִיהֵ י אֱ דוֹם יְרֻתָּ א וִיהֵ י יְרֻתָּ א שֵׂעִ יר ירׂשֵעִ֖ אֽ ֹיְבָ ֑יו וְיִׂשְרָאֵ֖ ל עֹׂ֥שֶ ה חָֽיִל: 19 וְ יֵ֖רְּדְ מִֽ ּיַֽעֲקֹ֑ ב וְהֶֽאֱבִ ֥יד לְ בַעֲלֵ י דְבָ בוֹהִ י וְיִשְׂ רָאֵ ל יַצְ לַ ח בְּ נִכְסִ ין: 19 וְיֵחוֹת חַ ד מִדְּ בֵ ית יַעֲ קֹב ׂשָרִ֖ יד מֵעִֽ יר: וְיוֹבֵיד מְשׁ ֵ יזֵב מִקִּרְ יַת עַמְמַ יָּא:  RASHI  14 הוֹ ְלֵך לְעַמִּ י. מֵעַתָּ ה הֲרֵ ינִ י כִּשׁ ְאָ ר עַמִּ י, שׁ ֶ נִּסְתַּ ּלֵק " ָ ּ ד ַ ר ְך ַ ק שׁ ְ ּ ת ֹ ו "73, שׁ ֶהַכּוֹכָ ב עוֹבֵ ר כְּחֵ ץ. וּבְ לַעַ ז דישטינ"ט, הַקָּדוֹשׁ בָּ ְרוּך הוּא מֵעָ לָיו: לְכָ ה אִ יעָצְ ָך. מַ ה ְּ ל ָך לַעֲ שׂוֹ ת, כְּלוֹמַ ר, יָקוּם מַ ּזָל: וְקָ ם שׁ ֵ בֶ ט. מֶ ְלֶך רוֹדֶ ה וּמוֹשׁ ֵ ל: ּו מָ חַ ץ וּמַ ה הִ יא הָעֵצָ ה? אֱלֹהֵיהֶ ם שׁ ֶ ל אֵ ּלוּ שׂוֹ נֵא זִמָּ ה הוּא פַּאֲתֵי מוֹאָ ב. זֶה דָּ וִד, שׁ ֶ נֶּאֱמַר בּוֹ: "הַשׁ ְכֵּב אוֹתָם אַרְ צָ ה, וְ כוּ', כִּדְ אִיתָ א בְּ"חֵ לֶק"70. תֵּדַ ע שׁ ֶבִּ לְעָ ם הִשּׁ ִ יא עֵצָ ה וַיְמַדֵּ ד שׁ ְ נֵי חֲבָלִ ים לְהָמִ ית וְגוֹ '"74: וְ קַ רְ קַ ר . לְשׁ וֹ ן קוֹרֶ ה, זוֹ לְהַכְשׁ ִ ילָם בְּ זִמָּ ה, שׁ ֶ הֲרֵ י נֶאֱמַ ר: "הֵ ן הֵ נָּה הָ יוּ לִבְ נֵי כְּמוֹ : "אֲנִ י קַרְ תִּ י"75, "וְאֶ ל מַקֶּבֶ ת בּוֹ ר נֻקַּרְ תֶּ ם"76, "יִקְּ רוּהָ יִשְׂרָ אֵ ל בִּדְ בַ ר בִּ לְעָ ם"71: אֲשׁ ֶ ר יַעֲ שֶׂ ה הָעָ ם הַ ּזֶה לְעַמְּ ָך. עֹרְ בֵ י נַחַ ל"77. פוריי"ר בְּ לַעַ ז78: כָּ ל בְּ נֵי שׁ ֵ ת. כָּ ל הָאֻמּ וֹ ת, מִקְרָ א קָ צֵ ר הוּא זֶה: "אִ יעָצְ ָך לְהַכְשׁ ִ ילָם, וְ אֹמַ ר לְ ָך מַ ה שׁ ֶכּ ֻּלָם יָצְ אוּ מִ ן שׁ ֵ ת בְּנוֹ שׁ ֶ ל אָדָ ם הָרִאשׁ וֹ ן: 18 וְ הָ יָ ה שּׁ ֶהֵ ן עֲתִידִ ין לְהָרַ ע לְמוֹאָ ב בְּאַ חֲרִ ית הַ ּיָמִ ים: 'וּמָחַ ץ יְרֵשׁ ָ ה שֵׂעִ יר. לְאוֹ יְבָ יו יִשְׂרָ אֵ ל: 19 וְיֵרְ דְּ מִ יַּעֲקֹב. וְעוֹ ד פּ ַאֲתֵ י מוֹאָ ב'"72. הַתַּרְ ּגוּם מְ פָרֵשׁ קֹצֶ ר הָעִבְרִ י: 16 וְ ֹי דֵ עַ יִהְ יֶה מוֹשׁ ֵ ל אַ חֵ ר מִ ּיַעֲ קֹב: וְהֶאֱבִ יד שָׂרִ יד מֵעִ יר. מֵעִ יר דַּ עַ ת עֶלְיוֹ ן. לְכַ וֵּ ן הַשּׁ ָעָ ה שׁ ֶכּוֹעֵ ס בָּהּ : 17 אֶ רְ אֶ ּ נ ּו . רוֹאֶ ה הַ חֲשׁ וּבָ ה שׁ ֶ ל אֱדוֹ ם וְהִ יא רוֹמִ י. וְעַ ל מֶ ְלֶך הַמָּשׁ ִ יחַ אוֹמֵ ר אֲנִ י שׁ ִבְחוֹ שׁ ֶ ל יַעֲ קֹב וּגְדֻ ּלָתוֹ , אַ ְך לֹא עַתָּ ה הִ יא אֶ ּלָא כֵּ ן, שׁ ֶ נֶּאֱמַ ר בּוֹ : "וְ יֵרְ דְּ מִ ּיָם עַ ד יָם"79, "וְ לֹא יִהְ יֶה שָׂרִ יד לְאַחַ ר זְמָ ן: דָּרַ ְך כּוֹכָ ב. כְּתַרְ ּגוּמוֹ : ָ ּ ד רַ ְך ּ כ ֹ ו ָ כ ב . ְ ל שׁ ֹ ו ן לְבֵית עֵ שָׂ ו"80:

69. סנהדרין קו, א. 70. במדבר לא, טז. 71. פסוק יז. 72. איכה ב, ד. 73. שמואל־ב ח, ב. 74. מלכים־ב יט, כד. 75. ישעיה נא, א. 76. משלי ל, יז. 77. לְנַּקֵ ב, לִקְ ּדֹחַ . 78. תהלים עב, ח. 79. עובדיה א, יח. shall become the possession of Israel, his enemies. And Israel shall prosper. 19 This will happen when, besides King David, another ruler shall come out of Jacob—the Messiah. He shall destroy the remnant of Rome, the capital city of the Romans, who are descended from Esau/Edom.”88  CHASIDIC INSIGHTS  19 A ruler shall come out of Jacob and destroy the entrust the care and education of our tiny, impres- remnant of the city: One of the defining character- sionable children! But in the messianic era, the na- istics of the messianic era is described by the proph- tions of the world will be purified of their dross et Isaiah: “Kings will tutor your children and their and, awakened to the value of the Jewish people, princesses will be your wet nurses.”89 The members transformed from adversaries into supporters. of a royal family are normally the national figures This emphasizes once more the connection between who are the most steeped in the cultural values of Balaam’s prophecies and the messianic era. Balaam their society—and who most proudly and loyally himself symbolizes this transformation as his at- identify with it, as well. As such, it would seem that tempted curses were transformed into great bless- these would be the last people to whom we should ings of praise.90

88. Genesis 36:1, and on 36:43. Cf. Genesis 15:19; Obadiah 1:18. 89. Isaiah 49:23. 90. Likutei Sichot, vol. 23, p. 171.

153 Numbers 24:14-19 balak Balaam’s Prophecy  Seventh Reading 14 Balak was now finally convinced that Balaam could not help him overcome the Israelites. But, aware that only spiritual means could prevail over them, he still thought that someone with greater spiritual stature than Balaam could succeed. Balaam therefore continued, “And now that I have lost favor with God and will soon lose my prophetic gifts, I am going to my people and will become an ordinary person, like them. I will use my talents to be a soothsayer, like my father.81 But in the meantime, come, and I will advise you how to conquer the Israelites. Forget about outweighing their spiritual merits. Even the most moral and praiseworthy of the Egyptians—the ones who took God seriously and thereby saved their animals from the plagues—could not overcome them, and drowned in the Sea of Reeds.82 Instead, I advise you to lure the Israelites into sin, so that God will have to punish them. Their God abhors carnal licentiousness, and they prize linen garments. So set up a market place, and include among the vendors old women selling linen garments at open stalls. The Jews will not be wary of talking to old women. Have the old women advise the Jews that the same garments are being sold at a discount in the tents. Have pretty, young women selling inside the tents. Once the Israelite men are inside the tents, have the young women offer them some wine, so that they lower their guard and succumb to their amorous overtures. The women will then be able to both seduce them and induce them to worship their idols, and God will punish them for both their immorality and their idolatry. As for you, I will now prophecy what this people will do to your people at the end of days, that is, in the distant future.” 15 He began to recite his parable and said, “This is the word of Balaam, son of Beor, the word of a man with only one open, seeing eye, but whose other eye sees prophetically.83 16 The word of the one who hears God’s sayings and knows when the mind of the Most High is angry84; who sees the vision of the Almighty, fallen yet with open eyes.85 17 I do indeed see the Israelites conquering Moab, but not now; I behold it, but not soon. Therefore, you need not feel threatened by them or that your attempt to protect yourself by hiring me was a total failure. They will only conquer you when an auspicious star of good fortune will shoot forth from God for Jacob; this will be when a king, who wields an authoritative staff, will arise from Is- rael. This king, David, will strike and kill the princes of Moab,86 and also under- mine the autonomy of all the descendants of Seth, that is, of all humanity, who are all descended from Adam’s son Seth (through Noah, Adam’s only surviving male descendant).”87 18 Having described how the Israelites will conquer Moab in the time of King Da- vid, Balaam turned to focus on the future awaiting the Israelites’ other neighbors. “Edom shall be possessed by the Israelites; Mount Seir, the location of Edom,

81. Sanhedrin 106a. 82. Exodus 9:20, 14:7. Likutei Sichot, vol. 18, pp. 357 ff. 83. Above 23:10, 24:3. 84. Above, 23:8. 85. Above, 24:4. 86. 2 Samuel 8:2. 87. Genesis 5. Likutei Sichot, vol. 13, pp. 85-89.

153 Seventh Reading בלק 20 וַּיַרְא֙אֶ ת־עֲמָ לֵ֔ קוַּיִּׂשָ ֥אמְׁשָל֖ ֹו וַּיֹאמַ ֑ר רֵאׁשִ ֤ית ּגֹויִם֙  ONKELOS  20 וַחֲ זָא יָת עֲמַלְקָאָ ה וּנְטַ ל עֲמָ קלֵ֔ וְאַֽ חֲרִ ית֖ ֹו עֲדֵ ֥י אֹבֵֽד: 21 וַּיַרְ א֙ אֶת־הַּקֵ ינִ֔י וַּיִּׂשָ ֥א מַתְ לֵהּ וַאֲמָ ר רֵישׁ קְרָבַ יָּא דְ יִשְׂ רָאֵ ל הֲ וָה עֲמַלְקָאָ ה וְסוֹפֵהּ לְעָלְמָ א 22 יֵיבָ ד: 21 וַחֲ זָא יָת שׁ ַלְמָאָ ה וּנְטַ ל מְׁשָלֹ֖ו וַּיֹאמַ ֑ראֵיתָ ן֙ מֽ ֹוׁשָבֶ֔ ָךוְׂשִ ֥ים ּבַּסֶ֖לַעקִ ּנֶָֽך: ּכִ ֥י אִ ם־ מַתְ לֵהּ וַאֲמָ ר תַּקִּ יף בֵּ ית מוֹתְ בָךְ וְשׁ ַ וִּי בִכְרַךְ תַּקִּ יף מְ דוֹרָךְ : 22 אֲרֵ י יִֽהְ יֶ֖ה לְבָ ֣עֵֽר קָ ֑יִן עַד־מָ֖ ה אַּׁש֥ ּור ּתִׁשְּבֶּֽךָ : 23 וַּיִּׂשָ ֥א מְׁשָל֖ ֹו אִ ם יְהֵ י לְשׁ ֵיצָאָ ה שׁ ַלְמָאָ ה עַ ד מָ א אֲתוּרָאָ ה יִשׁ ְ בִּ נָּךְ : 23 וּנְטַ ל מַתְ לֵהּ וַּיֹאמַ ֑רא֕ ֹוי מִ ֥י יִֽחְ יֶ֖ה מִ ּׂשֻמ֥ ֹו אֵֽ ל: 24 וְצִ ים֙מִ ּיַ ֣ד יםּכִּתִ֔ וְעִ ּנּ֥ו וַאֲמָ ר וַי לְחַ יָּבַ יָּא דְּ יֵחוֹן כַּ ד יַעְבֵּ ד אֱלָהָ א יָת אִלֵּ ין: 24 וְסִיעָ ן יִצְטָרְחַ ן אַּׁש֖ ּור רוְעִּנּו־עֵ֑בֶ וְגַם־ה֖ ּוא עֲדֵ ֥י אֹבֵֽד: 25 וַּיָ �֣קָ ם םּבִלְעָ֔ וַּיֵ֖לְֶך מֵ רוֹמָאֵ י וִיעַ נּוּן לְאַתּ וּר וִישׁ ַעְבְּ דוּן לְעֵבַ ר פְּרָ ת וְאַ ף אִ נּוּן לְעָלְמָ א וַּיָ ׁ֣שָב לִמְ קֹמ֑ ֹו וְגַם־ּבָלָ֖קהָלַ ְ֥ך לְדַרְ ּכֽ ֹו: פ יֵיבְ דוּן: 25 וְקָ ם בִּלְעָ ם וַאֲ זַל וְתָ ב לְאַתְ רֵהּ וְאַף בָּלָק אֲ זַל לְאָרְחֵהּ :

 RASHI  20 וַ יַּרְ א אֶ ת עֲמָ לֵק. נִסְתַּכֵּ ל בְּ פֻרְ עָ נוּתוֹ שׁ ֶ ל עֲמָ לֵק: שׁ ֶ נִּתְ יַשּׁ ַבְתָּ שׁ ָ ם, מַ ה בְּ כָ ְך: עַ ד מָ ה אַשּׁ וּר תִּשׁ ְ בֶּךָּ. עַ ד הֵיכָ ן רֵאשׁ ִ ית ּגוֹ יִם עֲמָ לֵק. הוּא קִדֵּ ם אֶ ת כּ ֻּלָם לְהִ ּלָחֵ ם הוּא מְ ּגַלֶה אוֹתְ ָך, שׁ ֶמֶּ א לַחֲלַח וְחָבוֹ ר? אֵ ין זֶה טֵ רוּד מִ ן בְּ יִשְׂרָ אֵ ל, וְכֵ ן תִּרְ ּגֵם אֻנְקְלוֹ ס: וְאַ חֲרִ יתוֹ . לְהֵאָ בֵ ד בְּ יָדָ ם, הָעוֹ לָם, אֶ ּלָא טִ לְ טוּל מִמָּקוֹ ם לְמָקוֹ ם, וְתָשׁ וּב עִ ם שׁ ְאָ ר שׁ ֶ נֶּאֱמַ ר: "תִּמְ חֶ ה אֶ ת זֵכֶ ר עֲמָ לֵק"81: 21 וַ יַּרְ א אֶ ת הַקֵּ ינִ י. הַ ּג ָּלֻיוֹ ת: 23 וַ יִּשּ ָׂ א מְשׁ ָלוֹ וְגוֹ '. כֵּיוָ ן שׁ ֶהִ זְכִּ יר אֶ ת שׁ ִבְ יַת לְפִ י שׁ ֶהָ יָה קֵינִ י תָּ קוּעַ אֵ צֶ ל עֲמָ לֵק, כָּעִ נְ יָן שׁ ֶ נֶּאֱמַ ר: אַשּׁ וּר, אָמַ ר: אוֹ י מִ י יִחְ יֶה מִשּ ֻׂמוֹ אֵ ל. מִ י יָכוֹ ל לְהַ חֲיוֹ ת "וַ ּיֹאמֶ ר שׁ ָ אוּל אֶ ל הַקֵּינִ י וְגוֹ '"82 — הִ זְכִּירוֹ אַחַ ר עֲמָ לֵק. אֶ ת עַצְמוֹ מִשּ ׂוּמוֹ אֶ ת אֵ ּלֶה, שׁ ֶ ּלֹא יָשִׂ ים עָ לָיו הַ ּגוֹ זֵר אֶ ת נִסְתַּכֵּ ל בִּ גְדֻ ּלָתָ ן שׁ ֶ ל בְּ נֵי יִתְ רוֹ , שׁ ֶ נֶּאֱמַ ר בָּהֶ ם: "תִּרְ עָתִ ים אֵ ּלֶה — שׁ ֶ ּיַעֲ מֹד סַ נְחְרִ יב וִיבַלְבֵּ ל אֶ ת כָּ ל הָאֻמּ וֹ ת. וְעוֹ ד, שׁ ִמְ עָתִ ים שׂוּכָתִ ים"83: אֵיתָ ן מוֹשׁ ָ בֶ ָך. תָּמֵהּ אֲנִ י, מֵהֵיכָ ן יָבוֹ אוּ "צִ ים מִ ּיָד כִּתִּ ים" — וְ יַעַבְ רוּ כִּתִּ ּיִים שׁ ֶהֵ ן אֲרַמִּ ּיִים זָכִיתָ לְכָ ְך, הֲ לֹא אַתָּ ה עִמִּ י הָ יִיתָ בַּעֲצַ ת "הָבָ ה נִתְ חַכְּמָ ה בְּבִירָ נִ ּיוֹ ת ּגְדוֹלוֹ ת עַ ל אַשּׁ וּר: 24 וְ עִ ּ נ ּו עֵ בֶ ר . וְעִ נּוּ אוֹתָ ם ל וֹ "84, וְעַתָּ ה נִתְ יַשּׁ ַבְתָּ בְּאֵיתָ ן וּמָעוֹ ז שׁ ֶ ל יִשְׂרָ אֵ ל: 22 ִכּ י שׁ ֶבְּעֵבֶ ר הַ נָּהָ ר: וְ גַם הוּא עֲדֵ י אוֹבֵ ד. וְכֵ ן פּ ֵרַשׁ דָּ נִ יֵאל: אִ ם יִהְ יֶה לְבָעֵ ר קָ יִן וְגוֹ '. אַשׁ ְרֶ ָיך שׁ ֶ נִּתְ קַעְתָּ לְ תֹקֶ ף זֶה, "עַ ד דִּ י קְטִ ילַת חֵיוְתָ א וְ הוּבַ ד ּגִשׁ ְמַהּ "85: וְצִ ים. סְפִינוֹ ת שׁ ֶאֵ ינְ ָך נִטְרָ ד עוֹ ד מִ ן הָעוֹ לָם, כִּ י אַ ף אִ ם אַתָּ ה עָתִ יד ּגְדוֹלוֹ ת, כְּדִ כְתִ יב: "וְצִ י אַדִּ יר"86 — תַּרְ ּגוּמוֹ : "וּבוּרְ נִ י לִגְלוֹ ת עִ ם עֲ שֶׂרֶ ת הַשּׁ ְ בָטִ ים וְתִהְ יֶה לְבָעֵ ר מִמָּקוֹ ם רַ בְּתָ א":

80. דברים כה, יט. 81. שמואל ־א טו, ו. 82. דבה"א ב, נה. 83. שמות א, י. 84. דניאל ז, יא. 85. ישעיה לג, כא.

 CHASIDIC INSIGHTS  20 When he saw Amalek: The Jews were command- tricity. Egocentricity is the root of all the evil emo- ed to displace seven Canaanite nations in the Land tions. When a person is focused on himself, he loves of Israel: the Amorites, the Hittites, the Perizites, the the wrong things, fears the wrong things, is merci- Canaanites, the Hivites, the Jebusites, and the Gir- ful to the wrong things, and so on. By meditating on gashites.96 These seven nations embodied the seven Divinity properly, a person can neutralize his ego emotions (love, fear, mercy, trust, sincerity, fidelity, and thereafter his emotions will fall into place.97 and lowliness) when they become misdirected and Egocentricity is simple brazenness and effrontery. therefore evil. The commandment to conquer the Since there is no such thing as “good egocentricity,” seven nations is thus spiritually a commandment there is nothing that can be done with it other than to control and reorient the emotions toward their eliminating it. Therefore, Amalek’s end is utter de- intended, Divine focus. struction. In contrast, the seven misdirected emo- Amalek was not one of these nations, but was in the tions personified by the seven Canaanite nations spiritual sense their progenitor. As we said, the evil can be rehabilitated.98 he embodied was that of haughtiness and egocen-

96. Deuteronomy 7:1, etc. 97. Torah Or, p. 95. 98. Sha’arei Orah, Purim 97.

154 Numbers 24:20-25 balak

20 When Balaam prophetically saw the punishment destined for Amalek, he began to recite a parable about them, and said, “Amalek was the first of the nations to attack the Israelites, and his end shall be everlasting destruction at the Is- raelites’ hands, as they fulfill God’s commandment to wipe them out.”91 21 When he prophetically saw the future of the descendants of Jethro, the Kenites,92 who lived near the Amalekites,93 he began to recite a parable about them, and said, “How firm is your dwelling place, and Figure 1: The Assyrian Conquest of the Kingdom of Israel your nest94 is set securely in a cliff! Some of you sit in the Sanhedrin, the high court of the Israelites! How did you merit this? After all, your ancestor, Jethro, sat together with me when we advised Pharaoh to enslave them!95 22 Your merit will protect you, for even if the Kenite homeland will be laid waste, as it will, and the Assyrians exile you with the 10 northern tribes of Israel, how far, after all, will Assyria take you captive? You will still survive, and you will return with the other exiles (See Figure 1).” 23 Having mentioned the Assyrian exile, he began to recite a parable about the future upheavals, and said, “Alas! Who can survive when God will impose these things? Sennacherib, the king of Assyria, will exile and dislocate every nation in his empire. 24 After him,ships will come from the land of the Kittites, that is, from Rome, and afflict the empires that will succeed Assyria, and then proceed to afflict those on the other, eastern side of the Euphrates Figure 2: The Roman Empire at its Greatest Extent (under Trajan, 106-117 CE) (See Figure 2). But in the end, Rome, too, will perish forever.” 25 Having finished his oration, Balaam arose, went, and returned home, and Balak went on his way. He returned to Moab and enlisted his people in executing Balaam’s plan for causing the Israelites to sin. He enlisted the help of the Midi- anites, as well, and they readily consented, sending their daughters to entice the Israelite men. They even sent the girls of their ruling houses to try to seduce the distinguished Israelites.

91. Exodus 17:14; Deuteronomy 25:19. 92. Judges 1:16. 93. 1 Samuel 15:6. 94. The word for “nest” is kin, so this verse is a play on the word Kenite. 95. See on Exodus 1:10.

154 Seventh Reading בלק 25:1 וַּיֵׁ֥שֶב יִׂשְרָאֵ֖ ל ֑ ּבַּׁשִּטִ ים וַּיָ ל֣חֶ םהָעָ֔ לִ זְנֹ֖ות אֶל־ּבְ נֹ֥ות  ONKELOS  25:1 וִיתֵ ב יִשְׂ רָאֵ ל בְּשׁ ִ טִּ ין וְשׁ ָ רֵ י מֹואָֽ ב: 2 וַּתִקְרֶ ֣אןָלָעָ֔ םלְ זִבְחֵ֖ יאֱֹלֽהֵיהֶ ֑ן וַּיֹ֣אכַ ל םהָעָ֔ ְ וַּיִֽׁש־ עַמָּ א לְמִטְעֵ י בָּתַ ר בְּ נַת מוֹאָ ב: 2 וּקְרָאָ ה לְעַמָּ א לְדִבְחֵ י טַ עֲ וַתְ הֵ ן ּתַֽ חֲוּ֖ו לֵאֹלֽהֵיהֶֽ ן: 3 וַּיִּצָ ד֥מֶ יִׂשְרָאֵ֖ ללְבַ ֣עַ ל ּפְ עֹ֑ור וַּיִֽחַר־אַ ֥ף וַאֲכַ ל עַמָּ א וּסְ גִידוּ לְטַ עֲ וַתְ הֵ ן: 3 וְאִתְ חַבַּ ר יִשְׂ רָאֵ ל לְ בַעֲלָ א פְ עוֹר יְהוָֹ֖ה ּבְ יִׂשְרָאֵֽ ל: 4 וַּיֹ֨אמֶ ריְהוָֹ ֜ה אֶ ל־מֹׁשֶ֗ ה ֚קַ ח אֶת־ּכָ ל־ וּתְ קֵ ף רֻגְ זָא דַ ייָ בְּ יִשְׂ רָאֵ ל: 4 וַאֲמַ ר יְיָ לְ מֹשׁ ֶ ה דְּבַ ר יָת כָּ ל רֵישׁ ֵ י עַמָּ א רָ אׁשֵ ֣י םהָעָ֔ וְהֹוקַ ע ֥ ֛םאֹותָ לַֽיהֹוָ֖ה נֶ �֣גֶד הַּׁשָ ֑מֶ ׁשוְ יָׁשֹ֛ב חֲר֥ ֹון וְדוּן וּקְ טוֹל דְּחַ יַּב קְ טוֹל קֳדָ ם יְיָ לָ קֳבֵ ל שׁ ִמְשׁ ָ א וִיתוּב תְּ קוֹף רֻגְ זָא אַ ף־יְהוָֹ֖המִ ּיִׂשְרָאֵֽ ל: דַ ייָ מִ יִּשְׂ רָאֵ ל:  RASHI  1 בַּשּׁ ִ ִ ּטים. כָּ ְך שׁ ְמָהּ : לִזְנוֹ ת אֶ ל בְּנוֹ ת מוֹאָ ב. עַ ל יְדֵ י הָעוֹבְדִ ים לַפְּעוֹ ר: וְהוֹקַ ע אוֹתָ ם. אֶ ת הָעוֹבְדִ ים. "וְהוֹקַ ע" עֲצַ ת בִּ לְעָ ם, כִּדְ אִיתָ א בְּ"חֵ לֶק"87: 2 וַ יִּשׁ ְתַּ חֲווּ לֵאלֹהֵיהֶ ן. — הִ יא תְ לִ ּיָה, כְּמוֹ שׁ ֶמָּצִ ינוּ בִּבְ נֵי שׁ ָ אוּל: "וְהוֹקַעֲ נוּם כְּשׁ ֶתָּקַ ף יִצְרוֹ עָ לָיו וְאוֹמֵ ר לָהּ : "הִשּׁ ָמְעִ י לִ י", וְהִ יא לַה'"88, וְשׁ ָ ם תְּ לִ ּיָה מְ פֹרֶשׁ ֶ ת. בַּעֲבוֹדָ ה זָרָ ה — בִּסְקִ ילָה, מוֹצִיאָ ה לוֹ דְּ מוּת פְּעוֹ ר מֵחֵיקָהּ וְאוֹמֶרֶ ת לוֹ : "הִשׁ ְתַּ חֲוֵ ה וְכָ ל הַ נִּסְקָלִ ין נִתְ לִ ין: נֶגֶד הַשּׁ ָמֶשׁ . לְעֵ ין כּ ֹל. וּמִדְרַשׁ לָזֶה": 3 פְּעוֹ ר. עַ ל שׁ ֵ ם שׁ ֶפּ וֹעֲרִ ין לְפָ נָיו פִּ י הַטַּבַּעַ ת אַ ּ ָ גדָ ה89: הַשּׁ ֶמֶשׁ מוֹדִ יעַ אֶ ת הַחוֹטְאִ ים — הֶעָ נָן נִקְפּ ָ ל וּמוֹצִיאִ ין רְ עִ י, וְזוֹ הִ יא עֲבוֹדָ תוֹ : וַ יִּחַ ר אַ ף ה' בְּ יִשְׂרָ אֵ ל. מִכְּ נֶגְדּוֹ וְהַחַמָּה זוֹרַ חַת עָ לָיו: שׁ ָ לַח בָּהֶ ם מַ ּגֵפָ ה: 4 קַ ח אֶ ת כָּ ל רָאשׁ ֵ י הָעָ ם. לִשׁ ְפּ ֹט אֶ ת

86. סנהדרין קו, א. 87. שמואל־ב כא, ו. 88. תנחומא יט.  CHASIDIC INSIGHTS  one could taste in the manna practically any taste from the entity. Not only does he fail to elevate it, one desired, but its deliciousness did not impart but he causes it to descend with him into the realm any sense of self-orientation independent of the Di- of evil. vinity that created it; one never developed a lust for This is what happened to the Jews at Shitim. They manna. were on the threshold of a new type of life, which Normal food, drink, clothing, and all other as- involved direct and intense involvement with the pects of material life, while capable of being subli- physical world. It was perhaps unavoidable that at mated into holiness, may also become the focus of their first encounter with true physicality, which self-serving sensual desire. According to Chasidic contained within it the allure of unadulterated sen- teachings, this aspect of normal physicality is just sual delight, they became curious about this novel the rejected impurities eliminated from the higher, aspect of reality. spiritual levels of creation from which the physical The first sin, that of the tree of knowledge of good object derives. and evil, also came about because “the woman saw This was the essential meaning of the Peor cult: by that the tree was good to eat,” i.e., she felt that she relieving oneself before this idol, the worshipper was missing something that the tree could offer her. was expressing his focus on and devotion to the All lusts and sins begin from this illusory sense of ideal of hedonism. lacking something.111 On one level, this is why the spies were afraid to Thus, “the people began to commit harlotry,” leave the idyllic spiritual setting of the desert and first only in the allegorical sense of going “after 108 enter the Land of Israel. The Talmud tells us, in your eyes and after your heart, by which you go fact, that excessive indulgence in hedonistic plea- astray.”112 But eventually, one thing lead to another, sures is what corrupted the ten tribes and led to until they reached the apex of self-focused pursuit their exile. (at least in the context of carnality) and “began to The challenge of life is not to succumb to this self- commit harlotry” in the literal sense as well. This focused sensuality that inheres in every aspect of is why the place where this happened was called physicality, but rather to “know Him in all your “Shitim,” since this word is cognate to the word for ways.”109 In this way, the person elevates the physi- “deviation” (listot). All sin begins as a slight devia- cal entity he is dealing with instead of only receiving tion from the proper path, just as getting lost in the from it.110 If his usage of the physical entity is solely dark forest begins as a slight departure from the for satisfying his lusts, however, he only receives main road.

108. Shabbat 147b. 109. Proverbs 3:6; see Mishneh Torah, Deiot 3:2-3. 110. See Kuntres uMa’ayan, beginning. 111. Torah Or 79d. 112. Numbers 15:39. The Hebrew word zenut means both “harlotry” and “going astray.” 155 Numbers 25:1-4 balak The Incident of Ba’al Peor 25:1 Israel settled in Shitim, an area in the plains of Moab.99 Their overconfidence after their successful campaigns against the Amorite kings and the excessive booty they plundered made them lose some of their sense of discretion.100 The people began to frequent the marketplaces Balak had set up according to Balaam’s plan. Within a short time, the men began to commit harlotry with the daughters of the Moabites. 2 The Moabite girls invited the people to the feast-offerings of their gods, and 157,200 of the people ate of the offeringsand prostrated themselves to their gods on the urging of the Moabite girls. Whenever a Moabite girl would seduce an Is- raelite man and they were on the verge of carnal relations, the girl would take an idol out of her garment and tell the man to worship it first. The Moabite idol was named Ba’al Peor (“the Master of Baring”), for they worshipped it by baring the fundament and defecating in front of the idol. 3 Thus, through Balaam’s scheme, Israel became attached to Ba’al Peor. God became angry with Israel and unleashed a plague against them, which struck the innocent as well as the guilty.101 4 In order to stop the plague, God said to Moses, “Take all the leaders of the people, and assemble them as a court to judge those who worshipped the idol. Witnesses are usually required to try idolaters, but here the guilty parties sinned privately, in the Moabite tents. So, in order to enable the judges to convict and sentence them, I will roll back the cloud over the guilty people and the sun will shine on them directly. Stone those found guilty and hang them102 before God, facing the sun, so that everyone can identify them clearly and learn not to imitate their deeds. Then God’s anger will be removed from Israel and the plague will cease.”  CHASIDIC INSIGHTS  1 Israel settled in Shitim: This area was at the edge removed. Thus, there is no way one can err with of the Jews’ last encampment before entering the regard to this and try to elicit benefit from some- Land of Israel.103 They were at the end of both their thing from which no direct benefit can be derived! physical and spiritual journey from the decadence So how did the Jews nonetheless become ensnared of Egypt; they were thus on a very high spiritual in this repulsive cult? 104 level at that time. As we know, throughout their trek through the The obvious question, then, is how did they fall into desert, the Jews did not have to be involved in the the sins of illicit carnal practices and idolatry, then normal necessities of physical existence. Their food, of all times? This is especially difficult to fathom drink, and clothing were tended to by the manna, when we consider that the Peor cult was the most the well of Miriam, and the clouds of glory.107 Inas- debased form of idolatry ever practiced.105 much as all these provisions were furnished from All other forms of idolatry derive from the same ba- heaven, they contained no impurities, and in fact, sic intellectual misjudgment: ascribing autonomy during the entire forty-year period of wandering, to the various forces God uses to run the world the Jews did not need to excrete any bodily waste and distribute His benevolence to it.106 The cult of products. Peor, however, centers on human excrement, which These provisions were pure spiritually as well as is what remains of God’s beneficence after all the physically, meaning that they contained no element elements that can directly benefit man have been that could serve as a focus for sensual lust. True,

99. Below, 33:49. 100. Likutei Sichot, vol. 18, pp. 357 ff. 101. See on Exodus 12:22. 102. Sanhedrin 45b; Rashi on Deuteronomy 21:22. 103. See Numbers 33:49. 104. See Rashi on Numbers 20:22: “They were complete [or: ‘perfect] and poised to enter the land.” Ac- cording to Chasidic teachings, they had traversed all forty-nine stages of the Exodus from Egypt, Egypt being synonymous with spiritual limitations and boundaries. 105. Sanhedrin 24a. 106. Avodah Zarah 55a; Mishneh Torah, Avodah Zarah 1; Derech Mitzvotecha, Milah ch. 3. 107. Yoma 75b; Pesikta dRav Kahana, Beshalach (quoted in Yalkut Shimoni 850 and Rashi on Deuteronomy 8:4); Ta’anit 9a. 155 Seventh Reading בלק 5 וַּיֹ֣אמֶ רמֹׁשֶ֔ ה אֶל־ׁשֽ ֹפְטֵ֖ ייִׂשְרָאֵ ֑ל הִרְ גּו֙ אִ ֣ יׁש אֲנָׁשָ֔ יו הַ ּנ�ִ  ONKELOS  5 וַאֲמַ ר מֹשׁ ֶ ה לְדַ יָּנֵי יִשְׂ רָאֵ ל יםצְמָדִ֖ לְבַ ֥עַ לּפְעֽ ֹור: 6 וְהִ ּנֵ֡ האִ יׁש֩מִּבְ נֵ֨ייִׂשְרָ לאֵ֜ אּבָ֗ ְ וַּיַק־ קְ טוּלוּ גְּבַ ר גַּבְ רוֹהִ י דְּאִתְ חַבָּרוּ לְ בַעֲלָ א פְ עוֹר: 6 וְהָ א גַּבְרָ א מִבְּ נֵי רֵ֤ב אֶל־אֶחָ יו֙אֶת־הַּמִדְ יָנִ֔ית לְעֵינֵ ֣י המֹׁשֶ֔ ּולְעֵינֵ֖י ּכָ ל־עֲדַ ֣ת יִשְׂ רָאֵ ל אֲתָ א וְקָרֵ ב לְ וַת אֲ חוֹהִ י יָת מִדְ יָנֵיתָ א לְעֵ ינֵי מֹשׁ ֶ ה וּלְעֵ ינֵי כָּ ל ּבְ נֵֽי־יִׂשְרָאֵ ֑לוְהֵ ּ֣מָהבֹכִ֔ים ּפֶ֖תַח אֹ֥הֶל מֹועֵֽד: כְּ נִשׁ ְתָּ א דִבְ נֵי יִשְׂ רָאֵ ל וְאִ נּוּן בָּכָ ן  מפטיר 7 וַּיַ֗רְ אּפִֽ ינְחָ ס֙ ּבֶן־אֶלְעָ זָ֔רּבֶֽן־אַֽ הֲר֖ ֹןהַּכֹהֵ ֑ן וַּיָ֨קָ ם֙ בִּתְ רַ ע מַשׁ ְ כַּ ן זִמְ נָא: 7 וַחֲ זָא פִּ ינְחָ ס בַּ ר אֶלְעָ זָר בַּ ר אַ הֲ רֹן כַּהֲנָא וְקָ ם מִּתֹ֣וְךהָֽעֵדָ֔ הוַּיִּקַ ֥חר֖ ֹמַחּבְ יָדֽ ֹו: מִ גּ וֹ כְ נִשׁ ְתָּ א וּנְסֵיב רָמְ חָא בִּידֵהּ :  RASHI  5 הִרְ גוּ אִישׁ אֲ נָשׁ ָ יו. כָּ ל אֶחָ ד וְאֶחָ ד מִ דַּ ּיָנֵי יִשְׂרָ אֵ ל הָ יָה כִּדְ אִיתָ א הָתָ ם: וְהֵמָּ ה בֹכִ ים. נִתְ עַ ּלְמָ ה מִמֶּ נּוּ הֲלָכָ ה, כָּ ל הוֹרֵ ג שׁ ְ נַיִם, וְדַ ּיָנֵי יִשְׂרָ אֵ ל שׁ ִבְעַ ת רִ בּוֹ א וּשׁ ְ מוֹ נַת אֲ לָפִ ים, הַבּוֹעֵ ל אֲרַמִּ ית קַ נָּאִ ים פּ וֹגְעִ ים בּוֹ . ּגָעוּ כּ ֻּלָם בִּבְכִ ּיָה. כִּדְ אִיתָ א בְּסַ נְהֶדְרִ ין90: 6 וְהִ נֵּה אִישׁ מִ בְּ נֵי יִשְׂרָ אֵ ל בָּ א. בָּעֵ גֶל עָמַ ד מֹשׁ ֶ ה כְּ נֶגֶד שׁ ִשּׁ ִ ים רִ בּוֹ א, שׁ ֶ נֶּאֱמַ ר: "וַ ּיִטְ חַ ן עַ ד נִתְ קַבְּ צוּ שׁ ִבְטוֹ שׁ ֶ ל שׁ ִמְ עוֹ ן אֵ צֶ ל זִמְרִ י, שׁ ֶהָ יָה נָשִׂ יא אֲשׁ ֶ ר דָּ ק וְגוֹ '"92, וְכָ אן רָ פוּ יָדָ יו, אֶ ּלָא כְּדֵ י שׁ ֶ ּיָבֹא פִּ ינְחָ ס שׁ ֶ ּלָהֶ ם, אָמְ רוּ לוֹ : "אָ נוּ נִדּוֹנִ ין בְּמִיתָ ה וְאַתָּ ה יוֹשׁ ֵ ב וְ כוּ'", וְ יִטּ ֹל אֶ ת הָרָ אוּי לוֹ : 7 וַ יַּרְ א פִּ ינְחָ ס. רָ אָ ה מַעֲ שֶׂ ה וְנִזְכַּ ר כִּדְ אִיתָ א בְּ"אֵ ּלוּ הֵ ן הַ נִּשְׂרָ פִ ין"91: אֶ ת הַמִּדְ יָנִ ית. כָּזְבִּ י בַ ת הֲלָכָ ה, אָמַ ר לוֹ לְ מֹשׁ ֶ ה: "מְ ֻקבְּ לַנִ י מִמְּ ָך: הַבּוֹעֵ ל אֲרַמִּ ית צוּר: לְעֵ ינֵי מֹשׁ ֶ ה. אָמְ רוּ לוֹ : "מֹשׁ ֶ ה, זוֹ אֲ סוּרָ ה אוֹ מֻתֶּרֶ ת? קַ נָּאִ ין פּ וֹגְעִ ין בּוֹ ". אָמַ ר לוֹ : "קַרְ יָנָא דְ אִ ּגַרְ תָּ א אִ יהוּ לֶהֱוֵ י אִ ם תּ ֹאמַ ר: אֲ סוּרָ ה, בַּ ת יִתְ רוֹ מִ י הִתִּירָ הּ לְ ָך? וְ כוּ'", פּ ַרְ וַנְקָא". מִ ּיָד "וַ ּיִקַּ ח רֹמַח בְּ יָדוֹ וְגוֹ '":

89. יח, א. 90. סנהדרין פב, א. 91. שמות לב, כ.  CHASIDIC INSIGHTS  On the other hand, it is Moses whose merit protects since as we know, “Eleazar the son of Aaron took for us from falling into this sin again, as it says, “And himself one of the daughters of Putiel for a wife.”125 He buried him [Moses] in the glen in Moab opposite Inasmuch as Putiel was in fact the idolatrous priest the site of [the cult of] Peor,”120 “in order to atone Jethro, Eleazar was in the same position as Moses, for the incident of Peor.”121 This is because Moses having taken a gentile wife. personifies the trait of humility and selflessness. Understanding that his great-uncle Moses and his One who possesses these traits is immune to the father Eleazar were disqualified from judging this egocentric feeling of having to lack nothing, which case, Pinchas realized that it was up to him to take is the beginning of sin, and in addition will retain the initiative. the consciousness of God’s presence that prevents Still, one could argue that Pinchas was also disqual- him from becoming enticed by the sensual lures of ified from judging this case, since whether ornot physicality.122 his father was allowed to marry Jethro’s daughter 7 Pinchas the son of Eleazar: Why was Pinchas was determinative with regard to his status as well. the one to stand up to Zimri and put an end to the The law states that the son of a priest and a gen- plague that was decimating the Jewish people and tile woman may not serve as a priest.126 Pinchas, it not Moses or Eleazar (Aaron’s son and Pinchas’ fa- would seem then, had quite a stake in the outcome ther), who was then the high priest? of this trial. The most reasonable explanation seems to be as fol- There are two answers to this: First, the priesthood lows: When he brought Kozbi before Moses, Zimri’s did not become hereditary until Aaron and his sons argument for permitting relations with her was, “If were anointed at the inauguration of the Taberna- you say that she is forbidden, who permitted Zippo- cle.127 At that time, Pinchas was already born, and 123 rah to you?” Moses was thus personally involved since he was not anointed (since he was Aaron’s in this case, and as such, he was by that very fact grandson, not his son), he did not become a priest. disqualified from adjudicating it. We know that le- Thus, it is stated explicitly in the Talmud:128 “Pinchas gally, a judge may not judge a case if he has a stake did not attain priesthood until he slew Zimri.” Thus, 124 in its outcome being one way or the other. before he killed Zimri, Pinchas was not a priest and Eleazar could also not be legally impartial here, the purity of his lineage was not a concern for him.

120. Deuteronomy 34:6. 121. Sotah 14a. 122. Reshimot #50 123. Sanhedrin 82a; Rashi on Numbers 25:6. 124. Bava Kama 27b, et al. 125. Exodus 6:25. 126. Mishneh Torah, Isurei Biah 19:5-6. 127. Exodus 28:40-41. 128. Zevachim 101b. See Rashi on Numbers 25:13.

156 Numbers 25:5-7 balak

5 The 157,200 guilty Israelites were exposed, tried, and convicted this way. Moses then said to the 78,600113 judges of Israel, “Each of you shall kill two men who became attached to Ba’al Peor by stoning and hanging them.” 6 The offenders from the tribe of Simeon then approached one of their princes,114 Zimri son of Salu, and complained, “We are being sentenced to death! Why don’t you do something to defend us?” So this Israelite man, Zimri son of Salu, came from this call to action, assembled 24,000 Israelites, and went with them to Kozbi, the daughter of Tzur,115 the chief king of the Midianite confederation,116 and told her to come with him. Kozbi at first refused, arguing that her father, the chief of the Midianites, had told her to seduce none other than Moses. But Zimri pointed out to her that his lineage was superior to Moses’ since he was a prince of Simeon, the second son of Jacob, while Moses was a descendant of Levi, the third son of Jacob. He brought the Midianite woman to his brethren, the members of his tribe, who were assembled before the eyes of Moses, showing them that he was doing something on their behalf. He confronted Moses before the eyes of the entire congregation of the Israelites, asking him, “Is this Midianite woman forbidden or permissible to marry? If you say she is forbidden, then by what right did you marry Zipporah, who is also a Midianite?” This was a senseless argument, because Moses married Zipporah before the Torah was given, and thus before marriage between Jews and non-Jews became forbidden. As we have seen,117 it was only at the giving of the Torah that the Jews became legally obligated to observe God’s commandments, and the same was true of the mixed multitude and the other non-Jews (such as Zipporah) that chose to join the Jewish people at that time. But Zimri did not wait for an answer, and to prove his point, took Kozbi into a tent and proceeded to have intercourse with her. Moses forgot the law regarding what should be done in such a case, and because he seemed powerless to stop this insurrection, the loyal Israelites started weeping at the entrance of the Tent of Meeting. Moses’ inability to act now contrasted sharply with his strong and decisive reaction to the sin of the Golden Calf. In fact, however, God made Moses forget the law so that Aaron’s grandson, Pinchas, could rise to the occasion and earn the distinction he deserved.  Maftir 7 Pinchas the son of Eleazar the son of Aaron the priest saw what Zimri did and said to Moses, “Didn’t you teach us that if someone sees another person having intercourse publicly with a gentile woman and is overcome by righteous indignation, he may warn him and, if he does not stop, execute him without trial?” Moses replied, “You are correct! If you qualify, then since you remembered this law, you deserve the honor of fulfilling it!” So Pinchas arose from the congregation, and took a spear in his hand.  CHASIDIC INSIGHTS  This is why the one who successfully challenged is made from the trees of the very forest it is used to and combated the Jews’ descent into the Peor cult cut.”118 Pinchas was descended from Jethro,119 who was Pinchas. The Talmud tells us that “the hatchet was a priest of an idolatrous cult.

113. See Exodus 18:21. 114. Below, 25:14. 115. Below, 25:15. 116. Below, 31:8, Rashi on 25:15. 117. On Exodus 19:5. 118. Sanhedrin 39b; see Tanya, ch. 31. 119. Exodus 6:25; Bava Batra 109b.

156 seventh Reading בלק 8 ֠וַּיָבֹ֠א אַחַ֨ ר אִ יׁש־יִׂשְרָ לאֵ֜ האֶל־הַּקֻּבָ֗ וַּיִדְ קֹר֙אֶת־ׁשְ נֵיהֶ֔ ם  ONKELOS  8 וְעָ ל בָּתַ ר גַּבְרָ א בַ ר יִשְׂ רָאֵ ל ֵ֚ תאִ֣ איׁש יִׂשְרָ אֵ֔ לוְאֶת־הָֽאִּׁשָ֖ האֶל־קֳבָתָ ּ֑ה וַּתֵֽעָצַ ר֙הַ ַ ּמ־ לְ קֻבְּתָ א וּבְ זַע יָת תַּרְ וֵיהוֹן יָת גַּבְרָ א בַ ר יִשְׂ רָאֵ ל וְיָת אִתְּתָ א לִמְ עָהָ א הּגֵפָ֔ מֵעַ֖ל ּבְ נֵ ֥י יִׂשְרָאֵֽ ל: 9 וַּיִֽהְ יּ֕ו הַּמֵתִ֖ יםּבַּמַ ֑הּגֵפָ אַרְ ּבָעָ ֥ה וְאִתְכְּלִ י מוֹתָ נָא מֵעַ ל בְּ נֵי יִשְׂ רָאֵ ל: 9 וַהֲ ווֹ דְּמִ יתוּ בְּ מוֹתָ נָא עֶשְׂ רִ ין וְעֶׂשְרִ֖ים אָֽ לֶף: וְאַרְבְּעָא אַלְפִ ין:

ק"ד פסוקים. מנו"ח סימן.

 RASHI  8 אֶ ל הַקֻּ בָּ ה. אֶ ל הָ אֹהֶ ל: אֶ ל ֳקבָתָהּ . כְּמוֹ "וְהַ ּלְחָ יַיִם כִּדְ אִיתָא הָתָ ם94: וְהַקֵּבָה"93 — כִּ וֵּ ן בְּתוֹ ְך זַכְ רוּת שׁ ֶ ל זִמְרִ י וְ נַקְ בוּת שׁ ֶ ּלָהּ , חסלת פרשת בלק וְרָ אוּ ּכֻלָם שׁ ֶ ּלֹא לְחִ נָּם הֲרָ גָם, וְהַרְ בֵּ ה נִסִּ ים נַעֲ שׂוּ לוֹ וְ כוּ',

92. דברים יח, ג. 93. סנהדרין פב, ב.

157 Numbers 25:8-9 balak

8 He went after the Israelite man, Zimri son of Salu, into the tent, warned them that he was about to kill them for their act, and miraculously, Zimri and Kozbi did not disengage (for then it would have been forbidden for Pinchas to slay them without trial). Miraculously, he pierced both of them with his spear; the Israelite man through his reproductive organ, and the woman Kozbi through her reproductive organ, and Zimri did not cry out for help. More miracles: Pinchas lifted them up on his spear and they did not slip off, an angel lifted the frame of the doorway to the tent so he could carry them out as they were, so it was clear to all that he killed them justly. So, now that Zimri’s uprising was quashed, the judges were able to finish executing those guilty of idolatry, and thus the plague ceased from the Israelites. 9 Those who died in the plague numbered 24,000.

The Haftarah for parashat Balak may be found on p. 248.

 CHASIDIC INSIGHTS  Secondly, both Zipporah and Eleazar’s wife certain- that time the priesthood was held not by Aaron and ly converted, and therefore Pinchas was born of a his descendants, but by the firstborn.132 Since nei- Jewish mother. ther Moses nor Eleazar were firstborn,133 they were 134 On the other hand, if these women converted, it permitted to marry converts. seems we are faced with another difficulty, since a Now that we have stated that Moses and Eleazar 129 priest is forbidden to marry a convert! This prob- were priests when the incident with Zimri occurred lem applies not only to Eleazar, Aaron’s son, but to and Pinchas was not, we can offer another, supple- 130 Moses as well. True, his sons were Levites and not mentary explanation why it was only he who could priests. But he himself, having served as a priest oppose Zimri. Zimri was committing a crime for during the inauguration rites of the Tabernacle, re- which he was allowed to be killed by the one who 131 tained his status as priest for the rest of his life. pronounced the sentence against him. Since Moses How then, could either Moses or Eleazar have mar- and Eleazar were priests, they could not sentence ried proselytes? Zimri and thus be obligated to kill him, since they The answer is that both their marriages occurred would thereby be likely to become defiled by his before the Torah was given on Mt. Sinai, and until corpse, which it is forbidden for priests to do.135

129. Yevamot 60b. 130. 1 Chronicles 23:14. 131. Zevachim 102a. 132. Zevachim 112b. 133. Moses was the third child in his family and Eleazar was the third son in his. 134. On the entire matter, see further Likutei Sichot, vol. 18, p. 285ff. 135. Reshimot #50

157 Haftarah for Balak Micah 5:6–6:8

Parashat Balak recounts how King Balak of Moab and the soothsayer Balaam tried to annihilate the Jewish people. In the haftarah, the prophet Micah contrasts the Jewish people’s infidelity with God’s concern for them—of which a primary example is how He thwarted the designs of Balak and Balaam. 5:6 וְהָ יָ ֣ה | ֣ ׁשְאֵרִ ית ב יַֽעֲקֹ֗ ּבְקֶ֨רֶ ב֙עַּמִ ֣ים -The following is the conclusion of a mes 5:6 sianic prophecy transmitted by the prophet רַּבִ֔ ים ּכְטַ ל֙ מֵאֵ ֣ת יְהוָֹ ֔ה ּכִרְ בִ יבִ֖ ים עֲלֵי־ Micah: “‘The remnant of Jacob that will עֵׂ֑שֶב אֲׁשֶ ֤רֹלֽ א־יְקַ ּוֶה֙ לְאִ֔ יׁש וְֹל֥ א יְיַחֵ֖ ל witness the advent of the Messiah shall be distinguished in the midst of the many oth- לִבְ נֵ ֥י אָדָֽ ם: 7 וְהָ יָה֩ ֨ ׁשְאֵרִ ית יַֽעֲקֹ֜ בּבַ ּגֹויִ֗ם er peoples on earth by the fact that they will ּבְקֶ֨רֶ ב֙ עַּמִ ֣יםרַּבִ֔ ים ּכְאַרְ יֵה֙ ּבְבַֽהֲמ֣ ֹות -not seek assistance of other peoples to re sist their enemies. They will ask only God’s ריַ֔עַ ירּכִכְפִ֖ ּבְ עֶדְ רֵ י־צֹ֑אן אֲׁשֶ ֧ר אִ ם־עָבַ ֛ר -assistance, which is like dew: it is sent di ֥סוְרָמַ וְטָרַ֖ ף וְאֵ ֥ין מַּצִֽ יל: 8 ֹםּתָר֥ יָֽדְ ָך֖ עַ ל־ rectly by God, unlike rain, which depends צָרֶ ֑יָךוְכָל־אֽ ֹיְבֶ֖יָך יִּכָרֵֽ תּו: 9 וְהָ יָ ֤ה בַ ּיֹֽום־ on man’s prayers. God’s assistance is like raindrops upon vegetation, which no one הַהּוא֙ נְאֻֽם־יְהוָֹ ֔הוְהִכְרַּתִ ֥יסּוסֶ֖יָך מִּקִרְ ּבֶ ָ֑ך hopes for from any man and no one waits י וְהַֽאֲבַדְּתִ֖ מַרְ ּכְ בֹתֶֽ יָך: 10 וְהִכְרַּתִ֖ י עָרֵ ֣י for from the sons of men. 7 The remnant of Jacob shall be among the nations, in the אַרְ צֶ ָ֑ך י וְהָֽרַסְּתִ֖ ּכָל־מִבְצָרֶֽ יָך: 11 וְהִכְרַּתִ ֥ י midst of many peoples, like a lion among כְׁשָפִ֖ ים מִ ּיָדֶ ָ֑ךּוֽמְעֽ ֹונְנִ֖ים ֹל֥ איִֽהְ יּו־לְָֽך: the beasts of the forest, like a young lion among the flocks of sheep, which, if it 12 ֧ וְהִכְרַּתִ יפְסִ ילֶ ֛יָך ּומַּצֵֽבֹותֶ֖ יָך מִּקִרְ ּבֶ ָ֑ך passes through, treads down other animals וְֹלֽא־תִׁשְּתַֽ חֲוֶ ֥ה עֹ֖ודלְמַֽ עֲׂשֵ ֥ה יָדֶֽ יָך: to eat their food and tears them to pieces 13 וְנָֽתַׁשְּתִ ֥ יאֲׁשֵירֶ֖ יָך מִּקִרְ ּבֶ ָ֑ך וְהִׁשְמַדְּתִ֖ י and takes them home to feed his mates and cubs. No one can save anything. 8 O Isra- עָרֶֽ יָך: 14 וְעָׂשִ֜יתִ י ּבְאַ ֧ף ּובְחֵמָ ֛ה נָקָ֖ ם el, your hand shall be raised above your אֶת־הַּגֹויִ ֑ם אֲׁשֶ֖רֹל֥ אׁשָמֵֽ עּו: 6:1 ׁשִמְ עּו־ -oppressors; all your enemies shall be de stroyed. 9 It shall come to pass on that day,’ נָ֕א אֵ ֥תאֲׁשֶ ר־יְהוָֹ֖ה ֑ראֹמֵ ק֚ ּום רִ ֣ יב אֶ ת־ -says God, ‘that I will eliminate your hors ֔ הֶֽהָרִ יםוְתִׁשְמַ ֥עְ נָה הַּגְבָעֹ֖ות קֹולֶָֽך: es out of your midst, which you imported from Egypt for your chariots; I will destroy your chariots, for you will no longer need them. 10 I will destroy the fortified cities of your land, I will break down all your fortresses, for they, too, will be unnecessary. 11 I will destroy witchcraft from your hand; you will have no soothsayers. 12 I will destroy your graven images and your monuments from your midst; you shall no longer prostrate yourself to your own handiwork. 13 I will uproot your asherah-idols from your midst; I will destroy your enemies. 14 In anger and fury I will execute vengeance upon the nations who have paid no heed.’” 6:1 Micah now chastises the Jewish people for their present infidelity to God. “Hear now what God says to me: ‘Rise! Contend with the patriarchs, who are likened to mountains,27 let the matriarchs, who are likened to hills,28 hear your voice.’

27. See on Numbers 23:9. 28. Ibid.

248 Haftarah for BALAK

2 ׁשִמְ עּ֤ו הָרִ ים֙ ֣ אֶת־רִ יב יְהוָֹ ֔ה וְהָאֵֽתָנִ֖ים ;Hear, O mountains, the argument of God 2 and you mighty ones, the foundations of מֹ֣סְדֵ י אָ ֑רֶ ץּכִ ֣י רִ ֤ יב לַֽיהוָֹה֙ עִ ם־עַּמ֔ ֹו וְעִ ם־ the earth! For God has an argument with ל יִׂשְרָאֵ֖ יִתְ וַּכָֽח: 3 עַּמִ ֛י מֶֽה־עָׂשִ י֥יתִ לְָך֖ His people; He will contend with Israel, as follows: 3 ‘O My people, look at all I have 4 ּומָ ֣ה ֑ הֶלְאֵתִ יָך עֲנֵ֖ה ּבִֽ י: ֤יּכִ הֶֽ עֱלִתִ֨ יָך֙ done for you! How have I wearied you מֵאֶ ֣רֶ ץמִצְרַ֔ יִםּומִּבֵ ֥ית יםעֲבָדִ֖ ֑ ּפְדִיתִ יָך .with worshipping Me? Testify against Me וָֽאֶׁשְלַ ֣חלְפָ נֶ֔יָך אֶ ת־מֹׁשֶ֖ה אַֽ ֹןהֲר֥ ּומִרְ יָֽם: For although I brought you up out of the 4 Land of Egypt and redeemed you from the 5 יעַּמִ֗ זְכָ ר־נָא֙ מַ ה־ּיָעַ֗ ץּבָלָק֙ מֶ ֣לְֶך מֹואָ֔ ב house of slavery, I did not make excessive ּומֶֽה־עָנָ ֥ה אֹת֖ ֹוּבִלְעָ ֣םּבֶן־ּבְ עֹ֑ור מִ ן־ -demands on you. To make My service eas ier, I sent before you Moses to teach you, הַּׁשִּטִ ים֙עַד־הַּגִלְ לּגָ֔ לְמַ ֥עַ ןּדַ֖ תעַ צִדְ ק֥ ֹות Aaron to atone for your sins, and Miriam יְהוָֹֽה: 6 ּבַּמָ ה֙אֲקַּדֵ ֣ם יְהוָֹ ֔ה אִּכַ֖ף לֵֽאֹלהֵ ֣י -to teach the women. 5 My people, remem ber now what Balak, the king of Moab מָרֹ֑ום הַֽאֲקַּדְ מֶ ּ֣נּו בְעֹול֔ ֹות ּבַֽ עֲגָלִ֖ ים ּבְ נֵ ֥י -planned—to wipe you out—and what Ba ׁשָנָֽה: 7 הֲיִרְ צֶ ֤ה יְהוָֹהּ֙בְאַלְפֵ ֣י אֵילִ֔ ים laam the son of Beor answered him: that he could not curse you because I was not angry ּבְרִֽבְב֖ ֹותנַֽחֲלֵי־ׁשָ ֑מֶ ן הַֽאֶּתֵ ֤ןּבְכֹורִ י֙ ּפִׁשְעִ֔ י with you for all that time.29 Remember that I ּפְרִ י ֥ בִטְנִ֖י חַּטַ ֥את נַפְׁשִֽ י: 8 הִּגִ ֥יד לְָך֛ אָדָ֖ ם was faithful to you from the time you were 30 מַה־ּטֹ֑וב ּומָֽה־יְהוָֹ ֞הּדֹורֵ ׁ֣ש מִּמְָך֗ ּכִ ֣י אִ ם־ camped at Shitim and betrayed Me to the day I brought you to Gilgal, your first camp עֲׂש֤ ֹות מִׁשְּפָ ט֙ וְאַ ֣הֲבַ ת חֶ֔סֶ ד וְהַצְ נֵ ֥עַ לֶ֖כֶ ת -in the Land of Israel,31 so that you may rec עִ ם־אֱֹלהֶֽ יָך: ognize the righteous deeds of God. 6 You may ask, “With what shall I come before God, bow humbly before the Most High God? Shall I come before Him with ascent- offerings, with year-old calves? 7 Will God be pleased with thousands of rams, with myriad streams of oil for grain-offerings? Shall I give my firstborn as a sacrifice for my transgression, the fruit of my body for the sin of my soul?” 8 But, in fact, He has told you, O man, what is good for you to do, and what God demands of you: only to do justice, to love loving-kindness, and to walk modestly as an expression of your awareness of living in the presence of your God. And although, when you slight a mortal person, he is likely to refuse your apology unless you offer it in the presence of those before whom you slighted him, God is not like that. He is quite satisfied if you apologize to him privately.’”

29. See on Numbers 23:8. 30. Numbers 25:1-15. 31. Joshua 4:19.

249 Dedicated in honor of our children Nathan, Yitzchok, Moshe Lev, and Gilana

May you continue to grow in the ways of our holy Torah Yuri and Deana Pikover