#36 — Parshat Balak

 

Numbers 22:2- 25:9

 
 

Overview

Parshat Balak has a beautiful encouraging message. In the preceding parshas, Israel more than once provoked the L-RD to anger and came close to annihilation, had Moses not interceded. But against this black background we are now assured of G-d’s continuing commitment to the promises of blessing He made to Abraham.

In spite of Israel’s rebelliousness in the previous parshas, G-d cannot be manipulated by Balak and Balaam to abandon Israel. Balaam, who is hired to curse, has to bless instead (Numbers 22:2-23:30). G-d’s commitment to Israel is not in jeopardy because the “sound of a king is among them” (Numbers 23:21).

The L-RD then even uses Balaam to prophesy about Israel's glorious future and especially about the final victory of the King-Messiah over Israel’s enemies (Numbers 24).

At the end of our parsha we read, however, that Israel falls into grievous sexual immorality and idolatry. The leaders of the people have to be hung for this (Numbers 25:1-9).


Israel’s Ultimate Defense Force

How can the L-RD remain committed to Israel?

Our parsha demonstrates G-d’s continuing commitment to bless Israel despite Israel’s sins. But why is it that the L-RD remains so committed? 

Our parsha gives us two important clues toward an answer. The first clue is about an Angel and the second is about a coming King. In this article we will focus on the special Angel whom we meet in this parsha.

The One blocking the way

G-d already had told Balaam he could not curse Israel but only speak the word which He would speak to him (Numbers 23:12, 20). But while Balaam is on his way, our parsha highlights a special divine person: the Angel of the L-RD (Numbers 22:22-35). With His sword drawn He blocks the way of the one who wants to curse Israel. He lets Balaam through in the end, but tells him, “Speak only the word that I tell you” (Numbers 22:35). 

It is through Him that the curse with which Balaam wanted to curse Israel is transformed into a reaffirmation of G-d’s promises.

The Angel who redeems from all evil

Who is this Angel of the L-RD who plays a crucial role in transforming the intended curse into prophetic words of blessing?

He is obviously sent by the L-RD (hence the name Angel or Messenger). But there is more to this unique being. Throughout the Tanakh this special Angel of the L-RD is a manifestation of the L-RD Himself and there is deep mystery about him. He is sent by the L-RD – and is the L-RD Himself at the same time!

Earlier in the Torah, we see Jacob equating this Angel directly with the G-d before whom his fathers walked and who had been his shepherd all his life (Genesis 48:15). Jacob calls Him “The Angel who has redeemed me from all evil” (Genesis 48:16).

Even prior, it was the Angel of the L-RD who intervened at just the right moment, when Abraham was about to sacrifice Isaac (see Genesis 22:11).

In Exodus, the Angel of the L-RD appears in the burning bush, revealing Himself as the L-RD Himself, whose name is “I am who I am.” He is the L-RD who had come down to save Israel from Egypt and bring His people into Canaan (see Exodus 3:1-8).

And now, we see Him here again. The Angel of the L-RD is the key figure who ensures Israel is blessed.

Extra-striking rear view perspective

When we look back from the perspective of who the Messiah is, and from the perspective of the redeeming work which He performed, the intervening action of the Angel of the L-RD becomes even more striking. The role the Angel of the L-RD plays in our parsha as guarantor of Israel’s blessing is completely in line with what He ultimately would do: fend off curses and ensure blessing for Israel. 

Looking back, we understand it is on the basis of what the Angel of the L-RD eventually would do that Balaam’s intended curses were transformed into prophetic words of blessing, whether Balaam wanted that or not. 

Let’s explore this a bit more.

A curse for covenant breaking

Curse and blessing, the key words of Parshat Balak, are not only important here but are also a main theme in the Torah as a whole. One of the key teachings of the Torah is that when Israel keeps G-d’s covenant it will be blessed. However, if Israel breaks G-d’s covenant there will be a curse.  

But after Israel has broken G-d’s covenant, then what is our hope? 

That’s an important question, which becomes even more urgent when we see G-d Himself already had said Israel indeed would break His covenant. (See Deuteronomy 31:14ff, e.g.) And as the rest of the Tanakh shows us, Israel indeed broke the covenant grievously.

The Torah and the prophets give Israel hope of renewed blessing when Israel returns to G-d, as foretold in Deuteronomy 30. But on what basis can the L-RD open this door of grace and hope? Shouldn’t the justly-deserved curse have its course? 

Here is what the L-RD did: propelled by His desire to remain committed to Israel, the L-RD opened the door of grace by sending His Angel for an ultimate intervention.

The Ultimate Defense Against the Curse

This ultimate intervention of the Angel of the L-RD is when He came in the person of Yeshua,, Jesus the Messiah. He was hanged. His body was hung on a cross. The Torah says that a man who is hanged is cursed by G-d (Deuteronomy 21:23). That’s the extreme the Angel of the L-RD was willing to go to defend us against the curse. He, the sinless One became cursed, despite being completely righteous. He willingly gave Himself into this death. 

In this way He absorbed the curse of the broken covenant to ensure forgiveness and blessing (see also Deuteronomy 21:23, Isaiah 52:13-53:12). His atoning death in our place completely turns away the fierce righteous anger of the L-RD.

Now, on the basis of His sacrifice, the L-RD offers Israel through Messiah a new covenant based on complete forgiveness instead of the broken covenant (Jeremiah 31:31-34). The L-RD gives Him the name “a covenant for the people” for good reason! (See Isaiah 42:6, 49:8.)

In this way the Angel of the L-RD provides our ultimate defense against the curse. He is the guarantor of eternal blessing. No wonder He also stopped Balaam! 

We would love to talk more with you about this. Don’t hesitate to use the chat function.


Why G-d sees no trouble in Israel

Divine Disregard

In the article above we focused on the first clue why G-d remains committed to Israel. In this article we will focus on a second clue: a coming king. We read about him in Balaam’s second attempt to curse; thankfully, this attempt is changed into a reaffirmation of G-d’s commitment to bless Israel. Balaam gives the following reason for that:
He (the L-RD) has not beheld iniquity in Jacob
Nor has He seen trouble in Israel.
The L-RD his G-d is with him!
And the shout of a king is among them (Numbers 23:21).

What Balaam has to say is remarkable. Why is this so? 

Because in the preceding parshas there actually was a lot of Israel’s iniquity and trouble which provoked G-d. But, as apparent in our text, the L-RD can disregard it. He has not beheld iniquity or trouble and actually can be with Israel.

How is that possible when Israel’s sins are well documented? Could it have to do with Balaam’s last statement here: “The shout of a king is among them”?

King-Messiah

In the prophetic oracles which follow in this parsha. G-d makes Balaam prophesy about an exalted and victorious king who will arise out of Israel. Because of this, it makes sense to understand “the shout of a king is among them” as “the signal announcing the coming of the king.” 

Targum Jonathan also understood it this way. It paraphrased this phrase as “The trumpets of King-Messiah resound among them.” [1]

The reason G-d sees no iniquity

As G-d’s revelation unfolds further in the scriptures and in history, we see this King is called “A righteous Branch” who will be raised up out of David’s family. He is even called “The L-RD our Righteousness” (Jeremiah 23:5-6).

This One will be greatly exalted. But first He will give His life as a sacrifice for our sins and in this way make many righteous and give us peace (Isaiah 52:13-53:12).  

In this light it is no accident He is mentioned here as well. Shouldn’t we say this King is the reason G-d can remain committed to Israel to bless it? When He regards this righteous King, G-d can disregard Israel's sins, forgive them, and be among His people. 


Balaam’s prophecy: G-d’s promise reaffirmed

Three times is better than a charm

Balaam’s eyes are opened the third time after he tries to get past the Angel of the L-RD; then he actually sees Him. Similarly, his eyes are opened at his third attempt to curse Israel. He gives up his sorcery and actually gets to prophesy as moved by the Spirit of G-d:

The Oracle of Balaam the son of Beor,
the oracle of the man whose eye is opened
the oracle of him who hears the words of G-d,
who sees the vision of the Almighty,
falling down with his eyes uncovered (Numbers 24:3).

Eden again!

Balaam now has to prophesy how good things will be for Israel:

How lovely are your tents, O Jacob,
your dwelling places, O Israel!
Like valleys that stretch afar,
like gardens beside a river.
Like aloes that the L-RD has planted,
like cedars beside the waters (Numbers 24:5-6).

This reminds us of the garden of Eden, which was also a garden planted by the L-RD and beside the waters. Because in the end Israel’s dwelling place will be like Eden, like the garden of the L-RD (Isaiah 51:3).

Seed

But that is not the only connection to the first book of the Torah in this prophecy. It also picks up Genesis’ key word: seed. G-d promised to Abraham a seed who would be blessed and would be a blessing to all the families of the earth (Genesis 12:3). Blessing is pictured here as life-giving water – yes, water that overflows.

Water shall flow from his buckets,
and his seed shall be in many waters (Numbers 24:7a).

An Exalted and Victorious King

The oldest Jewish interpretations we have of this verse understood the flowing water and the seed as a reference to a king of Israel who would rule over many nations.[1] Targum Jonathan paraphrases it for instance as “From them their King shall arise, and their Redeemer be of them and among them, and the seed of the children of Jacob shall rule over many nations.” 

These old interpreters must have read Balaam’s prophecy in light of the book of Genesis. They correctly observed that, just as in Genesis, the promise of a blessed seed through whom all the nations of the earth will be blessed gets a specific focus. It focuses on an exalted king! (Compare Genesis 49:8-12.)

And his king shall be greater Agag (or Gog)
And his kingdom shall be exalted (Numbers 24:7b).

The original Hebrew text probably had the name “Gog” instead of “Agag”[2]. Gog is the leader of a coalition of nations who attack Israel at the end of times (Ezekiel 38,39). Agag was the king of the Amalekites, Israel’s most bitter enemy. But regardless of how we read this text, it is clearly referring to a typical arch-enemy of Israel, a prime example of evil and enmity against Israel who will be overcome by the king whose kingdom will be exalted.

In the “bonus” oracle, which Balaam gives to Balak and which follows this prophecy, this idea is expanded upon. Israel will be completely victorious over its enemies in the “last days” through a special king (see Numbers 24:14-19). 

This king is clearly the Messiah, as is also recognized in rabbinic litterature. Under divine inspiration, Balaam is led to prophesy about Israel’s glorious future when its enemies are defeated and its Messiah reigns.

Out of Egypt

Balaam continues, G-d brings him out of Egypt (Numbers 24:8a).

This could be understood as reference to national Israel which G-d brings out of Egypt. But as the context seems to be really prophetic and pertaining to Israel’s king in the last days, Balaam is probably prophesying that, just like Israel, G-d will bring the king up out of Egypt. [In this light it is not accidental that Yeshua the Messiah actually had to spend a few years of His early life in Egypt.]

He is for him like the horns of a wild ox (Numbers 24:8b)

The L-RD’s power for him is like the unstoppable horns of a goring wild ox. Woe to those who oppose Israel when G-d redeems His people through His king!

The Lion of Judah

Balaam has to prophesy in graphic terms what will happen to the enemies of this king:

He will devour the nations who are his adversaries
and crush their bones in pieces
and shatter them with his arrows (Numbers 24:8c).

In case we thus far have missed that Balaam’s prophetic utterance is reaffirmation of the message of Genesis – that there will be a “seed” who will be victorious over evil and will bring the blessing of the garden of Eden blessing again (Genesis 3:15, Genesis 12:3, Genesis 49:8-12) – the prophecy ends with two quotes from Genesis. 

First we find an exact quotation from Jacob’s prophetic pronouncement that Judah will be the Ruler’s tribe; Israel’s ultimate King will be like an invincible lion: He couches, he lies down as a lion, and as a lion who dares to rouse him? (Compare Numbers 24:9a-b with Genesis 49:9b.)

Israel’s seed – indeed, Israel’s Messiah – will be the Lion of Judah.

A warning and an invitation

The last line of Balaam’s oracle is a direct quotation of Isaac’s blessing of Jacob (Genesis 27:29)[3], which is itself a repeat of G-d’s promises to Abraham (Genesis 12:3).

Blessed are those who bless you
and cursed are those who curse you.

This means first of all that Balak, Balaam, and everyone else who opposes G-d’s plan of salvation for Israel are warned. But ultimately it is also an invitation to be blessed by the Seed, the exalted king of Israel, the Messiah.

The message Balaam has to bring against his will is the same as the message of the second Psalm. Nations and kings who rage against G-d are warned: He has installed His King on Zion. He has brought forth His Son, the Messiah (Psalm 2:6-7).

But all those who surrender to this Son and take refuge in Him are truly blessed (Psalm 2:12).

This king is Israel’s hope.


[1] See The Septuagint, the Targums and also b.Sanhedrin 105b.

[2] All ancient Jewish translations into Greek (the Septuagint, Aquila, Symmachus, and Theodotion) and the text of Numbers as found among the Dead Sea Scrolls (4Q27) read “Gog” instead of “Agag.” Thus “Gog” is likely the original text. It also makes it more obvious that Israel’s king is the Messiah. Interestingly Targum Jonathan on Numbers 24:17 might indirectly preserve this understanding as it associates the final victory of Israel’s king with a victory of the armies of Gog. Either way, Agag and Gog are birds of “like feather.” We could call Gog an Agagite (compare also Esther 3:5-6).

[3] Only inverted.

 
Previous
Previous

#35 — Parshat Chukat

Next
Next

#37 — Parshat Pinchas