Parsha Balak

1
Parsha Balak
2
Overview
Balak, the King of Moab, summons the prophet
Balaam to curse the people of Israel. On the way,
Balaam is berated by his ass, who sees the angel
that G-d sends to block their way before Balaam
does. Three times, from three different vantage
points, Balaam attempts to pronounce his curses
each time, blessings issue instead. Balaam also
prophesies on the end of the days and the coming
of Moshiach. The people fall prey to the charms
of the daughters of Moab and are enticed to
worship the idol Peor. When a high-ranking
Israelite official publicly takes a Midianite
princess into a tent, Pinchas kills them
both, stopping the plague raging among the
people.
3
Cause and Effect

• What causes Balak to want to destroy Bene Israel?
• Is there a connection to our times in this
  Parsha?
• Where is all of this heading?

4
Balak

• The story opens with Balak king of Moab noticing
  how the Children of Israel had defeated the
  Amorites. The Torah states that,
• 2. Balak the son of Zippor saw all that Israel
  had done to the Amorites.3. Moab became
  terrified of the people, for they were numerous,
  and Moab became disgusted because of the children
  of Israel.4. Moab said to the elders of Midian,
  "Now this assembly will eat up everything around
  us, as the ox eats up the greens of the field.
  Balak the son of Zippor was king of Moab at that
  time. Bamidbar 222- 4
• The two sequence of these two phases--fear,
  followed by disgust--is significant.
• There can be two responses to a more powerful and
  successful person or people. This could either
  motivate one to endeavor to establish good
  relations with the more powerful entity, or one
  can become frightened and he creates an enemy to
  oppose them.
• Balak chose to oppose his perceived opponent. The
  Torah explains why Moab chose the latter option.
  They were afraid and envious of the Israelites,
  and envy breads disgust. As the story in this
  Parsha illustrates, disgust is only a short step
  away from a hatred that can lead to cold-blooded
  killing.

5
A Strategy

• The Hebrew phrase, Atzum hu mimeni ("He is
  mightier than me") also translates, "He is
  mightier from me." For in truth, the might of the
  people of Israel is Moshiach, who is descendent
  of Balak! (Ruth the Moabite, anscestress of King
  David, is a descendent of Balak). (Shaloh)
• The Strategy
• Change Bene Israel to Defeat them. Remove their
  Spiritual Advantage and maybe you can win.

6
Balaks Weapon. A Prophet

• 5. He sent messengers to Balaam the son of Beor,
  to Pethor, which is by the river of the land of
  his people, to call for him, saying, "A people
  has come out of Egypt, and behold, they have
  covered the "eye" of the land, and they are
  stationed opposite me.
• 6. So now, please come and curse this people for
  me, for they are too powerful for me. Perhaps I
  will be able to wage war against them and drive
  them out of the land, for I know that whomever
  you bless is blessed and whomever you curse is
  cursed." Bamidbar 225- 6

7
A Little History

• Take a look at history and you will find many
  examples of this Strategy in Jewish History.
• The Eygptians
• The Assyrians
• The Persians
• The Greeks
• The Romans
• The Christians
• The Muslims
• The Secularists
• The Strategy in all of these cases is First
  Change them and then Absorb them. If this fails
  try Physical Conquest, Removal from the Jewish
  Homeland, Economic Deprivation, Enticement,
  Enslavement, Persecution and finally Slaughter.

8

• The Israelites had a completely different
  outlook. When faced with a powerful adversary
  they would choose the peaceful option war was
  always a last resort. The reason for this is
  clear. Satisfied with what they had been given by
  G-d, they did not feel the need to have what
  belonged to others. This characteristic was and
  still is integral to Jewish identity. And
  eventually even the evil prophet Balaam was
  forced to recognize it and extol it.
• Hashem did not allow Balaam to curse the
  Israelites and he was forced to give them
  blessings instead. The third blessing he gave was
  different to the previous two "Balaam did not go
  in search of omens as he had done in the previous
  blessings, but turned his face toward the
  desert. Balaam raised his eyes, and he saw the
  Israelites dwelling according to its tribes and
  the spirit of G-d rested upon him. Balaam took up
  his parable and said
• 'How goodly are your tents, O Jacob your
  dwelling places, O Israel!

9

• Bamidbar 245-9
• 5 How goodly are thy tents, O Jacob, thy
  dwellings, O Israel!
• 6 As valleys stretched out, as gardens by the
  river-side as aloes planted of the LORD, as
  cedars beside the waters
• 7 Water shall flow from his branches, and his
  seed shall be in many waters and his king shall
  be higher than Agag, and his kingdom shall be
  exalted.
• 8 God who brought him forth out of Egypt is for
  him like the lofty horns of the wild-ox he shall
  eat up the nations that are his adversaries, and
  shall break their bones in pieces, and pierce
  them through with his arrows.
• 9 He couched, he lay down as a lion, and as a
  lioness who shall rouse him up? Blessed be every
  one that blesseth thee, and cursed be every one
  that curseth thee.
• Rashi explains that Balaam commented on the fact
  that the openings of the Israelites' tents did
  not face each other, so that no one could peer
  into another person's tent. Each family was happy
  with their own lot they therefore had no reason
  to want to look into the tent of their
  neighbours. The way the tents were laid out
  reflected this--Balaam had no choice but to
  recognize this and contrast it with the fear,
  discontent and envy he had encountered with Balak
  and the Moabites.

10

• Rabbi Yochanan said From the blessings of that
  wicked man you may learn his intentions. He
  wished to curse them that they should have no
  houses of prayer or houses of study instead he
  blessed them with that, saying "How goodly are
  your tents, O Jacob."
• He wished to curse them that the Divine Presence
  should not dwell amongst them instead he blessed
  them with that, saying
• "Your dwellings (mishkenotecha, which also means
  'Sanctuaries'), O Israel."
• He wished to curse them that their kingdom
  should not endure instead,
• "As the winding brooks" that they might have no
  olive trees and vineyards --
• "as gardens by the river's side" that their odor
  might not be fragrant --
• "as aloes which G-d has planted" that their
  kings might not be tall --
• "as cedars beside the waters"
• that they might not have a king the son of a king
  --
• "He shall pour the water out of his buckets"
• that their kingdom might not rule over other
  nations --
• "His seed shall be in many waters" that their
  kingdom might not be strong --
• "his king shall be higher than Agag" that their
  kingdom might not be awe-inspiring --
• "and his kingdom shall be exalted."
• Said Rabbi Abba bar Kahana In the end, all of
  them reverted to a curse (with the fall of the
  house of David and the destruction of the Holy
  Temple and the Exile), excepting the houses of
  prayer and the houses of study. Thus it is
  written (Deuteronomy 236), "But the L-rd your
  G-d turned the curse into a blessing for you,
  because the L-rd your G-d loved you" -- the
  curse, in the singular, but not the curses...
  
  
  (Talmud, Sanhedrin 105b)

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A Real Example

• Fundamental to Islam is the concept of Jihad,
  which is the obligation to expand the territories
  under (Arab) Muslim rule at the expense of
  non-Muslim territories. Integral to this ideology
  is the fact that Islam is not happy with its
  portion--it would like to conquer, own and
  control that which currently belongs to others.
  If this is achieved peacefully--as moderate
  Moslems claim it should--it would seem that no
  one could possibly object. However, the
  underlying principle is perilous because
  discontent with one's lot often leads to the
  disgust and hate of others, and then tragically
  to carnage.
• This is the underlying cause of terrorism. The
  terrorists' ideology of discontent causes them to
  be disgusted by and ultimately hate cultures
  different to theirs. Make no mistake the cause
  of terrorism has nothing to do with
  socio-economic factors and everything to do with
  an ideology of discontent and hatred. It is this
  ideology that breeds home grown terrorists.
• Their strategy of trying to defeat us is age-old.
  Like Balak in the Bible, they have identified the
  strength of western democracies--our free and
  open societies--and they intend to exploit it in
  an effort to defeat us.
  Rabbi Levi I. Brackman

12
The End of Days
13
Bamidbar 2414-24

• 14. And now, I am going to my people. Come, I
  will advise you...what this people will to do
  your people at the end of days." 15. He took up
  his parable and said, "The word of Balaam, son of
  Beor, the word of a man with an open eye.16. The
  word of the one who hears God's sayings and
  perceives the thoughts of the Most High who sees
  the vision of the Almighty, fallen yet with open
  eyes.17. I see it, but not now I behold it, but
  not soon. A star has gone forth from Jacob, and a
  staff will arise from Israel which will crush the
  princes of Moab and uproot all the sons of
  Seth.18. Edom shall be possessed, and Seir shall
  become the possession of his enemies, and Israel
  shall triumph.19. A ruler shall come out of
  Jacob, and destroy the remnant of the city."20.
  When he saw Amalek, he took up his parable and
  said, "Amalek was the first of the nations, and
  his fat shall be everlasting destruction."21.
  When he saw the Kenite, he took up his parable
  and said, "How firm is your dwelling place, and
  your nest is set in a cliff.22. For if Kain is
  laid waste, how far will Assyria take you
  captive?"23. He took up his parable and said,
  Alas! Who can survive these things from God?24.
  Ships will come from the Kittites and afflict
  Assyria and afflict those on the other side, but
  he too will perish forever."
• 25. Balaam arose, went, and returned home, and
  Balak went on his way.

14
"And now," continues Balaam, "I go to my people.
Come therefore, and I will advise you what this
people shall do to your people in the end of
days."

• the end of days There shall shoot forth a star
  out of Jacob...
• (2417)
• The Melech HaMoshiach ("anointed king") is
  destined to arise and restore the kingdom of
  David to its glory of old, to its original
  sovereignty. He will build the Holy Temple and
  gather the dispersed of Israel. In his times, all
  the laws of the Torah will be reinstated as
  before the sacrifices will be offered, the
  Sabbatical year and the Jubilee year instituted
  as outlined in the Torah.
• Whoever does not believe in him or does not
  anticipate his coming, denies not only the other
  prophets but also the Torah and Moses. For the
  Torah testifies about him "G-d shall return your
  captivity... He will return and gather you from
  all the nations amongst whom the L-rd your G-d
  has scattered you... If your outcasts shall be at
  the ends of the heavens, from there will the L-rd
  your G-d gather you, from there He will take
  you... G-d will bring you to the Land...''
  (Deuteronomy 303-5). These explicit words of the
  Torah encapsulate all that has been said
  (concerning Moshiach) by the prophets.
• Also in the story of Balaam is it spoken of, and
  there it is prophesied on the two "anointed
  ones" the first Moshiach, which is David, who
  saved Israel from its enemies and the last
  Moshiach, who shall be of his descendents, who
  will save Israel in the end of the Exile. There
  he says "I see him, but not now"--this is David
  "I behold him, but he is not near"--this is the
  King Moshiach "There shall shoot forth a star
  out of Jacob"--this is David "And a scepter
  shall rise out of Israel"-- this is the King
  Moshiach "And shall smite the corners of
  Moab"--this is David, as it is written (II Samuel
  82) "And he smote Moab, and he measured them
  with a line" "And rule over all the children of
  Seth"-- this is the King Moshiach, as it is
  written (Zachariah 910), "And his dominion shall
  be from sea to sea"...

15

• the end of days There shall shoot forth a star
  out of Jacob...
• (2417)
• As for the books of the prophets, one need not
  cite references to Moshiach, for all the books
  are full of this...
• If there arises a king from the house of David,
  who studies the Torah and fulfills its
  precepts... who will prevail upon all of Israel
  to follow it and repair its breaches, and will
  wage the battle of G-d -- he is presumed to be
  Moshiach. If he did so and was successful, and he
  built the Holy Temple on its site and gathered
  the dispersed of Israel - he is certainly
  Moshiach. He will correct the entire world to
  serve G-d together, as is written (Zephaniah
  39) "For then I shall turn to the nations a
  pure tongue, that all shall call upon the name of
  G-d to serve Him as one"...
• The sages and the prophets did not crave the era
  of Moshiach in order to rule over the world... or
  to eat, drink and rejoice but only so that they
  be free for Torah and its wisdom and be rid of
  any oppressor and disrupter...
• Edomites advanced against them with the sword,
  as is proven by the texts, "The enemy said I
  will pursue, I will overtake... I will draw my
  sword" (Exodus 15 9), "And Edom said unto him
  You shall not pass through me, lest I come out
  with the sword against you" (Numbers 2018). Two
  advanced against them with transgression, namely
  the Moabites and the Ammonites. Of those who had
  advanced against them with the sword it is
  written, "You shall not abhor an Edomite... You
  shall not abhor an Egyptian" (Deuteronomy 238) .
  Of those, however, who had advanced against them
  with transgression, endeavoring to make Israel
  sin, it says, "An Ammonite or a Moabite shall not
  enter into the assembly of G-d... Even to the
  tenth generation shall none of them enter... for
  ever" (ibid. v. 4).
  (Midrash Rabbah

16
Mishneh Torah, Laws of Kings 11-12

• There shall shoot forth a star out of Jacob...
  (2417)
• The Melech HaMoshiach ("anointed king") is
  destined to arise and restore the kingdom of
  David to its glory of old, to its original
  sovereignty. He will build the Holy Temple and
  gather the dispersed of Israel. In his times, all
  the laws of the Torah will be reinstated as
  before the sacrifices will be offered, the
  Sabbatical year and the Jubilee year instituted
  as outlined in the Torah.
• Whoever does not believe in him or does not
  anticipate his coming, denies not only the other
  prophets but also the Torah and Moses. For the
  Torah testifies about him "G-d shall return your
  captivity... He will return and gather you from
  all the nations amongst whom the L-rd your G-d
  has scattered you... If your outcasts shall be at
  the ends of the heavens, from there will the L-rd
  your G-d gather you, from there He will take
  you... G-d will bring you to the Land...''
  (Deuteronomy 303-5). These explicit words of the
  Torah encapsulate all that has been said
  (concerning Moshiach) by the prophets.
• Also in the story of Balaam is it spoken of, and
  there it is prophesied on the two "anointed
  ones" the first Moshiach, which is David, who
  saved Israel from its enemies and the last
  Moshiach, who shall be of his descendents, who
  will save Israel in the end of the Exile. There
  he says "I see him, but not now"--this is David
  "I behold him, but he is not near"--this is the
  King Moshiach "There shall shoot forth a star
  out of Jacob"--this is David "And a scepter
  shall rise out of Israel"--this is the King
  Moshiach "And shall smite the corners of
  Moab"--this is David, as it is written (II Samuel
  82) "And he smote Moab, and he measured them
  with a line" "And rule over all the children of
  Seth"--this is the King Moshiach, as it is
  written (Zachariah 910), "And his dominion shall
  be from sea to sea"...

17
Mishneh Torah, Laws of Kings 11-12

• There shall shoot forth a star out of Jacob...
  (2417)
• As for the books of the prophets, one need not
  cite references to Moshiach, for all the books
  are full of this...
• If there arises a king from the house of David,
  who studies the Torah and fulfills its
  precepts... who will prevail upon all of Israel
  to follow it and repair its breaches, and will
  wage the battle of G-d -- he is presumed to be
  Moshiach. If he did so and was successful, and he
  built the Holy Temple on its site and gathered
  the dispersed of Israel - he is certainly
  Moshiach. He will correct the entire world to
  serve G-d together, as is written (Zephaniah
  39) "For then I shall turn to the nations a
  pure tongue, that all shall call upon the name of
  G-d to serve Him as one"...
• The sages and the prophets did not crave the era
  of Moshiach in order to rule over the world... or
  to eat, drink and rejoice but only so that they
  be free for Torah and its wisdom and be rid of
  any oppressor and disrupter...
• And at that time there will be no hunger or war,
  no jealousy or rivalry. For the good will be
  plentiful, and all delicacies available as dust.
  The entire occupation of the world will be only
  to know G-d... Israel will be of great wisdom
  they will perceive the esoteric truths and
  comprehend their Creator's wisdom as is the
  capacity of man. As it is written (Isaiah 119)
  For the earth shall be filled with the knowledge
  of G-d, as the waters cover the sea...''
• (Maimonides' Mishneh Torah, Laws of Kings 11-12)

18
Ezekiel 36
1 And thou, son of man, prophesy unto the
mountains of Israel, and say Ye mountains of
Israel, hear the word of the LORD. 2 Thus saith
the Lord GOD Because the enemy hath said against
you Aha! even the ancient high places are ours
in possession 3 therefore prophesy, and say
Thus saith the Lord GOD Because, even because
they have made you desolate, and swallowed you up
on every side, that ye might be a possession unto
the rest of the nations, and ye are taken up in
the lips of talkers, and the evil report of the
people 4 therefore, ye mountains of Israel, hear
the word of the Lord GOD Thus saith the Lord GOD
to the mountains and to the hills, to the streams
and to the valleys, to the desolate wastes and to
the cities that are forsaken, which are become a
prey and derision to the residue of the nations
that are round about 5 therefore thus saith the
Lord GOD Surely in the fire of My jealousy have
I spoken against the residue of the nations, and
against all Edom, that have appointed My land
unto themselves for a possession with the joy of
all their heart, with disdain of soul, to cast it
out for a prey
19
Ezekiel 36

• 6 therefore prophesy concerning the land of
  Israel, and say unto the mountains and to the
  hills, to the streams and to the valleys Thus
  saith the Lord GOD Behold, I have spoken in My
  jealousy and in My fury, because ye have borne
  the shame of the nations
• 7 therefore thus saith the Lord GOD I have
  lifted up My hand Surely the nations that are
  round about you, they shall bear their shame.
• 8 But ye, O mountains of Israel, ye shall shoot
  forth your branches, and yield your fruit to My
  people Israel for they are at hand to come.
• 9 For, behold, I am for you, and I will turn unto
  you, and ye shall be tilled and sown
• 10 and I will multiply men upon you, all the
  house of Israel, even all of it and the cities
  shall be inhabited, and the waste places shall be
  builded

20
Ezekiel 36

• 11 and I will multiply upon you man and beast,
  and they shall increase and be fruitful and I
  will cause you to be inhabited after your former
  estate, and will do better unto you than at your
  beginnings and ye shall know that I am the LORD.
• 12 Yea, I will cause men to walk upon you, even
  my people Israel, and they shall possess thee,
  and thou shalt be their inheritance and thou
  shalt no more henceforth bereave them of
  children.
• 13 Thus saith the Lord GOD Because they say unto
  you Thou land art a devourer of men, and hast
  been a bereaver of thy nations

21
Ezekiel 36

• 14 therefore thou shalt devour men no more,
  neither bereave thy nations any more, saith the
  Lord GOD
• 15 neither will I suffer the shame of the nations
  any more to be heard against thee, neither shalt
  thou bear the reproach of the peoples any more,
  neither shalt thou cause thy nations to stumble
  any more, saith the Lord GOD.

22
1 The word of the LORD that came to Micah the
Morashtite in the days of Jotham, Ahaz, and
Hezekiah, kings of Judah, which he saw concerning
Samaria and Jerusalem.
Micah 11

• Haftorah
• This week's haftorah reveals to us Hashem's
  incredible love for His people. The prophet Micha
  opens by comparing the Jewish nation to a lion
  amongst the beasts. This refers to the Jewish
  nation's ultimate status in the Messianic era
  wherein there will be no need to turn to other
  nations for assistance. They will finally place
  their full trust in Hashem and recognize that
  salvation comes solely from Him. Micha continues
  the Messianic theme by describing Hashem's
  cleansing process whereby all idolatry and
  idolatrous cities will be destroyed.
• The prophet suddenly shifts gears and summons the
  Jewish people to a serious trial. Micha says,
  "Come and debate before the mountains and project
  your voice to the hills. Because Hashem is
  quarreling with His people and challenging
  Israel. Hashem begins the debate and demands,
  "My nation, what have I done to you and how have
  I drained you? (61-3) The prophet then lists a
  host of Hashem's favors to His people. He sent
  them three great leaders Moshe, Aharon and
  Miriam and even spared the Jewish people from
  Balak and Bilaam's fiendish plot. The tone of the
  debate seems to focus on the Jewish nation's
  unfairness to Hashem. Hashem has been so kind to
  them and, in return, consider their response.
  Yet, we find no concluding demand and criticism
  and instead we discover soft encouraging words.

23

• Micha says, "Man, haven't you been told what is
  good and what Hashem expects of you? Engage
  yourself in acts of justice, loving kindness and
  walk modestly with Him." (68) Where is all the
  fire and rimstone? Why doesn't Hashem denounce
  His people for all their wrongdoing? Wasn't this
  the trial's original intent?
• Chazal (see Yalkut Shimoni 554) raise these
  questions and share with us an enlightening
  perspective. Rav Shmuel cites three incidents
  where Hashem called His people to trial. Each
  time the nations got wind of the trial and
  eagerly awaited its outcome. They envisioned that
  their long awaited moment finally arrived and
  Hashem would undoubtedly destroy His nation.
  "After all", they reasoned, "who could possibly
  stand up to Hashem's accusations and wrath?" Rav
  Shmuel continues that when Hashem sees this
  response, He immediately converts His powerful
  accusation into soft and kind words of blessing.
  (Yalkut Shimoni 554) This insight reveals a
  unique dimension of Hashem's relationship with
  His people. Although, in truth Hashem seriously
  faults His people this information remains
  between Hashem and His people. Hashem's love for
  them does not permit them to be faulted by
  others. As far as the nations concerned, Hashem
  cherishes His people and rarely finds fault in
  them. If the nations are ever privy to Hashem's
  feelings towards His people they will only
  discover favor and grace.
• This insight is very helpful in appreciating the
  full message of this trial. Alongside Hashem's
  all encompassing favor of the Jewish exodus, the
  picture is completed with one isolated incident.
  Micha proclaims, "My nation, remember what Balak
  the king of Moav advised and how Bilaam
  responded. From Shitim to Gilgal (Hashem 's
  kindness continued) in order that you should know
  Hashem's righteousness." (65) Why is this favor
  isolated and regarded the paradigm of Hashem's
  kindness towards His people? In light of the
  above insight Micha's message becomes crystal
  clear.

24

• First, let us search for the hidden lesson of our
  parsha. Parshas Balak revolves around Balak and
  Bilaam's futile attempts to shower curses at the
  Jewish nation. Bilaam, the sorcerer persistently
  directed words of degradation towards the Jewish
  people which were miraculously transformed into
  praise and blessing. To the untrained eye the
  scene appears to be somewhat comical. A wicked
  man insists on harming the Jewish people and
  refuses to accept that Hashem will simply not
  allow it. However, we can learn a deeper lesson
  from this entire experience.
• As we carefully examine Bilaam's words we
  discover their heavy concentration on the Jewish
  nation's faults. Each curse reflects a serious
  attempt to arouse Hashem's wrath against His
  people. Bilaam had contact with the inner
  dimensions of the world and possessed an accurate
  understanding of the Jewish nation's
  shortcomings. He focused on these shameful acts
  and awaited Hashem's harsh response to this
  indecent behavior. (see Targum to Bamidbar 241
  and Kli Yakar 231, 14, 241) Yet, Hashem was not
  persuaded in the least bit and responded to His
  people instead with warm words of blessing. In
  fact, Bilaam himself admitted this disheartening
  phenomena and profoundly expressed it in his
  classical way. He proclaimed to the world,
  "Hashem does not gaze at Yaakov's iniquity and
  does not see Israel's sinful practices." (2321)
  His message was quite clear. Bilaam discovered
  the hard way that Hashem was not interested in
  faulting His people. Although, their relationship
  with Him may be full of imperfection it remains,
  in the eyes of the world absolutely perfect.
  Hashem would never think of trading in His people
  for anything in the world

25

• This same dimension is blatantly seen in Hashem's
  response to Bilaam's final plot. After his total
  failure in cursing the Jewish people, Bilaam
  notoriously advised Balak to engage the Midianite
  women in seducing Jewish men. This sinful scheme
  met with much success and tens of thousands of
  innocent Jewish men were lured into atrocious
  immoral conduct. Hashem responded harshly to this
  sinful movement and sent a severe plague killing
  over twenty thousand men. Yet, the totality and
  identity of the nation remained in tact. Even
  after a sin of such magnitude, Hashem's love for
  His people was not diminished in the slightest
  way.
• These very same people continued to merit
  Hashem's favor and entered Eretz Yisroel with
  open revelations. Radak explains that although
  the entire nation deserved to be destroyed Hashem
  did not permit it. (see comment to 65) In light
  of the above we can relate to this message.
  Bilaam's fiendish plan could never interfere in
  Hashem's relationship with His people. The
  nations of the world could never be at the root
  of such developments. Although the Midianites
  witnessed the Jewish nation's momentary deviation
  even this atrocious behavior could not yield
  severe results. Bilaam and his followers could
  never be the cause of Hashem's full wrath against
  His people. Therefore, after Pinchos effectively
  silenced the sinful movement Hashem continued His
  relationship with His people in full.

26

• We now understand why Micha isolated this
  incident between Bilaam and the Jewish people
  when demonstrating Hashem's ultimate love for His
  people. In truth, Hashem's response to this
  serious plunge reflects the full tone of the
  debate. Hashem's unequivocal message to His
  people is that the nations can never get between
  Hashem and His people. Even when Hashem has
  serious complaints against His people such
  information is not for public knowledge. Hashem's
  incredible love for His people demands that world
  perspective of this be one of perfect love and
  appreciation. In truth, a father always remains a
  father during the most trying times and his love
  for his child is never tainted. Although he may
  punish his child this too is an expression of
  love and concern and should never be viewed in
  any other way. No one should ever forget that the
  Jewish people are Hashem's children and His
  boundless love and concern for them will always
  be there for them.
  RABBI DOVID SIEGEL

27
Cause and Effect

• What causes Balak to want to destroy Bene Israel?
  Fear and Disgust which breeds hate.
• Is there a connection to our times in this
  Parsha? Todays News Headlines.
• Where is all of this heading? The Coming of the
  Maschiach.

28
All of what we are, we see, we did and will do,
is the Work of HaShem. May it be Your Will,
HaShem, that the Holy Temple be rebuilt speedily
in our days and grant us our share in Your
Torah. Shabbat Shalom