There is a clear parallel between Balak and events in the Book of Exodus. In both narratives, kings (Pharaoh of Egypt and Balak of Moab), alarmed about the success of the Jewish People, conspire to destroy them.
Robert Alter notes that the language of the narratives intersects. In describing Pharaoh’s fears, the Torah says he “came to dread [va’yakutzu] the children of Israel” (Exodus 1:12). So too, Moab, the nation Balak led, “dreaded [va’yakatz] the children of Israel” (Numbers 22:3).
The similarities continue, as Pharaoh says to his nation, “Behold, the nation of the children of Israel is much too numerous and mighty for us [rav v’atzum mi’menu].” (Exodus 1:9) Similarly, Balak says, “Behold, the nation that came out of Egypt…are too mighty for me [atzum hu mi’meni]” (Numbers 22:5–6).
In addition, both leaders rely on sorcerers – in the case of Pharaoh, the chartumim (magicians); in the case of Balak, the heathen prophet Balaam – to achieve their horrific goal.
And in Balaam’s prophecies, he speaks of “God, Who took them [the Jews] out of Egypt” (23:22, 24:8). Invoking the Exodus underscores the connection between the narratives.
Now, of course, the Exodus story tells of the first generation that left Egypt. The Balak story happens after that generation had died in the desert. It involves the second generation as they prepare to enter the land of Israel.
Bearing this chronology in mind, Rabbi Nathaniel Helfgot writes that “for the new generation to be able to enter the land they must first go through parallel experiences of the forefathers, picking up the thread and completing the mission, not allowing the plan to go off kilter as had happened 38 years before” (Mikra and Meaning).
Indeed, there is one great difference between these narratives. Pharaoh enslaves the Jewish People while Balak does not succeed in his mission. As the Sefat Emet, quoted by Rabbi Helfgot, writes, “Just as there is a mitzvah to remember/mention the Exodus every day, so, too, one is bidden to remember/mention the kindness that God did for us in thwarting the plot of Bil’am the wicked” (ibid.).
Every generation faces challenges reminiscent, and yet different, from prior generations. The convergence and divergence of the Balak and Egypt stories indicate that even as the threats are similar, they are not all identical – and the outcomes sometimes differ.
Candle lighting:
Balak parsha
July 19th at 7:55 p.m.
