Balak 5765 Volume XII Number 44 Toras Aish Thoughts From Across the Torah Spectrum specifically wanted to trick Bilam, which the RABBI DOV KRAMER commentators say He wouldn't do. Which is why G-d's Taking a Closer Look phrasing it as if He doesn't know Balak's intentions are needs to be explained.] nd G-d's anger raged [against Bilam] because Additionally, initially G-d had told Bilam that he he went" (Bamidbar 22:22). One of the more couldn't go at all (Bamidbar 22:12). How could He “Aglaring questions discussed in Parshas Balak change His mind, telling him (after the 2nd group came) is how G-d could have gotten angry at Bilam for going that he can go? Alternatively, if G-d was okay with after having given him permission to do so (22:20). Bilam going as long as it wasn't to curse the Children of There are more than a dozen different approaches Israel, why didn't He say so when the first group came? given by the commentators to answer this, and although Why say "no" the first time, only to clarify it as a I am not really worthy, keday lehagdil Torah uleha'adira, conditional "no" when the second group comes- just please permit me to suggest another possibility. spell it out from the get go: "you can go with them, as Aside from G-d telling Bilam that he can go and long as it's not to curse Israel?" then getting upset when he did, other questions and The Chizkuni (22:19) says that when G-d told apparent inconsistencies can be raised as well. For one Bilam that he can't go, it actually gave him more thing, when G-d tells Bilam that he can go, He says, "if incentive to try and go. After all, if his curse wouldn't the men have come to call you (i.e. for purposes other have an effect, why wouldn't G-d let him go? If Bilam than cursing the Children of Israel), [then] get up and go uttering some mumbo-jumbo was meaningless, why with them" (22:20), as if G-d is unsure about what their prevent him from going? What Bilam didn't realize is intention really is. Obviously G-d knows that they came that even if his curse would have no effect, others would specifically to get Bilam to curse the nation that came think that it did. The Chizkuni (22:12) and the Ibn Ezra out of Egypt, so how can He make it seem as if (a) He (22:9) say that any future problems the Children of doesn't know, and (b) that there's a possibility that Israel would encounter (such as the plague after sinning Balak's intentions are anything but getting Bilam to at Baal Pe'or) would be attributed to Bilam's curse curse Israel? rather than to it being punishment for sinning. The [Even though Rashi says that G-d's asking Abarbanel says that had Bilam been able to utter his Bilam "who are these men with you" (22:9) was a curse it would have emboldened the nations that Israel means of tricking him into thinking that He doesn't know would be waging war with, giving them confidence that everything, it would be difficult to say that G-d was they would win. Even though G-d would make sure that pretending He didn't know what Balak's intentions really Israel was victorious, the battle would have been were in order to further the impression that He is not harder, and harsher, than it was without the curse. omniscient. As most of the commentators on Rashi There were other things that Bilam could do point out, G-d would never say anything specifically to besides placing a curse on Israel. He was known for trick anyone; rather, it is always appropriate to open being able to put an "evil eye" on those he wanted to conversation in a normal manner. (There are numerous harm, and had been an advisor to kings (e.g. Pharaoh). example's of this in Tanach; aside from the four Rashi When G-d told him he couldn't go, he may have thought brings in Beraishis 3:9, see Beraishis 16:8, where the that G-d was afraid he would cause damage to His holy conversation with Hagar begins by asking where she nation if he were allowed to help Balak. But all G-d was coming from, even though it was obvious that she wanted to prevent was the perceived affects of his had just run away from Sarah.) With Bilam, starting the curse. Therefore, when Bilam asked the second time, conversation in the normal manner would be He wanted Bilam to know that He's not afraid of his misunderstood to mean that G-d doesn't know going to Moav to help Balak - he's only preventing him everything; nevertheless He began the conversation the from placing the curse. But Balak still only wanted him way it should be started and allowed Bilam to make the for the curse, so G-d clarified it to Bilam; "If he had mistake. This, the commentators say, is not the same wanted you to come for any other reason, or if, in the as purposely saying something specifically in a way that future, he asks you to come to help him in any other will be misunderstood. Pretending He doesn't know way, I'm not preventing you from going - you can go what Balak wanted Bilam for would only be done if G-d 2 Toras Aish TORAS AISH IS A WEEKLY PARSHA NEWSLETTER DISTRIBUTED VIA EMAIL AND THE WORLD WIDE WEB AT HTTP://AISHDAS.ORG. FOR MORE INFO EMAIL [email protected] The material presented in this publication was collected from publicly available electronic mail, computer archives and the UseNet. It is being presented with the permission of the respective authors. Toras Aish is an independent publication, and does not necessarily reflect the views of any given synagogue. TO DEDICATE THIS NEWSLETTER PLEASE CALL 973-472-0180 OR EMAIL [email protected] with them, as long as you do as I say," i.e. don't curse My people. G-d knew that Balak only wanted Bilam for his curse, but also knew that after He had initially told Bilam that he can't go, Bilam became confident that G-d was afraid of what might happen if he went. To counter this, the second time He told him that he has no problem with him going, if and when it's clear that he won't be uttering any curses. Bilam, in his desire to go and curse Israel, took G-d's conditional "you can go if and when" as permission to go now - and he immediately packed up and went. However, because G-d hadn't actually given him permission to go, as Balak still only wanted Bilam for his ability to curse, He became angry with Bilam for going. © 2005 Rabbi D. Kramer YESHIVAT HAR ETZION Virtual Beit Medrash STUDENT SUMMARIES OF SICHOT OF THE ROSHEI YESHIVA HARAV AHARON LICHTENSTEIN SHLIT"A Adapted by Dov Karoll srael stayed in Shittim, and the people began to commit harlotry with the daughters of Moab. They called the people to the sacrifices of their G-ds; and the people ate, and bowed down to their G-ds. Israel attached himf to Baal-Peor; and the anger of the Lord was kindled against Israel. "The Lord said to Moshe, Take all the chiefs of the people, and hang them up before the Lord in the sun, that the fierce anger of the Lord may be Toras Aish 3 the word for hair], as teaching this principle. Rabbi considered a sinner. The Gemara does not say that he Nechunya learns it from the verse, "G-d is greatly has not helped his friend, or that he has failed to take feared in the assembly of the holy ones, and held in advantage of an opportunity; rather, it calls him a reverence by all those who are around Him" (Tehillim sinner. 89:8). This is also one interpretation of the verse in the The Gemara in Yevamot 63b has very harsh Torah, "I shall be sanctified by those near to Me" words for one who does not engage in procreation. R. (Vayikra 10:3, as per Rashi s.v. hu). Eliezer says, "Anyone who [intentionally] does not Based on this principle, one can also involve himself in procreation is considered as if he has understand the punishment Moshe and Aharon spilt blood." This is a comparison not only to a received for their misdeed at Mei Meriva (Bemidbar wrongdoing, but to a very specific and severe one. 20:2-13), especially in light of the verse in Parashat We need to strive in our service of G-d to Ha'azinu. The latter source comes at the end of his maximize those opportunities that are presented to us, Moshe's life, when he is explaining why he and Aharon and not to be lazy and let them pass us by. We need to were unable to enter the land of Israel: strive for the best in all areas of the service of G-d, "Becauseyou trespassed against Me among whether in the study of Torah, in prayer or in our the people of Israel at the w of Meriva-Kadesh, in interpersonal relations.