Parashat Balak

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==First Prophecy==
 
==First Prophecy==
 
Hashem came to Bilaam, asking who were the men were that came to him. It was Hashem's way to enter into into a conversation with Bilaam so he should not be frightened to answer.<ref>Rashi Berashis 3:9</ref> Since the ways of Hashem's are straight but the righteous walk in them while the wicked stumble in them,<ref>Hoshea 14:10</ref> Hashem was also giving room for Bilaam to be deceived.<ref name="Rashi Bamidbar 22:9">Rashi Bamidbar 22:9</ref> Bilaam took this question an indication that not everything is revealed before Him, for He knowledge is not always consistent. This created the opportunity for Bilaam to find a time when he is able to curse and Hashem will not realize it.<ref name="Rashi Bamidbar 22:9"/>
 
Hashem came to Bilaam, asking who were the men were that came to him. It was Hashem's way to enter into into a conversation with Bilaam so he should not be frightened to answer.<ref>Rashi Berashis 3:9</ref> Since the ways of Hashem's are straight but the righteous walk in them while the wicked stumble in them,<ref>Hoshea 14:10</ref> Hashem was also giving room for Bilaam to be deceived.<ref name="Rashi Bamidbar 22:9">Rashi Bamidbar 22:9</ref> Bilaam took this question an indication that not everything is revealed before Him, for He knowledge is not always consistent. This created the opportunity for Bilaam to find a time when he is able to curse and Hashem will not realize it.<ref name="Rashi Bamidbar 22:9"/>
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Bilaam responded how Balak ben Tzippor, the king of Moav had sent the messengers regarding the Jews who had come out of Egypt and have covered the 'eye' of the earth, requesting that he severely curse them<ref name="Rashi Bamidbar 22:11"/> and drive them out of the world.<ref name="Rashi Bamidbar 22:11"/> By mentioning Balak, Bilaam was implying that although he was not important in the eyes of Hashem he was important in the eyes of the kings.<ref>Rashi Bamidbar 22:10</ref> Although Balak had only requested that he curse (אָרָהלּי) the Jews,  Bilaam changed the request to a more severe type of curse (קָבָהלּי), that specifies and details the curse.<ref name="Rashi Bamidbar 22:11">Rashi Bamidbar 22:11</ref> Additionally Balak had only requested that he drive them out of the land, intending only to get them away from him but Bilaam requested to drive them out of the world since he hated the Jews more than did Balak.<ref name="Rashi Bamidbar 22:11"/>
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Revision as of 21:16, 2 July 2015

Parashat-Balak

Contents

Dread of the Jews

Balak the son of Tzippor, king of Moab saw all the Jews had done to the Amorites, and realizing that if Sichon and Og could not resist them, the Mobites certainly could not.[1] Consequently[1] Moab became terrified of the Jews for they were numerous, causing them to become disgusted with their own lives.[2] Knowing that Moshe the leader of the Jews was raised in Midyon, the Mobites decided to approach the elders of Midian and seek their counsel. Although these two nations had tremendous hate for each other since their great battle and the defeat of Midian in the field of Moab, now due to their mutual fear of the Jews they made peace with each other.[3] They warned the Midianites about the Jews saying they will eat up everything around them like the ox eats up the greens of the field, completely uprooting them[4] vanquishing the field of all its blessing.[3] When they inquired about Moshe, the elders of Midian replied that his strength is solely in his mouth. Therefore they decided to attack them through Billam whose strength was also in his mouth.[3]

Balak was not entitled to the Moabite monarchy, he was a Midianite noble whom they appointed over themselves on a temporary basis after the defeat of Sichon.[3]

Requesting Balaam

Balak sent the elders of Moab and Midian as messengers to Bilaam the son of Beor, inviting him for his personal benefit, promising him a large sum of money.[5] In their possession were all types of magic charms so Bilaam could not claim that he is ill equipped[6]

Bilaam lived in Pethor, which was named after his practice since all the kings would rush their letters to him asking him for advice just like money changer (פְּתוֹרָה) to whom everyone rushes to exchange coins.[5] Pethor was located by the river near the area where Balak was raised.[5] Balak had previously visited Bilaam who had prophecized that one day he was destined to rule, a prophecy which had now come true.[5]

The messengers informed Bilaam that a people have come out of Egypt killing Sichon and Og, the guardians of the land[5] which is comparable to covering the "eye" of the land, causing him personal harm.[5] The Jews are now stationed opposite Moav, close by and ready to cut them down.[5]. They invited Bilaam to come and curse the Jews for they are too powerful for Moav. Perhaps Balak and his nation[7] will then be able to wage war against them and drive them out of the land or at least diminish them somewhat.[7]. They remind Bilaam that they are very aware of his powers; whomever he blesses is blessed and whomever he curses is cursed as they saw in their war against Sichon, where Bilaam helped him defeat Moav.[7]

Bilaam requested that the elder remain their overnight so he could talk to Hashem and give them an answer in the morning, for Divine Spirit rested on him only at night.[8] Perhaps Hashem will advise him not to go with people like them since it is beneath His dignity to allow Bilaam to go with anyone but higher ranking nobles.[8]

Before before their arrival, the elders of Midian decided on an omen; if Bilaam would come with them right away, then there is something to him but if he pushes them off then he is useless. Upon hearing Bilaam's request that they stay overnight, the Midonite elders concluded that he was hopless and departed but the Moabite nobles remained,[6] delaying their departure.[8]

First Prophecy

Hashem came to Bilaam, asking who were the men were that came to him. It was Hashem's way to enter into into a conversation with Bilaam so he should not be frightened to answer.[9] Since the ways of Hashem's are straight but the righteous walk in them while the wicked stumble in them,[10] Hashem was also giving room for Bilaam to be deceived.[11] Bilaam took this question an indication that not everything is revealed before Him, for He knowledge is not always consistent. This created the opportunity for Bilaam to find a time when he is able to curse and Hashem will not realize it.[11]

Bilaam responded how Balak ben Tzippor, the king of Moav had sent the messengers regarding the Jews who had come out of Egypt and have covered the 'eye' of the earth, requesting that he severely curse them[12] and drive them out of the world.[12] By mentioning Balak, Bilaam was implying that although he was not important in the eyes of Hashem he was important in the eyes of the kings.[13] Although Balak had only requested that he curse (אָרָהלּי) the Jews, Bilaam changed the request to a more severe type of curse (קָבָהלּי), that specifies and details the curse.[12] Additionally Balak had only requested that he drive them out of the land, intending only to get them away from him but Bilaam requested to drive them out of the world since he hated the Jews more than did Balak.[12]



Prophecy of Balaam

Bilaam was wicked gentile yet Hashem bestowed His Shechinah upon him so the nations could excuse their bad actions and claim they would have repented had they repented. Not only did Bilaam not lead the Nations to repentance he breached the morally accepted barrier, for at first they had refrained from immorality, but Bilaam advised them to offer themselves freely for immorality.[5] Unlike the Jewish prophets, the gentile prophets like Bilaam and his grandfather Balak could only receive prophecy at night.[8]

References

  1. ^ a b Rashi Bamidbar 22:2
  2. ^ Rashi Bamidbar 22:3
  3. ^ a b c d Rashi Bamidbar 22:4
  4. ^ Daat Zekenim
  5. ^ a b c d e f g h Rashi Bamidbar 22:5
  6. ^ a b Rashi Bamidbar 22:7
  7. ^ a b c Rashi Bamidbar 22:6
  8. ^ a b c d Rashi Bamidbar 22:8
  9. ^ Rashi Berashis 3:9
  10. ^ Hoshea 14:10
  11. ^ a b Rashi Bamidbar 22:9
  12. ^ a b c d Rashi Bamidbar 22:11
  13. ^ Rashi Bamidbar 22:10
 
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