Haftorah Balak
Micah 5:6-6:8
Commentary from Rashi,
Me & Others Much Wiser Than I
Michah (Micah) Chapter 5
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6And the remnant of Jacob shall be in the midst of many peoples-like dew sent by the Lord, like torrents of rain upon vegetation that does not hope for any man and does not wait for the sons of men. |
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like dew sent by the Lord: which does not come to the world through man, and people do not ask for it, so Israel will not hope for the help of man, but for the Lord. |
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7And the remnant of Jacob shall be among the nations, in the midst of many peoples-like a lion among the beasts of the forest, like a young lion among the flocks of sheep, which, if it passes through, treads down and tears in pieces, and no one |
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like a lion among the beasts of the forest: So will their king rule over all. |
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which treads down and tears in pieces: Heb. רָמַס. This is the lion’s treading down [an animal] when he [the lion] is hungry and eating it in its place. Tearing (טָרַף) is when he carries the prey to his den for his cubs and his lionesses. |
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8Your hand shall be raised above your oppressors, and all your enemies shall be destroyed. |
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9And it shall come to pass on that day, says the Lord, that I will cut your horses out of your midst, and I will destroy your chariots. |
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that I will cut your horses: the Egyptian aid upon which you rely to supply you with horses. |
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10And I will destroy the cities of your land, and I will break down all your fortresses. |
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And I will destroy your cities: And you will no longer need fortified cities. |
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11And I will destroy sorcery from your hand, and you will have no soothsayers. |
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12And I will destroy your graven images and your monuments from your midst, and you shall no longer prostrate yourself to your handiwork. |
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13And I will uproot your asherim from your midst, and I will destroy your enemies. |
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and I will destroy your enemies: Heb. עָרֶיךָ. Jonathan renders: And I will destroy your enemies. Similarly, (Isa. 14:21) “And fill the surface of the earth with enemies (עָרִים) ,” and (I Sam. 28:16) “And has become your adversary (עָרֶךָ).” |
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14And in anger and fury I will execute vengeance upon the nations who have paid no heed. |
Michah (Micah) Chapter 6
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1Hear now what the Lord says; Rise; contend with the mountains, and may the hills hear My voice. |
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with the mountains: with the Patriarchs. |
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the hills: the Matriarchs. |
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2Hear ye, O mountains, the controversy of the Lord; and you mighty ones, the foundations of the earth; for the Lord has a controversy with His people, and with Israel He shall contend. |
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3O My people, what have I done, and how have I wearied you? Testify against Me. |
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what have I done for you: Put your heart to recognizing what benefit I have done for you. |
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and how have I wearied you: with My worship? |
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Testify against Me: Heb. ענה בי: Testify against me. |
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4For I brought you up out of the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam. |
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For I brought you up: Although I bestowed all this benefit upon you, I did not weary you with much worship or with large sacrifices. |
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Moses, Aaron, and Miriam: Jonathan paraphrases: Moses to teach the transmission of the laws, Aaron to atone for the people, and Miriam to instruct the women. |
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5My people, remember now what Balak king of Moab planned, and what Balaam the son of Beor answered him. From Shittim to Gilgal, may you recognize the righteous deeds of the Lord. |
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and what Balaam the son of Beor answered him: (Num. 23:8) “How shall I be angry if God is not angry?” For I did not become angry all those days. |
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from Shittim: where you sinned before Me. You should recognize My righteous deeds, for I did not withhold My kindness and My assistance from you until I brought you to Gilgal, and I conquered the land before you. |
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6With what shall I come before the Lord, bow before the Most High God? Shall I come before Him with burnt offerings, with yearling calves? |
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bow: I will be humbled. |
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7Will the Lord be pleased with thousands of rams, with myriad streams of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? |
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streams of oil: for meal offerings. |
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Shall I give my firstborn?: as a sacrifice for my transgression. |
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8He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your God. |
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He has told: The Holy One, blessed be He, has told you what is good for you to do. |
Wow! This reading shows us how HaShem has shown loving-kindness to us. But first, he shows us how we have failed HIM time after time; but still shows us mercy.
Now, lets see some other commentaries.
The first is from MyJewishLearning.com
Haftarah for Balak
God tells the people of Israel what He really wants.
The haftarah selection is from Micah5:6-6:8.
In this week’s haftarah Micah gives a series of short prophecies directed at the Israelites in exile, whom he refers to as the “remnant of Jacob.” Though the people may feel like droplets of dew, hopelessly spread out upon other nations, their renewal will come from God. Ultimately, they will rise like a lion and trample their foes. This transformation, from a tiny drop of water to the king of all animals, symbolizes the changes that will come to the people of Israel. They will go from being very weak to very strong.
Even while Micah is encouraging the exiled nation, he warns them that on the very same day that they vanquish their foes, their own idols and false gods will be demolished. Soothsayers and sorcerers will be destroyed. While God gives His nation strength, he will wreak havoc on those who still believe in other gods.
Micah then speaks on God’s behalf and invites mountains, hills, and the firm foundation of the world to bear witness as God recounts how poorly His own nation has treated Him. He brought them out of Egypt, and gave them strong leaders–Moses, Aaron and Miriam. God reminds His people about the prophecy of Balaam (an explicit reference to Parashat Balak) who was commissioned by Balak the King of Moab to curse the Israelites. But when Balaam opened his mouth, God changed Balaam’s evil prophecy into one of strength and dignity. This is just one example of God’s graciousness.
God laments that the people seem to think they can please Him with a steady stream of sacrifices, instead of by acting honorably. Finally, Micah closes with a famous summation of what God wants from His people: “He has told you, O man, what is good, and what the Lord requires of you: Only to do justice, and to love goodness, and to walk modestly with God.” (6:8)
As always, this reflection from a Conservative Jewish perspective is spot on. And now, we’re turning in on Midreshet B’erot Bat Ayin:
Holistic Torah for Women on the Land,
Walk Modestly with Your G-d
Haftorat Balak, The Tenth book of Trei-Assar
(The Twelve Minor Prophets)
The Book of Michah 5:6-6:8
This week’s haftorah includes the famous verse regarding walking modestly with Hashem.
The Connection between the Haftorah
and the Torah Reading
This week's haftorah reveals Hashem's amazing love for His people. It opens by describing the messianic epoch when there will no longer be any need to turn to other nations for assistance. Prior to the war of Gog and Magog the mighty nations of the world will assemble against Israel. However, Israel will turn into a strong “lion among the beasts of the forest,” no longer relying on the other nations, but finally triumphing over all of them. At that time, the Jewish people will place their full trust in Hashem and recognize that salvation comes from Him alone. Michah continues describing the purification process during the Messianic era, leading to complete belief in the one true G-d by all the people in the world. Hashem will remove all the weapons of war from Israel, because they will no longer be needed. In the same vein, Hashem will destroy all forms of idolatry including sorcery, fortunetellers, and the Asherah trees. Michah recalls some of the ways in which Hashem protected Israel during our 40 year journey in the wilderness. He mentions the incident of Balak the king of Moav hiring the sorcerer Bilam to curse the Jewish people – the main topic of this week's Torah reading. He describes how Hashem delivered Israel from Egypt and replaced the curses that Bilam, son of Beor, tried to utter against them with blessings. Thus, this is an appropriate haftorah for parashat Balak. Michah concludes the haftorah with advice regarding the main thing Hashem requests of us, namely to: perform justice, love kindness and walk modestly with Hashem.
Miriam – Inspirational Teacher of Women
Among the many great things Hashem did for us, that we need to properly appreciate was providing us with excellent leadership: "For I brought you up out of the land of Mitzrayim (Egypt), and redeemed you out of the house of slavery, and I sent before you Moshe, Aharon and Miriam" (Michah 6:4). Reading about this great team of Jewish leaders at the present time can also be seen as a tribute to Aharon the Kohen and Miriam, the prophetess, who passed away in last week’s parashah, Parashat Chukat. Targum Yonatan adds in his translation of this verse: “Miriam to teach the women,” just like Moshe Rabbeinu was the first "Rosh Yeshiva," Miriam was the first Torah teacher of the Jewish women. Rav Aviner explains how humanity is created in the image of G-d, both male and female. Our physical and spiritual differences, make it impossible to teach men and women in the same manner.
Each gender has its own way of learning and requires its own separate guidance.
If Miriam is the role-model for all female Torah educators of women, why is it not mentioned directly in the Torah that Miriam was the teacher of women? I believe this is to teach us a vital difference between the teaching method of men and women. Since, men are more rigid and scientific; they need formal teaching such as lectures. However, women learn from many different modalities of education. In a formal lesson, only the intellect is speaking. In real life, the entire personality relates. Since women sometimes learn more from behavior in real life than from a formal shiur (lecture), Miriam did not necessarily apply the formal way of teaching. In the national bestseller, You Just Don’t Understand: Women and Men in Conversation, Deborah Tannen explains that men report while women “rapport.” Whereas, men seek information, women care most about “gaining closeness through more intimate self-revelation.” For this reason, Miriam is not described directly in the Torah as “the teacher of women,” because she was not a formal teacher. When she went among the women with her tambourine and danced, they were motivated to get up and join her exhilarating praise of Hashem. It didn't state that Miriam told the women to go out with drums and dances, only that “Miriam the prophetess…took a timbrel in her hand; and all the women went out after her with timbrels and with dances” (Shemot 15:20). It was her charismatic personality and righteousness, which inspired the Jewish women to follow her lead. Miriam, the prophetess, taught all the daughters of Israel by way of her righteous deeds. From Miriam, the entire nation of women learned how to improve their behavior and connect with Hashem.
“Walk Modestly With Your G d."
The conclusion of our haftorah describes how in the messianic era, the Jewish people ask for guidance how to serve G-d. The prophet reminds us, that all we need to do is contained within the Torah and the mitzvoth, which he sums up as follows: "He has told you, O man, what is good, and what G d requires of you: only to do justice, love kindness, and walk modestly with your G-d" (Michah 6:8). The Hebrew term for “modestly” used in this verse derives from the root of the word tzniut. This teaches us about the vital importance of tzniut for men, as well as women, especially in the messianic age. The three most important character-traits we need to cultivate are justice, chesed (kindness) and tzniut. It is easy to understand the centrality of kindness and justice in the Torah. Hashem created the entire world for the sake of chesed (Tehillim 89:3), and the Torah is permeated with stories of the chesed of our patriarchs and matriarchs. Without justice, the world cannot continue to exist. Therefore, establishing a court of justice is even among the seven mitzvoth for B’nei Noach (gentiles). However, what is so important about tzniut, that it is included in the three main attributes Hashem requires of us?
It is interesting to note that only tzniut is described as walking with Hashem. Although some mistranslations may read
“before your G-d,” the Hebrew word im does not mean “before,” but rather “with” (Maharzav, Bemidbar Rabah 1). Through developing the mida of tzniut, we emulate the ways of Hashem as the following midrash demonstrates:
"'Hashem spoke to Moshe in the ohel moed (the private tent of meeting)' (Bamidbar 1:1). Hashem had spoken to Moshe earlier from the burning bush, in Mitzrayim and in Sinai. Once the ohel moed stood, Hashem said: tzniut (modesty) is beautiful, as it says, '. . . to walk modestly with your G-d' (Michah 6:8). So said David, 'Every honorable bat melech (princess) dwells within' (Tehillim 45:14). Bat Melech refers to Moshe . . . Hashem said, 'Such is My honor, that I will speak from within the ohel moed"' (Bemidbar Rabah 1:3).
Rabbi Mordechai Willig learns from this midrash, that our pasuk from Michah refers not only to man’s tzniut before G-d, but also to Hashem’s own modest behavior. Hashem acts with utmost tzniut by speaking from the interior covered space of the ohel moed. We acquire closeness to Hashem by emulating Him through tzniut behavior. Therefore, we must be tzanua with Hashem, who modeled tzniut to the point of being invisible.
Co-ed Bathrooms and the Honor of the King’s Daughter
In contrast, I was made aware by some of my Shabbat guests, that the female students in certain very well respected colleges, like Yale, have no option but to share bathrooms with their fellow male students. “What exactly is wrong with co-ed bathrooms?” asked my guest. “There is nothing specific in the Torah against that.” I’m not even going to attempt answering the question, as the issue seems to me so basic that it doesn’t need any particular command. I am saddened about how decadent our Western society has become, that we have lost all sense of decency and modesty. Even the Moabite women were permitted to convert to Judaism precisely because of the notion of modesty. While the Moabite men are forbidden to convert, “because they met you not with bread and with water in the way, when you came out of Miztrayim” (Devarim 23:4-5), this did not apply to the Moabite women, since it is not the way of a woman to go out towards wayfarers, to bring them bread and water (Babylonian Talmud, Yevamot 77a). Now tell me, is it the way of a woman and “the honor of a king’s daughter” to go out to the co-ed bathroom, brushing her teeth next to a man shaving, even if she is perfectly covered by her bathrobe?
“Tzniut is Beautiful”
Tzniut includes a group of Jewish laws concerned with modesty of both dress and behavior. In the Babylonian Talmud, Rabbi Elazar Bar Tzadok interprets the injunction at Micah 6:8 to "go discreetly with your God" as referring to discretion in conducting funerals and weddings. The Talmud then extends his interpretation: "If in matters that are generally performed in public, such as funerals and weddings, the Torah instructed us to go discreetly, matters that by their very nature should be performed discreetly, such as giving charity to a poor person, how much more so must one take care to do them discreetly, without publicity and fanfare".
Although tzniut applies to men and women alike, women have the potential to express this attribute to an even greater extent. Perhaps, this capability is related to the inherent beauty of women. The phrase “tzniut is beautiful” is a recurring theme in the Oral Torah. In our midrash from Bemidbar Rabah, Hashem calls tzniut beautiful. Prior to the giving of the second luchot (tablets), Hashem told Moshe, “No man shall ascend with you [up the mountain]” (Shemot 34:3). Rashi explains, “…there is nothing more beautiful than modesty.” The Torah giant and landowner Boaz, noticed Ruth because of her exceptional tzniut (Rashi, Ruth 2:5).The midrash commenting on this verse, explains, that since he [Boaz] saw her beautiful deeds, he asked about her (Ruth Rabah 4:6). Through her beautiful deeds, Ruth merited to become the mother of royalty, the ancestress of King David, and ultimately, the Mashiach. Likewise, if we, Jewish women learn to excel in tzniut and model exemplary modest behavior, in spite of the immodest spirit prevailing in our current Western society, we will G-d willing walk with Hashem on the path of our final redemption.
And now, let’s check out Chabad.org’s brief commentary
in a nutshell…
Balak Haftorah in a Nutshell
Micah 5:6-6:8.
This week's haftorah makes mention of the incident of Balak the king of Moab hiring the sorcerer Balaam to curse the Jewish people — the main topic of this week's Torah reading.
The prophet Micah prophesies about what will occur after the war of Gog and Magog, the war which precedes the coming of the Messiah and the Final Redemption.
"And the remnant of Jacob shall be in the midst of many peoples — like dew sent by G‑d, like torrents of rain upon vegetation that does not hope for any man and does not wait for the sons of men." The prophet describes how G‑d will remove the idols and sorcerers and how He will destroy the Jews' enemies.
The prophet Micah then goes on to rebuke the Jewish people for not observing G‑d's commandments, calling as witness the "mountains and hills" — a reference to the Patriarchs and Matriarchs — and reminding them of the great things G‑d had done for them. He took them out of Egypt and replaced the curses that Balaam son of Beor wanted to utter against them with blessings.
The Jewish people respond by saying that they do not know how to serve G‑d and ask for guidance. The prophet reminds them of the Torah, and that all they need to do is contained within it: "He has told you, O man, what is good, and what G‑d demands of you: but to do justice, love kindness, and walk discreetly with your G‑d."
Now, we’ll conclude with some insights from Torah.org
Haftora Commentary Parshas Balak
Parshas Balak
By Rabbi Dovid Siegel
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?” (6:1-3) 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. 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.” (6:8) Where is all the fire and brimstone? Why doesn’t Hashem denounce His people for all their wrongdoing? Wasn’t this the trial’s original intent?
Chazal 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.” (6:5) 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. 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 24:1 and Kli Yakar 23:1, 14, 24:1) 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.” (23:21) 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.
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 6:5) 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.
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.
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