פרשה: בלק · עלייה: שביעי (מלכות)

ועתה הנני הולך…איעצך, "And now, I am ready to go..and I will advise you, etc." On the one hand Bileam says that he will comply with the king's orders at that time. He speaks in the singular corresponding to Balak's orders that he was to leave לך, i.e. unaccompanied even by his lads. He adds the word לעמי, "to my people," to indicate compliance with Balak's orders that he was to return directly אל מקומך, "to your home." However, concerning Balak's instruction that he was to leave in a manner which reflected flight Bileam demurred. He was not scared of Balak, being a powerful enough sorcerer. It is interesting to read in the Midrash Hagadol on 31,8 how much effort even the Israelites had to make in order to succeed in killing him. If the Israelites encountered such resistance, we can imagine how much more difficult it must have been for pagans to overcome Bileam.

אשר יעשה העם הזה לעמך באחרית הימים, "what this people will do to your people at the end of days." On the one hand Bileam wanted to reveal to Balak what Israel would to do Moav, that they would uproot the people completely. On the other hand he realised that Balak the sorcerer with the aid of צפור might already be aware of this. He therefore meant to calm Balak by telling him that what was in store for Moav would be a long time hence, nothing to worry about at this time. The reason he had to tell Balak this was that otherwise Balak might be afraid to implement his advice to seduce the Israelite males with the Moabite women. The Moabite women would be afraid even to approach the Israelites fearing they would be stabbed to death. [after all Israel had only been forbidden to invade Moav. Ed.] Bileam therefore had to reassure Balak that it would not be dangerous for his women to try and "chat up" and fraternise with the Israelites. Bileam emphasised the word לעמך, "to your people," i.e. the people over whom you are king, the Moabites. Other nations had reason to fear the Israelites already. Balak personally was not included in the words לעמך, as he was really a Midianite. Balak was killed as one of the "kings" of Midian mentioned in Numbers 31,8 (compare Bamidbar Rabbah 20,20).

וישא משלו, He began his parable, etc. I have already explained that everything Bileam said has to be understood allegorically.

אראנו ולא עתה, "I can see it, but it will not occur now, etc." Bileam again repeats the same message using different words each time. He also repeats the message about the Messiah but describes him differently each time, i.e. "star" and "sceptre." Bileam also varies the expressions with which he describes the exploits of this Messiah, i.e. מחץ, "smites," and קרקר, "destroys." The entire prophecy concerns the Messiah and is best understood in light of Sanhedrin 98 where the Talmud discusses the meaning of the apparently contradictory prophecy בעתה אחישנה, "at its appointed time I will hasten it" (Isaiah 60,22). The Talmud explains that the timing of the arrival of the Messiah depends on the conduct of the Jewish people. If they merit it, G'd will accelerate His timetable; if not, the Messiah will arrive at the time appointed for this event originally, a time far into the future. The fact that we are already into the sixth millenium shows you that up until now G'd did not accelerate His timetable. Bileam speaks of two possible messianic scenarios. When Bileam speaks of אראנו, "I can see it," he refers to the scenario of אחישנה, "I will hasten it." While it does not occur now, it may occur relatively soon. After all, our sages said in Devarim Rabbah 2,23 that if the Israelites were to become truly penitent they will be redeemed immediately even if they had spent only a single day in exile. They base this on the verse: "G'd will answer you on the DAY you are in trouble" (Psalms 20,2). Concerning the possibility that the redemption will only occur at the predetermined time, Bileam said אשורנו ולא קרוב, "I behold it though it is not soon." He commences the substance of his prophecy with the words דרך כוכב, "a star will step forth."

The fact that Bileam repeats both the description of the substance of the prophecy and the message itself in different words can also be understood by Sanhedrin 98. The sages draw a picture of the process of redemption due to Israel's merits as being quite different from what it would be like if it had to occur only in order to honour G'd's timetable. In the former event the whole process would be orchestrated by Heaven, one miracle would follow another. The Zohar volume 1 page 119 as well as volume 3 page 212 describes these miracles in detail. If the redemption occurs only as a result of G'd's timetable decreeing that it cannot be delayed any further, it will be quite different, such as the prophet Zachariah 9,9 describes in a vision of the redeemer as being a poor man, riding on the lowly donkey. When Bileam spoke of the arrival of the Messiah as a result of Israel's merits, he described his arrival as similar to that of a star, i.e. a celestial figure making a prominent appearance in the sky. When Bileam spoke of "there arises a sceptre in Jacob," he referred to the other alternative, i.e. the Messiah arriving at the end of time. The redemption will then appear as almost a natural event, devoid of the kind of miracles G'd performed when the Israelites came out of Egypt. Daniel had a similar vision (Daniel 4,14) "and the lowliest of men He will raise up over it." A poor man riding on a donkey will be elevated to become the Messiah.

Although, at first glance we would have expected Bileam to associate the early redemption with Israel and the delayed redemption with Jacob instead of vice versa, Bileam is true to form in his vision. If even the average Israelite, i.e. "Jacob" is deserving then the redemption will occur ahead of the original timetable set for it. If, however, G'd has to fall back on the elite, i.e. "Israel" in order to bring the redemption, it will only occur at the pre-arranged time.

Moreover, when Bileam describes the Messiah as a star emerging from Jacob, he refers to the Messiah who is the descendant of David, whereas when he speaks of the Messiah in terms of his being a sceptre rising out of Israel, this is a reference to the Messiah from the tribe of Ephrayim. Here again, Bileam suggests that there would not be a need for the Messiah from the tribe of Ephrayim [a concept of an interim Messiah who will actually be killed. Ed.] if the Israelites would merit redemption on the basis of their moral achievements rather than G'd's timetable. We are told in Sukkah 52 that the Messiah from the tribe of Ephrayim (if he has to come) would be killed by Romilus. Bileam here informed us that if the redemption will occur as a result of Israel's merits, then וקם שבט מישראל, then even the man destined to become the redeemer from the tribe of Ephrayim, וקם, "will remain alive, and will not be killed by Romilus." The sages who have formulated our prayers (compare Shaar Ha-amidah) have included the prayer לישועתך קוינו השם "we trust in YOUR salvation o G'd," as a means of asking G'd's mercy so that the redeemer from the tribe of Ephrayim should not be killed in battle.

We can understand what Bileam meant when he described the Messiah as "smiting the corners of Moav" by reference to Bereshit Rabbah 44,23 where we are told that the extra three nations whose lands the Israelites would inherit in addition to that of the seven Canaanite nations, are Ammon, Moav and Edom. This is so although in the parlance of the covenant between the pieces in Genesis 15,18 G'd referred to them as Keyni, Kenizi and Kadmoni respectively. Bileam describes the Messiah as not only smiting Moav but as not even leaving a vestige, a corner of it. This is why he chose the word פאה to describe what would happen to Moav.

Alternatively, Bileam may have alluded to the fact that King David would precede the Messiah by smiting the Moabites and reducing them in power so that all the Messiah would have to do would be a mop-up operation, removing the last vestiges, פאה, of them. Bileam added וקרקר כל בני שת, referring to the liquidation of the kingdom of Ammon. The reason he equated the Ammonites with the descendants of Sheth is because the very name of the Ammonites was a reminder of the shame, בשת, maybe read ב־שת, a reminder of the incest to which they owed their existence. Inasmuch as this will be the final destruction of that shameful experience, Bileam uses a stronger term for their destruction i.e. קרקר.

It is also possible that Bileam refers to mankind as a whole, all of whom are descended from Sheth. Ammon is merely part of that group. The reason Bileam singled out only Moav by name amongst all the other nations whom the Messiah would destroy [maybe as nations, not individually, Ed.] was because they had sent for him and he was speaking to them and about them specifically.

You may ask that G'd allocated to the Israelites only the lands of 10 nations, so why did Bileam speak about "all the descendants of Sheth?" Bileam provided the answer to this question when he continued והיה אדם ירשה, "that Edom shall be a possession." Inasmuch as the Edomites had established their rule over all of mankind, defeating Edom is equivalent to defeating all the descendants of Sheth. Bileam spoke of the collective term "descendants of Sheth," which does not mean that the concept of nations continuing to exist in the post-messianic era is excluded. Had Bileam said that the Messiah would מחץ, smite, "all the descendants of Sheth," we could have mistakenly concluded that all of mankind except for the Jews would be wiped out. Concerning all of mankind, Isaiah 65,20 says that they will all live to a ripe old age. [The prophet had previously described the new world order as including Gentiles. Ed.]

שעיר איביו, "even Se-ir his enemies." Bileam lumps Edom and Se-ir together as being one. The word ירשה implies that that which has been destroyed will not be rebuilt. Edom will not rise again from its ruins as will other nations. The reason is that these people were enemies of Israel, איביו. Compare Psalms 137,7 where the Jewish people are quoted as asking G'd to pay back the people of Edom for what they have done to them. The Psalmist pleads with G'd to destroy Edom to its very foundations. This is why Bileam predicts that Edom's defeat will be much more severe than that of the other descendants of Sheth.

וישראל עשה חיל, "and Israel will do valiantly." Bileam means that the destruction of Edom and the descendants of Sheth will enable the Israelites to perform deeds of valor. Destruction of the Gentile nations and Samael liberates the sparks of sanctity trapped inside many of them. This in turn enables Israel to perform deeds of valor in "repatriating" these sparks of sanctity who had been stained while inside the bodies of the Gentiles. The expression עשה חיל suggests that one repairs something, rehabilitates it.

וירד מיעקב, "and someone from Jacob will exercise dominion, etc." According to Rabbi Abraham ibn Ezra Bileam referred to Yoav, David's commander-in-chief. Rashi understands the verse as a reference to King Messiah. I believe that Rashi is correct. If Ibn Ezra had been correct this verse should have preceded the verse predicting the downfall of Edom, as the wars under the leadership of David and Yoav against Moav certainly preceded the downfall of Edom. Edom's downfall is always equated with ushering in the age of the Messiah. Rashi's explanation means that although Bileam had already described the defeat of all the descendants of Sheth, i.e. of all mankind, he wants to tell us that Bileam here gives notice that there will be numerous survivors of the war against Edom and the descendants of Sheth. However, none of these survivors will ever again establish an independent state as previously but they will be ruled over by Jacob.

והאביד שריד מעיר, "and shall destroy the remnants of the city." Bileam means that not only will these nations not again attain the degree of independent statehood presided over by a king, but they will not even attain enough independence that would warrant their appointing a שריד, a governor of sorts.

ראשית גוים עמלק ואחריתו עדי אבד, "Amalek was the first of the nations, but its end will be utter destruction." The word "the first" refers to the first nation Israel has been commanded to destroy (compare Exodus 17,14) where G'd orders the Israelites to record this commandment in a book (before the Torah had been revealed at Mount Sinai) and where G'd promises to wipe out the memory of Amalek. This occurred shortly after the Exodus when Amalek attacked the Israelites in no-man's land without provocation. At that time, the Amalekites left the battlefield and went home. Later on, in the days of Saul, the Israelites almost wiped out Amalek completely except for their king. In the days of Mordechai the Jews killed over 75.000 of their enemies, presumably mostly people descended from Amalek. When Bileam refers to אחריתו, "the end of Amalek," he refers to the messianic era when the Messiah will wipe them out completely.

Another way of explaining this verse may be as follows. The word ראשית does not describe something chronological, but is derived from ראש, head, i.e. "first in importance." There was a time when the people of Amalek ranked very high amongst the nations. Nonetheless, the time would come when it would be utterly destroyed. It is part of the everlasting glory of Israel that it will be the nation which destroys Amalek. Bileam continues in verse 24 by describing other nations which will experience destruction at the hands of third nations, such as Tzim at the hands of the Kittim, etc. It will be to Israel's advantage that these various nations will be destroyed.

וירא את הקיני, "He saw the Kenite, etc." This is a reference to Yitro. In order to understand Bileam we must first refer to Baba Batra 15 where we are told that the איתן of whom Bileam speaks here is Abraham. Abraham was the first proselyte; all subsequent proselytes are not only known as his spiritual descendants but are even named after him. According to Shemot Rabbah 27,6 Yitro converted to Judaism. This is why Bileam said of Yitro (Keyni) "your dwelling is with Abraham (Eytan)." He meant that Yitro's future would be parallel to that of Abraham's future. ושים בסלע קנך, "and although you have set your nest in a rock," Bileam reminds the Kenite that he has another point in his favour, namely that Yitro gave his "nest" i.e. his daughter Tzipporah to Moses as a wife. Bileam compared Moses to a rock because he was strong in Torah knowledge and had the authority of a king at the same time. Moreover, the word סלע does occur as hyperbole for Torah according to Tikkuney Ha-Zohar 21.

כי אם יהיה לבער, "how long before it will burn?" Bileam trains his mind's eye on what will befall the Kenite saying: "how long will it be until even the Kenite will burn?" אשור תשבך, "Ashur will take you into captivity." This is a reference to Sancheriv king of the Assyrians taking the Kenite into captivity.

מי יהיה משמו א־ל "Who shall live after G'd has appointed him?" Our sages in Sanhedrin 106 offer two interpretations on this verse. I recommend that you look at them. Personally, I prefer to understand this verse with the help of an introductory comment by the Zohar which I have referred to frequently. The purpose of exile is to enable the Israelites to isolate and rescue "sparks" of sanctity which are trapped in the land in which the Jews are exiled. This concept is alluded to in Kohelet 8,9 את אשר שלט האדם באדם לרע לו, "a time when man rules over man to his detriment." Solomon means that such rule will boomerang to the detriment of the pagan ruler himself. This will occur when the spiritually valuable element trapped within the ruler will be taken from him so that he will be exposed exclusively to the spiritually negative forces within him. We have explained repeatedly that the only factor which keeps a wicked person alive is the presence of a spiritually positive force trapped within him. Having said all this, we may now turn to our verse. Having previously referred to the fact that the Kenite would be exiled, the Torah (Bileam) continues the theme of exile, referring to the Israelites themselves experiencing exile. Bileam bewails the future of the nations who host Israel during its exile, predicting that all of these nations will be laid waste by G'd. The word אוי refers to the nations with whom G'd will deal by means of retribution seeing that most of them have hosted Jews as exiles. The Jews in these various countries will extract all the spiritually positive forces which alone have been reponsible for such people remaining alive.

ויקם בלעם וילך Bileam rose and went on his way, etc. The only reason the Torah tells us this detail is to inform us that he did not even go to his inn before setting out homeward bound. Nonetheless the Torah had to add the extra words: "he returned to his place" instead of merely saying: "he went to his place," to tell us that he went with his head held high, not like a fugitive. Had the Torah only written: "he arose and went," I would not have known if he went maintaining his usual posture. The Torah also informed us that Bileam went back to his home as he had been told to do by Balak. When the Torah adds that Balak went on his way (at the same time), this is to tell us that he did not see Bileam off.

It is also possible that the words: "and also Balak went on his way," may indicate that he already lost his position as king at that time as the Moabites no doubt had heard of the failure of Bileam's mission. Under the circumstances, there was no further need for them to have an alien as king over them. This would also account for the fact that he was killed in Midian during the Israelites' punitive campaign against that country.

וישב ישראל בשטים. Israel abode in Shittim, etc. What need was there for the Torah to write this introduction? Tanchuma on our verse explains that the location was a cause for the seduction to succeed. As long as the Israelites had dwelled in the desert instead of in or near populated areas there had not been a single incidence of unchaste behaviour. The Torah may have indicated that this place was singularly apt to arouse the animalistic instincts in man. The immediate cause may have been that the Israelites took strolls in the neighbourhood of their camp and encountered Moabite women. The Torah's emphasis on וישבו may be because instead of merely going for a stroll they made themselves at home there. The root of the word שטים occurs in Numbers 11,8 where the Torah describes the daily stroll to pick up the manna with the words שטו העם ולקטו.

ויתל העם לזנות אל בנות מואב, The people debased themselves to commit harlotry with the daughters of Moav. The word ויחל may be understood as profaning oneself. The word זנות implies the straying after alien deities. The reason the Torah coined the unusual construction אל בנות, instead of עם בנות, or something similar, has been explained by Tanchuma to indicate that the daughters of Moav did not offer themselves to the Israelites without conditions, but demanded that these first commit an act of obeisance to one of their deities. The Torah hints by the word אל that the Israelites who became guilty of this extracurricular sex had first bowed TO something that the daughters of Moav customarily bowed to. The Torah makes a point of describing the Israelites who became guilty of this aberration as only העם. The spiritual elite, who are customarily referred to as Israelites, was not involved.

ותקראן לעם, They called to the people. The reason the Torah had to repeat the word לעם having previously described the people involved as העם is that not all of these people went for strolls so that they encountered the Moabite women. Our verse indicates that the Moabite women went out to seek out Israelites who had not gone strolling in the neighbourhood around their camp. An alternative explanation could be that they wanted to involve the Israelites in a group activity thus breaking down each Israelite's inhibition against committing sinful acts. They were invited to partake of the meals prepared by the Moabite women in honour of their idols.

לזבחי אלוהיהם, to the sacrifices of their gods. Although the Midrash had described the worship of the Baal Pe-Or as consisting of the worshiper excreting and urinating in front of that deity so that slaughtering of meat was certainly not part of this, it is possible that the meat was not really part of the rite but was part of a celebration in their god's honour. On the other hand, eating a lot may have been intended to ultimately result in excreting a lot in front of that idol.

ויצמד ישראל לבעל פעור "and Israel was joined to Baal Pe-Or." The words ויצמד ישראל לבעל פעור "Israel joined itself to Baal Pe-Or mean that the reason for Israel bowing down to the idol was the peculiar power of this idol exerted over people who worshiped it. [apparently even the elite was now involved. Ed.]

וישוב חרון אף השם, so that the fierce anger of G'd may turn away, etc. G'd's anger had to be turned away even after justice had been done because whereas the courts in this world can only convict people who have been warned by accredited witnesses and who have committed their sin in the presence of these witnesses, others, equally guilty, had not been dealt with. If G'd were allowed to remain angry He would give permission to the angel of death to kill all those sinners who had not been warned or whose deed had not been witnessed by their peers. If G'd's anger could be turned away, these people would remain alive at this time.

וידקר את שניהם, He stabbed them both. We can understand that Pinchas had a legal excuse to kill the Israelite who indulged in sex with a Gentile woman; however, what right did he have to kill the woman? There is no known halachah which excuses such a deed! If Pinchas suspected that Kosbi was married and as such had made herself guilty of adultery, who has ever heard of executing someone on the basis of such an assumption? Perhaps Pinchas applied the law applicable to animals to Kosbi. We have learned in Leviticus 20,15 that when humans and animals indulge in mutual sex even the animal has to be executed. We are also told in Ezekiel 23,20 that the flesh of Gentiles is equated with the flesh of donkeys.

If you were to ask that if it is so why didn't the Israelites execute Kosbi seeing she did not belong to a nation whom the Israelites had been forbidden to kill, [such as the Edomites and Moabites? Ed.] the answer may be that they had not yet offered peace to the Midianites. [Jews must extend an offer of peace and surrender to an adversary other than an invader before going to war against such people (Deut. 20,10) Ed.] While it is true that in the event, [at the beginning of the punitive campaign against Midian. Ed.] we do not find that the Midianites were offered a choice of surrender or even "transfer," this was after G'd had given specific instructions (28,17) to harass the Midianites. Alternatively, the Israelites may not have known the identity of the woman in question believing her to be a Moabite; in that event they were under stricture not to harm the Moabites. She may even have worn Moabite style garments in order to hide her true identity. The fact that the Torah describes her as a Midianite does not prove the Israelites were aware of this at the time.