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Todays Parsha #40: Balak (regarding Balak, son of Zippor)


PART 1: THE LAST AND CURRENT TORAH PORTIONS

ANSWERS TO LAST WEEKS STUDY QUESTIONS (Chukkat):

1) In this Torah portion there is an incident that is out of chronological order and
belongs at the beginning of the book, happening on the same day as Exodus 40
and parts of Leviticus as well. What is that incident and why is it out of order?

Its the regulation on the red heifer given in Numbers 19:1-23. Obviously the
Israelites would need this rule in place at the start of their journey and when
they were encamped at Sinai for nearly 2 years. This requirement was
actually given on the 1 Abib following the Exodus, on the day that Moshe
built the Tabernacle (Exodus 40), began ordaining Aaron as sons as priests
(Leviticus 1-10) and accepting donations from Israel for dedicating the
Tabernacle (Numbers 7).

However, up until now none of the key players had died, requiring Israel to
be cleansed with this procedure. Since Miriam is about to die in the very
next chapter, Moshe arranged this topic for Numbers 19, given it will be
directly relevant very shortly.

2) How is one aspect of the red heifer procedure pointing to both a key early event in
Yshuas ministry and an image of his Second Coming?

VEHA-SOREF OTAH YECHABES BGADAV BAMAYIM VERACHATS
BASARO BAMAYIM VETAME AD-HA-AREV (19:8) = The one who
burns (the cow) must also wash his clothes and himself with water and be
unclean until evening. A lot of things going on in this little line! First, the one
who immerses himself in water is a priest, as is Yochanan the Immerser.
Second, both Yochanan and this part of the Torah are talking about one
sacrifice that can purify throughout all generationsthe red heifer for Israel
and the one who comes after the ImmerserYshuawho will immerse with
the Ruach haKodesh and with first. I also see parallels with Yshuas
immersion and the Second Coming here.

In a sense, Yshua is playing the role of sacrificial red heifer to the
Immersers role of priest. This may be why he said, Let it be so nowwe
must fulfill all righteousness when the Immerser balked at giving Yshua a
mikveh. It may have been Yshuas way of reminding the Immerser that he
is the the lamb of Elohim who takes away the sin of the world because the
closest parallel to that kind of powerful sacrifice was the red heifer. Also see
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19:9 where these same ashes are used to combine with SPRINKLING
WATER. The washing of the robes also has imagery related to the Second
Coming as recorded in the book of Revelation.

3) How does one phrase in Numbers 19 inform us on one reason why he Temple
cannot have been located where the Dome of the Rock is today?

MAYIM CHAYIM (19:17) = living waterin this case from the sense that
water is flowing freely and not stored. Yshua is also drawing on this imagery
when he talks about living waters in contrast with the WELL water or still
water of the Samaritan woman. That is in part why he says in Yochanan 4:
Y'shua answered and said to her, "All who drink from these waters will
thirst again. But everyone who drinks from the waters that I give to him will
not thirst forever. But those waters that I give to him will become in him a
spring of water that will spring up into life that is eternal." (verses 13-14-
AENT)

Another important point is that the Temple to Abba YHWH must be located
where the flow of the Gihon Spring (Hezekiahs Tunnel) ends and a shaft can
bring the water up for use. This command, specifying LIVING WATER,
means specifically flowing spring water as opposed to water stored in cisterns
or reservoirs. The Temple mount as most know it today is in the opposite
direction from the Gihon Spring and there isnt another water supply within
5 miles of Jerusalem.

4) Why would Abba YHWH command the Israelites to make a graven image of a
copper snake when He has forbidden just such an act elsewhere?

The snake image, once commanded by Abba YHWH in this one instance, is
not an act of paganism. Rather it is a way to visually teach the Israelites a
stark lesson. Earlier, in the Korach rebellion, Abba YHWH clearly indicated
His favor rested with Moshe and with Aaron by having Aarons staff bloom
and bud. In spite of that clear miracle though Israel continued to rebel, so
snakes were sent to punish them.

The reason the copper snake was built was as a memorial to that event, and
along with that memory would be linked the fact that those who obeyed
Abba YHWH were healed of the poison from those snakes. And like Aarons
staff, the copper snake was stored for posterity to be a perpetual lesson (2
Kings 18:1-4) but it later was destroyed by Hezekiah because it had become a
pagan corruption.

5) Does Miriam die fully forgiven and restored to her former status after having been
rebuked by YHWH and stricken with leprosy in Numbers 12? Why or why not?

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I believe she does die fully forgiven and restored to her former high status, in
large degree because of this reference to her given later

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"Indeed, I brought you up from the land of Egypt and ransomed you from
the house of slavery, and I sent before you Moses, Aaron and Miriam. (Micah
6:4 NAU)

AND NOW FOR THIS WEEKS PORTION

1) Meaning of this weeks Torah portion and summary of contents:

Balak refers to the man, Balak of Zippor, who was the king of Moab and a
dedicated enemy of Israel. When Balak then hears of a man named Balaam who
can predict the future and cast curses, he hires him to curse Israel. However,
Balaam can truly hear Abba YHWHs Will and Abba YHWH tells him plainly
that he cant curse Israel. On three occasions the king of Moab wants a curse
against Israel but only gets blessings for them instead. And then Balaam gives a
fourth blessing on his way outone for the proverbial road as it were.

Ironically also, Balaam disobeys Abba YHWH even as he correctly delivers the
message, for Abba YHWH doesnt want him to go to the king of Moab in the first
place. When Balaam disobeys, he gets on his donkey to make the journey, but the
donkey sees a vision of a Messenger from Abba YHWH and refuses to budge.
Balaam beats the donkey three times and then the beast protests by complaining
that she sees the Messenger barring her way. Eventually the Messenger allows
Balaam to see the king of Moab who must then abandon his plans against Israel.

1) Read Parsha (English-Numbers 22:2-25:9). This week we will read the entire
portion.

Vayar Balak ben-Tsipor et kol-asher-asah Yisra'el la-Emori.

Vayagor Moav mipeney ha'am me'od ki rav-hu vayakots Moav
mipeney beney Yisra'el.


2) Play by Play commentary where appropriate.

3) Point out key Hebrew words/terms. Color Commentary:

MOAB (22:2). Recalling Genesis, Moab is also the name of one of Lots sons, so
Balak could be descended from that line and is according to Bemidbar Rabba
20:19. Another tradition, Sotah 47a, makes him a descendant of Ruth. In all
probability both claims are true.

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BALAK (22:2) = devastator. This king wants to devastate Israel. What is
interesting to me about the claims of his lineage is how it kind of parallels what
happened to another famous rebel: Korah. In that case, while Korah wrongly
coveted the priesthood and died for that sin, his great-great grandson Samuel was
both high priest and judge over Israelmore than Korah could have ever dreamed
for himself. In Balaks case, he is descended from Abrahams brother Haran, then
from Lot. But perhaps because his ancestor Moab was the product of an
illegitimate union between Lot and his eldest daughter, it could have given rise to
evil seed sometime between the time of Abraham (1952-1777 BCE) and the time
of Balak (approx.. 1407 BCE at this moment).

However, about 300 years later, towards the end of the Judges period under Eli, is
the time most likely for the story of Ruth, noting the proximity of generations
between Boaz and David. As a result, Ruth may have inherited paganism from
Balak, but not his animosity against Israel, and she broke that curse by marrying
Boaz, becoming a part of his tribe Judah and renouncing her paganism. In short,
Balaks line starts righteous, becomes evil and then after him becomes righteous
again through Ruthbut those of Moab who were NOT of Ruth remained evil.

VAYOMER MOAV EL-ZIKNEY MIDYAN (22:4) = then said Moab to the
elders of Midian. Although Moab and Midian had traditionally been enemies,
they set aside their differences and entered into a lasting alliance to present a
unified front against Israel. Like the rebellion of Korah and Dathan, these groups
represent the cast-offs from the Abrahamic line. Moab, as already stated, was
from HaranAbrahams youngest brother who didnt embrace Abba YHWH in
all likelihoodand from illicit union between Lot and his eldest daughter. Midian
was derived from Keturah, Abrahams third and last wife.

It is also important to note that this Midianite group was not the same one that
Jethro and Tziporrah were derived from. Jethros other name, Reuel, is identified
as a son of Esau. It is possible this Reuel (Genesis 36:4,10) is the same person as
Esaus son, but the more likely scenario is that Reuel became a kind of priestly
title (Friend of El), of which Jethro who is third or fourth generation priest of
Mount Sinai, inherited. When Esau married Basemath, he transferred her entire
tribe, the Kenizzites, from Canaan to Mount Seir in Edom (Genesis 36:6-8), or the
Arabah (Arabia). This location was in turn near the Gulf of Aqaba Sea of Reeds
crossing point and it is from here that Reuel-Jethro settled. Another of Esaus kin,
Eliphaz the Temanite, settled elsewhere in Arabia, near Uz, the realm of his friend
Job (Genesis 36:10-11; Job 2:11)..

Therefore, the sons of Esau who lived in Arabia and were dedicated to Abba
YHWH were, I believe, NOT the same Midianites that Balak is allied with nor the
Midianites that opposed Gideon later in the book of Judges.

PETHOR (22:6) = Pethor means opening, and in this case it refers to an
opening of prophecy and revelation. According to the Greek historian Strabo,
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Pethor was a place where the Magi gathered to reveal visions. These Magi are
Zoroastrian priests, some of whom were converted to follow Abba YHWH by the
prophet Daniel and of course the visitors who brought gold, frankincense and
myrrh to the infant Yshua were also Magi. This is a town in ancient
Mesopotamia, on the west back of the Euphrates River. Euphrates also is from
this same root, PTAHA, to open. The town itself is very near ancient
Carchemish, which was the site of a critical battle that restored Babylon to power
and elevated its commander, Nebuchadnezzar, to be their king, in 606 BCE.

ARAR (22:6) = to curse, but more literally to bind. Balak wants his wishes for
Israels doom BOUND to the words of Balaam.

BARAK (22:6) = bless, but also, to kneel. To get the blessings we must be
humble and kneeling to Abba YHWH, both figuratively and literally.

UKSAMIM BEYADAM (22:7) = Literally: with divinations in their hands,
which may be suggesting the use of some kind of magical instruments.

SAREY MOAV IM BILAM (22:8) = and the Moabite leaders (literally princes)
remained with Balaam. However, the Midianites did not remain. They seem to
have departed shortly after the Moabites began negotiating for them. This may be
a sign of trust between them i.e. that Moab has Midians best interests at heart or
they may have been frustrated with their new allies and just left for a time. The
text is unclear as to which scenario was the case.

VAYICHAR APH ELOHIM (22:22) = And Elohim displayed anger. The
question is sometimes asked, why is Abba YHWH angry when He already gave
permission for Balaam to go with the Moabite leaders? The answer is that
Balaam, as a prophet, surely knows that Israel is protected and would therefore
know the prophetic utterances of Abraham and Moshe regarding I will bless
those who bless you and curse those who curse you and I will be an enemy to
your enemies.

In other words, this is another test. Just like with the spies in Numbers 13-14
where Moshe should have tested Abba YHWH and reminded Him of previous
statements that contradicted the need to spy out the land (It was already good, it
was given into their hands, etc.) so too Balaam should have said: But havent
You already said we cant curse Israel? Balaam didnt do thathe only saw the
prospect of a big pay day. More on this in the Torah Thought for the Week!

VAYAAMOD ET-MALACH YAHWEH BE-MISHOL (22:24) = and the
Messenger of Yahweh stood in a narrow path. MISHOL, narrow path, is of course
a synonym for the phrase QITIYN AWRKHA in Yshuas Aramaic, which is
rendered in Matthew 7:14 more fully as QITIYN TAREA WALIYTZA
AWRKHA (narrow is the door and straight is the path). This opens up the
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possibility that this unnamed Messenger is in fact Yshua standing in the path of
Balaam.

If so, it would explain another aspect to this encounter, because Abba YHWH had
sent this same messenger, namely His Son Yshua, to guard their ways and
proclaim I will be an enemy to your enemies (Exodus 23:22). Therefore, it
makes sense that Yshua would come back again and reinforce that message,
while at the same time foreshadowing something he will later articulate directly
during the Sermon on the Mount, narrow is the door and straight is the path that
leads to life, and few find it. See the Hebrew letters of that Aramaic phrase below:



Finally it should be noted that the rabbis define narrow path as one that only
one man at a time can enter (Radak, Sherashim)doesnt present a promising
image for the road to life Yshua is talking about.

VAYIFTACH YAHWEH ET-PI HAATON (22:28) = And YHWH opened the
mouth of the she-donkey. It is possible that Abba YHWH gave the animal the gift
of speech temporarily or that a Messenger is speaking through the beast. Possibly
this is the same Messenger that Balaam will later see in front of him (22:31). Note
the word YIPHTACH will become the proper name of a judge, Jepthah the
Gileadite.

VAYOMER MALACH YAHWEH EL-BILAM LECH IM-HAANASHIM
VEEFES ET-HA-DAVAR ASHER ADABER ELEYCHA OTO TEDABER
VAYELECH BILAM IM-SAREY VALAK (22:35) = And the Messenger of
Yahweh said to Balaam: Go with these men but do not say anything other than the
exact words that I declare to you. It is at this point that the tables have in a sense
turned to Abba YHWHs advantage. Before, had Balaam stuck to his guns, Abba
YHWHs glory would have been magnified in the site of Midian and Moab,
because Balaam told them Abba YHWH had forbidden the journey. But because
the Moabites and Midianites didnt get the memo, now Abba YHWH is going
to use Balaam to teach them directly, this time by having Balaam show up per
their request but refuse to curse Israel.

IR MOAV (22:36) = city of Moab, not the country but probably it is their capital
city of Ar.

KABAD (22:37) = honor, but literally to give weight to. This is the same word
for HONOR your father and mother. We HONOR people by giving weight, or,
to put it in more modern speech, to pay attention to them.

SHEFI (23:3) = a barren hill is the reading in most translations. However,
bible.ort.org uses the word SHEFI as a verb meaning to meditate. Stone Tanakh
also goes in this direction with he went alone, and not referencing an isolated
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peak. In Aramaic though SHEFI does refer to an isolated, barren caravan track.
Whatever the case may be, if the place is isolated enough and since Balaam was
trying to inquire after Elohim there, some form of meditation or prayer may be
implied in that process.

ZAAM (23:8) = also means curse generally but to do so with indignation
specifically. This word is suggestive of angry speech and sounds like the roar of a
camel according to Brown Driver Briggs.

MI MANAH APHAR YAAKOV (23:10) = Who can count the dust of Jacob?
Who indeedhowever what Balaam is seeing with his own eyes was prophesied
to Abraham in Genesis 13:16. Abrahams descendants are like dust or sandand
the fact that we are going through Jacobs line proves this is relating to Abraham
through Isaac, not Ishmael.

SEDEH TSOFIM (23:14) = Literally: Field of Seers/Watchers. A seer is
different from a prophet in that a seer also has the ability not just to speak for
Elohim but to understand the actual message and even predict the future. Daniel
and Ezekiel, by strict definition, were seers rather than prophets. However, the
term seer also implies the functionality of a prophet but with extra abilities.

EL (23:19) = simplified form of ELOHIM and the oldest form of this title. We
can trace it back to 5000 year old paleo Hebrew inscriptions in the copper mines
of Sinai saying EL save me. The root of the word also means power and it
was used generically for the names of false deities throughout the Middle East in
one form or another. By using EL here, Abba YHWH may be trying to speak
through Balaam to speak back to Balak that whatever he thinks the most sacred
form of something is via his Moabite heresy, even the generic name EL leads
back to Abba YHWH!

NACHAM (23:19) = to be sorry or change his mind. But this raises an intriguing
question:

Numbers 23:19 says YHWH is not a man that He should lie, nor a Son of Man,
that He should change His mind. How do we reconcile this line with the idea that
Yshua, who is the Son of Man, is also YHWH, when Abba YHWH is NOT a
Son of Man?

The answer is simply that the Son is not the Father. When Yshua prays, he is not
talking to himself but is talking to His Father from the depths of Yshuas
humanity.

While Yshua is the Word made flesh and that Word came out of YHWHs mouth
(He was Elohim and was with Elohim), the human form also has a human, mortal
nefesh or soul, and Yshua says that part of him can and must die for the sake of
humanity. The human side of him (there is a divine side as well) is the Son of
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Man; but the Word part of him comes from his Father and by definition is not a
Son of Man.
QESEM (23:23) = divination, but also can be an object used for divination.

NEUM (24:4) = oracle, but more literally, prophetic utterance. This verse
though defines the terms simply as words of El, which is the form it appears in
Romans 3:1, What advantage has the Jew? Much in every way for they have
been entrusted with the oracles of Elohim.

UGLUY EYNAHIM (24:4) = uncovered eyes. This is a great metaphor for
mystical vision. Ironically though, in one of the most famous stories about Jewish
mysticism, we see the virtue of closing ones eyes. The story goes that 4 rabbis
were given a tour of the heavens, but only 1 returned back to earth sane while the
other 3 went mad. The one who was fine, Akiva, covered his eyes rather than
beholding the heavenly majesty. Also GLUY is from GELA, to reveal which is
where we get the term GALILEE and the Aramaic name for the book of
GILYANA (Revelation).

(24:5)'How good are your tents, Jacob, your tabernacles, Israel.
Mah-tovu ohaleycha Ya'akov mishkenoteycha Yisra'el.

KARA SHACHAV KAARI UCHALAVI MI YEKIMENU
MEVARACHEYHA VARUCH VEORAYCHA ARUR (24::9) = (Israel)
crouches like a lion, like an awesome lion, who will dare wake him? Those who
bless you are blessed and those who curse you are cursed. This is an important
clarification of Abrahams blessings given in Genesis. Although all of Abrahams
seed will prosper to some degree, the specific injunction that those who bless that
line are blessed and those who curse that line are cursed applies ONLY to Isaacs
descendants, because here it is only extended through Jacob, not Esau. While this
line does not say Israel it is clear Israel or Jacob is the subject of the discussion
(24:5-9), starting with his tents. Furthermore, the use of a LION for ALL OF
ISRAEL is a hint that Judah rules (Genesis 49:11), but only in the sense that the
true king (David) and Messiah Yshua are from that tribe.

24:17: 'I see it, but not now; I perceive it, but not in the near future. A
star shall go forth from Jacob, and a staff shall arise in Israel, crushing
all of Moab's princes, and dominating all of Seth's descendants.

Er'enu velo atah ashurenu velo karov darach kochav miYa'akov
vekam shevet miYisra'el umachats pa'atey Moav vekarkar kol-beney-
Shet.

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Since Seth is the ancestor of Noah, this means all of mankinds descendants are
included in the domination of Yaakov, not Israel alone. This can only refer to
Yshua, who has eternal and universal dominion in a way not even David did.

VAYAR ET-HAKEYNI (24:21) = and when he saw the Kenites. Probably the
ancestor of Jethro, high priest of Midian and father in law to Moshe. See Judges
1:16. Jethro was descended from Esau, as we saw earlier, but his Kenite blood
came from Esaus wife Basemath.

KITTIM (24:24) = a son of Yavan living in the general direction of the coastal
Mediterranean. Later this term would be applied to the Romans and sometimes
indirectly to the Greeks as well.

VAYESHEV YISRAEL BA-SHITTIM VAYACHEL HAAM LIZNOT ET-
BENOT MOAV (25:1) = And as Israel was staying at Shittim, they began to
behave immorally with the Moabite girls. Although the main sin was with the
Midianite women, it seems the carnality started at the initiation of the Moabite
girls.

TZAMAD (25:3) = joined in. Not just in the ceremonies but physically, in carnal
union with the women. To have sex with a Baal prostitute was considered an act
of allegiance to that deity. Granted however these girls are not called QEDESHA
(temple prostitutes) but simply women. Nevertheless, with the pagan festival
going on (25:2), the net effect of Israel participating in the ritual and having sex
with the Midianite girls was the same, thus incensing Abba YHWH to bring on
the plague.

HOKA (25:4) = Impale-in Hebrew, from the root yaka. Related to taka, to
impale. Or, 'hang' (Sanhedrin 34b; Rashi); 'kill' (Targum); or, 'judge' (Septuagint).
This is key because to impale Yshua, to pierce his hands, feet and side, is in a
sense to hang him on a tree.

NOTE-The proof that Balaam was not righteous as some have alleged is two-fold.
First, the Messenger was sent to rebuke him. Second, we have this:

The sons of Israel also killed Balaam the son of Beor, the diviner, with the
sword among the rest of their slain. (Joshua 13:22 NAU)

This is also an important chronological clue that relates to Joshuas time. Shortly
after Balaam was killed, Caleb was reminiscing that he was 40 years old when he
went to spy out the land but was now 85 years old when he inherits (Joshua 14:7-
10). That puts Balaams death just prior to 1400 BCE, at which time Joshua has
been reigning for just 6 years after Moshes death, and 5 years after Jericho. The
remaining chapters of Joshua (15-24) deal with the remaining 44 years of
Joshuas life and rule.

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For a great Apologetix parody that teaches this parsha, please see Donkey
Talked With Him here: https://www.youtube.com/watch?v=sQfKQg-_m60

Torah Question of the Week:
How is the fierce anger in Numbers 25:4 directly related to the miracle of the
parting of the Sea of Reeds? (No, its not that YHWH was fiercely angry at the
Egyptian host.)

END PART 1
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PART 2: THE HAFTORAH

Torah Question of the Week:
How is the fierce anger in Numbers 25:4 directly related to the miracle of the
parting of the Sea of Reeds? (No, its not that Abba YHWH was fiercely angry at
the Egyptian host.)

The Hebrew term for fierce anger in Numbers 25:4 is APH, but this word also
means nostril because it is typical to snort when angry. In Exodus 15:8 we are
told that Abba YHWH parted the Sea of Reeds with a blast from His nostrils. The
adjective fierce is another word, CHARON, which means to burn.


1) Haftorah portion (English- Micah 5:6-6:8) and discuss common themes with the
Torah portion.

Vehayah sherit Ya'akov bekerev amim rabim ketal me'et Yahweh
kirvivim aley-esev asher lo-yekaveh le'ish velo yeyachel livney adam.

Vehayah sherit Ya'akov bagoyim bekerev amim rabim ke'aryeh
bevahamot ya'ar kichfir be'edrey-tson asher im-avar veramas vetaraf
ve'eyn matsil.

A personal message here, about how one atheist professor I had still loved this
section of the book of Micah.

2) Our linguistic commentary

APH (5:15) = nostril/anger as just discussed in the Torah Question of the Week.

RIB ET HA-HARIM (6:1) = plead before the mountains, is actually more like
strive, contend against the mountains. The mountains here represent the
apathetic status quo. YHWH asks for HIS CASE (righteousness) to be contended
for, because righteousness is not present in the business as usual of this world.

MOSAD (6:2) = foundation, a synonym for YESOD, which is used as a term for
foundation in mystical thought. Some might wonder if MOSAD is related to the
name of the Israeli intelligence service, but it isnt because THE MOSSAD is an
acronym. However, I do find it interesting that the closest Hebrew word to the
SOUND of the name of the MOSSAD means foundation because that is also
the name for their most hated enemy, Al Qaeda, which means the foundation in
Arabic.

PADAH (6:4) = ransomed/redeemed. This word always has the sense of YHWH
making payment for something man cannot pay on his own. It is used in the same
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sense as redeeming from death/the grave and forgiveness from sin (see Psalm
49:7,130:8).

3) Renewed Covenant portion: (English) 2 Peter 2:1-22 (all the way through with
applicable footnotes.)

4) Highlight common themes in Aramaic (terms in footnotes which I will read)

2: 7 = DLA NAMUSA = they who have not Torah or Torahless. The word
NAMUSA (Greek version NOMOS) can mean either custom or Torah. Here
it makes no sense to say they who have not any customs in terms of a rebuke
about Sodom and Gomorrah!

2:10 = GDAP = blaspheme, also has interesting alternate meanings. It relates to
BIRD or WING. Balaam is mentioned in this chapter and the king of Moab is the
son of ZIPPORa birdwho leads Israel into blasphemy. The term WING can
relate to the abomination of desolation on the wing of the Temple. Another
meaning is border, so Israel goes beyond the border of righteousness, out of
Torahs boundary and into sin.

5) Apply these themes/issues to modern issues in the Netzari faith. (The overall
lesson is that man cannot buy his way into YHWHs favor nor cause YHWH to
curse that which He has blessed. Balak, while believing in YHWH to the degree
that he knows YHWH can bless or curse whom He wishes and sometimes listens
to His prophets, nevertheless thought he could pay for Balaams power by paying
off Balaam himself. While that plan failed, Balak in a way did succeed in
seducing Israel into idolatry, which in effect cursed them as he wanted to!)

6) Relate to all or part of an Appendix portion of AENT or footnotes from a portion
(Read Humanism, p. 864-865 in appendix).

STUDY QUESTIONS TO BE ANSWERED NEXT WEEK FOR THIS
PORTION:


1) Someone in this Torah portion has a name that may be connected to an event
leading to the destruction of the Second Temple. Who is it and what does their
name mean?

2) There is a clue in 22:11 that directly helps us in calendar calculations. What is that
clue?

3) There is a person mentioned in this portion who, if we take all the chronologies
linearly, would be a leader for nearly 400 years. Who is this person?

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4) There is a part of the Haftorah portion that directly answers a question about
Moshes family that is not given in the Torah portion. What is that answer?

5) Some people think that the Messengers that sinned which 2 Peter talks about
were the Sons of Elohim or their descendants the Nephilim. Is this true?

Torah Thought for the Week:
Whos the Donkey NOW Balaam?


Going to Hebrew school in New York growing up, there were two occasions during the
school year that were guaranteed to give the teacher a hard time. First, when the Song of
Songs was discussed amongst a bunch pre-teen boys who were eyeing the girls in the
class when the poetry was read.

But the second time was with respect to this Torah portion because, lets face it, having a
donkey called an ass in older translations could result in some extremely comical
readings, especially here, And Balaam struck his ass with a stick three timesand it was
opened and spokeoy vey! Tasteless joke to be sure, but not without making a good
point which is why I bring it up.

The thing is, the literal reading of this incident has in its way more humor than the risqu
joke that comes from a regrettable translation. YHWH opened the mouth of a beast of
burden and found that animal more righteous than one of His own prophetsouch!

Balaam presents a very interesting figure in the sense that no prophet SHOULD be on a
kings payrollespecially one from Moab. And no prophet should attempt to turn back
YHWHs blessing on an entire race of people, although granted, Moshe and others do try
to stay His wrath from just punishment on that same group of people.

Nevertheless, Scripture does seem to imply in a few places a professional guildor
schoolof prophets but offers few other details. Nathan is the official prophet of
David for example but at least he shows a good amount of independence from his boss.
One can only wonder though if other prophets might have been tempted to shade bad
news from their kingly employers or, as Balaam at least tries initially, to tell them that
YHWH wont be changedHe will only give them His words and thats it.

So was Balaam a kosher Harry Potter or a card carrying member of the Prophets
Association, a seer for hire that Balak thought could be used as a weapon? We may never
really know, but the point is that Balaam is in a sense WORSE off than Balak is.

I say this because one would expect the king of Moab to want Israel cursed and spread
his pagan religion. But Balaam is supposed to know better and not even THINK about
taking that silver and gold or wonder if he can have it.

14


And at the end of the day, when Balaam thinks more about his patron and less about
YHWHs will which he flagrantly ignores, he literally and very nearly brings the wrath of
heaven down on his head while his donkey is considered righteous!

Now think about this. The donkey never studied Torah. The donkey is not even
prestigious among other animals, let alone above a prophet of YHWH. And yet, the
injustice of Balaam to both YHWH and the donkey is so severe that YHWH allows the
beast to speak, and it speaks very well, thank you very much!

The donkey tells himand gets agreementthat he has been obedient to Balaam all
these years, so maybe theres a reason why shes not moving now. The Messenger tells
Balaam that the donkey saved his life by not moving and that if he had been killed, that
donkey is going to live!

The reason this story though is so much more cutting than any crass jokes that could be
made about it though is that the donkey gets to see the Messenger FIRST! Balaam is
supposed to be a seer and see visions yet he cant even outperform his own beast of
burden.

This is because YHWH had initially told Balaam NOT to go with the leaders of Moab.
He turned back the first delegation but not the second one, and the very fact that Balaam
had to ask YHWH a second time for what He had already ruled on incensed YHWH and
cause Him to send the Messenger to block him.

However, once Balaam got correction from his donkey, which was validated by the
Messenger and YHWH Himself, only then was he allowed to proceed but with a very
important warning, Speak ONLY what I say to you. The fact that a prophet had to be
told this is embarrassing as wellits like reminding a mathematician that addition and
subtraction is important.

So then, who is more the beast of burden Balaam? The donkey who knows her place and
does the right thing, or her master who should know better but needs correction from that
same beast. If the ass fits Balaam, thenwellyou know

Im Andrew Gabriel Roth and thats your Torah Thought for the Week!

Next week we will be exploring Pinchas, or Numbers 25:10-30:1. Our Haftorah portion
will be 1 Kings 18:46-19:21 and our Renewed Covenant portion will be Acts 2:1-21!
Stay tuned!