Parshat Balak
Sefer Micha—the sixth book in Trei Asar (a collection of the prophecies from the 12 “minor” prophets)—is the source from which this week’s haftarah is taken. The book consists of seven perakim that focus, primarily, on the Navi’s condemnation of Israel both for her lack of faithful adherence to Hashem and for her unethical behavior one to another. Micha HaMorashti—as the text refers to him—was a younger contemporary of Amos, Hoshea and Yishayahu and he censured both Israelite states: the northern kingdom of Shomron and the southern kingdom of Yehudah.
One who studies through the text would find the opening chapters filled with the prophet’s warning of the approaching divine punishment, in which he describes Hashem’s impending devastation of Shomron—due to her corrupt behavior and the eventual destruction of Yerushalayim—who followed in the same ways. This same dark theme continues as Micha’s berates the nation’s leaders for their corruption of justice, their avarice and their thievery and goes on to condemn the false prophets whose fabricated prophecies led the nation to ignore the warnings of God’s prophets and to continue on their sinful ways.
In the middle of all of these depressing messages, we hear the words of hope echoing in our ears: “V’haya sheerit Yaakov …,” the opening words of our haftarah carries the promise that Israel will be a blessing to all of the nations who—like welcome rain—depends on no person, but on Hashem alone. These surprising visions of hopefulness and faith in the midst of the Navi’s prophecies of doom, seem to have no place here at all. Promises of victory over the enemy and a final destruction of Israel’s tormentors should have formed a separate section of the Navi’s words.
In fact, were we to read the pesukim that follow the closing of our haftarah selection, we would be quite surprised at Micha’s disapproval—indeed, severe criticism—of Israel’s behavior. The vision of hope and promise seems to be all but forgotten in the continued condemnation that the prophet rains down upon the nation, condemnation that goes on into the very final perek—and even includes the Navi’s lament over the coming destruction.
And yet, the optimistic promises that unexpectedly interrupt the prophet’s censure actually color the entire tone of Micha’s message and helps us better understand what the prophet’s overall censure is meant to accomplish. Although, we tend to focus upon the closing words of our haftarah, those that express the simple demands of Hashem, (“to do justice, love kindness and walk ‘humbly’ with your God”), the prophet’s purpose is to bring Israel back to Hashem and the condemnations that fill Micha’s painful address is best understood in the earlier verses of the haftarah. It is there that the Navi challenges the people with a simple question: “My nation,” cries God, “what wrong did I do to you—how did I tire you? Answer me!”
Hashem’s “emotional” outburst placed in the mouth of Micha—challenged the people to look back at their faithlessness in light of the kindnesses and compassionate acts He performed for them. (Indeed, it is in these few verses that the Navi makes mention of the events in this parsha and Hashem’s reversal of Bilam’s curses). The prophet’s depiction of the sins of Israel were made precisely to allow the nation to objectively see how poorly they behaved in light of the kindly way God dealt with them.
It is this message that Micha hoped would serve as a “wake-up call” to the corrupt nation. Let them know that they still had time to return to He Who has endless compassion. That is always the lesson … for us as well.
Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.
