PARSHAS BALAK 14 TAMMUZ 5773 | 22 JUNE 2013 Parsha Perspectives RABBI LEIBY BURNHAM This Tuesday, as we turn our attention to ויגר מואב מפני העם... כי רב הוא ויקץ מואב מפני בני ישראל the destruction of our Temple and the exile “Moav became very frightened of the people, because it was numerous, and of our people, let us focus on the ways in which we can create lasting and meaningful Moav was disgusted in the face of the Children of Israel.” (Numbers 22:3) unity among our family, our community, and the Jewish people as a whole. Doing his verse, which describes the fear that the Moavites had of the Jews, uses both so will create a powerful antidote to the T singular (ha’am) and plural (Bnei Yisrael) terms to describe the Jewish people. many challenges we face in our times. Generally, the Torah will maintain consistency, unless there is a compelling reason Rabbi Burnham can be reached at not to do so. Why, then, does the verse here first focus on the Jewish people as a single [email protected] unit and then go on to use the more common plural term “the Children of Israel”? Rabbi Yisroel Meir Kagan (the Chofetz Doing so would render them unbreakable Chaim) answers this question based on a as a family. However, if each went his WORD of the WEEK passage in the Jerusalem Talmud (Pe’ah own separate way, they would all face the by Rabbi Mordechai Becher 1A). The Talmud notes that the generation possibility of being easily broken. of the wicked King Achav was plagued Whenever the Jewish people are united צופים by idol worship, yet they were victorious and at peace with one another, they merit in war. Whereas in the time of King Saul, additional Heavenly protection, rendering the Jewish nation was much more learned them virtually undefeatable. This was “And he took him to the field of (tzofim…” (Numbers 23:14—צופים and observant yet their armies fell in battle the weapon that helped them defeat the (Samuel I ch. 22). mighty kingdoms of Sichon and Og, and Rashi and Onkelos translate tzofim The Talmud explains that Achav’s generation this was the force that shook the Moavites as a lookout or observation point. In benefited from an extraordinary sense of to the core. fact, the mountain in Jerusalem from where one could see the Holy of Holies unity. They did not act hatefully or speak This Tuesday we mark the fast day of the Mt. Scopus, or—הר הצופים derogatorily about one another. For this is called 17th of Tammuz, commemorating the Lookout Mountain. A —mitzpeh מצפה ,reason, they merited to prevail militarily breaching of the walls of Jerusalem prior is a watchtower (Genesis31:49), and in despite rampant idolatry. In the times of King to the destruction of the Second Temple. It Modern Hebrew, boy scouts are known Saul, the generation was divisive and spoke begins a period of three weeks of mourning as tzofim. The Talmud (Megillah 2b) maliciously about one other. Their internal and introspection for the loss of the Second translates tzofim as seers or prophets, disunity caused them to fall in battle. Temple and the exile that followed. so that the verse reads “He took him to the field of prophets.” Some suggest The following story illustrates this The Second Temple was destroyed Tzefas in the—צפת phenomenon. An elderly man gathered his that the city of because of baseless hatred among the North of Israel owes its name to both children near his bed. He gave each child a Jewish people (Babylonian Talmud, Yoma, reed and asked him to break it, a task easily of these interpretations, as it is both 9B). This is the unfortunate counterforce to an excellent lookout point due to its accomplished. Then the aged man took out the power the Jews displayed in this week’s a bundle of tightly wound reeds and asked elevation, and it was also a place of parsha. Just as Jewish unity enables us to Divine inspiration that produced many his children to break them. This time, none conquer mighty enemies, so too, internal of them were able to do so. The father of our greatest Kabbalists, or seers strife and contention render us vulnerable (Atlas Da'as Mikra). urged his children to remain forever united. to defeat and exile. A QUESTION FOR THE RABBIS Table Talk FOR DISCUSSION AROUND THE SHABBAT TABLE by Rabbi Mordechai Becher At King Balak’s bidding, Bilam the prophet tried to curse the Jews but was hey are a nation that dwells unsuccessful. Instead, he blessed them. After several unsuccessful attempts at cursing the Jews, Bilam advised Balak to bring G-d’s anger down on the T alone…” (Numbers 23:9) Jewish people by enticing them to engage in debauchery. Most commentaries understand Balak knew that Bilam had a special power—that whomever Bilam this as a prediction that the Jewish blesses is blessed and whomever he curses is cursed (22:5-6). If Bilam such powers, why didn’t Balak simply ask him to bless his people, people will not be considered the (אpossessed especially after Bilam’s repeated efforts to curse the Jews were unsuccessful? same as other nations and will not Maimonides notes that the only time the Torah speaks of G-d’s anger is when it is provoked by immorality. Bilam was clearly aware that he had be given equal standing. However (ב this “ace up his sleeve” that could lead to the downfall of the Jewish people. there are some who understand Yet, he chose this strategy only as a last resort, after his attempts to curse the Jewish people were turned into blessings. Why might Bilam have avoided this as an imperative to actually this approach from the start? be different. Rabbi Menashe Klein was asked about traditional Jewish clothing and ruled that this HEY, I NEVER KNEW THAT by Rabbi Mordechai Becher verse actually obligates Jews to star shall come forth from Jacob…” (Numbers 24:17) This is dress differently from the Gentiles (Responsa Mishneh Halachos a reference to the Messiah who is called a “star” because he A 13:133). Others understand the will gather the Jews together and guide them home to Israel, just as verse as an exhortation against people navigate by the stars (Nachmanides ad loc.). It is possible that assimilation in general (Responsa the reason Shimon bar Koziva was known as Bar Kochva (“son of Tzitz Eliezer 5:4), and others see the star”) was because Rabbi Akivah applied the above verse to him the verse as encouraging the (Jerusalem Talmud, Ta’anis 4:5, Torah Temimah, Numbers ibid.). Rabbi establishment and maintenance Chaim ibn Attar (Ohr Hachaim ad loc.) maintains that the reference of Jewish neighborhoods as a to the Messiah as a star alludes to the arrival of the redemption in a fulfillment of “dwelling alone” sudden and miraculous way, like a shooting star appearing in heaven. (Responsa Shufrei d’Yaakov 2:15). LOOK who made PARTNER! EITAN MIRETZKY , Skokie, IL (Partner #57,801) MYLES MARANCA, Pennington, NJ (#52,853) GERSHON LITT, Norfolk, VA (#52,253) Rabbi Eli Gewirtz, National Director MALKA ESTHER GOLD-VUKSON, West Lafayette, IN (#52,127) Mrs. Shoshana Schwartz, Editor Rabbi Mordechai Becher, Contributor COBY SABBAGH, Brooklyn, NY (#51,001) For information call 800-STUDY-4-2 or email [email protected] SIGN UP TODAY: www.partnersintorah.org/signup OR CALL: 1-800-STUDY-4-2 Distributed in UK by Phone and Learn (PAL), a division of Partners in Torah MAKING PARTNER HAS NEVER BEEN THIS EASY! 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