BILAAM'S GREATNESS (?)

IT IS PERFECTLY NORMAL TO SPEAK TO A DONKEY

A wise man once pointed out to me that from a simple reading of Parshat Balak we can discover the greatness of Bilaam. Imagine if one of us were to walk down the street and come across a donkey that suddenly began talking. What would our reaction be? We would be so frightened that we would run away as fast as we could. Bilaam, however, was not afraid presumably because he understood that just as Hashem could cause a human being to speak, he could make a donkey speak. This explains why he began arguing with the donkey so matter-of-factly as if a talking donkey were nothing out of the ordinary.

WAS BILAAM AS GREAT AS MOSHE?

Chazal derive from one of the concluding psukim of the Torah: "velo kam navi od beYisrael keMoshe" "Never again has there arisen in Israel a prophet like Moshe" (Devarim 34:10), that only in Israel has there not arisen a prophet like Moshe, in the other nations there has. They are referring to Bilaam. Can it truly be said that Bilaam was on the level of Moshe Rabenu? Moshe was the holiest man alive and Bilaam was the most impure! Moshe Rabenu's love for the Jewish people knew no bounds, while the same may be said for Bilaam's hatred for the nation! We are told: "Now the man Moshe was exceedingly humble, more than any person on the face of the earth!" (Bamidbar 12:3), Chazal describe Bilaam as a person with "a haughty spirit and a proud soul" (Avot 5:19). How can we even begin to compare the two?

One of the explanations is that Bilaam was like Moshe in some aspects but not in all aspects. Chazal teach us that different prophets may see the same vision, but no two prophets will prophesy in the same fashion. Hashem's speaking to prophets is described as: "In a vision shall I make Myself known to him, in a dream shall I speak with him" (Bamidbar 12:6). The same vision may appear differently to different people. One may be enthralled by the greenery in the vision, another by the blue sky, yet another by the tall mountains. The halacha states that the testimony of two witnesses may be considered as having concurred if they relate what they saw differently, whereas were they to relate what happened in the identical fashion, we suspect they may be false witnesses who may have plotted among themselves what they would testify prior to their court appearance. This is because each witness is impressed with another aspect of what he saw. In a murder, for example, one witness may have been fascinated by the quick motion of the murderer's hands, the other by the size and sharpness of the knife. This may cause one to notice things that the other did not.

MILK IS MILK

Prophets are no different - two may see the same vision and describe it differently. The one exception to this rule is Moshe Rabenu: "All the prophets looked into a dim glass, but Moshe looked through a clear glass" (Yevamot 49b). Moshe Rabenu is spoken to directly: "Mouth to mouth do I speak to him, in a clear vision and not in riddles" (Bamidbar 12:8). Every word, every vowel, every note in the Torah is directly as Hashem dictated to Moshe. There can be no claim that Moshe transmitted the Torah improperly: the letters chet, lamed bet in "lo tevashel gdi bachalev

imo" "do not cook a kid in the milk of its mother" (Shmot 23:19), should not be read chelev meaning fat - if the Torah says milk, then milk it must be for Moshe wrote what Hashem dictated verbatim. Moshe's prophecy is not clouded with his own bias - "in My entire house he is the trusted one" (Bamidbar 12:7).

Other prophets did their utmost to transmit the word of Hashem, but it was filtered through their own perceptions. This can be compared to a ray of light shining on a colored glass, the ray on the other side will appear as the color of the glass - if the light shines on a blue pane, the light will appear blue while if the pane of glass is green then the light will appear green. Bilaam, however, was the opposite. The vision he saw was totally black, whatever he said was his own interpretation. It is for this reason that Hashem had to dictate to Bilaam word for word: "go back to Balak and thus shall you say" (Bamidbar 23:5). No blessing could ever emerge if Bilaam were spoken to in riddles and permitted to interpret Hashem's words as he saw them. He must be told in no uncertain terms exactly what he should say. It was for this reason only that Bilaam received a prophecy on the level of Moshe Rabenu - his words are truly ruach haKodesh, with Divine Inspiration. While Moshe Rabenu was a completely clear pane of glass, Bilaam's glass was completely black. If Bilaam were to be spoken to in riddles, no blessings would have emerged for he would have interpreted any positive vision about the Jewish people as something negative. Bilaam had to be told what to say word-for-word.

BILAAM IS BILAAM

He may have had ruach hakodesh, yet his heart was still that of Bilaam. He may have been instructed what words to use, and in fact he did, yet his thoughts and feelings still managed to penetrate his prophecy. Chazal teach us that all of Bilaam's blessings were eventually transformed into curses, with the exception of "ma tovu ohalecha Yaakov mishkenotecha Yisrael" "How goodly are your tents, O Jacob, your dwelling places O Israel" (Bamidbar 24:5) (see Sanhedrin 105b). His cursed heart affected all his blessings with this one exception. The blessing remains in our shuls and our Batei Midrash. Apparently the blessings for our shuls and Batei Midrash were so strong that even his evil thoughts could have no effect. When the Jewish people are not worthy, Bilaam's thoughts can indeed take effect. When the Jewish people are worthy, it is Bilaam's spoken words which take effect: "But Hashem your G-d refused to listen to Bilaam" (Devarim 23:6).

We must not for a moment think that Bilaam was on par with Moshe Rabenu, yet he did possess some degree of greatness. Bilaam described himself as veyode-a daat Elyon "who knows the knowledge of the Supreme One" (Bamidbar 24:16). Chazal pose the following question: "if Bilaam did not know what was on the animal's mind, could he possibly know the mind of the Supreme One"? (Sanhedrin 105b). Chazal proceed to describe in great detail the interchange Bilaam had with the donkey and how the donkey was victorious every step of the way - yet he claimed to know "the knowledge of the Supreme One". Despite Bilaam's shortcomings, Chazal teach us that he indeed did have daat Elyon - he was aware of the precise moment when Hashem was angry and he planned to curse the Jewish people at precisely that moment.

Bilaam had tremendous secrets revealed to him - nothing short of our upcoming Redemption, may it arrive speedily in our day. His tremendous knowledge and vision, however, had no effect on his personality. He was aware of all of these great secrets yet his end was being killed in the war against Midian and he has no share in the World to Come. We find in the book of Yehoshua that Bilaam is referred to as a kosem, a sorcerer. The Gemara asks: "A sorcerer? Why he was a prophet! R' Yochanan said: at the beginning he was a prophet but at the end a sorcerer" (Sanhedrin 106a). He lost all his prophetic powers, for they were only external clothing and had no influence on him.

TORAH IS MORE THAN JUST WISDOM AND KNOWLEDGE

We find in the midrash: "if one were to tell you there is wisdom amongst the nations then believe them; if, however, one were to tell you there is Torah among the nations, do not believe them" (Midrash Eicha). There are many non-Jews who are well-versed in Bible, but Bible is not their Torah. The wisdom of their Torah is simply wisdom rather than being their guiding force in life. We are forbidden from simply viewing the Torah as a source of wisdom - it is our guide (moreh is from the same root as Torah).

For Bilaam, the Torah is a tremendous source of knowledge. He knows what happened and what will happen in this world and the Next. We find that Bilaam is actually interested in a share in the Next World: "may my soul die the death of the upright and may my end be like this" (Bamidbar 23:10). Bilaam wished to die the deaths of Avraham, Yitzchak, and Yaakov, but he had no interest in living like them. The Torah was not his guide for life.

As with Bilaam's blessings, there are many areas in which our thoughts influence what takes place. This is particularly pronounced in the laws relating to sacrifices. The Torah specifically states there: "you shall slaughter it to gain favor for yourselves" (Vayikra 22:29). This requirement of an offering having to be brought by our own desire prompts the Gemara to rule: "an act performed incidentally in connection with consecrated animals is invalid" (Chullin 31b). This means that if one slaughters an animal meeting every requirement down to the last detail, but did not realize that this was for the sake of an offering, the sacrifice is invalid. Furthermore, slaughtering an animal shelo lishmo, without the proper intent, invalidates the korban, as does one who has in mind during the slaughtering to partake of the meat beyond the permitted time (this not only renders the sacrifice invalid but is considered pigul - consumption of such meat is punishable by karet).

If an improper thought can destroy, a proper thought can have a tremendous positive effect, for: "a measure of good is greater than a measure of retribution" (Sanhedrin 100b). This does not mean that actual sinning can be nullified by proper thoughts, rather proper behavior coupled with positive thoughts and proper intention is better than one who performs the mitzvoth without his heart and mind in the right place. This is irrespective of whether or not we rule: "Mitzvot tzrichot kavana" "commandments require intent" (Brachot 13a). Performance of a mitzvah with a lack of proper love and fear of Hashem, may be technically valid according to the opinion "Mitzvot ein tzrichot kavana", yet it is second rate work. In addition, such a person has not fulfilled the Torah's commandment of: "to serve Him with all your heart" (Devarim 11:13). In fact, in mitzvoth from the Torah we rule that one who has performed the mitzvah without the proper kavana, intent must repeat the Mitzvah.

TORAH IMPORVES OUR MIDDOT

Observing the Torah should not only bring about an improvement in our actions but in our character traits as well. If learning and observing the Torah does not accomplish this, then there is something amiss with the way we are learning. Perhaps we are viewing the Torah as knowledge and wisdom rather than as Torah - a guide to life.

THE FORTIETH YEAR IN THE DESERT

The Netziv, in his introduction to the book of Bamidbar, writes that Sefer Bamidbar may be viewed as the transition between Hashem's Guiding Hand in the desert and His Providence as they prepare to enter Eretz Yisrael. Hashem's Guidance throughout the forty year sojourn in the desert can be described as miraculous - with their bread raining down from the sky and with a well full of water following them around in the desert. Their arrival in Eretz Yisrael marked the beginning of Providence through more natural means while Heavenly Providence was less apparent. During this fortieth year, Hashem guided the nation in the manner in which a mother cares for her young whom she is slowly weaning. She tries to get the child accustomed to eating other foods but is ready to nurse when needed. As time goes on, the incidents of nursing become fewer and much further between until finally the child becomes completely weaned off his mother's milk. In a similar manner, Hashem slowly weaned the Jewish nation off the tremendous miracles they had become accustomed to in the desert.

The Jewish nation arrived at Kadesh at the beginning of their fortieth year in the desert, whereupon Miriam had died. For thirty-nine years they were followed by a well whose existence they owed to her merit. Suddenly there was no water to drink - this was not a punishment but rather simply a new form of Divine Providence. Moshe and Aharon's reaction to the people's complaint of: "why have you brought the congregation of Hashem to this wilderness to die there, we and our animals?" (Bamidbar 20:4), was "they fell on their faces" (ibid. 6). This is in complete contrast to their crying out to Hashem when the Jewish nation had previously cried for water upon first leaving Egypt. Moshe and Aharon had anticipated that after forty years of being schooled in what trust in Hashem means, the people would be on a higher level.

Even in the realm of self-defense we find the fortieth year different from the others. Messengers needed to be sent to the king of Edom to relate the entire history to the king and to make a special request to allow the Jewish nation to pass through his land promising not only not to destroy or ruin anything, but even to purchase from and thereby sustain the local population. This was all to no avail, as the king of Edom refused to allow the nation to pass through. Suddenly they realized that Hashem was guiding them through natural means in the area of waging war as well.

A few months later, on the first day of the month of Av, their beloved Aharon HaKohen the ohev sholom verodef sholom, died. Suddenly the ananei hakavod disappeared and Hashem began guiding them through natural means. They then met up with the Canaanites (Amalekites disguised as Canaanites) who tried to attack the Jewish people. The nation learned that in order for them to manage in future wars as they enter Eretz Yisrael they would have to pray to Hashem and take additional vows upon themselves.

Even the fiery serpents which Hashem sent as a result of their complaining about the manna and the lack of water in the desert are a great lesson in emunah. They were taught to look at what the desert looks like naturally - snakes the size of beams. Hashem in His great mercy continues to intervene with Divine Providence through miracles. Hashem commanded Moshe to place a serpent made of copper upon a pole and "anyone who was bitten will look at it and live" (Bamidbar 21:8). Chazal comment: "does a serpent kill or does a serpent restore life? Rather, when Israel gazed upward and subjugated their heart to their Father in Heaven, they were healed but if not, they perished" (Rosh Hashana 29a). This is the lesson which they must take to heart and take with them as they continue their journey towards Eretz Yisrael.

I would like to conclude with a profound message I heard from my Rebbe HaRav Yaakov Katz Shlit"a. The Jewish nation was about to receive Hashem's Providence through natural means. It is incumbent upon them to discover Hashem's Presence. Hashem sees and knows all that is happening. Hashem informs them during this fortieth year that He wishes to teach them that even if it may appear otherwise, His Divine Presence is always there. To teach this lesson, there was an incident in which His Presence was at first hidden and then revealed. What are we referring to? Let us begin by trying to understand a few difficult psukim which appear towards the end of the parsha: "therefore it is said in the Book of the Wars of Hashem: the gift of the Reeds and the rivers of Arnon" (Bamidbar 21:14).

Rashi explains that the gift of Reeds refers to the miracles which took place at the Sea of Reeds - just as we must relate the miracles Hashem did for the nation at Yam Suf we must relate the miracles of the Valley of Arnon. What miracles took place at the Valley of Arnon? "The outpouring of the valleys when it veered to dwell at Ar, and leaned against the border of Moav" (ibid. 15).

"The mountains were high and the valley deep and narrow, and the mountains near one another. A person can stand on the mountain on one side, and speak with his friend on the mountain on the other side. The road upon which the Israelites were to travel passes through the valleys. The Amorites said: 'when Israel will enter into the valley, in order to pass through, we will come out of the caves that are in the mountains above them and we will kill them with arrows and catapult stones'. Those caves in which the Amorites hid were on the mountain on the Moabite side and on the mountain on the side of the Amorites there were opposite those hollows, hornlike and breast-like projections protruding outwards. Once Israel came to pass through the valley the mountain of the Land of Israel trembled like a slavewoman who goes out to greet her mistress and came close to the side of the mountain of Moab, and those breast-like projections entered into those hollows and killed the Amorites" (Rashi).

This is the meaning of "when it veered to dwell at Ar" - the mountain had

veered from its place and saved them. The Jewish people walked past those mountains without being aware of the miracles which took place there. Only later on, "after Israel passed through, the mountains went back to their places and the well went down into the valley and brought up from there the blood of those who were killed and arms and limbs and took them around the camp. Israel saw and sang song in appreciation of the miracle" (Rashi). They were taught that Hashem at times conceals His Providence but it is definitely there.

The song which the Jewish nation sang to Hashem included the words:

"From the heights of the ravine that is in the field of Moav,at the top of the peak, and it is seen over the surface of the Yeshimon" (ibid. 20)

Rashi offers a few interpretations, the latter of which is: "the well is 'seen from the surface of the Yeshimon,' for it was hidden away in the Sea of Tiberias, and one who stands on the Yeshimon can look out and see a sieve-like shape in the sea and that is the well."

HaRav Katz Shlit"a explains the deep meaning behind Rashi's comment: Whoever looks closely at the Kinneret, the source of our drinking water, will see the well - he will discover Hashem's miracles behind what appears to be natural Providence. Hashem is present there just as He appeared miraculously in the well which moved about from place to place in the desert. This is the school of emunah which the entire nation attended during this fortieth year in the desert. The Jewish people were now ready to enter the Land, with the understanding that: "Behold! He was standing behind our wall, observing through the windows, peering through the lattices" (Shir HaShirim 2:9)."

May it be the Will of Hashem that we hear only good tidings and that "as in the days when you left the land of Egypt I will show it wonders" (Micha 7:15).

Shabbat Shalom uMevorach

"For from its origins, I see it rock-like, and from hills do I see it. Behold! It is a nation that will dwell in solitude and not be reckoned among the nations" (Bamidbar 23:9).

The midrash comments that "from its origins I see it rock-like" refers to the forefathers and "from hills" refers to the matriarchs. Rashi adds his interpretation: "I look at their origin and at the beginning of their roots and I see them entrenched and strong as these rocks and hills by means of the Patriarchs and Matriarchs." The Yalkut Shimoni explains (768) explains that the pasuk means that they are different from idol worshippers in many respects - their clothing, the food they eat, their bodies.

HaRav Robman zt"l explains why the wicked Bilaam was so surprised at the separateness of the Jewish people. The Rambam writes (Hilchot Deot) that man was created in such a way that his opinions, ideas, and acts are the sum influence of his surroundings." In other words, man by nature mimics those around him. Bilaam could not believe that the Jewish people, the lone lamb surrounded by seventy wolves, was able to withstand the strong influence of foreign culture and protect its uniqueness by not mixing with the other nations.

They inherited this strength from their holy ancestors. The Torah describes Avraham as being an Ivri (see Bereishit 14:13). Chazal explain: What is the meaning of the description "Ivri"? The midrash tells us: "that the entire world is one side (me-ever echad) and he is on the other side" (Bereishit Rabba 42:8). Avraham Avinu stood alone against the entire idolatrous world, steadfast in his belief in the Creator of the World. His belief was so strong that he worked tirelessly to teach other others and bring them closer to belief in Hashem.

The Netziv (Haamek Davar) offers a fascinating comment on the uniqueness of the Jewish people. When most people leave their country of origin and mix in with their new nation and surroundings, they are greeted with open arms, showered with love, and given positions of importance. This is not so with the Jewish people. The more separate they are the greater respect they receive from the other nations. We can read the above-quoted pasuk as follows: when they are in solitude, then they will be able to dwell in peace and respect. However when they try to be "among the nations" - to mix in and assimilate, then "they shall be reckoned" - they will not be treated with any respect.

The Jewish people are compared to olive oil, and just as if you try to mix the oil with other liquids it always remains separate, so too the Jewish nation when they try to mix in with the other nations, the other nations remind them again and again that we are Jewish.

We must be wary when the other nations approach us with love and friendship, for it is often empty in content, lacking the basic Jewish traits of humility, modesty, and sanctity.

The following example has been cited to describe the relationship between the Jewish people and the rest of the world. The sun and the westerly wind argued over who would be able to cause a man walking by to take off his coat. The wind began by blowing gusts over and over again. Not only did the man not remove his coat but he held on to it tighter trying to keep warm. It was then the sun's turn - the sun simply shone her hot rays on the man who after a very short time took off his coat.

The meaning behind this is that the greatest danger a Jew faces is that of outside influences, especially from those with foreign ideas packaged with an illusion of warmth and love which often leads to, G-d forbid, throwing off the yoke of Torah and mitzvoth. May it be the will of Hashem that we always remain: "a nation that dwells in solitude" by increasing our Torah learning and mitzvah observance.

"vehivdilanu min hato-im venatan lanu Torat emet"

"He has separated us from those who stray and given us the Torah of truth"