Parsha CHUKAT / BALAK

Article by Rabbi Yisroel Fine

The title of this week’s sedra indicates that of the many mitzvoth described as “statutes”, that of the Law of the Red Heifer is the paradigm for them all.

If the definition of a statute is a law for which there is no known reason, then the procedure of purification with the ashes of the Red Heifer appears to be truly incomprehensible. The person over whom they were sprinkled was rendered pure, whilst all those involved in the purification procedure were themselves rendered impure. No wonder King Solomon remarked “I said, I will be wise; but it was far from me.” [Ecclesiastes 8:23]. No wonder our Sages remarked that this mitzvah above all others attracted the scorn of the non-Jewish nations.

The questions are obvious. Why should the Almighty wish to challenge our faith with such an inscrutable and incomprehensible piece of legislation? Why tarnish the reputation of his “wise and discerning nation” in the eyes of the world? And surely the Midrash does find meaning in the symbol of the Heifer as an atonement for the sin of the Golden Calf?

In a strange way, however, the very inscrutability of this law provides the buttress to faith that it seems to undermine. Life itself mirrors the dichotomy represented by the Heifer. The righteous suffer, the wicked prosper, G-d’s chosen people are persecuted as no others. Is this not the “statute” of the rhythm of life? The Red Heifer reminds us that if its procedures are unfathomable, so too are the patterns of life itself.

When in the year 1224, 24 wagon-loads of Jewish books were publicly burnt on the streets of Paris, the authorities at the time proclaimed that day as an annual fast for the community. That day was Erev Shabbat Chukat, 9 Tammuz. Significantly, however, the day that they proclaimed for the fast was Erev Shabbat Chukat, no matter what date of the calendar it should fall. In so doing, perhaps they were only too aware that the Jew in attempting to comprehend the incomprehensible requires the Law of the Red Heifer to remind him that life is like that.

Rabbi YISROEL FINE

Balak

This week's portion is one of the most fascinating psychologically-revealing portions in the whole Torah! Bilaam, a non-Jewish prophet, was granted a level of prophecy close to Moshe's level of prophecy. The Almighty gave Bilaam these powers so that the nations of the world could not say at some point in the future, "If we had a prophet like Moshe, we too would have accepted the Torah and would have lived according to it." Bilaam is an intriguing character --honor-driven, arrogant and self-serving. Unfortunately, not too unique amongst mankind.

Balak, the king of Moav, wanted to hire Bilaam to curse the Jewish people for a fortune of money. It is interesting that Balak believed in God and the power of invoking a curse from God, yet thought that God would change His mind about His Chosen People. (God is not a man who changes his mind). Bilaam was very desirous to accept the assignment to curse the Jews -- more for the profit motive than the prophet motive.

The Almighty allowed Bilaam to go to Balak (cautioning him to only say what God told him). The Almighty gives every person free-will and allows us to go in the direction that we choose. Three times Bilaam tried to curse us and three times the Almighty placed blessings in his mouth. Balak was furious! So, Bilaam gave him advice with hopes of collecting his fee -- "If you want to destroy the Jewish people, entice the men with Moabite women and tell the women not to submit until the men bow down to an idol." Balak followed the advice and consequently the Almighty brought a plague against the Jewish people because the men fell for Bilaam's plot. We see from this that the Almighty hates licentiousness and idol worship.

Dvar Torah

based on Growth Through Torah by Rabbi Zelig Pliskin
The Children of Israel encamped in the plains of Moab. The Moabites were frightened. Their king, Balak, sent messengers to Bilaam, a non-Jewish prophet requesting that he destroy the Israelites with a curse. The Torah states, "Come now, curse this people for me for they are too powerful for me; perhaps I shall be able to strike (them) and drive them out of the land; for I know that he whom you bless is blessed, and he whom you curse is cursed" (Numbers 22:6).

The Chofetz, Chaim, Rabbi Yisroel Meir Kagan, comments that from here we see how wicked was Balak. Balak believed that Bilaam had the power to bless, so why did he request that Bilaam curse the Jews? He could have asked him to bless his own people so that they should not be harmed.

The non-Jews in the city of Telshe greatly respected Rabbi Eliezer Gordon, the Rabbi of Telshe and founder of its Yeshiva, and many of them would ask him to pray for their welfare. Once a non-Jewish farmer came to Rabbi Gordon and asked him to pray that his enemy should die. Rabbi Gordon explained to him that the proper thing for him to do was not to curse his enemy, but to pray that his enemy should become his friend.

What is the lesson for us? Rather than focus on negativity in personal relationships, focus on how to turn the relationship in a positive direction through both prayer and action.