1. The Parsha of Balak and Its Unusual Name
This week’s parsha is Balak—named after one of the greatest enemies of the Jewish people. The Midrash describes Balak as the ultimate Jew-hater, even though the Torah’s narrative seems to suggest that his actions were motivated by fear after witnessing what the Jewish people did to Sihon and Og. Despite this, Hashem had already instructed the Jewish people not to attack Moav, so Balak’s aggression was entirely unprovoked and rooted in deep-seated hatred.
Balak hired Bilam to curse the Jews, but which of them was a greater enemy? Rashi notes that Bilam’s language was even harsher than Balak’s requests, yet the Midrash maintains that Balak was the greatest sinner against Israel. This raises a perplexing question: why would we name a Torah portion after such a rasha—an evil person? Normally, when mentioning such names, we add “may his name be erased,” and halacha even prohibits naming children after wicked individuals. Yet here, not only do we mention Balak, but an entire parsha is named for him.
Some commentators suggest that once a name appears in the Torah, it loses its negative power. Still, it seems odd that the Torah would choose “Balak” as the title rather than another word from the opening verse, such as Vayar—“he saw.” Clearly, there is significance in this choice that demands exploration.
2. The Story of Yud Beis–Yud Gimmel Tammuz: Chag HaGeulah
The 13th day of Tammuz marks Chag HaGeulah—the festival of redemption for the previous Lubavitcher Rebbe, Reb Yosef Yitzchak. We actually celebrate both the 12th and 13th of Tammuz due to how events unfolded. The Rebbe was arrested by Soviet authorities in Leningrad under extremely harsh anti-religious conditions. The communist regime, especially its Jewish section (Yevsektsia), was determined to stamp out religious life and made life miserable for those trying to keep Yiddishkeit alive.
The previous Rebbe organized clandestine networks: sending shoykhetim, teachers, and community leaders throughout Russia to sustain Jewish life under threat. For this he was arrested on Rosh Chodesh Sivan (the 15th), enduring tremendous suffering during his imprisonment—including threats with a gun and physical beatings when he refused to show respect or cooperate with his captors.
A particularly poignant episode involved one of his interrogators named Lulav—a descendant of Chassidim—who offered to carry the Rebbe’s bags “just like my grandfather carried your grandfather’s.” The Rebbe replied sharply that while Lulav’s grandfather carried bags where his own grandfather wished to go, Lulav wanted to take him where he did not wish to go.
3. The Redemption and Its Broader Significance
After much suffering and international pressure, the verdict against the Rebbe shifted from death by shooting (crossed out), then ten years’ exile (also denied), finally settling on three years’ exile in Kastrama. When told he would have to travel on Shabbos, the Rebbe refused—even though halachically it may not have been strictly forbidden in those circumstances—and chose instead to remain three more days in prison rather than violate Shabbos.
The redemption came on Yud Beis Tammuz when word arrived that he was free to return home; however, official papers could only be processed on Yud Gimmel Tammuz due to a legal holiday. Thus both days are celebrated as days of liberation. Ultimately, it became clear there was no future for him in Russia; with Hashem’s help and much effort he left for good with his family (including our own Rebbe as his son-in-law), taking part of his library with him.
The previous Rebbe emphasized that this redemption was not personal but communal: he had been imprisoned for defending Yiddishkeit itself. His self-sacrifice enabled today’s flourishing Jewish communities worldwide—a miracle considering how impossible it seemed at the time for anyone to leave Soviet Russia.
4. Mesiras Nefesh: Self-Sacrifice Beyond Obligation
The previous Rebbe led with extraordinary mesiras nefesh—self-sacrifice—beyond what halacha strictly requires. Normally there are only three mitzvos for which one must give up their life: murder (one may not kill another even under threat), idol worship, and certain prohibited relationships. In all other cases it is actually forbidden to give up one’s life unnecessarily.
The previous Rebbe did not consult Shulchan Aruch each time danger arose; rather, he instinctively stood firm against any attempt by authorities to assert dominance over Torah observance or Jewish dignity. For him, demonstrating Hashem’s sovereignty took precedence over personal safety or legalistic calculation.
This approach sometimes puzzles others: why endure more suffering than halacha demands? But for leaders like the previous Rebbe, showing unwavering commitment sends a powerful message—that Hashem alone is in charge and no earthly power can uproot Yiddishkeit.
5. Halachic Perspectives on Killing: War Versus Murder
A question arose about self-defense versus murder: if one must give up their life rather than kill another Jew under duress (as tragically occurred during the Holocaust), how does this apply in military contexts? The answer is clear: legitimate armies defending their people are permitted—even obligated—to fight when necessary.
If an army commits atrocities or murders innocents under orders (“just following orders”), halacha does not excuse such actions. But defending oneself or others from an attacker is not only allowed but a mitzvah (haba lehorgecha hashkem lehorgo—if someone comes to kill you, rise early and kill them first). This applies whether defending oneself or protecting another Jew from harm.
The Rebbe advocated swift action in war precisely because prolonged conflict leads to greater loss of life on both sides—saving lives is paramount even among enemies when possible. However, arbitrary killing is absolutely forbidden; defense must always be justified by real threat.
6. Why Name a Parsha After an Enemy?
This brings us back full circle: why does Torah immortalize Balak by naming a parsha after him? Normally names are given to memorialize positive legacies across generations—certainly not evil ones! Yet here we see something different: we do not commemorate Balak himself but rather what his story represents within Torah.
The lesson is profound: despite Balak’s intentions (and those like him throughout history), Hashem turns curses into blessings for His people. Some of our greatest prophecies about Mashiach come from Bilam’s attempted curses! In our prayers (such as during Birchas Kohanim) we reference how Hashem reversed their evil plots into good—a theme echoed throughout Jewish history from Haman through Dovid HaMelech (himself descended from Moav).
Naming this parsha “Balak” reminds us that even our darkest threats can become sources of light if we remain steadfast in faith and trust in Hashem’s protection.
7. Accepting What We Cannot Understand
This theme also touches on deeper questions about suffering and divine providence: why must blessings emerge from hardship? Sometimes we simply cannot understand Hashem’s ways—chukas haTorah, decrees beyond reason abound throughout Torah (as discussed last week). Often people judge situations without knowing all facts; how much more so regarding Hashem!
The obligation is not always to understand but sometimes simply to accept (vayidom Aharon—Aharon was silent at tragedy). Still, Torah encourages us to seek understanding where possible because Hashem wants us engaged intellectually as well as emotionally—even if our explanations are ultimately limited by our human perspective.
8. Faith Amid Hardship—The Enduring Message of Balak
The story of Balak teaches us resilience: even when facing adversity or apparent defeat—whether personal struggles or communal threats—Hashem can transform darkness into blessing if we maintain bitachon—trust—and emunah—faith—in Him.
This is why “Balak” is not merely a reminder of evil but a celebration of divine reversal—how every challenge contains hidden potential for redemption and growth. Even those who opposed holiness sometimes reveal their inner recognition of truth (as seen with Lulav addressing the Rebbe as “Rebbe”). As we mark these days of redemption (Zman HaGeulah) let us each strive for personal liberation from whatever holds us back—knowing that every exile contains within it seeds of future freedom.