Balak

Parshat Balak Bilam – The Man Without A Nation Rabbi Ari Kahn The major figure in this week's Parsha is a man named Bil'am. He is described as a seer: Balak, King of Moav, sends him to attack the Jewish nation by means of a curse. Evidently, Bil’am possessed unique capabilities, yet the plan to utilize Bil’am’s clairvoyance in an attack on the Jews was thwarted, and the children of Israel escaped unscathed. The uniqueness of the Parsha is that the story is told from the perspective of the other side, of the non-Jews. Here we have the opportunity to eavesdrop on the conversations, and to become painfully aware of the type of plots, which our enemies have planned for us. Bil’am serves as a model for future generations of anti-Semites. However, we should note Chaza”l’s observation that Bil’am is not the only model, and that gentiles throughout the generations have acted in various ways toward the Jews. In a fascinating passage, Chaza”l tell us of Pharaoh’s three advisors, who are asked to advise regarding the "Jewish problem": Rabbi Chiya said in the name of Rabbi Simone, ‘Three were present during the consultation (of Pharah): Bil’am, Iyov (Job), and Yitro. Bil’am, who advised (to kill the Jews) was killed, Iyov, who was silent, was judged to suffer great pain, and Yitro, who ran away, was worthy to have (great) descendants ... (Shmot Rabah 1:9, Sotah 11a) Yitro serves as the prototype for the moral, decent, caring non-Jew. He advocates sparing the Jewish People, but is forced to flee when his advice is sneered at. Iyov, in his silence, indicates that he will be unaffected personally regardless of the outcome. The immense suffering which is his lot is the result of his own indifference to the suffering of others. Iyov apparently defines a good person as one who does no evil, in the most minimalist definition of "good". The suffering of others is not his concern; he will therefore undergo his own pain until he is able to feel the pain of others.1 Bil’am, on the other hand, is a sadistic misanthrope. He advocates the destruction of an entire people. Perhaps this position is intimated by his name "Bil’am" - Bilo Am- without a people. 2He is an individual, a hired gun (or mouth, as the case may be) who is willing to advise and help implement a genocide if the price is right. Morality is of no concern. He is the ultimate individual. "Evil eye, arrogant spirit, and greedy soul" (Avot 5:19) are his calling cards. There is no room in his worldview for others. The Zohar describes his individualism as the source of his destructive power. 1 2

See Rabbi J. Solovietchik, “Kol Dodi Dofek,” where this idea is explored more fully. Belo’-am [denotes without the people]. Sanhedrin 105a

R. Shimon said: ‘It is written of Bil’am, “and he went shefi [to a bare height]” (Bamidbar XXIII, 3). The word shefi signifies “alone”, and it is also akin to the term shefifon, in the phrase “shefifon (a horned snake) in the path”. So Bil’am went alone, like a snake that goes alone and lurks in bypaths and lanes, with the object of attracting to himself the unclean spirit. For he who walks alone at certain periods, and in certain places, even in a town, attracts to himself the unclean spirit. Hence no one should ever go on a lonely road, even in a city, but only where people are about, nor should a man go out in the nighttime, when people are no longer about. It is for a similar reason that it is written: ‘His body shall not remain all night upon the tree” (Deut. XXI, 23), so as not to leave the dead body, which is alone, without the spirit, above ground in the night. The wicked Bil’am, however, for that very reason went alone like the serpent, as already explained.’ (Zohar, Bereishit, Section 1, Page 170a) Nonetheless, Bil’am remains a somewhat elusive character. The Sages, in various Midrashim, offer different Jewish leaders as models for comparison in an attempt to better understand Bil’am.3 Textual and Mishnaic parallels are drawn between Bil’am and Avraham. The Mishna contrasts the descendants of Avraham with the descendants of Bil’am, as if to say, Avraham became the forefather of a great nation based on these concerns while Bil’am remained to himself. No nation, great or small, emerged from him. Whoever possesses these three things, he is of the disciples of Avraham our Father; and [whoever possesses] three other things, he is of the disciples of Bil'am the wicked. The disciples of Abraham our Father [possess] a good eye, a humble spirit and a lowly soul. The disciples of Bil’am the wicked [possess] an evil eye, a haughty spirit and an over-ambitious soul. What is [the difference] between the disciples of Avraham our Father, and the disciples of Bil'am the wicked? The disciples of Avraham our Father enjoy [their share] in this world, and inherit the world to come, as it is said, ‘That I may cause those that love me to inherit substance and that I may fill their treasuries.’ But the disciples of Bil'am the wicked inherit gehinnom, and 3

There is a tradition attributed to the Vilna Gaon that often when the Talmud refers to Bil’am the sages actually have a different erstwhile “Prophet” of the non-Jews in mind – Jesus. Hereford, in “Christianity in the Talmud and Midrash,” utilizes this approach extensively. Consider the possible christialogical polemic in the following two passages from Sanhedrin (emphases added are my own): 106a Bil’am also the son of Beor, the soothsayer, [did the children of Israel slay with the sword]. A soothsayer? But he was a prophet! — R. Johanan said: At first he was a prophet, but subsequently a soothsayer. R. Papa observed: This is what men say, ‘She who was the descendant of princes and governors, played the harlot with carpenters.’ 106b A certain ‘min’ said to R. Hanina: Have you heard how old Bil'am was? — He replied: It is not actually stated, but since it is written, ‘Bloody and deceitful men shall not live out half their days,’ [it follows that] he was thirtythree or thirty-four years old. He rejoined: You have said correctly; I personally have seen Bil’am's Chronicle, in which it is stated, ‘Bil’am the lame was thirty years old when Pinhas the Robber killed him.’ Mar, the son of Rabina, said to his sons: ‘In the case of all [those mentioned as having no portion in the future world] you should not take [the Biblical passages dealing with them] to expound them [to their discredit], excepting in the case of the wicked Bil’am: whatever you find [written] about him, lecture upon it [to his disadvantage].’

descend into the nethermost pit, as it is said: ‘But thou, o G-d, will bring them down to the nethermost pit. Men of blood and deceit shall not live out half their days. But as for me, I will trust in thee.’ (Avot 5:19) The verses describing Avraham and Bil’am, as each one embarked on their mission, raise various issues as well: Both arise early and mount their donkeys: And Avraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and broke the wood for the burnt offering, and rose up, and went to the place of which G-d had told him. (Bereishit 22:3) And Bil’am rose up in the morning, and saddled his ass, and went with the princes of Moav. (Devarim 22:21) There is a subtle difference which may only be discerned in the Hebrew text: Avraham's form of locomotion is a "chamor" while Bil’am’s is an "aton", Avraham being the type of individual who transcends, and indeed harnesses the "chomer" (the physical, material), while Bil’am simply rides on a donkey.4 In a sense, the Torah tells us, Bil’am was no better than his donkey, therefore his donkey speaks to him. For here was this ass, the most stupid of all beasts, and there was the wisest of all wise men, yet as soon as she opened her mouth he could not stand his ground against her! (Midrash Rabbah - Devarim XX: 15) And, All these (sins) were found in the wicked Bil’am: Fornication and idolatry, as it is written, “Behold these caused the Children of Israel to trespass against the Lord through the counsel of Bil’am in the matter of Peor” (Devarim 31, 16). False witness, as it is written, “Bil'am the son of Peor ...who knows the knowledge of the Most High” (Ibid. 24, 16), while he did not know even the knowledge of his ass. He perverted judgement, as it is written, “Come and I will advertise thee” (Ibid. 14). He encroached on a domain which did not belong to him, as it is written, “And I offered oxen and rams on the altar”, and also, “The seven altars I have prepared” (Ibid. 23, 4). He fomented discord between brothers, between Israel and their Father in heaven. As for slander, there was no other to equal him. And so with the rest.’ (Zohar, Bamidbar, Section 3, Page 206b)

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See my Notes on Vayera, and Chaye Sara, where the theme of controlling the “chomer” is explained. Only three people in the Bible ride a chamor – Avraham, Moshe and the Messiah. This idea is based on the Zohar, and Maharal, see sources cited in Vayera.

Chaza”l, who are willing to accuse Bil’am of almost any indecency, actually suggest that Bil’am was guilty of bestiality with his donkey. 5(see below) On the other hand, we find a comparison between Moshe and Bil’am. When the Torah tells us that there was never a prophet among the Jews like Moshe, Chaza”l stress that among the non-Jews there was: Bil’am. In addition, when Moshe went into the Tent of Meeting, that he might speak with Him (VII, 89). It was taught: ‘And there has not arisen a prophet since in Israel’ (Devarim 34, 10): ’In Israel’ there had not arisen one like him, but there had arisen one like him among the nations of the world. This was in order that the nations of the world might have no excuse for saying: ‘Had we possessed a prophet like Moshe we would have worshipped the Holy One, blessed be He.’ What prophet had they that was like Moshe? Bil'am the son of Beor. 6(Midrash Rabbah – Bamidbar 14, 20)[also see Sifri, Zot Habracha section 16]7

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Sanhedrin 105a The Midrash continues and notes the distinction between Moshe and Bil’am: There was a difference, however, between the prophecy of Moses and that of Bil’am. There were three features of the prophecy of Moshe which were absent from that of Bil'am. When He spoke with Moshe the latter stood on his feet; as it says, ‘But as for you, stand here by Me, and I will speak to you, etc.’ (Devarim. 5, 28). With Bil’am, however, He only spoke while the latter lay prone on the ground; as it says, ‘Fallen down, and his eyes are opened’ (Bamidbar 24, 4). With Moshe He spoke mouth to mouth; as it says, ‘With him do I speak mouth to mouth’ (ib. 12, 8), while of Bil’am it says, ‘The saying of he who hears the words of G-d’ (ib. 24, 4), which teaches that He did not speak with him mouth to mouth. With Moses He spoke face to face; as it says, ‘And the Lord spoke to Moshe face to face (Ex. XXXIII, 11), but with Bil’am He spoke only in parables; as is confirmed by the quotation, ‘And he took up his parable, and said, etc.’ (Bamidbar 23, 7). There were three features possessed by the prophecy of Bil’am that were absent from that of Moses. Moses did not know who was speaking with him, [he did not know whether G-d or an angel spoke to him.] while Bil’am knew who was speaking with him; as it says, ‘The saying of him who hears the words of God, who sees the vision of the Almighty (ib. 24, 4). Moses did not know when the Holy One, blessed be He, would speak with him, while Bil’am knew; as it says, ‘And knows the knowledge of the Most High’ (ib. 16). In illustration of this Bil’am has been compared to a king's cook who knows what fare the king will have on his table and how much is spent by the king on his board. It was in the same way that Bil’am knew what the Holy One, blessed be He, would speak to him about. Bil’am spoke with Him whenever he pleased; for it says, ’Fallen down, and his eyes are opened,’ which signifies that he used to prostrate himself on his face and straightway his eyes were opened to anything that he inquired about. Moses, however, did not speak with Him whenever he wished. R. Simeon says that Moses also received communications from Him whenever he pleased; for it says, ‘And when Moshe went into the Tent of Meeting, that he night speak with Him, then’- immediately- he heard the voice speaking to him. Midrash Rabbah - Numbers XIV:20 7 Generally Bil’am was considered to have possessed superior potential: R. Abba b. Kallana said: ‘Never arose such great philosophers in the world as Bil’am the son of Beor and Abnomos of Gadara.’ Midrash Rabbah - Genesis LXV: 20, or R. Simeon b. Eleazar quoted in the name of R. Eleazar b. ‘Azariah what he used to say in the name of Abba Kohen the son of Dalyeh: Woe to us for the day of judgment, woe to us for the day of rebuke! Bil’am was the wisest of the heathens, yet he could not withstand his ass's rebuke: “Was I ever wont to do so unto thee? And he said: Nay”(Num. XXII, 30). Midrash Rabbah - Genesis XCIII: 10. 6

There is also room to compare Bil’am with Ya'akov: Both have visions regarding the End of Days, but Ya'akov loses his vision.8 And Jacob called to his sons, and said, ‘Gather yourselves together, that I may tell you that which shall befall you in the last days. (Bereishit 49:1) Bil’am, too describes the End of Days: "I see it, but not now, I behold it but it is not near; a star shall come out of Ya'akov... (23:17) The vision is generally understood as referring to the coming of the Messiah. Bil’am sees that which eludes Ya’akov. There is another, less-obvious comparison of Bil’am which receives greatest attention in mystical literature. Bil’am is described alternatively as a descendent, or even a reincarnation of Lavan. The Targum (Yonatan) [Yerushalmi] in the beginning of the Parsha (22:5) makes the identification, and Rashi (Sanhedrin 105a) also makes reference to this tradition. The Zohar details the connection: …Lavan the Aramean was famous throughout the world as a master magician and sorcerer whose spell no man could escape. He was, in fact, the father of Beor, who was the father of Bil’am, mentioned in Scripture as “Bil’am the son of Beor, the soothsayer” (Josh. XIII, 22). But for all Lavan's skill and pre-eminence in sorcery and magic, he could not prevail over Ya’akov, though he employed all his arts to destroy him, as it says: “An Aramean designed to destroy my father” (Devarim 26, 5).’ R. Abba said: ‘All the world knew that Lavan was the greatest of wizards and sorcerers and magicians, and that no one whom he wished to destroy could escape from him, and that it was from him that Bil’am learned all his skill-Bil’am, of whom it is written: “for I know that he whom you bless is blessed, and he whom you curse is cursed” (Bamidbar 22, 6). (Zohar, Bereishit, Section 1, Page 166b) What is it about Lavan which would bring Chaza”l to link him with Bil’am? The Midrash notes at least one connection when it observes that G-d spoke to both in the evening. ‘And G-d came to Lavan the Aramean in a dream of the night.’ (31, 24) What is the difference between the prophets of Israel and those of other nations? R. Hama b. R. Hanina said, ‘The Holy One, blessed be He, reveals Himself to heathen prophets with half speech only, as you read, “And G-d met (vayikor) Bil’am”(Bamidbar 23, 4). (Midrash Rabbah - Bereishit 74:7) The fact that G-d even spoke with either of these characters should be noted, but the Midrash points out that the language of the Torah is also similar. This similarity, while noteworthy, is not the full extent of the parallel. Both Lavan and Bil’am misuse their words. Lavan is known for lies and deception, and Bil’am for his desire to curse the Jewish People. But the comparison runs yet deeper. We are 8

See my Notes to Vay’chi, where I cite the sources that note that Ya’akov does not “deliver” on his promise to reveal the End of Days; at the moment he is to do so, Ya’akov suddenly loses his clairvoiyance.

told in the Haggada of Pesach that Lavan wanted "to uproot everything", a statement for which we are hard-pressed to find evidence in the Torah. Such an accusation leveled against Esav, or Amalek, would be easily proven by the verses. But where is substantiation of Lavan’s guilt? Lavan's plan was simple, his reasoning straightforward: He wanted Ya’akov to stay with him, because Lavan’s own fortunes had so improved since the day that Ya’akov arrived. Lavan did not want Ya’akov to leave and he claimed that Ya'akov’s children were also his own. What is the evil in such a magnanimous statement? Lavan was not in favor of Ya’akov’s independence. He wanted Ya'akov and his children - Lavan's grandchildren - to stay. Yet had Ya'akov stayed, the Nation of Israel would never have emerged, it would have been subsumed within the nation of Lavan. By not allowing the nation to become a nation, the Haggada says, "Lavan wanted to destroy everything." This insight allows us to see how Bil’am is the "new and improved" model of Lavan. He also wanted to destroy the Nation of Israel, not by Lavan’s assimilation technique, rather by eradication. Only later, when Bil’am senses that he will be unable to destroy the nation using his original tactics does he resort to plan "B", assimilation. We have seen that Bil’am remains an individual, without confederates. The Jews are a Nation, a Nation with national pride on a mission, on their way to a collective rendezvous with destiny. This is what strikes Bil’am as he observes the Children of Israel, and their elevated sense of community. We can imagine his twisted selfjustification, that man can not exist in a community, that a community drains the resources of the elite. Bil’am had no need for a nation; such needs were for others, for the weak. He was Bil’am - Bli am- without a nation. When he observed the encampment of the Israelites he realized that they managed to co-exist without strife, as Rashi says: "He saw that the openings of their tents did not face one another" (Rashi 24:5, based on Baba Batra 60) He saw a sincere concern for morality, balanced with a strong sense of community. He saw individuals living together in harmony, forming a community without losing their sense of individuality.

Ultimately, Bil’am arrived at a new plan, as is indicated at the end of the Parsha. 9 Bil’am advised that the women of Moav come down to the camp of Israel and attempt to wreak havoc from within, creating a sort of fifth estate. He realized that when united against an external threat, the Jews are invincible; the way to bring them to their knees is to break down the most basic relationships, between husband and wife. The destruction of the rest of the community would surely follow. (31:16)10 Bil’am’s strategy is outlined in stages in the text: And Israel stayed in Shittim, and the people began to commit harlotry with the daughters of Moav. And they called the people to the sacrifices of their gods; and the people ate, and bowed down to their gods. And Israel became attached to Baal-Peor; and the anger of the Lord was kindled against Israel. (25:1-3) He calls upon the women of Moav to seduce the men of Israel, both sexually and religiously. "Start with their bodies, but do not stop until you have their minds as well," Bil’am instructs. “…to commit harlotry with the daughters of Moav. And they called the people to the sacrifices of their gods (25, ff).” This indicates that the daughters of Moav followed Bil’am's counsel, as is borne out by the text, ‘Behold, these caused the children of Israel, through the counsel of Bil’am, to revolt so as to break faith with the Lord in the matter of Peor.’ (Bamidbar 31, 16) They made booths for themselves and placed in them harlots in whose hands were all manner of desirable objects. An old woman would sit outside and keep watch for the girl who was inside the shop. When the Israelites passed by to purchase an article in the bazaar, the old woman would say to him: 'Young man! Would you not like some linen clothing that 9

The Zohar cites a tradition that the strategy to seduce the children of Israel originated in Midian: All the nefarious plan of Peor was from Midian. On their advice they hired Bil’am, and when they saw that Bil’am could not prevail, they adopted another plan and prostituted their daughters and wives more than Moav. They planned with their prince that he should prostitute his daughter, thinking to catch Moshe in their net. They invested her with all kinds of magic in order to catch their chief, but G-d “turns the wise backwards”. They foresaw that a chief of the Israelites would be caught in their net, but they did not understand what they foresaw. They enjoined her not to unite herself with any man save Moshe. She said to them: ‘How shall I know him?’ They said: ‘Join the man before whom you see all others rise, but no other.’ When Zimri, son of Salu, came, fifty-nine thousand of the tribe of Shimon rose before him, as he was their prince. She thought he was Moshe and joined him. When all the rest saw this they did likewise, with the consequences that we know. Thus all was from Midian, and therefore Midian was punished. G-d said to Moshe, “Avenge the Children of Israel of the Midianites.” (Bamidbar 31, 1) Zohar, Bemidbar, Section 3, Page 190a 10

According to the Midrash, the people of Moav were sympathetic to this type of plan due to their lineage. Midrash Rabbah-Bamidbar 20:23: ‘And the people began to commit harlotry’. Cast a staff into the air and it will fall back to its place of origin! The one that had in the first instance commenced the harlotry finally committed it again. Their Matriarchs had begun with an act of lewdness, as it says, ‘And the firstborn said unto the younger... come let us make our father drink wine and we will lie with him.... And it came to pass on the morrow, that the firstborn said unto the younger: Behold, I lay yesternight (Gen. XIX, 34). Her sister taught her to sin and therefore Scripture spared the younger and did not specify her sin, merely stating, “And lay with him” (ib. 35), while of the elder it is written, “And lay with her father” (ib. 33). It was the one who had in the first instance begun the act of whoredom whose daughters ultimately completed the act, as it says, ‘to commit harlotry with the daughters of Moav. And they called the people to the sacrifices of their gods (ibid., 25).

comes from Bet-She’an? ‘She would show it to him and say: ‘Go inside and you will see some lovely articles!’ The old woman would ask him for a higher price and the girl for a lower. After this the girl would say to him: 'You are now like one of the family! Sit down, and choose whatever you desire for yourself!' A flask of wine stood by her, and as yet the wine of heathens had not been forbidden. A young woman would come out adorned and perfumed and would entice him, saying: ‘Why is it that though we love you, you hate us? Take this article for nothing! Are we not all the children of one man? The children of Terah the father of Avraham? If you do not wish to eat of our sacrifices and of our cooking, behold, we have calves and cocks! Slaughter them in accordance with your own precepts and eat!’ Thereupon she would make him drink the wine and the Satan would burn within him and he would be led astray after her; for it says, ‘Harlotry, wine and new wine take away the heart’ (Hosea 4, 11). According to some authorities Bil’am commanded them not to make them drink wine, so that they might not be judged as drunkards but as deliberate sinners. Once the Israelite solicited her she would say to him: ‘I will not listen to you until you slaughter this animal to Peor and bow down to the idol.’ He would object: ‘I will not bow down to idols!’ She would answer him: 'You will only appear as though you were uncovering yourself!' And so he would be led astray after her and do as he was bidden. This explains why the Sages have said that if a man uncovers himself before Baal- Peor, he, by that act, worships it; for it says, ‘And bowed down to [i.e worshipped] their gods (25, 2). And Israel joined (vayitzamed) the Baal Peor (ib., 3). At first they entered unobtrusively, but in the end they came in jointly (zemidim), in pairs, like a yoke (zemed) of oxen. (Midrash Rabbah - Numbers XX: 23) Bil’am’s philosophy embraced "Baal Peor", whose worship included scatological behavior which seems bizarre from a modern perspective. The specific worship included defecating in front of the idol. While this seems to defy logic, in reality Baal Peor was only one step beyond pantheism. The worshipers of Baal Peor believed that all of nature and the natural processes are holy. Therefore even defecating became an acceptable mode of worship. This also explains the behavior of Zimri at the conclusion of the Parsha, when he engages in a public sexual display. If one considers all of nature holy, then all behavior can be justified, even the bestiality of which Bil’am was accused. By spreading the word of Baal Peor, the holiness of the Jewish community was placed in mortal danger. This was Bil’am’s new plan: Cause the destruction of the community through assimilation and unholy behavior. It is interesting that the individuals who eventually take Bil'am’s life are Pinchas and Yehoshua 11. 11

The Zohar credits Pinchas with the vengeance on Bil’am: Zohar, Bemidbar, Section 3, Page 194a R. Eleazar said: ‘Who killed the wicked Bil’am, and how was he killed?’ R. Isaac replied: ‘Pinchas and his comrades killed him, as it says, “they slew on their slain”. Based on this verse, Pinchas assumes the role of meshuach milchama, while presumably Yehoshua is the military leader.

And G-d spoke to Moshe, saying, ‘Avenge the People of Israel of the Midianites; afterwards shall you be gathered to your people.’ And Moshe spoke to the People, saying, ‘Arm some of yourselves for the war, and let them go against the Midianites, and do the Lord’s vengeance in Midian. From every tribe a thousand, throughout all the tribes of Israel, shall you send to the war.’ So there were delivered out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. And Moshe sent them to the war, a thousand of every tribe, them and Pinhas the son of Elazar the Priest, to the war, with the holy instruments and the trumpets to blow. And they warred against the Midianites, as G-d commanded Moshe; and they killed all the males. And they killed the kings of Midian, beside the rest of them who were slain; that is, Evi, and Rekem, and Zur, and Hur, and Reba, five kings of Midian; Balaam, the son of Beor, they also killed by the sword. (Bamidbar 31: 1-8). Pinchas goes to battle, but his role seems purely spiritual; presumably the military leader is Yehoshua. Yehoshua is, of course, from the tribe of Yosef. It was Yosef, perhaps more than any other figure in our history, who knew how to withstand the very temptations Bil’am used to ensnare the Jewish People. (Interestingly, it was immediately following the birth of Yosef that Ya'akov informs his family that it is time for them to return to Israel, time for the nation of Israel to emerge! 12) The Talmud tells us that one of the considerations of Pinchas going to battle was the opportunity to avenge the misdeeds perpetrated upon Yosef by the Midianites. Although the connection between Pinchas and Yosef seems obscure, the Talmud explains that Pinchas’s maternal lineage may be traced to Yosef.13 12

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Zohar, Bemidbar, Section 3, Page 203a Now it says of Balaam that “he lifted up his eyes and saw Israel dwelling according to their tribes” (Num. XXIV, 2). The tribe of Joseph and the tribe of Benjamin were there: the tribe of Joseph, over whom the evil eye has no power, and the tribe of Benjamin, who also has no fear of the evil eye. Now Bil’am had said: I will cross this line which is of no account and look well at them. Rachel was there, and when she saw that his eye was sharpened to do them hurt, she went forth and spread her wings over them and covered her sons. Hence it says, “The spirit of G-d came upon him” (Ibid.), to wit, upon Israel, whom He was protecting, and straightway Bil’am retired. So at first the son protected the mother and later the mother protected the sons; for so G-d had said at the time when he saved his mother from the eye of the wicked Esav. It is interesting to note that both Yosef and his mother are described as “yafeh enayim”. This serves as an antidote to Bil’am, the purveyor of “Ayin Hara” (Avot 5:19). See my Notes on Miketz where I pointed out that the “yafeh enayim” was manifested by self-sacrifice for others. This attribute is surely foreign to Bil’am the ultimate individualist. For the source that Yosef is impervious to the evil eye see: Brachot20a - R. Johanan was accustomed to go and sit at the gates of the bathing place. He said: When the daughters of Israel come up from bathing they look at me and they have children as handsome as I am. Said the Rabbis to him: Is not the Master afraid of the evil eye? — He replied: I come from the seed of Joseph, over whom the evil eye has no power, as it is written, Joseph is a fruitful vine, a fruitful vine above the eye, and R. Abbahu said with regard to this, do not read ‘ale ‘ayin, but ‘ole ‘ayin’. R. Judah son of R. Hanina derived it from this text: And let them multiply like fishes [we-yidgu] in the midst of the earth. Just as the fishes [dagim] in the sea are covered by water and the evil eye has no power over them, so the evil eye has no power over the seed of Joseph. Or, if you prefer I can say: The evil eye has no power over the eye which refused to feed itself on what did not belong to it. Other facets of Pinchas’s lineage will be considered in Parshat Pinchas. For the identification between Yosef and

It is also fascinating that it is Rachel, mother of Yosef, who tries to steal her father’s idols. She fears neither Lavan nor the power of his gods. How appropriate, then, that Yehoshua is her descendant, and he will lead the battle to kill Bil’am "the magician". Yehoshua fears neither Bil’am nor his magic. Perhaps this explains the association between Bil’am and Lavan: Neither of them were interested in the existence of the Nation of Israel. Lavan tried to prevent the emergence of a nation via assimilation. Bil’am was willing to curse and kill the entire nation. Only when that would not work was he willing to "settle" for assimilation. The sad part of the story is that there were thousands among the Jewish people who were enticed, and fell into the trap laid by Bil’am and his henchmen. Perhaps this is the darker side of the Parsha’s message: Throughout history there have been those who plotted the destruction of the Jewish people, yet time and time again G-d frustrated their plans. When we remain a unified nation, all working toward a common goal without sacrificing our individuality, and thus our holiness, we know that no nation, no magic, no curses can harm us. "How good are thy tents, o Ya'akov, and thy Tabernacles, o Israel"

Pinchas see Sotah 43a And Moses sent them, a thousand of every tribe, to the war, them and Phinehas — ‘them’ refers to the Sanhedrin; ‘Phinehas’ was the [priest] Anointed for Battle; ‘with the vessels of the sanctuary’ i.e., the ark and the tablets [of the decalogue] which were in it; ‘and the trumpets for the alarm’ i.e., the horns. — A Tanna taught: Not for naught did Phinehas go to the battle [against Midian] but to exact judgment on behalf of his mother's father [Joseph]; as it is said: And the Midianites sold him into Egypt etc. Is this to say that Phinehas was a descendant of Joseph? But behold it is written: And Eleazar Aaron's son took him one of the daughters of Putiel to wife; [and she bare him Phinehas]! Is it not to be supposed, then, that he was a descendant of Jethro who fattened [pittem] calves for idolatry? — No; [he was a descendant] of Joseph who mastered [pitpet] his passion. But did not the other tribes despise him [saying], ‘Look at this son of Puti, the son whose mother's father fattened calves for idolatry; he killed a prince in Israel!’ But, if his mother's father was descended from Joseph, then his mother's mother was descended from Jethro; and if his mother's mother was descended from Joseph, then his mother's father was descended from Jethro. This is also proved as a conclusion from what is written: ‘One of the daughters of Putiel’, from which are to be inferred two [lines of ancestry]. Draw this conclusion.