Komentaryong Sumisipi para sa Jeremias 32:19

AND ISRAEL ABODE IN SHITTIM, AND THE PEOPLE BEGAN TO COMMIT HARLOTRY WITH THE DAUGHTERS OF MOAB — “because of the advice of Balaam, as is related in [the Chapter of] Cheilek.”²²⁸Literally: “Portion” — “All Israel have ‘a portion’ in the World to Come.” Sanhedrin 106a. The story of the Israelites committing immorality with the Moabite women is related in the following chapter of the Torah, and tradition has it that this plan was suggested by Balaam in his parting words to Balak. This, as Rashi explains, is the reason why he used the phrase “I will ‘counsel thee’ what this people shall do”, meaning: “I will counsel thee how to lead the people astray, and I will tell you what this people shall do …” Ramban explains the phrase “I will counsel thee” differently. This is Rashi’s language. And indeed this [seduction to] immorality was not instigated as a plan of the [Moabite] women, but was done upon the advice of their men and their leaders. [The idea] came to them from the elders of Midian, as it says of the Midianites, for they harass you, by their wiles wherewith they have beguiled you in the matter of Peor,³⁰⁵Further, 25:18. for they beguiled them by means of immorality in order to draw them astray [to worship] Baal-peor. Therefore it is [indeed] possible that Balaam was behind this counsel, since he was considered by them [the Moabites] great in counsel,³⁰⁶Jeremiah 32:19. and his intention was to bring evil upon Israel, and therefore he did everything in his power to this end, as it is said, And the Eternal thy G-d would not hearken unto Balaam,³⁰⁷Deuteronomy 23:6. and therefore they slew him with the sword.³⁰⁸Further, 31:8.
But according to the simple meaning of Scripture, it is not alluding here to the counsel of Balaam, but only [alludes to it] when it says afterwards, Behold, these [women] caused the children of Israel, through the counsel of Balaam etc.,³⁰⁹Ibid., Verse 16. just as it does not mention here the counsel of the elders of Midian, and only [mentions it] when it says, for they harass you.³⁰⁵Further, 25:18. Thus [it is only] after the event [had happened], at the time of [describing] their punishment, that He mentions what was the source of the evil that befell them. He is [thus] saying that what happened [to them] as a result of the desire for sexual pleasure which exists naturally in men and women from [the time of] their youth, was only [the result] of an evil plan [whose purpose was] to lead them astray [into worshipping Baal-peor]; therefore [the instigators of this plan] deserve a severe punishment. The interpretation of the verse, Come and I will counsel thee what this people shall do to thy people in the end of days³¹⁰Above, 24:14. is thus indeed as I have explained [there].
It is also possible according to the simple meaning of Scripture that Balak at first wanted to curse them [the Israelites] and to wage war against them, and he did not want to give them permission to enter his borders at all. But when Balaam told him³¹¹See Ramban above, Verse 17. that he would not prevail over them, and informed him that they would only destroy his land and his people in the end of days,³¹⁰Above, 24:14. then he [Balak] brought forth bread and wine³¹²Genesis 14:18. See Ramban to Deuteronomy 23:5, that the Moabites did meet the Israelites with bread and water when they were near their country; only the Ammonites failed to do so. — Ramban introduces here the element of “wine,” as a clear reference to what the Rabbis in the Sifre here have stated: “[The Israelite] entered; a gourd of wine lay near her. Said she to him, ‘Wouldst thou like to drink?’ etc.” in the plains of Moab [i.e., in Shittim], and enticed them [with the daughters of Moab] as if he were their friend. This is [the meaning of the phrase] ‘bidvar’ (through ‘the word’ of) Balaam,³⁰⁹Ibid., Verse 16. for it was because of his words [i.e., his prophecy that the Israelites would not conquer their land now, that the Moabites] did so [i.e., that they did not fight them, but tried to seduce them and lead them astray through their women]. But because it was Balaam’s desire to curse them, and he allowed Balak to hire him [and would indeed have cursed them] were it not for the righteous acts of the Eternal³¹³See Micah 6:5. Who turned the curse into a blessing,³⁰⁷Deuteronomy 23:6. therefore they slew him with the sword,³⁰⁸Further, 31:8. for both the hirer [Moab] and the hired one [Balaam] were punished, just as He said, and because he hired against thee Balaam the son of Beor etc.³¹⁴Deuteronomy 23:5.

The tenth principle is that God, may He be blessed, knows the actions of people and does not ignore them. Not like the opinion of the one that said that 'the Lord abandoned the earth,' but rather as it is stated (Jeremiah 32:19), "Great of counsel and mighty of works, as Your eyes are open upon all the ways of people, etc."; "And the Lord saw that the evil of man was mighty upon the earth, etc." (Genesis 6:5); and it is stated (Genesis 18:2), "the yelling of Sodom and Ammorah, as it was mighty." And this is what indicates this tenth principle.

He is challenged in combat by three champions, archers (1 Chronicles 12:2), on the side of Faith, resolved to demonstrate and prove that there is a God who judges the earth (Psalms 58:12); whose eyes watch over the ways of men, rewarding each according to his path, as his deeds warrant (Jeremiah 32:19); that man is master of his own deeds and has freedom of choice; and that God, through His personal Providence, is the sole Ruler of all the world's affairs, there being no other. And so they too, with wisdom and knowledge, pinned their colors to the mast (Psalms 74:4) in a spirit of investigative and philosophical contemplation. However, the heretic's arguments and proofs triumphed over their answers and so these skilled bowmen turned and fled in the hour of battle (Psalms 78:9), for the enemy prevailed.⁶Lamentations 1:16. There is here is a play on the name Job in Hebrew – איוב, and the Hebrew word for enemy – אויב: the 'enemy' is Job! In seeking a possible explanation for why God had allowed such terrible afflictions to befall Job, some of the Talmudic Sages (TB Baba Batra 16a) speculated on the possibility that He had confused איוב (Job) with אויב (enemy). However, these musings are all refuted by their colleagues.

And do to them. And do to them, as in, “[even a child] can be recognized by his deeds בְּמַעֲלָלָיו”;⁶⁸Mishlei 20:11. and [as in,] “according to the fruits of his deeds מַעֲלָלָיו.”⁶⁹Yirmiyahu 32:19.

That they may fear You and the wicked will repent of his way; therefore, I pray to give each man according to his ways.