1. Synchronizing Torah Readings: Chukas and Balak
This Shabbos we read a double portion: Chukas—statute, and Balak. This year, the double reading actually aligns the Torah readings in the Diaspora with those in Israel. Because Shavuos was not on Shabbos outside of Israel, there was a discrepancy: in Israel, where Shavuos is only one day, they moved ahead to the next parsha on Shabbos, while in the Diaspora we waited until the following week. As a result, since Shavuos, Israel and the Diaspora have been reading different parshiyos. This week, however, Israel reads only Balak, while we read both Chukas and Balak, bringing us back into sync. From next week onward, with the reading of Pinchas, both communities will be aligned.2. The Significance of Yud Beis Tammuz
This Shabbos also marks Yud Beis Tammuz—the twelfth day of Tammuz—which is both the birthday and the day of redemption (Chag HaGeulah) of the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn. His liberation from Soviet exile happened in two stages: first he was released from prison into exile, and then from exile to complete freedom. Officially, his release papers were delayed due to a holiday, so his redemption is celebrated on both the twelfth and thirteenth of Tammuz. This day primarily commemorates his redemption and is a time to reflect on his self-sacrifice for Jewish continuity.3. Why Name a Parsha After a Rasha?
The Rebbe raises an intriguing question: why do we name a Torah portion after a rasha—a wicked person—like Balak? Balak was notorious for his hatred of Jews; according to Medrash, he hated them more than anyone else at that time. Unlike other nations who feared losing their land to Bnei Yisrael, Balak had no reason for fear since Hashem specifically instructed not to harm Moav. Yet his animosity drove him to hire Bilaam to curse Bnei Yisrael. Normally, when naming children or commemorating names, we avoid naming after reshaim (the wicked), as stated in the Gemara: “Shem reshaim yirkav—let the name of the wicked rot.” Naming a parsha after Balak seems counterintuitive since it gives prominence and eternity to his name within Torah tradition.4. The Torah’s Approach to Naming and Mentioning Idols
The Rebbe discusses whether it’s permissible to mention names associated with evil or idolatry. The Gemara teaches that idols mentioned in Torah may be referenced because their mention is always in a context that degrades them or demonstrates their worthlessness. For example, when Hashem instructed Bnei Yisrael to camp opposite Baal Tzafon (an idol), it wasn’t to honor it but rather to show its impotence. Similarly, mentioning Balak’s name as a parsha title isn’t about memorializing him positively but rather highlighting what happens when evil plots against Am Yisrael—that Hashem overturns their schemes for our benefit.5. The Deeper Message Behind Parshas Balak
When we read Parshas Balak or refer to its name, it’s not about glorifying Balak himself but about recalling how all his attempts at harming Bnei Yisrael were ultimately thwarted by Hashem. Instead of curses, Bilaam ended up bestowing some of the greatest blessings upon us—blessings that will reach their full realization with the coming of Mashiach. Thus, naming this parsha “Balak” serves as an eternal reminder that those who plot against us cannot succeed; Hashem protects us and transforms adversity into blessing. This theme is echoed during Birkat Kohanim, when we pray that Hashem should turn all curses into blessings just as He did in this story.6. The Previous Rebbe’s Self-Sacrifice: Chukas and Mesirus Nefesh
The connection between Parshas Chukas and Yud Beis Tammuz lies in self-sacrifice (mesirus nefesh). Chukas represents laws without rational explanation (chukim)—mitzvos observed simply because Hashem commanded them. The previous Rebbe embodied this approach through his relentless efforts to sustain Jewish life under Soviet oppression. Despite Soviet law not explicitly banning religious practice, local authorities often acted out of personal animosity toward Judaism and created additional hardships for Jews. The Rebbe responded with unwavering self-sacrifice: sending rabbis, ritual slaughterers (shochtim), mohalim (circumcisers), opening mikva’ot—all at great personal risk. True mesirus nefesh means acting beyond logic or calculation; it’s serving Hashem without asking questions or weighing risks—a living example of chukas.7. Jewish Education Under Persecution
One major objection Soviet authorities had was Jewish education for children. They believed if they could prevent Jewish learning among youth, Judaism would die out naturally as older generations passed away. The previous Rebbe risked everything by continuing clandestine education for children even though they weren’t yet obligated in mitzvos according to halacha. Logically this endangered all other work with adults who were obligated in mitzvos—but true mesirus nefesh doesn’t calculate risks or weigh priorities intellectually; it acts from essence and faith alone. Sending others into danger as emissaries (shluchim) was an even greater sacrifice than risking one’s own life—a testament to selfless devotion for future generations.8. Three Stages of Leadership and Enduring Legacy
The previous Rebbe’s thirty years of leadership can be divided into three ten-year periods:- The first decade: literal physical self-sacrifice under Soviet rule.
- The second decade: spiritual challenges from other religious leaders while living in Europe.
- The third decade: confronting apathy and skepticism about transplanting vibrant Jewish life in America.