QUESTIONS AND COMMENTARY ON PARASHAT CHUQQAT-BALAQ
1. Why was the para adumma (red heifer) prepared by Elazar the Priest and not Aaron the High Priest (Number 19:3)?
Jason
The reason why Elazar was commanded to prepare the para adumma is because it was meant to be a tikkun (a repair) for the sin of the golden calf. Therefore, since Aaron participated in the production of the golden calf, it would be inappropriate for him to offer it. Thus Aaron's involvement in the sin of the golden calf disqualified him from rectifying it. The obvious reason why the mitzva of the red heifer should function as a tikkun for the sin of the golden calf is that the transgression came through a cow and thus its purification must come through one as well.
There is also an interesting connection between the para adumma and the Messiah. According to the Rambam (Maimonides),
Nine red heifers were prepared . . .: these were prepared by Moses our Rabbi, the second by Ezra, and there were seven from the time of Ezra until the destruction of the Second Temple. The tenth will be prepared by King Messiah-May he speedily be revealed! Amen, may this be God's will!
Mishneh Torah, Hilkhot Para Adumma 3:4
In the same way it seems odd for Elazar to prepare the para adumma, it also seems strange that the Rambam (Maimonides) would connect the para adumma to the coming of Messiah? Traditionally it is understood that due to our current exile, all Israel lives in a state of tuma (impurity) that is analogous to the tuma that is contracted through contact with a dead corpse. The ultimate and permanent means of our purification is not currently available to us since our sins have caused this current exile and has both prolonged our suffering and delayed the coming of the Messiah and the building of the third Temple. However the day is coming when the Messiah will return and will redeem us and cleanse us of our spiritual impurity like Moses did when brought Israel out of Egypt. Thus the preparation of the para adumma is analogous to the spiritual purification that Israel will experience when Messiah returns. This is what is spoken of through the prophet Zechariah, when he writes,
On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity. "On that day, I will banish the names of the idols from the land, and they will be remembered no more," declares the LORD Almighty. "I will remove both the prophets and the spirit of impurity from the land."
Zechariah 13:1-2
2. In the Morning Blessings we pray, "Blessed are you, O Lord our God, Ruler of the Universe, who directs the footsteps of people." In this week's Torah portion, we see God providing direction for Bilam. In Numbers 22:12 God commands Bilam not go and meet with King Balaq. However the second time that Bilam inquires if he should go, God allows him (22:20). When Bilam does go the Almighty's anger is aroused. God's actions evoke the following question from Abarbanel, "If the Almighty indeed permitted Bilam to go, why, after he went, is it stated, ‘the anger of the Lord was kindled'. Surely he had only gone with God's permission?" Is it possible to resolve this difficulty? If so, how? What was the motivation for Bilam's actions? What lessons should we learn from this incident?
Jason
Kol Eliyahu asks the following question, "If God really gave Bilam permission to go with them, why should he have become angry with Bilam when he actually went?"
When the Lord tells him to go ‘with them,' he uses Hebrew word ittam, for ‘with them' (Numbers 22:20). Ittam implies going with a person on a path, but not with the same intent or to the same destination. In other words, what God really wanted Bilam to do was to go with them on their way but not to ‘go along' with their intentions. He was explicitly commanded: "You will not curse the people." But in verse 21, where we are told Bilam went with the princes of Moab, the term used for ‘with' is im, which, as opposed to itam, implies a going together toward one and the same destination with one and the same intention. In other words, Bilam's intentions correspond to those of the Moabite princes; namely, that he and they both intended to curse the Children of Israel. It was for this reason that God was angry with him. Subsequently, of course (in 22:35), we find even the angel using the expression im in telling Bilam to go with the men. To this, Rashi comments: ‘God will lead a man in whatever path he wants to go." (Kol Eliyahu)
Furthermore, it is clear from this parasha that Bilam's intention for going with these men was not out of obedience to God but was rather self-serving and sinful. After four failed attempts at cursing Israel, Bilam comes up with an even more sinister yet simple strategy to harm Israel and earn the large reward promised by King Balak. Bilam advises Balaq to use the women of Midian as a snare to lead the people into sexual debauchery and idol worship. Since Bilam could not curse Israel due to God's protection and blessing, he tried to get the people to bring cursing upon themselves through destroying their bond to God through sexual and spiritual infidelity. Although Bilam's motivation and involvement in this plan is never stated in the Torah, the Brit Hadasha and Talmud both explicitly attribute it to him. They state
Nevertheless, I have a few things against you: You have people there who hold to the teaching of Bilam, who taught Balaq to entice the Israelites to sin by eating food sacrificed to idols and by committing sexual immorality.
Revelation 2:14
Forsaking the right way, they have gone astray. They have followed the way of Bilam, the son of Beor, who loved gain from wrongdoing, but was rebuked for his own transgression.
Peter 2:15-16
For they have gone in the way of Cain, have run greedily in the error of Bilam for profit, and perished in the rebellion of Korach.
Jude 1:8-11
He [Balaam] said thus to him [Balak]. ‘The God of these hates lewdness, and they are very partial to linen [garments]. Come, and I will advise you. Erect for them tents enclosed by hangings, place harlots inside, old women without, young women within, to sell them linen garments.'
b. Sanhedrin 106a
Thus what motivated Bilam to accompany Balaq was pure greed. Furthermore, Bilam's transgression becomes paradigmatic of individuals who love wealth more then God. Bilam, despite his prophetic gifting and relationship to God, chose wealth over the will of God and paid the ultimate price for his folly, death (Numbers 31:8). Let us be careful to guard ourselves so that we do not fall to prey to error Bilam for "the love of money is the root of all evil."
1 Timothy 1:6
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