Parshat Balak 5776: Toleration of “Novel, Misleading Ideologies” in Bamidbar and Today?

       



   


Shalom Friends;

This week, our Parshat HaShevua is being sponsored by Mutti & Michelle Frankel and family of Ramat Beit Shemesh in honor of the birthday of their son Eliyahu ben Baruch Mordechai, their Chayal. The Frankels are very proud of Eliyahu and wish him a Happy Birthday. To the Frankel family, many thanks for your sponsorship, support and for your continued kindnesses.

You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.

Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.

Best Regards,

Moshe Burt
olehchadash@yahoo.com
skype: mark.burt3
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Parshat Balak 5776: Toleration of “Novel, Misleading Ideologies” in Bamidbar and Today?

by Moshe Burt

Our Parshat informs us that as Bila’am traveled on his donkey to meet Balak, three times a moloch (angel) blocked the donkey’s way, and three times Bila’am struck the donkey trying to force it to continue. After Bila’am’s third attack, the donkey miraculously spoke.

In previous divrei Torah, this author cited a vort by Shem Mishmuel (translated to English by Rabbi Zvi Belovski) pages 347-351 which discussed the significance of the sudden speech of the donkey in Torah: “‘What have I done to you, that you hit me these three times.” (Bamidbar Perek 22, posuk 28)

Shem Mishmuel (translated to English by Rabbi Zvi Belovski), pages 347-351 comments:

“Hashem opened the mouth of the donkey, and it said to Bila’am, ‘What have I done to you, that you hit me these three times.’”

Perhaps Bila’am’s actions toward his donkey while enroute to meet Balak, and the resultant historical she-donkey’s monologue and rebuke of him might have been the inspiration behind a famous long-running American comedy series. It was back in the
days when American TV was still clean, slapstick and somewhat pure. You know the one:

Hello, I’m Mr. Ed!

A horse is a horse, of course, of course,
and nobody talks to a horse of course,
that is of course unless the horse is the famous Mr. Ed.

There are many lessons that we draw from this sudden chain of events; Bila’am’s arrogance, his bias against Am Yisrael which drove him, even when his donkey’s path was blocked, and his deliberate attempts to circumvent and override the Will of Hashem in attempting to curse Am Yisrael. In the incident with his donkey, Bila’am was unable to see or perceive the obstacle, the moloch, which stood in the way of the donkey’s path.

There is a profound lesson here for us today as the media, intelligencia, academia and political elites attempt to subvert the masses, create biases among the various sectors of Am Yisrael and orchestrate actions by successive Israeli governments such as to jeopardize the nation’s security and sovereignty.

Shem Mishmuel adds this from Chazal (page 351):

Bila’am wished to curse Klal Yisrael and destroy their ability to observe the shalosh regalim [the three festivals], which so contradicted his very nature. Hashem subverted his evil designs, and he was forced to bless them time and again, strengthening their ability to observe the very mitzvah he hated most.

And just as Bila’am and his she-donkey might have inspired the TV creation of “Mr. Ed”, so too we can look at Bila’am’s hatching the plot of the Ba’al Peor and sense its possible parallels and analogy within contemporary perceptions, actions and rationale amongst the institutions, intelligencia and governance of Medinat Yisrael, as well as, yes — certain streams of liberalized “religious thought” and misguided political entities promoting national cultural “unity” by way of looking the other way regarding compromise of elementary, fundamental Halacha — Judaism 101, if you will.

We learn in our Parsha, that after all of Bila’am’s foibles with his donkey, and having utterly failed in his machinations to bring Hashem to curse B’nai Yisrael, Bila’am left Balak with a scheme to seduce Jewish men to avodah zora by way of immorality (co-habitation), thus evoking Hashem’s wrath. The resultant plague killed 24,000 Jewish men and was only ended by Pinchas’ zealous act in slaying Zimri and Kosbi in one stroke of his spear.

The Midrash Says (by Rabbi Moshe Weissman, Parsha Balak, pages 350-351) indicates that Bila’am’s Ba’al Peor scheme began by attracting eruv rav — the Mitzri “groupies” who accompanied the Jews out of Mitzrayim. But, then the attraction lured members of Shevet Shimon. The account states that Hashem revealed those who sinned by removing The Clouds of Glory from above the guilty ones.

The Midrash Says (page 351) describes how:

….It was for these people Pinchas later prayed and whose deaths he averted.

The members of the Tribe of Shimon were very distressed because many of their kinsmen had been sentenced to death. They came before their nassi, Zimri, and reproached him, “How can you keep silent in the face of so many deaths?”

Zimri reacted by brazenly challenging Moshe in public.

Zimri, the prince of Shavet Shimon and the most prominent individual to take part in this act of physical lust, displayed a distorted and false perception and rationale in bringing Kosbi into the Camp and co-habitating with her before The Assembly.

R’Rafael Katzenellenbogen is cited in Studies in the Weekly Parsha, by Yehuda Nachshoni referring to R’ Sonnenfeld who noted that Zimri’s distorted sense of “acting for the sake of Shemayim” evolved from;

“…a novel, misleading ideology, that evil must be tolerated by incorporating it into the Camp of Israel, to dissuade the lustful man from finding himself in the camp of idolaters.” (Studies in the Weekly Parsha, by Yehuda Nachshoni, Parsha Balak, page 1115.)

Zimri’s alleged “L’Shem Shemayim” model; bringing co-habitation with Moabite women into the camp of B’nai Yisrael lest men go looking for it outside, i.e., at the Midianite/ Moabite Bazaar where the co-habitation was an enticement and seduction to the avodah zora Ba’al Pe’or, seemed a cover for his (Zimri’s) true motivations and intentions.

Zimri’s “In your face, Moshe” demeanor appeared as motivated by lust for power, just as Korach’s true motivations were covered by rationale of accusation of nepotism against Moshe Rabbeinu and Aaron.

Recently, a new political entity handed out a “Q and A” flyer during a presentation of its positions on various issues. One of the Q and A’s read as follows:

What is your position about public transportation on Shabbos?

“Bechira” is a value shared by all Jews, from the most religious to the least. It is not the state’s place, nor is it G’d’s desire, that the state force religion. We will provide an atmosphere to encourage people to keep Shabbos, but each community will make
its own decisions, and private companies can fulfill those needs.”

As outlined in a previous vort, the phrase “private companies”, in the context of transporting a public, or a segment of a public, is an oxymoron — a contradiction in terms.

How closely does one political entity’s benign attitude regarding issues relating to Shabbos observance on a public level in the name of national cultural “unity”, or certain liberalized positions regarding family purity issues by certain contemporary so-called “poskim” mirror the Bamidbar model of toleration for the evil of “novel, misleading ideologies” by incorporating it into the Camp of Israel? What about “civil marriage” and L-G rights and same-gender marriages? And what about attempts to brand Israel as a “gay and swingers paradise” for economic gain? Or acceptance and embrace of evangelical financial and political support?

May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them at leftist-agendized, supreme court legalized gunpoint, that our dear brother Jonathan Pollard be liberated and truly free — only upon his return home to Israel, and that Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem, as should the remains of the two chayalim from the Gaza War of two years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!! Good Shabbos!

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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
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