Parshas Balak Messages 5779

בּ״ה

Parshas Balak

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‘And he [Balak] sent messengers to Bilaam son of Be’or. . . to summon him, saying: Behold, a people who went out from Egypt, behold it covered the eye of the land. . . And Bilaam said. . . Behold, the people who are going out from Egypt, and it covered (ויכס) the eye of the land’ (Bamidbar 22:5, 10-11)

Why, the question is asked, did Balak speak in the past tense, of a nation who ‘went out’ of Egypt, while Bilaam spoke in the present tense -- ‘who are going out from Egypt’?

1) ----- HaRav Shlomo Ganzfried zt”l: Later in this Parsha, we find that Bilaam again speaks about the Yetzias Mitzraim in the present tense. He said ‘G-d brings them out from Egypt’. Rashi zt”l explains Bilaam’s statement to contrast Balak’s: You said, says Bilaam, ‘Behold, a people who went out from Egypt’ -- but they did not leave Egypt by themselves, rather, Hashem brought them out.

There were non-Jews who were saying that even though Hashem brought the Jews out of Egypt, this was only because of His hatred for Egypt, and not from His love of the Jews. And therefore, when they were in the Wilderness, He removed His direct supervision and love for them. But the truth is that even when we went in the Wilderness, HaKadosh Baruch Hu showed us His love with the great miracles that He did for us. And so, our entire journey in the Wilderness, could actually be categorized as part of Yetzias Mitzraim. This is what Bilaam said: ‘G-d brings them out from Egypt’ -- meaning: It isn’t only that we didn’t leave Egypt by ourselves, rather He took us out; but also now, He was “bringing us out” and leading us, and still, His supervision and love was upon us. (Apiryon).

2) ----- HaRav Moshe Feinstein zt”l: It would appear that Klal Yisroel is just like other nations, who wish to forget their unsavory past before they became a nation and kingdom, but Bilaam knew otherwise: We will always know that we went out of Egypt, and, in fact, we are obligated to remember/mention the Yetzias Mitzraim, for we were strangers there. This is one of the qualities of the Jewish People, through which, it is possible for us to influence the entire world, and this is what Bilaam was afraid of. But if it was as Balak thought, that we are like all other nations, and we wish to just forget our past -- that we were strangers in Egypt, and that Hashem took us out from there -- then there wouldn’t have been what to fear, because we would have just mixed with the rest of the peoples. Therefore, Balak said that we covered the eye of the land, in the past tense, but Bilaam said ויכס, which can also be in the future tense. (Darash Moshe).

3) ----- HaRav Eliyahu Schlesinger shlit”a: Balak’s perspective of the emerging Jewish nation was quite different than that of Bilaam. Balak viewed Klal Yisroel through his human eyes, which gave him only a superficial view of the nation. He saw the “here and now” of the Jewish People. Bilaam, however, as a prophet who related what Hashem told him, could speak only the absolute truth. Thus, his perspective was quite different.

Balak was aware that the Jews were privy to an array of exceptional and unprecedented miracles and wonders as they left Egypt. Balak figured that it was all over -- the miracles and their influence were in the past. After all, let us look at the history of the Jews during their sojourn in the Wilderness. They complained bitterly when they did not receive meat. When water was at a premium, they complained. The meraglim, episode of the spies, caused a big Chilul Hashem, desecration of Hashem’s Name. is it any wonder that Balak felt that this nation had left Egypt? They seemed to have severed any relationship with the past. A people that has broken its ties with the past has little foundation upon which to build its future. They should be easy to curse effectively, because, seemingly, they had already handicapped themselves by dissociating themselves from the Al-mighty.

Bilaam, on the other hand, was an individual in whom Hashem placed His Words. Thus, he could articulate only the truth. He saw a nation that was leaving Egypt. It was not an event that had passed, but rather, it was an ongoing manifestation of Hashem’s miraculous power and awesome might. This nation had neither severed its bond with the Almighty nor disconnected itself from the Egyptain exodus. It is an experience that is alive and well in their minds and hearts, continuing to inspire them. Veritably, they had had setbacks, but these were merely delys that had temporarily impeded their march towards their home in Eretz Yisroel. Yes, their past is linked with their present. (Vezos HaBracha quoted in Peninim on the Torah; sixteenth series).

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Says HaRav Dovid Nussbaum shlit”a: The Parsha tells us that the king of Moav, Balak, hired Bilaam, the famous sorcerer [and prophet], to place a curse upon the Jewish People who were encamped near their border. After accepting the job, Bilaam mounted his donkey intending to ride it to Moav, when the donkey saw an angel blocking its path and veered off the road. Bilaam struck the donkey and the donkey spoke to Bilaam, reprimanding him for striking her. . .

The Maharal of Prague zt”l contrasts Avraham’s saddling and preparing his donkey before departing for Mount Moriah to sacrifice his beloved son, Yitzchok, and Bilaam’s saddling his donkey before departing to join king Balak in his war against the Jews. The Maharal writes that the word for donkey in Hebrew, chamor, denotes the physicality of this world. Chamor uses the same letters as the word chomer, meaning material physical being. Avraham rode on top of his donkey, meaning that he had elevated his position so that his spiritual status was above the mundane activities of This World. However, the Maharal notes that the language employed in conjunction with Bilaam’s donkey shows that Bilaam did not ennoble his life with dedication to Hashem’s will, although he was a prophet entitled to speak with Hashem.

Life is full of opportunities with which to serve Hashem. Our skills, talents, intellect, persuasive powers and other capabilities are often misused and wasted on non-productive projects. We forget that the spiritual being within us yearns to come closer to Hashem, and, instead, we gravitate towards the normal everyday aspects of life. Speech is a gift from Hashem found only in man. It separates man from the rest of the animal kingdom and indicates that we have a higher calling to attend to.

Bilaam chose to use his ability to speak to curse Hashem’s Chosen People. Hashem conveyed, through the donkey berating Bilaam, that Bilaam misused his ability to communicate. Bilaam should have understood this and not [sought to] use cursing the Jews to further his ambition for fame and fortune. However, as HaRav Moshe Feinstein zt”l comments, Bilaam’s hatred for the Jewish People was so great that he was unable to think clearly. Bilaam’s donkey was granted the power speech to show Bilaam that absolutely nothing separated him from the level of his donkey. If Bilaam had understood the moral lesson being taught him, he would have returned from his mission immediately after the incident with the donkey.

Hashem leaves us little notes with which to contemplate our behavior and the use of our abilities. Are we paying attention or are we ignoring them like Bilaam and, possibly, leading lives that lead to spiritual oblivion?

(Sparks of Torah)

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This whole episode with Bilaam, says HaRav Moshe Feinstein zt”l, comes to teach us a big lesson: Even though Bilaam, being a prophet, knew that Hashem didn’t want him to curse Klal Yisroel, nevertheless, he still tried to do this big sin. We learn from here that we must be very careful, and we musn’t rely only on our wisdom, etc. because we are still liable to, Chas v’Shalom, fall into the trap if the Yetzer Hara if we aren’t extremely careful.

(Darash Moshe)

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‘And Bilaam answered, and he said to the servants of Balak: “If Balak were to give me his houseful of silver and gold, I would not be able to transgress the word of Hashem. . .’ (Bamidbar 22:18)

We find, notes HaRav Yaakov Kamenetzky zt”l, a similar, yet different, language used in the Mishnah (Avos 6:9), where Rav Yose ben Kisma says that even if he were to be given all the silver, gold, and precious stones, he still would only dwell in a place of Torah.

The difference between them is that Bilaam made a limit to his statement -- ‘his houseful’. If Balak would have given him two housefuls, or more, of silver, gold, etc. then he would have transgressed Hashem’s Word. But Rav Yose ben Kisma spoke of all the riches and valuables in the entire world -- even if he would be offered all of them to live not in a place of Torah, he wouldn’t accept.

(Emes L’Yaakov)

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‘And G-d said to Bilaam; “You shall not go with them (עמהם)! You shall not curse the people. . .’ (Bamidbar 22:12)

‘And G-d came to Bilaam at night, and He said to him, “If to summon you these men have come, arise, go with them (אתּם), but only the thing that I will speak to you -- it you shall do. And Bilaam arose in the morning, and he saddled his donkey, and he went with (עם) the officers of Moav. And the anger of G-d burned, because he was going. . .’ (Bamidbar 22:20-22)

Says the Vilna Gaon {HaRav Eliyahu Kramer zt”l}: All the commentators ask; since at first Hashem told Bilaam not to go, how could He have given him permission, as if He “changed His mind”? And also, since He did give him permission, why did He get angry with him for going?

Explains the Gaon wonderfully: There is a difference between the two words used for ‘with’ -- עם and את. The word עם connotes equalness in that certain matter. Two (or more) people are doing something with the same intention. Everything that they are doing together is with one intention and desire. The word עם does not apply, though, in a case where one person is only passively part of the action, even if their intention is still the same.

The word את, however, implies that even though people are doing the same thing together, they don’t have the same intention, and their heart is not identical in the matter. Or, even though they are both doing the same thing, and with the same intent, nevertheless, one is active in the matter, and the other is just passively involved, then, the root את also applies.

At first, elucidates the Gaon, Hashem told Bilaam ‘You shall not go with them -- עמהם’, meaning: Balak’s officers’ intent was for Bilaam to curse Klal Yisroel, and Hashem warned Bilaam to not go with the intention to curse, as well. As He added ‘You shall not curse the people’. Afterwards, when Bilaam really strained to go, then Hashem gave him permission ‘to go with them -- אתּם’, i.e. He had already told him not to go in the category of עמהם, with the intent to curse Bnei Yisroel, but He was giving permission only for him to go אתּם, with his heart not being similar to theirs. Now, if Bilaam had done just that, Hashem would not have been angry at him. But Bilaam, because of his wickedness, didn’t do so; as the passuk testifies ‘he went with (עם) the officers of Moav’, and as Rashi zt”l quotes from Chazal that ‘his heart was like their heart, equal.’ Meaning that he intended to curse the Jews. Therefore, Hashem got very upset with him, as he had disobeyed His direct command!

But afterwards, the Angel told him (v. 35) ‘Go with (עם) the men’, and that is as Rashi says there, that in the way which a person wishes to go, they are led. Bilaam wanted so badly to go with the officers of Moav equally, and curse the Jews, and now, his portion would end up like theirs, and he would end up getting punishment equal to theirs.1

(Kol Eliyahu)

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1 Obviously, I am not learned enough to be able to list all the places in Tanach where

such words are used and explain them according to this, but if the Vilna Gaon says it,

then surely it must work!

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‘And the donkey saw me, and turned before me these three times; if it had not turned from before me. . . you I would have killed, and it I would have let live.’ (Bamidbar 22:33)

Adapted from a shmuess of HaRav Chaim Shmuelevitz zt”l, says my great Rebbe, HaRav Elyakim Rosenblatt zt”l: This section of the parsha describes the events following Bilaam’s encounter with the Angel when he, Bilaam, was on his way to curse Klal Yisroel. The Angel of Hashem, with his sword drawn, stood in Bilaam’s path, ready to oppose him. Bilaam did not detect the angel’s presence, however the donkey did see the Angel, and detoured from the path. This occurred three times, and each time Bilaam beat his donkey for not continuing on the path. Hashem opened the mouth of the donkey, giving it the power of speech. The donkey rebuked Bilaam, according to Rashi zt”l from Midrashim, saying: “What have I done to you that you beat me these three times? Have I ever been in the habit of doing this to you?“ “No,” replied Bilaam. Thus Bilaam was reproved by his donkey. He could not answer the rebuke of his donkey to justify his beating her.

Rashi explains the meaning of our passuk as follows: The Angel of Hashem said to Bilaam, “Had the donkey not turned aside. . . I would have killed you and spared the donkey. But now that the donkey did detour from its path and you struck it, causing it to rebuke you and you had no answer to its reprimand, I was obligated to kill it. For, if the donkey were to remain alive, Bilaam would have been terribly embarrassed. People who would see this donkey would say, “This is the very donkey whose rebuke reproved Bilaam. Bilaam is the human being who could not answer the rebuke of a mere animal.” Thus -- according to Rashi, the Angel of Hashem killed the donkey in order to spare the humiliation of Bilaam. Hashem had respect for Bilaam’s honor.

We see from here how Heaven evaluates the honor due a human being, even one so vile as Bilaam HaRasha. Hashem deemed it appropriate that the donkey should die, thereby foregoing an opportunity for even a great sanctification of His Name, by it remaining alive. Why? In order to avoid embarrassment for even this most loathsome of individuals. Had the donkey lived, Bilaam would have suffered humiliation whenever people would comment, “This is the donkey whose rebuke reproved Bilaam.”

May we realize the significance of the honor that is due to each and every human being, no matter who he or she is. Each individual deserves proper respect by virtue of the fact that he was created in the Divine Image. We must constantly bear this principle in mind and train ourselves to develop our sensitivities to treat each other with dignity and respect.

We must never say or do anything that can bring another individual even the slightest degree of embarrassment. May we be zoche to attain this lofty level of Bein Adam L’chaveiro. Amein.

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‘How can I anger, if Hashem has not angered?’ (Bamidbar 23:8)

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In a different twist on this translation, there is a tremendous lesson: Each person must ask themselves this question: ‘How can I anger’ -- how can I lose my temper or become angry at someone, ‘if Hashem has not angered’ -- if Hashem is so patient with me, and holds back His anger, although I often am deserving of punishment?

(Tal U’Matar)

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‘At a time it will be said to Yaakov, “What has G-d done? -- מה פעל א-ל”’ (Bamidbar 23:23)

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The word מה, says the Chofetz Chaim zt”l, can be used to express a question, or to connote greatness, as in the phrase ‘How abundant is Your good!’

There are times when people lament and complain, or simply ask the question, “What has Hashem done?” -- i.e. why has He hid His Face from us, letting us be afflicted by cruel people sometimes?

But there will come a day when Hashem will relent on His People, and then, it will be made known throughout the entire world ‘What has Hashem done’ -- in the form of praise -- that everything was for our benefit.

(Chofetz Chaim al HaTorah)

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‘Behold, a People who will arise like a lioness’ (Bamidbar 23:24)

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Says Rashi zt”l from Midrash Tanchuma: When they arise from their sleep in the morning, they strengthen themselves like a lion to grab Mitzvos, to don Tallis, to read the Shema, and to lay Tefillin.

It is very appropriate for us to cite here the opening words of the Shulchan Aruch (Orach Chaim, siman 1, se’if 1): ‘One should strengthen himself like a lion to arise in the morning to the service of his Creator, that it should be that he awakens the dawn.’

Kitzur Shulchan Aruch (siman 1, se’if 2) goes into further detail: And also, while lying upon his bed, a person should know before Whom he lies, and immediately when he awakens from his sleep, he should remember the kindnesses of Hashem, may He be blessed, that He did with him: He returned to him his Soul, which he had entrusted to Him weary, and He returned it to him fresh and relaxed. . . ‘They are new for the mornings; abundant is Your faithfulness!’(Eichah 3:23). Meaning that every morning, a person becomes a new creation, and he should give thanks with all his heart to Hashem, may His Name be blessed, for this. And while he is still on his bed, he should say: “I give thanks before You, living and everlasting King, for You returned in me my Soul with compassion, abundant is Your faithfulness -- מודה אני לפניך מלך חי וקיים שהחזרת בי נשמתי בחמלה רבה אמונתך.”

And he continues also in se’if 4: A person needs to strengthen himself like a lion, and immediately, when he awakens from his sleep (and says Modeh Ani, etc.), he should arise with alacrity to the service of the Creator, may He be blessed and exalted, before the Yetzer Hara overcomes him with arguments and excuses to not arise. . . and he should put as his objective the Will of the King, King of kings, HaKadosh Baruch Hu.

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‘How good are your tents, Yaakov! Your dwelling places, Yisroel!’ (Bamidbar 24:5)

Why, asks HaRav Shmuel Yaakov Rubenstein zt”l; was it chosen to begin our morning prayers with these words, which were said by Bilaam?

Rashi zt”l brings from Bava Basra 60a that Bilaam said this blessing because he saw how the Jews’ tents were set up in a modest way.

The beginning of Kedusha (sanctity), explains Rav Rubenstein, is not in the shuls, but rather, their kedusha flows from the ‘opening of the tent’, meaning, from the Jewish homes. If מה טובו אהליך יעקב -- in the house, the sanctity of the Jewish People is safeguarded, then משכנתיך ישראל -- the Shechinah will rest on us. If the “tent” is in the category of ‘Yaakov’, a proper Jewish home, then the shuls will be the Sanctuary of Yisroel.

(She’eiris Menachem, as explained in Yagdil Torah)

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Another possible explanation: The name Yisroel, we are taught, can refer to great and high people, like Gedolim, and the name Yaakov can refer to “regular” Jews.2

Also, a tent is more of a temporary setting, while a dwelling place connotes a more permanent place. However, they both imply a place of Torah study -- just again, one intimating more temporary and one more permanent. Now let us put this all together:

‘How good are your Tents, Yaakov!’: One might, Chas V’Shalom and Rachmana Litzlan think that if they are “just a regular Jew”, and they go to learn Torah only sometimes, the Beis Midrash (or any place they learn) being only a temporary dwelling place for them, it is not that good or important.

But the above verse teaches us otherwise: Every single good thing which we do is precious to Hashem; He does not overlook anything. Thus, even if you have to be working most of the day, and then you come home pretty late, and go learn even a little; that is extremely precious to Hashem! Don’t get discouraged and think that your Torah is not important; it is very important! And a proof for this: If you take the Gematria (numerical value) of the words ‘מה טּבוּ אהליך יעקב’ -- ‘How good are your tents, Yaakov!’, it equals 310. What does that correspond to? The word ‘ישׁ’ -- yeish, (which means literally ‘there is’ or ‘there are’). ‘ישׁ’ is the opposite of ‘אין’ -- ayin (nothingness). Meaning that whatever Torah you are able to learn -- it is not nothingness, Chas V’Shalom. It is the very opposite. ‘There is’ much, much importance to it.

And on the other hand, the verse says ‘Your Dwelling Places, Yisroel!’: To all people who can and are involved in Torah study etc. most of the day, realize just how good every moment of it is to Hashem, as well!

The Baal Shem Tov {Rebbe Yisroel ben Eliezer zt”l} once said that when a Jew comes home, exhausted from a hard day’s work, and says ‘Oy! It’s just a few minutes before sundown,’ and quickly prays Mincha, the Heavenly Angels tremble from the holiness of that prayer. (Quoted in Four Chassidic Masters).

Furthermore, there is yet something else we can see from the above verse: A person is not stuck in one place; one can be in the category of a ‘Yaakov’ -- a “regular” person (see above), and, with hard work and the help of Hashem, enter into the second category of a Gadol B’Yisroel. These things are vital to realize early on in our day.

(Ach Sameach)

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2 See the Ohr HaChaim HaKadosh to our verse.

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|~Maaseh~| The Apter Rebbe, Rebbe Avraham Yehoshua Heschel of Apta zt”l, was known for his great love of Jews. He is, in fact, often referred to as the Oheiv Yisroel -- one who loves Jews.

Rebbe Avraham Yehoshua used to teach that in every Parsha there is an allusion to the Mitzvah of loving your fellow as yourself. Now, someone once asked him where it is alluded to in Parshas Balak. Replied the Rebbe that it is alluded to in the name of the Parsha itself: For the word Balak (בלק) is an acronym for V’ahavta (ב) L’reiacha (ל) Kamocha (ק) -- ‘Love your fellow as yourself’.

Of course, though, the man protested that that is not how to spell the words of that verse! The first letters of the words V’ahavta l’reiacha kamocha are ו, vav; ל, lamed; כ, kaf -- not beis3, lamed, kuf! The letters make the same sounds, but nevertheless, it is not the correct spelling. But said the Rebbe zt”l, when it comes to loving our fellow Jews, we must not be too exacting with them.

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3 Without the dot in the middle, so pronounced with a v sound.

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Gut and meaningful Shabbos to all!

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Friday, July 19, 2019