Chukas-Balak - 6th Portion

Join me as we learn Chumash for Friday parshas Chukas and Balak combined. This is the sixth Torah reading on chapter 22 verse 39. Yesterday we learned about the Balak trying to be restrained and not to go to curse the Jewish people or not to go to as he wished to curse the Jewish people. Better framed, but finally after due persistence God allows him to go. And now Balak greets him and said, "What took you so long? How are you going to honor me?" And Balaam hopes and he is more excited to curse the Jewish people just like the people of Balak. And this week, today, we're going to learn about if he was able to curse the Jewish people and the great blessings that he gave to the Jewish people. Ch- uh chapter 22 verse 39. Vayeilech Bilam and Balak. So Balaam went with Balak. And they came to a place which was called Kiryas Chutsos. Why they come to Kiryas Chutsos? And why was it called this way? Ir Maleh Shvakim. It was a city that was full with marketplaces. That people did commerce there. And men, women, and children were there gathered outside. That's why it was called Chutsos, the outside. Lo Yomar, why did he bring him there? Re'eh V'Rachem Shelo Ye'oku Eilu. He brings him to there and he sees and he shows them, "Look, these are the people that are out in the market and if the Jewish people come, they're going to conquer and kick these people out. And this is the people that you are defending." Verse 40. Vayizbach Balak Ubakar V'Tzon. And Balak slaughtered then lots one cattle and one of the flock. Vayishlach L'Bilam And he sent it to Balaam V'Lasarei Mashareiha Into the dignitaries that were with him. Even though he promised that he was going to give him lavish type of things. Still in all, he sent them only one flock, as we can see Rashi book over saying "Dover Muet only was stingy sending him only very small things. Boca one cattle, one flock that's it." Verse 41. And Balak took Balaam and led him up to the heights of where the Moabites used to worship their Baal. He was able to see from there part of the Jewish people where they were encamped. Bum is Baal. Kitar Guma is Rashi as the Targum explains the Ramas the Haldi. Shame of it is out of the place of where they would serve their of idolatry which was called Baal. Chapter 23 verse 1. Pinayli bazay Shiva Misbachays build for me seven altars here. The Hal and the bazay you're going to prepare for me as well Shiva part and the Shiva seven cows, seven bulls, and seven rams. We see over here as well. Now Balaam is getting back at Balak that he sent them only one. So he tells him now you're going to get out of your stinginess and you're going to build and you're going to make seven altars. Verse 2. Vayas Balak asher dibar Balaam and Balak did as Balaam said. Vayal Balak u'Balaam par v'ayil al mizbeach and Balak and Balaam brought a ram, a bull, and a ram on their altar. Verse 3. Vayomer Balaam l'Balak and Balaam said to Balak Hisyatzay v'al ilayha you remain next to your offering the Elchan I will go. Ulay Yikara Hashem likrati may perhaps God will communicate with me. U'davar may'er eini and then he will show me something that I can tell you. V'higaditi l'cha and I will then tell you. Vayelech shafi and he went alone. So over here he was holding he was hoping that maybe Hashem will show him something maybe even reluctantly that he will be able to see. Usually God doesn't speak to communicate with me during the day only by night as we saw before. Therefore he says perhaps he went alone himself alone and quiet. The only thing that was with him was quiet this way he was hoping that God's divine presence would come upon him. Verse four and God communicated reluctantly or chanced upon Balaam. And he told him and these seven altars I have made. Balaam says to God, "Look, I made these seven altars for you. a bull and a ram on the altar. meaning not that this was something that God want this was so to speak reluctant. meaning a way of embarrassing that this was not something that was usual it was out of the ordinary to must carry meaning that the fact that God came to him this was reluctant and with embarrassment because generally had the the prophecies that he would see was only at night during a dream. Israel but because God wanted to show how much he loved the Jewish people he came and allowed Balaam to see him even during daytime. The seven altars that he made I set up seven altars. It doesn't say that he set up the seven altars he says about the seven altars. Omar Balaam says the front of the God >> The forefathers of these Jews that I would like to curse have made seven altars and I made exactly the same for them. Avram bon Arba. Avram was the one that made four The four places that we find that Abraham made an altar which was once in the four times in the book of Genesis, the four different times and finally the fourth time which was the Mount Moriah. Yitzchak bon built one as well as it says I even swear. The Yakov bon and Yakov made two of them once in Shechem and one in Bethel. And therefore he has seven. He says, "I also made seven." I'm giving you a bull and a ram. Avram only brought up a ram. So I'm doing better than him. And there and then he continues. Verse five. And God put the words in Balaam's mouth. And he and he told him, "Shuval Balak, return to Balak and and this is what you should say to him." And he and he returned to to Balak. And he meets the say and Balak was standing next to his offering He together with all the Moabite dignitaries. Verse seven. And Balaam began to recite his parable. And he said Balaam Balaam the king of Moab has brought me from Aram. Balaam the king of Moab, Balaam the king of Moab from the mountains of the east saying to me that please go curse the people of Jacob. And come and invoke God's wrath against the people of Israel. Rashi Why does he use both names? He should say both names to curse Balaam asked of Bilam that he should curse them with both names. The name of Yaakov and the name of Yisrael. Shemecha me uvak. Maybe one of them is not their real name and therefore they'll be able to get away with it with the other name. Verse 8. Ma ekov lo kaba Kel. How but how can I curse whom God has not cursed? Uma ezem l'zom Hashem. But how can I invoke God's wrath to a people who God has not been angered since I've been hired? Rashi, Ma ekov lo kaba Kel. Even when they were worthy of being cursed, they were not cursed. When their father Jacob mentioned their sin, lo kilel, he didn't kill he didn't curse them. He only cursed their anger. K'shenichnas aviv l'Lavan l'skallelo, when their father went connivingly into their to his father to get blessed, he also should have been cursed. But what was here? Kam baruch hu, he should also be blessed. B'mevarchim shenemar, also when it talks about those people that were blessed on the two mountains, it says eileh ya'amdu l'varech, will stand to bless the nation. U'mekallelim nemar v'eileh ya'amdu l'kallel, somebody doesn't say about those they have to curse as they will be ones to stand to curse. Eileh v'eileh ya'amdu l'kallel, these will be standing by those when the curses mentioned. L'rotzo l'haskir lehem shem klalah, God never wanted to mention on a Jew that they be cursed. Lo za'am Hashem, God did did not get angry. Bilam's strength was, why was Bilam able to feel that he can curse, that he was able to calculate the exact time when God's upset at the Jewish people? She'akadush baruch hu ka'as, when God gets angry. V'lo ka'as kol hayom ha'eileh, and all these days that I was here, God has not put his wrath on the Jewish people. Shenemar, that's what it says in Micha, Ami zachor na mah ya'atz, my nation remember what Balak tried on you. to come to know the righteousness of God. Verse 9. And Balaam continues. Give me a race to remember from their beginnings as a nation I see them. I should have them from a mountain peaks. And I behold them. And I'm the water that you should go in. They see this is a nation that ultimately in the future would dwell alone. I got you a shower and it will not reckon amongst the nations. That means when the nations won't be punished, all the other nations as we'll see Rashi explains. Verse 9. Give me a race out of them to remember and I'm a stalker I'm looking and I'm understanding to see in their beginnings where they come from. Finally going to see I assume you said that the their foundation is on strong to strong ground. I they obviously moist with the four with the patriarchs and the and the matriarchs. And I'm the water that you should go in. This is continuing what he says about special need to them that their forefathers have given them the ability as equally a voice of that their forefathers have given them bother that they can be independent and they will be remain and they will have married the world to come. I guess they get say as the um as they target translates for I'm a bill key doing that they are a nation that will inherit and govern the world. I got you a shower you should have they don't have to take into consideration or reckon amongst the nations. I got you a nation calling them will not be destroyed together with the rest of the nations. Remember Jeremiah says he has a column of a column going that I will eradicate the rest of the nations. However, you will not be with them. I got you another explanation of what this means that they will be independent can change making when they rejoice in the good that God gives them in the land of Israel and as well in the time to come at the coming of Messiah ain't no more smacking more than they will not be another nation that will rejoice with them because they will be the only ones that will get a shalom that God will take us alone and give us that reward. And when, however, when all the other nations of the world get something good, they have to share it with everybody else, and meaning that the Jewish people will have it with them as well. V'zo b'goyim lo yischa'chev, this is what it means that they will not reckon with the nations of the world, that they are not reckoned, that means that they get their own portion of good, and it's not calculated amongst everybody else. Many times the Rebbe would mention these this verse. Hein hein om l'vado yish, hein om l'vado yish k'rov lo yischa'chev, that the Jewish people our uniqueness is that we are independent and we don't have to reckon with the nations of the world and not to assimilate and not to worry and be concerned of what the nations of the world may say with the greatest pressures that may come. We have to remember that we are this unique individual special nation. >> [snorts] >> Verse 10. Mi mona far Yaakov, who is even able to count? Who has anyone counted the dust, the descendants of the Jacob? U'mitz paros reva Yisrael, and to young children, and the young children and the number of the of the of the number of the people in one of four of the divisions of the Jewish people, of Israel. Tom es nafshi meysim y'sharim, may the soul may my soul die the death of the upright, u'sihi achrisi k'mohu, and let my end be like theirs. Rashi, what was he referring to? Mi mona far Yaakov, like the Targum explains, ad d'kayu d'veis Yaakov, who can count the dust? That means the children that they continue of the children of Jacob that they could that they are blessed that they will multiply like the dust of the earth. Mi arba misharei Yisrael, who even count the numbers of the four different flags that the Jewish people were split up into four different camps. Dov another explanation is afar Yaakov meaning the dust, the many merit that they have in there are so many mitzvahs that they do that have to do with earth. For example, they shall see the climb the now to plow. Um a cow or a bull and a donkey together then I'll have mixed now at the plant mixed um plants of two different kinds if as well as a far para the ash of the red heifer of the dust that is used the earth that's used for the sota. Or many other mitzvahs that have to do with the earth. Mish Bar Yisrael The concept that they're also the amount of children that come because they procreate that they bring into this world as well. That there's no number there's no way to count them. If only I would be able to die such a death that I would be of the upright amongst them and I would be able to get the portion in the world to come. Verse 11. I gave her Balak Balak says to Balaam. What have you done to me? I brought you to curse my enemies and behold you have blessed them. Rashi continuing verse 12. Balaam answers him. Haven't I told you that only what God puts into my mouth that I must take care to say. Verse 13. Come with me now to another to another place I should see them that you'll see them from there efforts could tell you only a small part of them. Not only only not do all of them but you're not going to see all of them but covenant and curse them from there. The covenant commandment must curse them for me. Verse 14, I can state say from any took him to the borders of the to the outside the borders of Moab, which was that a field of the lookouts state say from in the field of the lookouts all Russia Piska to the peak so they should be able to see them. I even Shiva means he built seven altars by Alper Misbah and he brought a bull and a ram onto the altar. State say from Russia explains he took him to like the lookout place that a person would stand from this very tall area. You were able to see if there was an army coming and approaching. Russia Piska Bill Bill is mean power was that he was able to um curse or to bless, but he was not a person that did this magic like Balak. And therefore when Balak saw that he wasn't blessing Balak saw that there was going to be some type of event a tragic event to the Jewish people at that time at that from that place, which was eventually with that was the place where that measure was going to die there, which was as we find later on that God tells him come to the top of the top of the Piska, which was eventually going to be the place where the Jewish people conquer because he thought that that's the perfect spot to make the curse happen on them so we appear and he thought that that's the punishment or the tragedy that's going to happen to the Jewish people there. I am a Balak and he told Balak he said to stand here together with your sacrifice for and I will communicate I'll try to reluctantly reluctantly communicate with God here. He got her means I got to borrow I'm going to do whatever I can to be able to get God's presence here. He got her something that I will do in the future, I will try to get God to communicate with me here. Verse 16, "Vayikara Sham Bilam and God chanced upon, reluctantly communicated with Bilam. Vayasem Davar Bifiv and placed words into his mouth. Vayomer and he told him, "Shuv el Balak, return to Balak v'chaze v'daber and this is what you should hate him." Vayasem Davar Bifiv, Maya Simi Bizaise, what does it mean that God placed the words in his mouth? Ma Chaser BaMikra BaOmri, what don't we understand that the God is that the Torah is to say the words that he placed the words in his mouth? Ela, what's it telling me? K'she Ho Yishmeia, when he heard the fact she'ein in Yisrael that he's not getting permission l'kalel to curse the Jewish people, Amar he said, "Mani Chazus d'Balak K'tzas, so what do I have to go back to Balak and just make him aggravation?" Nasan Li Hakadosh Baruch Hu Rasan B'Chikha Chaka Bifiv, God gave him a like put a metal piece in his mouth that you tie to the animals. K'Adam Pokeach B'heima B'Chikha L'holicho L'hol Asher Yirtza, like a person who drags an animal to try to get him to go to wherever he wants to. Amar Li God told him, "Al Korchacha Tashuv el Balak, you're going to be forced." He coerced him to go back to Balak and say the words. That means even though Bilam now reluctantly didn't want to say it because he knew it's only blessings that are going to come out. God forced him to go back to Balak and say the blessings. Vayovi elav and he came to Balak v'hinei Nitzav al Olosav, and he was standing by his sacrifices. and the dignitaries of Moab with him. Vayomer Li Balak and Balak says to him, "Mah Diber Hashem, what did God say?" V'Sarei Moab Imo, and the dignitaries of Balak are with him. Well, in the mile before it says "Hu Imo v'chol Sarei Moab Imo", it says him and all the people with dignitaries of Moab of Moab with him. What happened then? It says they were with him and now it says all them were with him. Kivan SheRa'u She Me'ikaf, they saw that that Bilam has no hope, he is not cursing anybody. Holchim L'Miksamim, them to summon left. V'Lani Sharu only some of them only part of them part of the dignitaries were still here. What did God say? He was making fun of Balaam. Okay, now tell us now Balak said to Balaam, you don't have a choice of what you're going to say. It's all up to God. Verse 18. If I use some of Shelley. And he began to parable. He began to recite his parable. I am ready said come Balak. Arise Balak. Listen and hear. And listen closely to me the son of Zippor. that he saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun He saw that he's making fun of him. He saw that he's making He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making He saw that he's making fun of him. He saw that he's making fun of him. He saw that he's making fun of him. He saw that Meaning to be able to make it a nice terminology a poetic way. Verse 19. God is not a man that he should lie. Nor is he a mortal that can be reckoned that they can reconsider his decisions. Is there something he would say and would not do? The devil you command or speak and not fulfill it. Rashi. I knew that I already promised them love you and I will bring them to the land of the seven nations. You have to bring them to the land of the seven nations. You think you're going to not kill them out in the desert. Do you think he'll say something he won't keep to it? The Targum is a Targum translates the Tyburn and Blackman not like people of flesh and blood that say things and they go back in the words crazy they start asking ideas what should they do and how to get out of what they said. Not so good to go back on their words. God says something and he keeps to it. Verse 20. He I have received instructions to bless. He has blessed and I cannot retract. Rashi You're asking me what God said. I received from God to bless the Jewish people. to bless He blesses and I cannot stop that blessing from going. When you have the ratio at the beginning, which is telling you on the past Over here he's telling us different words at the same exact words with the with the ratio has in the beginning, the tsere gives us that terminology of what it means. And he also so on as we're going to see, he goes on to explain the next verse as well. Somebody who blesses and praises is one who steals and says, "I'll cheat Don't be afraid that you will not be punished. Everything will be all right. He is getting God shame of it as a noun like the word blessing that he's getting a blessing. And the cantillation will be on top. But because this is like a verb that therefore it has a tsere The time of the mountain cantillations on the bottom which means at the end of the word as every past verb that he already blessed them and therefore they are considered a blessed people. Verse 21. I have not looked and found any idolaters amongst Jacob's descendants. And he He not look for any evil in his people. And he sees no And he sees no perverse actions amongst the Israelites. Hashem Elokei Yaakov imei, their God is with them. U through as melech boy. And they even have the king's friendship with them as well. Rashi Lo hibit aven be Yaakov. Like the Targum says, he doesn't see any idolatry in the house of Jacob. Going to the simple uh another way to explain it, how it can be according to the simple interpretation. For Nidrash Midrash Na'an, it's explained in a very nice Midrash as he goes on to say as follows. God Hakadosh Baruch Hu aven she be Yaakov. God did not see any lie or perverse ways or wrongdoings amongst Yaakov. K'shein even en al d'varav, when they go against his words einam d'kaktik acharei enish pein en b'nei ish. He doesn't uh particularly he's not particular about what they did wrong to see in their negative or their wrong actions. Shalem of their of their doings. Ba'amalan, and he also doesn't look in their lies or their sins she'ein even en al d'sot she they go against his rules. The word amal here, l'shonah aveirah, transgressing. K'maivah hoyah amal, like we find in Tehillim that when one does something wrong pregnant impregnates the wrong and gives birth to lies. Ki at amal v'chol d'varav, also so also as in Tehillim as well, that they evil think that they don't God doesn't see their wrongdoings. U'fishah aveirah he amal lifnei Hashem Elokeiha because it's an aveirah, because it's a transgression, it is a burden before God. Hashem Elokei Yaakov imei, afilu machisim amamin l'fanav even when they get God angry and they rebel against him and he doesn't take him, he doesn't leave amongst them. U'through as melech boy, the word through al shechivah d'rei'us comes from the word friendship, is always amongst them. Like we find d'rei'a David, the friend of David. Oyev David u'yechulu b'rei'a when he gave it to his friend as we find in the book of Judges. U'chein Targum Unkelos so to Unkelos that the divine presence of their king is always amongst them. Verse 22. The God that brought them out of Egypt with strength, his loftiness to fly above them, has power over the demons. You told me I should who should I go curse? Look, a nation came out of Egypt. They didn't go out on their own. God took them out. Like the strength of that he possesses because he's able to be above them. The words that Eliphaz says to you that if you go back he'll be kind to him. And in both of these cases, the word comes from the word from the word of strength. Rashi says that the word from the word flying comes from the word flying, loftiness, being above. For sake of who's there? And God saying this strength, this ability to be lofty, to be aloof, to be above, and to fly above that is able to be so because it's taller, higher, loftier than everything. Therefore, it's able to have strength over everything that exists. The God has strength that he's strong that he has power over the demons. Verse 23. Because there are no diviners, there are no people that are making magic by in Jacob, and there are no stick diviners, and no people that are versed in magic amongst the Jewish people. It will be said to Jacob, "Who is Israel and to Israel? What poel Kel, what God wrought? What's he referring to here? Rashi explains. Why am I giving they're worthy of a blessing? Why are they worthy of a blessing? Because they don't have people that play with magic and predictions and all these kinds of things amongst them. Over here he's telling him the verse means that the Jewish people are loved before God. And their love is revealed because it will still be a time. The galaxy bus and I call that their love will be revealed to all. And they shall not find them and say that the people are sitting and are studying Torah from his mouth. And they're right next to the great angels. The angels will ask will have to ask the Jewish people, "Ma poel Kel, teach us. What did God do? What did God What is What What is God telling you?" That's how it shall be That's why it says in Isaiah, "Your eyes will see the teacher." Meaning that the God will teach the Jewish people himself. And they will see, meaning they will see God teaching them. Another explanation, Yakov will be told to Yakov does not for the future but currently. That ain't the Jewish people don't need magic and don't need predictions because it says that Yakov and Israel every time and any time the Jewish people need to be told what God wants to do they don't have to go into divinities or or predictions or anything like that. They have prophets to tell them what God wants. They have the which is in the breastplate of the coin Godel tells them as well. However, the Targum did not translate it this way. Verse 24. And I'm loving Yakov. Behold a people that rises like a lion like a lion like a fearsome lion. khari is NASA and rises itself like a lion. It does not lie down until they consume teref. Until they consume their spoils. The dam khalom yishte and kill and and will not die until he kills the prey. Or he will not until he kills the prey. What this is referring to? Let's see Rashi. And I'm kalovi yakum kashi named when they wake up in the morning and miss gabriel kalovi vari they get their powerful like a lion. Lakh this is a mitzvah to do the mitzvah to do them do them right away little bit to put on a tallis to kaddish ma to read to my and fill in the put on fill in. They do not go to sleep on their bed on their bed until they eat and and the and kills those who try to be prey to them. Kated, what does this mean? He reads the Shema before going to bed and gives his soul in the hand of God. As we say in the Shema And if an army or people those that try to come to hurt them God protects them wages war for them and kills the people for them. Another explanation what this means and I'm kalovi yakum. Meaning it's about when the Jewish people will conquer the land of Israel that the Targum says that they will be able to conquer and all the nations will fall and be afraid of them like the animals are afraid of the king lion. Another explanation he prophesied that Moshe won't die until the kingdoms of Midian will be killed and Balaam himself will be killed amongst them Shinem as it says, "Fasbilam Ben Beor Mar Yisrael Bechor the Bilam, the son of Beor who was the magician here trying to say the prophecies against the Jewish people was killed by the Jewish people." Verse 25, "Vayomer Balak el Bilam." And Bilam Balak says to Bilam, "Gam lo sikavenu, don't curse them. Gam barach lo varachenu, and don't bless them either." "Gam lo sikavenu, gam rishon." Meaning "Moishe al hagama sheni, the first gam is adding onto the second gam." Meaning also not only shouldn't you do this, but you also shouldn't do that. "Begama sheni gam al harishon vechen gam li gam lo vechen gam bocher gam sholeh." Showing other cases where we find two gams, meaning one is saying not only shouldn't you do this, but you also shouldn't do that. Don't only curse them, you shouldn't bless them, you shouldn't curse them. Don't bless them and don't curse them. "Vayan Bilam." And Bilam answered "Vayomer el Balak." And he said to Balak, "Halo dibarti lecha, haven't I not spoken to you? Lemor saying, kol asher yidaber Hashem, whatever God will speak to me, osei esah, that is what I must do." This concludes the sixth Torah reading Parshas Chukas and Balak combined.