In Memory of our beloved David Schwartz, who fell in battle sanctifying God’s name, on 27 Tevet, 5784 (8 January 2024).
“Le’David Barchi Nafshi” is a compilation of essays written on the weekly Torah reading by David Schwartz, of blessed memory. First published on the occasion of his marriage to Meital, David’s unique Torah thoughts that delve into the depths of the Torah are shared now to elevate his memory and sanctify his soul.
The major part of this parsha deals with the repeated attempts of Balak, the king of Moab, to curse Israel. Balak’s wish to curse them emerged from his recognition that the people of Israel were victorious in two difficult battles.
Rashi explains that Balak said that the Israelites have defeated two mighty kings, Sihon and Og, in whom Moab had placed its trust, so they felt that “now we certainly cannot rise up to fight them.” Therefore, Rashi adds, “it is stated, Moab was terrified” of fighting Israel. Balak, the king, resorted to a new tactic. He sought to overwhelm Israel with the curses of the gentile prophet Balaam, who had already proven his value in the past. As Rashi explains in 21:27 “‘’Come To Heshbon’: For Sihon was unable to conquer it (from Moab), so he went and hired Balaam to curse it. This is what Balak meant when he said that he knows that whomever Balaam blesses is blessed.” Balak saw the prior success of Balaam and relied on that strategy.
Balak ordered Balaam to fulfill his request, but Balaam explained that he couldn’t. Balaam claimed: “Even if Balak were to give me his palace full of silver and gold, I would not transgress the word of God, my God, whether less or more” (22:18). Balaam explains that the curses are not given to him freely, so he has no ability to act without the authorization of God, and certainly not against the will of God, despite his bold wish.
God eventually authorizes Balaam’s journey, but makes clear to him: “You must fulfill the word which I will say unto you” (22:20). Essentially, God is saying that he may go, but only as My messenger. Despite these words, Balaam goes out with a hidden intention to curse Israel.
Rashi explains that Balaam thought he could persuade God to this effect. (22:20) On account of Balaam’s hidden intent, God sent an angel to block the donkey of Balaam. After the donkey matter concludes, the angel of God said to Balaam: “Go with the men, but speak only what I tell you.” (22:35)
Finally, Balak meets Balaam. Balak who still did not grasp that Balaam did not have the ability to harm Israel, wants to know why Balaam had not shown up, “I earnestly sent for you, so why did you not come to me? Don’t you know that I can reward you.” (22:37). Balak proceeds to take Balaam to three scenic points to view Israel. Time after time Balaam comes to curse but a blessing emerges. The third time that Balak’s plan fails, Balak despairs. The parsha makes it abundantly clear that there is no force capable of harming Israel, whether it be a king, prophet, or some other power.
As we reflect on this episode, we realize that agony and tribulations are intertwined in Jewish history from its beginning. The mitzvah of settling the land of Israel is equal to all the commandments in the Torah “acquired through travail” as it is stated in the Talmud, Berachot. These tribulations bring us to the requisite question: Why have we endured so much suffering? What is the central reason we have experienced so much pain?
After the Torah concludes its description of Balak’s story, it transitions to examine the wrongdoing in Israel. This is the Torah’s language: “And Balaam rose and went and returned to his place, and also Balak went to his place. And Israel dwelled in Shittim and the people began to indulge in sexual immorality with the Moabite women. They invited the people to enjoy the sacrificial offerings of their Gods, and the people at and praised their gods. Israel yoked themselves to Baal Peor, and then God was angry at Israel … Pinchas the son of Elazar the son of Aaron HaKohen saw this. He stood up from among the people and took a spear in his hand. He went after the Israelite man and drove his spear into him and his companion through their innards. The plague in Israel came to an end. (24:25-25:8)
At first, there does not seem to be an apparent connection between the sins of the people of Israel and the previous episode with Balak. Likewise, the connection of the sin in our parsha arouses wonder, as it would seem to be more appropriate to place it in the context of the upcoming parsha of Pinchas, that deals with the zealous Pinchas. Why divide the episode into separate Torah readings?
In light of this, we can explain that after the close supervision of God over Israel so that they would not be damaged by the curses of that wicked man, the story of this sin comes to teach us about Divine justice. The closeness of the parshiot teaches us that they received punishment, only because of the people’s wrongdoing. However, the Torah reading finishes with a very comforting message.
In truth everyone needs to realize and know that he is responsible for his actions and account for them before God. Parallel to this idea, the Torah clarifies that it is within our power to rise up from a low state of sin and return in Teshuva. This is evident to me from the emphasis that the Torah places on Pinchas who is one who rises “from amid the people.”
The Torah specifically emphasizes that salvation comes from the effort of someone who rises “from amid the people.” So with the proximity of the passages, the Torah teaches us that our sins bring punishment, but then as the plague is halted through the specific action of Pinchas, the Torah is teaching us a new message. The message is that it is within our power to fix our actions and return in complete repentance.
Our God has rooted deep within us the power to make amends with teshuva. As the ancient expression says, “even if a sharp sword had been placed on one’s neck, don’t lose faith in God’s mercy.” Another ancient story tells us of Eleazar ben Dordia, who was called Rabbi in heaven, after he performed Teshuva. From him we learn the idea that salvation is dependent on us alone. Our parsha teaches us the clear idea that the supervision of God accompanies us at every moment. The Torah reading gives us the strength of faith to realize this with teshuva.
As we learn in Avot, “an hour of Teshuva and kind deeds in this world is as beautiful as the span of eternity in the world to come.” (4:17)
(Translated by Akiva Herzfeld).