A TALE OF TWO TALMUDS

In times of darkness, which is the state of exile, it is difficult for a person to appreciate this unity. Even the simple meaning of G-d’s unity that negates other forces can be a challenge to some in exile due to the multitude of competing forces that vie for our allegiance.

EXPANSION OF THE SHMA

One of the most enigmatic portions of the Torah is the one entitled Balak, which features the prophetic words of Bilam, one of the vilest people mentioned in the Torah. Balak hired Bilam to curse the Jewish people whom he viewed as an existential threat to him. Instead, G-d put the most beautiful and powerful words of praise and prophetic pronouncements in Bilam’s mouth.

Yet, the Talmud (Brachos 12b) remarks that our Sages entertained the notion of incorporating the narrative of Bilam in our daily prayers alongside the reading of the Shma.

What is it about this section of the Torah that it would be considered as an integral part of our daily prayers? And how could the Talmud entertain the notion that it is comparable to the Shma, arguably Judaism’s most important prayer?

The Talmud itself addresses these questions and answers with a quote from that section: “G-d brought them out of Egypt.” In other words, this narrative contains the fundamental subject of the Exodus.

However, the Talmud argues that this explanation is inadequate: If it was important to mention the Exodus in the Shma, why was this parsha selected? Aren’t there other sections of the Torah that mention the Exodus that could have been incorporated in our prayers?

The Talmud then concludes that the importance of this parsha is based on another verse: “He crouched and lay down like a lion and like a lion cub, who can stand him up?” Rashi explains that this verse is similar to the phrase in the Shma “when you lie down and when you arise.” It teaches that the Holy One, Blessed is He, watches over us when we go to sleep and wake up so that we may rest peacefully like a lion and its cub.”

According to Rashi, this parsha is comparable to the Shma because it reminds us of how G-d watches over us at all times.

A SECOND REASON

The Jerusalem Talmud (Brachos 1:5) adds a second reason for the selection of this parsha as a “candidate” for inclusion with the Shma: “Rabbi Yossi the son of Rabbi Bon said: ‘Because in it is written the Exodus and Royalty.’”

(In the end, both Talmuds state that the Sages decided not to require reciting this parsha because it would unduly inconvenience the congregation by having to recite this very long parsha.)

What does Rabbi Yossi mean by royalty?

The simple understanding is that it refers to Bilam’s prophecy concerning King David and Moshiach. Indeed, in some versions of the text the words “The Kingdom of the House of David” is mentioned explicitly.

Why is it that in the Babylonian Talmud the reason given for the consideration of the parsha of Bilam for inclusion in our prayers is based on its similarity to the Shma, whereas the Jerusalem Talmud adds the notion of royalty?

G-D’S UNITY IN TIMES OF EXILE

The recitation of the Shma is intended to impress upon us the unity of G-d. It is our affirmation that there is absolutely no other power in the world other than G-d. Moreover, as Chassidus explains, the oneness of G-d expressed in the Shma negates the existence of anything but G-d. Everything that exists is an extension of G-d’s Ten Utterances with which He created the world and continues to create the world every instant.

In times of darkness, which is the state of exile, it is difficult for a person to appreciate this unity. Even the simple meaning of G-d’s unity that negates other forces can be a challenge to some in exile due to the multitude of competing forces that vie for our allegiance. This is why we were commanded to recite the Shma in the evening and morning. Even when we lay under the burden of Galus conditions we must declare that there is one G-d.

To buttress this appreciation for G-d’s overarching role in our lives it was suggested that we also recite the story of Bilam which demonstrates how, even when we are in a compromised position, we are strong because of G-d’s constant supervision over us and His presence in our lives.

This explanation—the only explanation in the Babylonian Talmud for the inclusion of the parsha of Bilam in our prayers—is intended primarily for those who are mired in the darkness of exile—for whom the Babylonian Talmud speaks. They have to be reassured that G-d is with them and will raise them up from their crouched position. The Babylonian Talmud was composed in exile and is referred to as the Talmud of Darkness because it empowers us to survive in exile and ultimately escape from it.

EXODUS COUPLED 
WITH ROYALTY

However, the Jerusalem Talmud, which has been characterized as the Talmud of Light, adds a new dimension and perspective to the recitation of Parshas Bilam: the idea of the Exodus coupled with royalty.

Most people who think of the Exodus from Egypt focus on the liberation from slavery and misery. This indeed is an integral part of the remembrance of the Exodus.

There is, however, a more advanced perspective on the Exodus from Egypt and Redemption from exile. It involves viewing the Exodus, not as a departure from a negative state, but rather as a step closer to the positive and sublime state of Redemption.

This positive perspective is captured by the Jerusalem Talmud’s juxtaposing the Exodus with royalty. Royalty, as some commentators suggest, refers to the kingship of the House of David, which includes Moshiach, the descendant of King David, the ultimate Jewish leader.

The emphasis on Moshiach being the “son of David” is perhaps intended to emphasize that we are discussing Moshiach the son of David and not Moshiach the son of Joseph. According to the Talmud (Sukka 52a) Moshiach ben Yosef will precede the coming of Moshiach ben Dovid. His role is to wage war against the forces of evil that are impediments to the final Redemption. Moshiach ben Dovid’s primary role, by contrast, is to build the Beis HaMikdash and unify the Jewish people. His is primarily a positive mission to usher in the age when G-d’s absolute unity will be recognized by the entire world.

Thus, the Jerusalem Talmud is not content with explaining that to recite the parsha of Bilam is to reinforce the idea of G-d’s protection and providence when we are down. That satisfies the need to strengthen us against the debilitating forces of exile and the need to get out of exile because of its negativity. The Jerusalem Talmud goes a step further and emphasizes the need to incorporate the message contained in the parsha of Bilam as a way of advancing towards the future.

A GEMATRIA

One can find a hint in the Torah for this distinction between the Babylonian Talmud and Jerusalem Talmud in the last verse of the first Chapter of Isaiah: “Zion will be redeemed with justice and its captives with tz’daka.”

R, Yosef Chaim Sonnenfeld, one of Jerusalem’s leading rabbis of the last century, discovered that the words, “Zion will be redeemed with justice” have the same gematria-numerical value as the words “Talmud Yerushalmi-The Jerusalem Talmud.” The final words “and its captives with tz’daka” is numerically equivalent to “Talmud Bavli-the Babylonian Talmud.”

In light of the above analysis of the divergent approaches of the Babylonian and Jerusalem Talmuds, we can appreciate this discovery. The simple meaning of “Zion” in this verse relates to Jerusalem. It may thus be explained: From the perspective of the Jerusalem Talmud, there is no real captivity. The Jerusalem Talmud mentality is one where Galus never altered a person’s perspective. This individual has a clear vision of the future and is not governed by Galus attitudes.

Nevertheless, even the Jerusalem Talmud personality will discover that some of the intensity of his or her soul is diminished by Galus, and calls out for Redemption. However, the focus is not on dealing with Galus, but rather on going forward by removing the cover. This person’s motivation is to run towards Redemption. Indeed, running towards Redemption is the default position of our soul. If it is blocked by Galus, all we have to do is remove the blockage to allow our soul’s natural instincts to take over.

There are those, however, who tragically have been taken captive by Galus. They have to use the Babylonian Talmud approach of dealing with the exile condition, engaging it, fighting it, and then ultimately fleeing from it. They have to focus on realizing the debilitating nature of exile and the need to run away and escape its clutches that can be so destructive.

In this approach we see the pain and suffering that exile has brought. We see the immorality and general decline of society and we want out. Exile is so bitter that we cry out: “Ad masai-How much longer?” We cannot tolerate another instant of Galus. This is the Babylonian Talmud approach that focuses on how G-d picks us up from our crouched and compromised period of darkness and alienation and enables us to survive in the last moments of exile and [then] ultimately escape from it.

FORWARD!

The Jerusalem approach, by contrast, focuses on the positive features of Geula-Redemption. It dwells on the future and sees the positive influences of Moshiach that can be seen even in these last days of Galus. Instead of crying over the exile, the Jerusalem Talmud mentality causes us to exult over the miracles that we see and how they portend even greater good and greater miracles. This Jerusalem Talmud individual focuses on royalty and declares “Yechi-Long live the King” looking for Moshiach and following his forward march towards the Redemption, when G-d’s presence will be fully revealed and G-d’s plan for the universe fully implemented.

The truth is that we need both approaches. A Jew cannot be indifferent to the pain and suffering, and must cry out to G-d for Him to see our pain. But a Jew cannot wallow in the negative even if it is for the purpose of escaping it. Dwelling inordinately on the bitterness of Galus can cause us to be depressed and fall into Galus despair, thereby preventing us from escaping its grip. We must alternate from the Babylonian Talmud approach to the Jerusalem Talmud approach.