Parshas Balak - Thoughts on the first Rashi

“And Balak the son of Zippor saw all that Israel had done to the Amorites.  And Moab was sore afraid of the people, because they were many; and Moab was overcome with dread because of the children of Israel.”

BaMidbar 22:2-3

The question when reading the Pasuk in Hebrew is obvious: Why does the opening start off with the words “what Yisroel had done to the Emori, and then immediately in the next Pasuk say that Balak was afraid of “HAAM” /“the nation/people”. Why does the Torah switch from “Yisroel” to “HAAM” - Wouldn’t it make sense to use the word “Yisroel”, or even better, describe them with a pronoun like “them”?

In addition, the usage of the word “Vayuguru” also has to be brought into question. Rashi explains that it is a Loshon (language) of awe or fear. But if that is the case, then why not use the word “Pachad” or “Yira”, both expressions that are more commonly used to denote fear. What was the Torah hinting at by using the Shoresh “Gur” to denote fear?

I would like to posit that Balak saw that there was major “Hebrew Fever”. Mitzrayim, one of the most powerful cultures had just been decimated by a small nation led by a Supernatural power. Not only were they destroyed, but many of their own people converted and joined the Jewish people on their journey to the Holy Land…right through the land of Moab. This of course explains the usage of the word “AM” which many commentaries explain throughout the Torah as referring to the Erev Rav.  Balak, whose own people had been struggling with strife with the Midianites for so many years, was afraid that this mass conversion was an epidemic that would influence his own people. It was this reason why he was afraid of the growing popularity of the Jewish people. Hence, the Torah uses the “Gur” shoresh which is also the Shoresh for “Gairus,” conversion, thus alluding to Balak’s real fear.

The lesson we learn is obvious. When we act the way we are supposed to, the inspiration that is caused is not only within but also beyond. Let us always take this message with us wherever we go.  

Guest posting by

Rabbi Ari Glazer

Far Rockaway, NY 

Parshas Balak - Yes and No?

Does God change His mind?

Balak, King of Moab, sent messengers to the gentile prophet Bilaam, asking him to curse “the people that came out of Egypt.” God appears to Bilaam in a vision that night and tells him: “Do not go with them. You shall not curse the people, for they are blessed.” (Numbers 22:2-12). A few days later, Balak sends more distinguished messengers to Bilaam with the same request. This time, however, God tells Bilaam: “If the men have come to call you, arise and go with them. However, whatever I say to you, you will do.” (22:20).

What happened?

In a 2010 essay Rabbi Jonathan Sacks addresses this question by quoting the midrash (Bamidbar Rabbah, 20:1), which instructs us: “Man is led down the path he chooses to tread.” He explains that God expressed His will clearly to Bilaam the first time but when Bilaam sought another answer, God let Bilaam follow his mistaken inclination. Ultimately, Bilaam’s stubborn insistence led to his own embarrassment – first with his donkey and later in the complete failure of his mission to curse the Jewish people. A few weeks later Bilaam's folly resulted in his untimely death in battle with the Jewish people (see Rashi on Numbers 31:6). 

Don’t we, at times, engage in the same foolishness? We know what our religious imperatives are and yet we look for a loophole, a lenient interpretation, or we console ourselves that ‘extenuating circumstances’ give us license to be lax. And when lightning does not strike us, and no sign of divine disfavor appears in the clouds, we consider our actions endorsed. God, of course, gives us the freedom to take those steps away from His will and, by doing so, to lose precious opportunities to strengthen our faith, our commitment, and our focus in life.