What Has God Done for Me Lately?

My people, what have I done, and how have I wearied you? Testify against Me. For I brought you up out of the Land of Egypt and redeemed you from the house of slavery, and I sent before you Moshe, Aharon, and Miryam. My people, remember now what Balak king of Moav planned, and what Bilaam the son of Beor answered him. From Shittim to Gilgal, may you recognize the righteous deeds of Hashem. (Sefer Michah 6:3-5)

I. Michah rebukes the Jewish people

The above passage is from the haftarah of Parshat Balak. In this reading from the Prophets, the prophet Michah is sharing a message from Hashem. He challenges the Jewish people to present their complaints against Hashem. The Jewish people have been unfaithful. Michah demands that they defend their behavior. Then, he reviews the relationship between Hashem and the Jewish people. He enumerates acts of kindness that Hashem performed for the Jewish people. He brought them out of Egypt and restored them to the Land of Israel. He rescued them from bondage. He sent them great prophets – Moshe, Aharon, and Miryam. Then, Micah directs them to recall Balak. He plotted against the Jewish people. He recruited Bilaam to curse Bnai Yisrael. Instead, Hashem forced Bilaam to bestow a blessing. Michah reminds them of their sins and Hashem’s forgiveness.  He closes referring them to the passage of their ancestors across the River Jordan upon dry land.[1] Michah’s message is that the Jewish people have been the object of Hashem’s benevolence. They have repaid His kindness with disloyalty and rebellion.

It is odd that in his list of the wonders and kindnesses that Hashem performed on their behalf, Michah mentions Balak and Bilaam. This incident was an expression of Hashem’s benevolence but it is not on a par with many others that he could have cited. He could have reminded the people of their conquest of the mighty nations that occupied the Land of Cana’an. He might have referred them to Hashem sustaining their ancestors in the barren wilderness. He provided them with ma’an – manna – and water. Why does Michah make mention of Bilaam and Balak? To answer these questions a review of the Torah’s account of Balak and Bilaam is required.

And the angel of Hashem spoke to Bilaam, “Go with the men. However, that which I speak to you, it is what you shall speak.” And Bilaam went with the officers of Balak. (Sefer BeMidbar 22:35)

II. Balak and Bilaam’s plot

Balak was king of Moav. Moav realized that it was not directly threatened by Bnai Yisrael. The Land of Moav was not part of the legacy Hashem promised the Jewish people. Nonetheless, Balak and his people loathed Bnai Yisrael. Balak considered how he might harm the Jewish people. He turned to Bilaam. Bilaam was a heathen soothsayer or pseudo-prophet of some sort. He was perceived as capable of effectively cursing and blessing individuals and nations. Balak asked Bilaam to use his powers to curse Bnai Yisrael.

Balak was enticed by Balak’s offer. However, Hashem came to Bilaam in a vision and warned him against responding to Balak’s summons and against cursing the Jewish people. Eventually, Hashem allowed Bilaam to travel to Balak but with the proviso in the above passage. He must tell Balak that he will act only as directed by Hashem.[2]

Bilaam understands these directions but hopes that he will find a means to curse Bnai Yisrael. Twice Bilaam tries to persuade Hashem to allow him to curse the Jewish nation.[3] Both times Hashem forces Bilaam to report back to Balak and bless the Bnai Yisrael. On a third and final occasion, Bilaam realizes he cannot succeed in cursing the nation. He submits to Hashem.[4] He delivers a final, more extensive blessing. Then, he reports to Balak a prophecy regarding the future of Bnai Yisrael and the surrounding nations.

There is an interesting question to be considered. This incident took place without Bnai Yisrael’s knowledge. They became aware of Balak and Bilaam’s conspiracy through its inclusion in the Torah. Why was it necessary to include this incident in the Torah? Why was it revealed to Bnai Yisrael?

A fascinating story provides insight into Michah’s reference to Balak and Bilaam. Also, it suggests a reason for the inclusion of their conspiracy in the Torah.

Praise Hashem, all nations, laud Him, all peoples. For His kindness has overwhelmed us, and the truth of Hashem is eternal. Hallelu-Yah! (Sefer Tehilim 117:1-2)

III. Knowledge of Hashem’s benevolence

Rav Yitzchak Volozhin (Rav Itzela) headed the Volozhin Yeshiva established by his father Rav Chaim. He was also a leader of the Russian Mitnaggid – non-Chasidic – community. In his capacity as a communal leader, he met with ministers of the tsarist government. A minister asked that he explain the above passage. He asked Rav Yitzchak, “Because His kindness overwhelms Israel, should the gentile nations praise Hashem?” In other words, why should non-Jews praise Hashem because of kindnesses done for the Jewish people?

Rav Yitzchak responded, “Bnai Yisrael does not know all the plans that you develop against them. Only you – the gentiles – know the degree of Hashem’s kindness to Israel. You know how He overturns your evil counsels and does not allow you to execute your plans. Therefore, it is specifically you who are most fit to extol and praise Hashem for this.”[5]

IV. Hashem’s kindness exceeds our awareness

Rav Yitzchak's comments respond to the above questions. Rabbaynu Yitzchak Abravanel explains that Michah included the plot of Balak and Bilaam among his examples of Hashem’s kindnesses because it adds a dimension to his message. He reminded the people of the miracles and wonders that Hashem performed for them surrounding their redemption from bondage in Egypt. Then, he added the incident of Balak and Bilaam. His message was that we are only aware of the observable expressions of Hashem's benevolence. We are not aware of the many unobservable acts of kindness that Hashem performs on our behalf. The incident of Balak and Bilaam exemplifies this idea. When it was occurring, Bnai Yisrael was unaware of the plot. Hashem interfered and defeated Balak and Bilaam without Bnai Yisrael’s awareness.[6]

Michah is telling the people, “Beyond all the wonders and kindnesses of which you are aware, there are countless others. Hashem does not reveal them to you. But He is constantly exercising His providence and protecting the Jewish people.”

This message is also communicated by the inclusion of the Balak and Bilaam conspiracy in the Torah. Its inclusion communicates to us that we should not think that Hashem’s kindness to us is expressed only in the acts we observe. The Torah reveals the incident of Bilaam and Balak saying, “There are other acts of Divine protection of which you are not aware."

IV. A balanced view

This is an important message. We easily recognize tragedy and misfortune. We wonder how a benevolent G-d allows us, those we love, and our people to suffer. We do not know the answer. His ways are a mystery. However, it is important to strive to achieve a balanced view. The tragedies and suffering we observe are real. They cannot be dismissed. But we must take care not to disregard the many blessings that are simultaneously bestowed upon us. This is true of the individual and concerning the Jewish people.

Somehow, despite repeated persecutions and virtually continual antipathy, the Jewish people survive. Something prevents our enemies from utterly destroying us. The prophet Michah is admonishing us to recognize the miracle of Jewish survival, to not take it for granted. This does not remove the pain of our suffering, but it allows us to recognize that our persecution does not represent a complete abandonment by Hashem.  In ways we are aware and through acts that are concealed from us, He continues to preserve the Jewish people.

[1] See Rabbaynu David Kimchi (Radak), Commentary on Sefer Michah 6:3-5.

[2] In the above passage, Bilaam is admonished to speak only as instructed by Hashem. However, Ramban explains that Hashem's intention was for Bilaam to share this restriction with Balak’s messengers. See Ramban 22:35.

[3] See Ramban 23:16. He planned to address Hashem focusing on Bnai Yisrael’s failings. He was prepared to argue that the Jewish people do not deserve Hashem's providence. They are worthy of punishment.

[4] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer BeMidbar 24:1.

[5] Rav Y. Hershkowitz, Netivot Raboteynu, vol 1, pp. 345-6.

[6] Don Yitzchak Abravanel, Commentary on Sefer Michah, 6:5.