Parshas Balak 5777

Continuity Issues

In this week's Parsha, some of the characters are purposed to live a very long time:

1. Balaam - our Sages tell us that he was also Laban and Cushan-Rashasaaim (a king that appears during the times of the Prophets). That would make Balaam live for hundreds of years. Additionally, later in the Torah he is killed "by the edge of the sword" which makes this harder to understand. Also, the Talmud tells us that Balaam was 33 years old at the time of his death and as the same time we have Midrashim that tell us that he advised Pharoh to kill the male babies prior to the birth of Moses over 80 years earlier.
2. Zimri -  our Sages tell us that he was the same person as Shalmuel, the prince of the tribe of Simeon, and Saul son of Dinah. That would also make him live for hundreds of years. Additionally, according to some commentators, the princes died and were replaced before the story of Balak.
3. Phineas - our Sages connect Phineas with Enoch from before the Flood,  Elijah the prophet and the angel Matatron. However, Enoch was taken to Heaven alive thousands of years later.
4. Talking donkey - as the Mishnah in Avos writes, "the mouth" of the donkey was created during the six days of creation.

There are several general approaches to dealing with characters living such long time:

1. Accept it as fact and a miracle deviating from nature. However, this is not necessary in all cases unless it is clear from the text or our Sages that it was the same person literally. We find this in regards to Achijah the Shilonite and Serach daughter of Asher, but it is not explicit here.
2. Explain this as a "descendant of", or that the people that appear here are descended from the original people mentioned but aren't them. That is the approach that can be found in Chizkuni that explains that the Balaam in this week's Parshah was the grandson of the original Balaam.
3. Explain this as a reincarnation of the original person or some sort of spiritual but not physical transfer. This would explain all the cases here, even the donkey (since the concept of the talking donkey was created earlier but not the donkey itself).
4. This approach only applies in some cases but not here. In some cases where a title is used like Abimelech or Pharaoh, it can refer to different people with the same title.

Balak, Balaam, Bird (Parshas Balak 5775)

Who was Balaam?

The Talmud (Sanhedrin 105a) tells us that Balaam was the son of Laban the Aramean:

We learned in a Braisa that Beor was the same person as Cushan-Rishasaim and the same person as Laban the Aramean

(There are other sources that state that Balaam was Laban himself, or his son, or grandson, or other descendent, or perhaps his reincarnation)

Yalkut Shemoni (Numbers 23, 5766) writes that Balaam was Kemuel (Abraham's nephew see Genesis 22:21):

Kemuel is Bilaam, and why is his name called Kemuel? For he stood against the nation of G-d

(There are other sources that say that Balaam was Kemuel's descendent, see also Sefer Lemekesi Atik for sources that Balaam was Nahor, Abraham's brother)

Sefer Tziuni (Genesis 36:32) writes that Balaam was Bela son of Beor, one of the kings of Edom (see Ibn Ezra [Genesis 36:32] who argues against this opinion).

The Jerusalem Talmud (Sotah 5:6) identifies Bilaam as Eliakum son of Barakiel, one of the friends of Job (see Job 32:2).

The Hizkuni (Exodus 1:9) identifies Balaam as the grandson of the Balaam who was the advisor to Pharoh.

Who was Balak?

According to the Zohar (Balak 227), Balak was from the descendants of Yisro

The Midrash (Bamidbar Rabbah 20:24) writes that Balak was Tzur (Numbers 31:8), father of Cozbi (Numbers 25:15):

And Cozbi said to him (i.e. Zimri): "I will not listen to anyone but Moshe, for this is what my father, Balak, commanded me"

Another opinion (Bamidbar Rabbah 20:19) writes that Balak was a descendent of Lot:

If it were not for Abraham, Lot would not have been saved from Sodom, and you (i.e. Balak) is from the descendants of Lot

According to the Talmud (Sotah 47a), Balak was an ancestor of Ruth:

And Rabbi Yosi ben Choni said: Ruth was the daughter of Eglon, who was the son of Balak

According to Sefer Moshav Zekeinim (Numbers 22:2), Balak was one of the officers of Sihon:

"And Balak ben Zipor saw": Balak was one of the officers of Sihon, and then he saw (the might of the Jews)

Why was Balak called "Ben Tzipor" / "Son of a Bird"?

According to the Zohar (Balak 227), Balak was from the sons of Yisro, who was called a "bird".

The Ohr haChaim (Numbers 22:2) says that Balak had a magic bird (based on Zohar):

For Balak was a magician greater than Balaam, and he did magic with a certain bird, and its name was Yadua. And that is what it says "and Balak saw", and how did he see, through the bird.

The Baal haTurim (Numbers 22:2) writes that he (figuratively) flew a like a bird against the Jews:

Son of Tzipor for he flew on them like a bird to curse them

(It is also possible that he is called "ben Tzipor" because he flew in the air as per Rashi [Numbers 31:8], however I haven't see any source confirming that)

(There also seems to be a similarity between the name "Tzipor" here and the name of Moshe's wife "Tziporah". This maybe explained by the fact that Balak was a grandson of Yisro, and thus that would make his father "Tzipor" the brother of Tziporah)

[Published at parshapeople.blogspot.com]