Bamidbar 22:2 - 25:9
Summary
Balak, the king of Moav, summons the prophet Balaam to curse the people of Israel. On the way, Balaam is berated by his donkey, who sees, before Balaam does, the angel that G‑d sends to block their way. Three times, from three different vantage points, Balaam attempts to pronounce his curses; each time, blessings issue forth instead.
Balaam also prophesies on the end of the days and the coming of Mashiach.
The people fall prey to the charms of the daughters of Moav, and are enticed to worship the idol Peor. When a high-ranking Israelite official publicly takes a Midiani princess into a tent, Pinchas kills them both, stopping the plague raging among the people.
The Ten Wondrous Creations
According to our Sages, the phenomenon of the talking donkey was one of the ten things created at the twilight hour before Shabbat. These included:
- the mouth of the earth that swallowed Korach and his band;
- the opening of Miriam's well that accompanied the Benei Yisrael in the desert;
- the mouth of Balaam's donkey which had been predetermined to speak at this time;
- the manna that the Benei Yisrael ate in the desert;
- the staff of our teacher Moshe;
- and the shamir - a thread-like worm, which when placed upon any rock would split it, and could thus be used for breaking up and dislodging giant boulders, or even mountains. When King Shlomo was building the Holy Temple, the shamir was used for this purpose, rather than using iron implements whose clang was forbidden to be heard during the building of the Temple.
The other things created included the lettering and the words that were engraved in the Tablets, which could be read from all directions, and the stone Tablets themselves. These Tablets constituted two blocks of translucent material whose dimensions, each, were six handbreadths long by six handbreadths wide by three handbreadths thick.
There is also tradition that also included were the destructive agencies ("demons" or shedim), the burial place of Moshe, and the ram sacrificed by Avraham in place of YItzchak. (Avot, Chapter 5)
A further tradition relates that the cave where our teacher Moshe, and later the prophet Eliyahu hid, was also created as well as the staff of Aharon, and the "garments" of Adam. (Halachot Gedolot 148c) There is also an opinion to the effect that the Clouds of Glory were created at the same time. (Targum Yonatan)
The Curses Turned into Blessings
The Talmud informs us that the blessings which Bilaam invoked upon the Benei Yisrael had actually been intended as curses. However, G-d transformed the ten curses that he wanted to utter and replaced them by ten corresponding blessings. (Sanhedrin, Chapter 11. See Rabbi Yoshia Pinto (Riph) ad loc.)
The first of his intended curses was that the Benei Yisrael should have no houses of worship and no academies. Whereupon G-d caused him to say, instead, "How good are your tents, Yaakov, your tabernacles, Yisrael" - and thus, wherever Jews are to be found, there is never a lack of synagogues and houses of study. The designation "tents of Yaakov" appears, since about him it was said: "Yaakov was a scholarly man who remained with the tents" (Bereishit 25:27). That is, the name Yaakov is specifically stressed, rather than the name Yisrael, for the Torah wants us to know that by "tents" are likewise meant tents of study. (Maharsha ad loc.)
We have a tradition that because G-d wanted to enhance the prestige of the Benei Yisrael in Balaam's eyes, He showed him the Throne of Glory, and that inscribed upon it was the likeness of our patriarch Yaakov. Influenced by this heavenly vision, Balaam exclaimed: "How good are your tents, Yaakov." That is, how remarkable and glorious is the tent of Yaakov thus to be with the Throne of Glory. (Yalkut Reuveni)
Balaam's second curse was meant to prevent the Divine Presence from resting upon the Benei Yisrael. Whereupon G-d had him say, "your tabernacles, Yisrael." That is, "I see that the Shechinah will affect Yisrael."
Thirdly, he meant to curse them that their sovereignty should not be perpetuated, but come to an abrupt end. And G-d made him say, "(they) stretch out like streams"; Just as a river flows on without interruption so too will their kingdom never be terminated.
It is for this reason that whenever a king was anointed, the ceremony would take place by a river, as we find recorded in the case of King Shlomo's anointment. It was meant to symbolize that just as a river never stops flowing, so might the reign of the anointed one continue.
The fourth intended curse was that the Benei Yisrael should have neither olives nor vineyards, nor gardens. So G-d made him say, "like gardens by the river"; not only should they own gardens, but their gardens should be located near streams and hence forever be flourishing.
The fifth curse was meant to say that the fragrance of good deeds not exude from them. G-d made him say the opposite - "like aloes G-d has planted"; Just as these divinely planted spices emit aromas, so shall the effects of commandments fulfill flow from them. (Rashi on Sanhedrin, loc. cit. See Maharsha ad loc.)
His intended sixth curse was that the Benei Yisrael should be frail rather than men of might. So G-d had him say, "like cedars by the water"; They should be as mighty and powerful as the cedars planted by the water that grow daily.
The seventh intended curse was that their monarchs should not be succeeded by their own sons. Whereupon G-d made him say (24:27), "his dipper shall overflow." The water that he draws should be from his own dipper and not from somewhere else; that is, one king should be descended from another king of his own family.
The eighth curse would have said that the kingdom of Yisrael should not be able to survive among the nations. Whereupon G-d made him say, "and his crops shall have abundant waters." The nations are denoted as abundant waters - as in, "many waters cannot quench love...." (Shir HaShirim 8:7); the nations will not succeed in their efforts to quench G-d's love for Yisrael.
The ninth intended curse meant to say that the kingdom of YIsrael should not have the power to overcome the other nations. So G-d had him say, "Their king shall be greater than Agag," referring to the Amalaki king Agag who was subdued by a Jewish king and killed.
The tenth curse was meant to eliminate any fear the nations might have of a Jewish kingdom. G-d made him say, "Their kingdom shall be exalted," causing everyone to fear them.
Of these ten curses that Balaam wanted to invoke against the Benei Yisrael, the first one was intended to make it impossible for them to have houses of worship and study. For he knew that when the Benei Yisrael frequent their synagogues and houses of study where the Shechinah is present among them, they can, with their study and prayers, reach on high and have their pleas answered. So first of all, Balaam wanted to eliminate this possibility. But G-d in His great mercy turned everything into a corresponding blessing; in this case, that they should possess houses of prayer and houses of study.
Accordingly the Torah says in Parashat Ki Tavo: "Of course, G-d did not consent to listen to Balaam, and Hashem your G-d transformed the curse into a blessing for you, since Hashem your G-d loves you" (Devarim 23:6). The Torah does not say that He transformed the curses (plural) into blessings, but the curse (singular) - the first curse. The other curses remained in force in the face of Yisrael's transgressions. (Sifetei Kohen)
It is a reflection of G-d's compassion that He preserved this particular blessing. He knew that by remaining in possession of this blessing, the Benei Yisrael could always hope to attain the other blessings, since G-d does not shut the gates of repentance before any sinner. Indeed, when anyone wants to do penance, he is helped from on high. Chazal declare that whosoever comes to be purified, is helped to do so. By G-d providing them with this blessing to have houses of worship and houses of study where a would-be penitent could direct himself in prayer to the Almighty and plead for forgiveness, He made it possible for them to repent and thus to merit the good of the World to Come.
Houses of study are necessary so that the Benei YIsrael do not forget the Torah and hence are guided in their conduct by knowledge of its laws. Without Torah supervision, even synagogues are meaningless and all the curses may go into effect. (Rabbi Yoshia Pinto [Riph] ad loc.)
"How good are the tents," Balaam exclaimed, "the houses of study where Yaakov is to be found; and the Mishkan in the midst of the camp of the Benei YIsrael. Like streams that stretch out and increase are the encampments of Benei Yisrael, competing and vanquishing each other in contests of Torah knowledge - and vanquishing their enemies. Like gardens planted by the river are gathered the students of the academies in assemblies, their faces aglow with the light of the Torah like the brightness of the sky, formed by the creation on the second day. Like the tents G-d has planted - the seven heavens He expanded as an external dwelling place for His Shechinah - will the Benei Yisrael also exist forever. They will always be acclaimed, towering like the cedars planted by the water. Their king and sovereign will arise soon enough and gather the dispersed of Yisrael from the lands of their enemies, and the seed of Yaakov will then have dominion over all the nations. (Targum Yerushalmi; Targum Yonatan)
The Messianic Age Foreseen
In veiled language, Balaam now began to speak of what was to happen to the Benei Yisrael in the end of days. As was usual with him, however, he first launched into self-exultation: "This is the word of Beor's son, Balaam, the word of the man with the enlightened eye. It is the word of one who hears G-d's sayings and knows the Highest One's will, who sees a vision of the Almighty while fallen [in a meditative trance] with mystical insight" (24:15, 16].
Bamidbar 24:17 I see it, but not now; I perceive it, but not in the near future. A star shall go forth from Yaakov, and a staff shall arise in Yisrael, crushing all of Moav's princes, and dominating all of Shet's descendants.
"The prophecy that I see is not for now for for the near future, and what I see is that a king will arise from the House of Yaakov, a ruler over Yisrael who will crush the mighty warriors of Moav and annihilate all the descendants of Shet - the armies of Gog and Magog who in the future will make war upon Yisrael but fall to the Jewish king." (Targum Yonatan; Targum Yerushalmi)
Another interpretation of, "dominating all of Shet's descendants," is that it refers to the nations of the world, all of whom are descended from Adam's offspring Shet, since after the flood there remained only Noach and his sons, who stemmed from Shet. In other words, it is presage that the messianic king would vanquish all the nations.(Rashi; Abarbanel)
24:18 Edom shall be demolished, and his enemy Seir destroyed, but Yisrael shall be triumphant.
Edom and Seir will pass over into possession of the Benei Yisrael, who will triumph over everyone.
24:19 Out of Yaakov shall come an absolute ruler who will obliterate the city's last survivors.
It is prophesied that the Mashiach, who will descend from the House of Yaakov, will be an absolute ruler, and he will demolish the last vestige of the city of Rome, the city which epitomizes Esav, leaving no survivors. Thus the prophet says in the Book of Ovadya 1:18 "And the House of Yaakov shall be a fire and the House of Yosef flame, and the House of Esav stubble and they should kindle in them and devour them; and there shall not be any remnant of the House of Esav; for Hashem has spoken it."
24:20 When [Balaam] saw Amalek, he proclaimed his oracle and said, "First among nations is Amalek, but in the end he will be destroyed forever."
When Balaam saw the affliction that would descend upon Amalek in the future, he prolaimed: "Amalek was the first to make war upon the Benei Yisrael and his end will be that when together with other nations they go to war at the time of the Mashiach, they will fall into the hands of Yisrael and the name of Amalek will be obliterated forever." (Targum Yonatan; Targum Yerushalmi)
24:21 When he saw the Keni, he proclaimed his oracle and said, "You live in a fortress and have placed your nest in a cliff. 22 But when the time comes to destroy the Keni, how long will Assyria hold you in captivity!"
The Keni were the people of Yirtro's family, and referring to Yitro, who had converted to Judaism, Balaam speaks symbolically.
"I am astonished to find you so grand and favored a position. For had you not been together with me, a counselor to Pharaoh, when he proclaimed, "We must deal wisely with them, otherwise, they may increase so much that if there is war, they will join our enemies and fight against us, driving [us] from the land" (Shemot 1:10)? Then we were both on the same side, but now you have merited to be in a powerful position, close to YIsrael, a nation obdurate in strength like a cliff that no nation can touch. Even if in the future you stand to be exiled together with the Ten Tribes and depart for the captivity of Assyria, that will only be a temporary exile, since in the end they will be redeemed, even as in the time of the Messianic king all the other exiles will be redeemed." (Ibid; Rashi)
24:23 He then declared his oracle and said, "Alas! Who can survive G-d's devastation?"
"Woe is to that nation that will be present at the time when G-d delivers YIsrael? When a lion and a lioness are about to mate, who will dare cast his garment at them to draw them apart? So too will it be when the hour of Yisrael's redemption comes. What nature will dare intervene to stop their deliverance?
Analogously we an say, woe to those who incline after the lusts of this world and allow themselves to be drawn to its pleasures without concern for the World-to-Come, for fulfilling the commandments, and for doing good deeds! Woe to them that throw off the yoke of Torah and its commandments! Woe to them in that hour when G-d rewards the righteous for having fulfilled the Torah and its commandments, and when He seeks retribution from the wicked!" (Yalkut Shimoni; Sanhedrin, Chapter 11)
24:24 Warships shall come from the ports of the Kittim, and they will lay waste Assyria and Ever. But in the end they too shall be destroyed forever.
25 With that, Balaam set out and returned home. Balak also went on his way.
"G-d will cause great warships of Kittim, located near Rome, to come and do battle against the other nations. They will reach and lay waste as far as the city of Assyria, and continue on to the city of Ever, which they will capture. But in the end they will all perish and only Yisrael will remain." (Rashi ad loc. See Targum Yonatan)
So it was that when Balaam was blessing the Benei Yisrael, his voice penetrated to all the encampments across a distance of 60 mil (30 km.) (Yalkut Shimoni) and was magnified so that they would all hear his words and fall under an evil spell. As a result, they succumbed to a terrible sin for which they paid dearly - all in accordance with Balaam's evil scheme that he had proposed to Balak. (Kesef Mezukak)
The Twelve Miracles
25:1 Yisrael was staying in Shittim when the people began to behave immorally with the Moavi girls. 2 [The girls] invited the people to their religious sacrifices, and the people ate and worshiped the [Moavi] gods. 3 Yisrael thus became involved with Baal Peor, and G-d displayed anger against Yisrael 4 G-d said to Moshe, "Take the people's leaders, and [have them] impale them before G-d, facing the sin. This will reverse G-d's display of anger against Yisrael. 5 Moshe said to Yisrael's judges, "Each of you must kill your constituents who were involved with Baal Peor." 6 [The judges] were still weeping [in indecision] at the Tent of Meeting entrance, when a man of Yisrael brought forth a Midyani woman to his brethren before the eyes of Moshe and the community of Yisrael.7 When Pinchas, a son of Ele'azar and a grandson of Aharon, the Kohen, saw this, he rose up from the midst of the assembly and took a spear in his hand.8 He followed the man of Yisrael into the tent's inner chamber and rammed them through, [driving the spear] through the man of Yisrael and the woman's groin. With that, the plague that had struck the Benei Yisrael was arrested.9 In that plague, 24,000 people had died.
Our Sages list a total of twelve auspicious circumstances involved in connection with the action of Pinchas.
- They did not draw apart when Pinchas approached them. Had they done so, he could not have executed them without himself then being executed.
- Zimri and Kazbi were turned speechless, and so could not call out to the Shimonim outside, who would have rushed in and torn Pinchas to shreds.
- They remained locked together on the spear that passed through his and her genitals. It was thus clear to everyone that they had been joined carnally, and no one could claim that Pinchas had invented the story of finding them together.
- The handle and the blade did not separate when he rammed them through.
- When he was dragging them outside, the tent lifted up, enabling him to emerge upright with the spear in its original vertical position. Had it been necessary to lower the spear, the two bodies would have slipped off.
- G-d gave him the strength of arm to hold on to them as he traversed the entire camp of Yisrael - a distance of three parsangs.
- He twirled them about on his right arm directly in front of their relatives, and they could not harm him.
- The metal part of the spear was hardened so that it did not break under the combined weight.
- This metal part was elongated, moreover, so that both bodies stayed on without slipping.
- By divine intervention the woman remained on the bottom and the man on top, just as they had been positioned during copulation.
- they both remained alive until he had taken them through the entire camp of Yisrael; otherwise, Pinchas, who was a kohen, would have been contaminated.
- Their blood was congealed and did not drip downward. (Bamidbar Rabbah; Targum Yonatan; Sanhedrin, Chapter 9; Yalkut Shimoni) There is also the view that by divine agency Zimri's fellow Shimonim were slain to prevent them from killing Pinchas. (Sanhedrin 9; Rashi; Maharsha)
When Pinchas saw the terrible plague that had spread, killing 24,000 men, mostly from the Tribe of Shimon, he cast them off from the spear before G-d, exclaiming: "Is it right that on account of these two cadavers 24,000 Benei Yisrael should perish? Although it is true that whenever sexual immorality becomes prevalent, the innocent fall no less than the guilty, that happens only if the acts of depravity are committed publicly. But the Midyani women had sinned with the Benei Yisrael in seclusion, and so did the daughters of Moav; it was only Zimri who had flaunted his transgression publicly. Why then should so many have had to die on account of one wicked man?
In response to this plea of Pinchas, the plague was halted. Thus the Scripture writes elsewhere: "Then Pinchas stood up and prayed; and so the plague was arrested" (Tehillim 106:30; Sanhedrin 9; Kesef Mezukak)
- Meam Loez
Haftarah: Micha 5:6 - 6:8
