Parshat Devarim: All in the Family

BS"D

Good Shabbos to everyone!
I dedicate this parsha-post for a refuah sheleimah for Chaya Liana Esther bas Mazal.
I can't help it, I just have to ask-- is time really flying, or is it just me?  It is a bit of a shock and a pleasure, to see how we've already reached Sefer Devarim.  Read on, as we commence with drawing spirit from these scripts, as we enter the last book of the Torah.

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The fifth Aliyah of this week's parsha opens to Moshe Rabbeinu reminiscing.  He reflects on the Bnei Yisroel's journey through the desert.  In verse 2 and 3, he speaks about how Hashem commanded the nation to stop circulating Har Seir (some time after parting from the Yam Suf), and to travel on northward.  In the following pasukim, Moshe reviews Hashem's instructions to the people, for how to treat the residents of Seir, the descendants of Eisav, relatives (though diametrically different!), of the Jewish People.

"V'et ha'am tzav laymor atem ovrim bigvul acheichem bnei-Eisav hayoshim b'Seir v'yiru mikem v'nishmartem m'od.  Al titgaru vam ki lo-etayn lachem mayartzam ad midrach kaf-ragel ki-y'rusha l'Eisav nasati et-har Seir.   Ochel tishbru mayitam bakesef v'achaltem v'gam-mayim tichru mayitam bakesef ushtitem.  Ki Ado-nai Elokecha bairach-cha b'chol ma'asei yadecha yada lech't'cha et-hamidbar hagadol hazeh zeh abayim shana Ado-nai Elokecha imach lo chasarta davar.  Vana'avor may'ais acheinu bnei-Eisav hayoshvim b'Seir miderech ha'Aravah me'Eilat u'm'Etzyon-Gaver vaneifen va'na'avor derecho midbar Moav. -- You shall command the people, saying:  'You are passing through the boundary of your brothers the children of Esau, who dwell in Seir; they will fear you, but you should be very careful.  You shall not provoke them, for I shall not give you of their land even the right to set foot, for as an inheritance to Esau I have given Mount Seir.  You shall purchase food from them for money so that you may eat; also water shall you buy from them so that you may drink.  For Hashem your G-d has blessed you in all your handiwork;  He knew your way in this great Wilderness; this forty-year period Hashem, your G-d, was with you; you did not lack a thing.'  So we passed from our brothers, the children of Esau who dwell in Seir, from the way of Arabah, from Elath and from Ezion-Geber and we turned and passed on the way of the Moabite desert."  {Devarim 2:4-8}

It is explained to us here, that we are not permitted to antagonize the descendants of Eisav, from trespassing, to inciting war (as a result of traversing the land when our presence is not wanted) with them. This appears to be as a gesture of fraternity, as Yaakov and Eisav were siblings-- twins, at that!-- and that is where our link with them lay.  Respecting boundaries, is certainly a big tenet of family life!  We are firmly told that we may not even do so much as step into their territory, without permission from their authorities.  But are we given any deeper insight as to what the basis is for this mitzvah?  Or perhaps we may ask, "Why does Eisav really deserve this treatment?".

We are in fact given a source of enlightenment.  A number of the Meforshim (Commentators) are in agreement, that in the merit of Eisav's tremendous respect for his father Yitzchak, in caring for his needs and such, Hashem granted him the reward of the fertile land of Seir, the material, and literal, "cream-of-the-crop" of this world.

Moshe continues to teach, transmitting the words of Hashem, in reference to the nation of Moav. 

"Vayomer Hashem ailai 'At-tatzar et-Moav v'al titgar bam milchama ki lo-etein l'cha mayartzo y'rusha ki livnai-Lot nasati et Ar y'rusha.' -- Hashem said to me 'You shall not distress Moav and you shall not provoke war with them, for I shall not give you an inheritance from their land, for to the Children of Lot have I given Ar as an inheritance.'" {Devarim 2:9}

Rashi clarifies that although we may not declare open warfare on Moav, who we aren't quite friendly with, we are not prohibited from intimidating them.  We aren't told to uproot any and all traces of battle with them.  Rabbi Yehoshua Gordon z"l, mentions 'field' or 'army' exercises, in sight of the Moavim, as an example of a rather harmless intimidation.  But to keep them on their toes, or keep them at bay? 

The mention of the nation of Ammon, whose ancestor is also Lot, follows shortly after that of Moav, and a short interlude of more review on the wandering through the Midbar.

"Vaydaber Hashem aylai laymor:  'Atah oveir hayom et-g'vul Moav et-Ar.  V'karavta mool bnei Ammon al-t'tzureim v'al-titgar bam ki lo-etein  mayeretz bnei Ammon l'cha y'rusha ki livnei Lot nasatiyha y'rusha.' -- Hashem spoke to me saying:  'This day shall you cross the border of Moab, at Ar, and you shall approach opposite the children of Ammon; you shall not distress them and you shall not provoke them, for I shall not give any of the land of the children of Ammon to you as an inheritance, for to the children of Lot have I given it as an inheritance.'" {Devarim 2:17-19}

What is the difference between our instruction here, for how to interact with the Ammonites, and the law concerning Moav?  The answer, is that, unlike with the Moavim, we are forbidden to "harass" this people at all.  But why the differentiation?

 The origin of this reasoning lies in the story of Lot and his daughters, after they fled the burning, crumbling Sodom, to hide.  Their temporary home of choice, was a cave.  And this is where a rather dark story takes place...  In brief, the daughters feared that after the destruction of their city, they were the only people left, or even existing in the world.  G-d could've collapsed all civilizations, if He so wished.  Propelled by this concern that they were last of the human race, they decided to have children with Lot, without him quite knowing at the time.  The older daughter, named her son, born later on, "Moav", literally meaning, "from the father".  This was a bold offense, to publicize the unsettling and disgraceful story to everyone who heard the child's name.  The younger daughter, in contrast, maintained a greater level of tzniyus (modesty), naming her baby son "Ben-Ammi", simply, "son of my people".  (The name was later changed to "Ammon".)  She was much more subtle about the story of how she mothered her child.  So in honor of the younger daughter's tzniyus, we are compelled to respect her offspring, by not causing any offense against them.

In spite of this awkward story, with Lot playing a big character, boundaries and safeguards he received for his children, on behalf of a praiseworthy deed of his.  The story, from the Midrash, goes as follows:

When Avraham went down to Mitzrayim (Egypt) with Sarah, he took Lot with him.  Upon reaching the country, he pleaded with Sarah to answer that her husband Avraham, was in fact her brother, if the question was aroused.  If it became known that Avraham was her husband, the immoral Paroh would have Avraham put to death, so he could take Sarah as a wife for himself.  Sarah agreed to the plan, and remained silent about the fact that Avraham was indeed her husband.  However, Lot was another player in the game.  He could have 'sold out' his uncle Avraham and aunt Sarah, and perhaps rake in a tidy profit? You never know what is going on in an individual's head.  However, Lot upheld the same silence as Sarah, thereby playing a role keeping Avraham safe.  And because of his loyalty, he merited portions of land for his descendants.

Now we are aware of the root of the blessings and bestowal of lands, upon these people, actually our relatives, who we may sometimes view with a more negative eye.  From this, we can perceive that there is always a merit, always a virtue, always an accomplishment, in everyone.  Even the less popular groups.  A comforting note, perhaps, in the midst of world violence and turmoil we are going through, especially in Israel.  I do not wish to get too controversial here, but I will confidently say, that even though there are a great number of radicals, executing their shocking and heartbreaking plans on innocent people, there are, from those same native lands, genuinely good, upstanding, and peaceful people, who may just be hidden.  Let us never be blind to that. 

And now, we will close today's discussion with a Kabbalistic teaching, which I learned from Rabbi Yehoshua Gordon z"l, in his shiyur, on this portion.

Hashem promised to Avraham Avinu ten lands as an inheritance.  But for now, 'seven shall be for you', with the exception of the provinces of Kaini, Kniszi, and Kadmoni (at the time of the Bnei Yisroel's journey through the Midbar, these places were better known as Ammon, Moav, and Seir), but they would be officially acquired by Avraham at a later point in time.  Interestingly, it seems like these three lands, the exceptions to Avraham's reward (at the time), are still in his ownership, since Seir is Eisav's home, and Eisav is the grandson of Avraham;  Ammon and Moav are the lineage of Lot, who was Avraham's famous nephew.  But, the Bnei Yisroel were given restrictions for how they might traverse and interact upon the three lands.  Presently, these properties were exclusively cared for and inhabited by Bnei Eisav, Moav, and Ammon-- their benefits and portions in this world, and not for us to meddle with.  But one day, with Moshiach's arrival, these lines will be dissolved, and the lands will not only be claimed by the Jewish nation, but will exist in harmony on a much higher level as well, as we'll soon see. 

The ten lands Hashem vowed to Avraham, correlate to the Ten Sefiros-- Soul-Powers, Divine Attributes*:  Chochma (Wisdom), Binah (Understanding), Daas (Knowledge), Chesed (Loving-kindness), Gevurah (Judgement, Discipline), Tiferet (Splendor), Netzach (Victory), Hod (Glory, Humility), Yesod (Bonding, Foundation), Malchus (Kingship). 

The last seven, are what we hold strongly and proudly in our possession now.  But with the arrival of Moshiach, the other three-- Chochma, Bina, and Daas (the culmination of complete intellectual, and elevated, understanding of the framework of mankind)-- will also 'join the mix' in a perfect harmony of clear and revealed dedication to Hashem, with these traits.  All of human character, in all areas, in all the world, will rejoice in perfect unity in dedication to a greater purpose.  This is something we constantly strive toward, for at the time it is not clear and revealed in this world.

May you all have success and clarity in seeing the merits of your fellow human beings, seeing the positive in them with open eyes.  And with that same positivity, may we merit to break all barriers and boundaries, in a unified purpose, in a better world-- and even when we start out towards that dream, now.

(*Footnote:  Every reader must please understand, that although I attempted to put translations to the Hebrew terms of the Sefiros {as seen in parentheses}, one or two simple words cannot fully communicate the broad, deep sense of each of these great attributes.  They go beyond the scope of this note, so if you would like to gain a better understanding of them, I encourage you to speak about this, and learn it with an experienced person in this realm of knowledge.)

Parshat Mattos-Massei: Step Forward, Speak Up

BS"D

Good Erev Shabbos!

I dedicate the following divrei Torah l'ilui nishmas Dovid ben Sarah, and for a refuah sheleimah for Raizel Sarah bas Liba Shaina.

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From this week's sidra, we can derive some great lessons in leadership.  Today, we'll discuss how a good leader speaks out when something is wrong, either with fire or gentleness, according to the situation.

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After a few vital teachings on the importance of vows and their utterance, and especially a woman's obligation with them, which is what our portion opens with, we read Hashem's command to Moshe-- one last deed before his soul would be called back Home.  This was a serious instruction to wage war against the Midyanim (Midianites) "who harassed you", as retribution for their schemes to degenerate the Jewish People and tempt them, in order to evoke Hashem's fury upon His people.  These tragic events brought upon them a plague, claiming numerous lives, which only ceased with the zealot Pinchas's redeeming action.  You can recount the aftermath in the beginning of Parshat Pinchas.

Moshe transmits the word of Hashem to the people (Bamidbar 31:3), and battle plans are formed.  Moshe sends "elef lamateh latzava osam v'et Pinchas ben-Elazar haKohein latzava - a thousand from each tribe for the legion, them and Pinchas son of Elazar the Kohein, to the legion", and the attack ensues.  The Israelite legion destroys the city, killing the men, the five idolatrous kings, and Bilam, the troublemaker of our parsha a few weeks ago.  Bilam was in fact the one that organized for the women of Midyan to enter the Bnei Yisroel's encampment, to introduce immorality and idolatry; his last shot at bringing down the nation, since he failed to curse Israel.  Jumping back to the present, the Israelite legion collects the spoils of the war, the Midyanim's cattle and flocks, wealth, and... women, with their young children.  They bring back their gatherings to the camp, and, with great honesty, present all of them to Moshe Rabbeinu and Elazar, the new Kohein Gadol.  Moshe, however, isn't quite pleased.

"Vayiktzof Moshe al pekudei hechayil sarei ha'alafim v'sarei ha'maios habaim mitz'vah hamilchama - Moshe was angry with the commanders of the army, the officers of the thousands and the officers of the hundreds, who came from the legion of the battle." {Bamidbar 31:14}

But why?  The army carried out the plans, just as they were instructed, they took down the terrible Midianite city, and they were even scrupulous in presenting to their leaders the spoils of war, not squirrelling them away without a word.  Where did Moshe find fault?

With the captives of the battle:  n'shei Midyan - the women of Midyan.  This was by no means a misogynistic attitude.  The problem was, that these were the same women who, under Bilam's direction, propagated so many of the Bnei Yisroel to sin at Peor!  These women were the intentional catalysts for so much tragedy, and an indelible stain on the nation.  Moshe opened the people's eyes to this realization, and followed it with directions to eradicate the boys they took captive, and any female who was a wife to someone, or a girl who had reached a marriageable age.  (Young and innocent children, however, were spared, and raised among the Bnei Yisroel.)

Perhaps this seemed cruel.  Perhaps it wasn't, at the time, Moshe's most popular campaign.  Yet, as the leader of the people, Moshe had to speak up.  It was totally impassable, to bring back into the midst of the Jewish People, someone that had caused such decline and downfall. History could not be allowed to repeat itself...

Let us note exactly whom Moshe addressed with his rebuke, in pasuk 14 (above).  He spoke to "pekudei hechayil - the commanders of the army".  Why them?  This is another lesson in leadership, and responsibility for others:  Since these men were heads of the battle, the foot-soldiers' missions were in their hands, and under their direction.  The commanders were instrumental in the fate of the soldiers-- would they lead them, with G-d's Divine assistance, to success, or would they slip in their judgement, and bring the legion to failure?  A leader is also entrusted with the guidance and welfare of the fighters, physically, emotionally, spiritually...  The army commanders of our sidra led the nation to military success, but they failed to rebuke their men, in bringing back to the camp, captives who should've been sentenced along with the rest of the Midyanim.  The heads were responsible for the actions of their warriors, so the 'guilt', and Moshe's reproach, lay on them.  (Recall, that when the ancestors of the Shevatim, took their brother Yosef, and sold him into slavery, it was Reuvain who trembled first, fearing his father's fury.  He, as the firstborn, knew the guilt of the deed lay on his shoulders, since he should've influenced his brothers to change their ways, thereby avoiding Yosef's exile as well, even though he didn't participate in the sin.)

We now know why Moshe was angry, and what was the basis for his chastisement.  A leader is justified in becoming angry at his people when warranted, especially when the anger is channeled towards a problem, and redirects it to develop a constructive difference.  But at the same time, we know anger has a good share of negative aspects.  Even with good intentions, anger never comes without a price.  In his vexation with pekudei hechayil, Moshe neglected to inform the people of what exact measures were to be taken with the possessions and vessels they had claimed, presently unkosher, from the Midyanim.  His upset state precluded him from doing so, casting a mist over the mind that only anger can create.  He only told them that the keilim, vessels, must be purified. (That is, with the waters of the parah adumah.  This ritual of sprinkling the sanctified mixture was also carried out on the warriors, who became ritually impure in battle and contact with death, and the captives who were allowed to survive.)

This is where another individual steps forward, and speaks up:  Elazar haKohein.  He elaborates upon Moshe's urgencies, explaining the laws of Kashrus, as follows:

"Zoht chukat  haTorah asher-tzivah Hashem et Moshe:  'Ach et-hazahav v'et-hakesef et-han'choshes et-habarzel et-habdil v'et-ha'ofaret.  Kol davar asher-yavo va'aish ta'aviru va'aish v'taheir ach b'may nidah yit'chata v'chol asher lo-yavo ba'aish ta'aviru bamayim.  V'chibastem bigdaichem bayom hash'vi'i ut'hartem v'achar tavo'u el-hamachaneh. -- This is the decree of the Torah, which Hashem commanded Moses:  Only the gold and silver, the copper, the iron, the tin, and the lead-- everything that comes into the fire-- you shall pass through the fire and it will be purified, but it must be purified with the water of sprinkling; and everything that would not come into the fire, you shall pass through water.  You shall immerse your garments on the seventh day and become purified, afterward you may enter the camp.'" {Bamidbar 31:21-4}

Here, Elazar gently reminded Moshe, and those present, that there is more to making the vessels fit for use, in other words, kashering, than the ritual sprinkling.  There is also the precise process, and set of guidelines, for what is permissible, and how to, purge it.  You see, the above-mentioned metals, all absorb the taste of their contents.  Certainly, there were vessels that the legion claimed, that were formed from these materials, and it was obvious that they had been utilized in the preparation of prohibited cuisine, rendering them unkosher.  The traces of treif food required removal before the keilim's sanctified use, and that was something that even the precious mitzvah of sprinkling the parah adumah's ashes, could not accomplish.   Elazar clarified Moshe's intentions to the people, and made a Kiddush Hashem.

In this scenario, Elazar steps forward as a leader, assuring clarity, and adherence to the Hashem's word, the Torah.  He realized that Moshe Rabbeinu's message may not have come across clearly, and helped the situation along by re-instilling the knowledge, and speaking up when necessary, preventing any misunderstanding or misconception.  I paraphrase the Rebbe, with a jewel of advice in a Yechidus (private meeting), with a man who was considering, but unsure, about creating an honest, informative newspaper:  "What right do you have to withhold what you know?"  If you know something that should be spread and shared, don't hesitate-- the world needs it!

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We all know that it takes courage, and sometimes a bit of good chutzpah, to speak out for what we know is right.  When we see something in error taking place, we should ask ourselves if we can possibly remedy the situation, and redirect it along a more positive course.  Sometimes it's a struggle to select the appropriate words, whether it's a parent admonishing a child, a mentor patiently guiding a struggling pupil, or even one of us halting a group from a discourse of Lashon Hara.  But when we, figuratively,  take Hashem's hand, and turn to Him for help, to His Torah for guidance...  Then He will put the words into our mouth.  Don't be afraid to rise up to give what you can to the world.

What have you striven for, in your personal leadership?  What have you spoken up for, or against?  Please, I encourage you, share your story in the Comments section below.

Parshat Pinchas: B'tocham - The Right Perspective

BH

Good Erev Shabbos everyone!

This week's parsha-post is dedicated l'ilui nishmas the Lubavitcher Rebbe ZT"L, of righteous memory.  *

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At the close of last week's Torah portion of Balak, we cringe as we recount the display of uncalled-for and forbidden intimacy, between a leader of the Shevatim, and a Midianite princess.  If consequences weren't carried out, to stop this behavior that would have an extremely adverse effect on the morality and responsibility of the Jewish people, the plague G-d chastised His Children with would've continued to ravage, and things would've gone downhill from there.  But, Baruch Hashem, someone arose from amid the congregation.  Someone fiery stood up and took action that needed to be done.  Someone eliminated the propagators and their sinful example from the nation's midst, so no further harm could occur, and thereby made an eternal Kiddush Hashem (Sanctification of G-d's Name), and G-d accordingly annulled the plague.  This unforgettable "someone" was Pinchas, the Levite grandson of Aharon the Kohen Gadol.

This week's parsha opens with G-d's praise of Pinchas's zealotry in the face of a dark time, and his Divine reward.**

"Vaydaber Hashem el-Moshe laymor:  Pinchas ben-Elazar ben-Aharon haKohein haishiv et-chamasi meyal Bnei-Yisroel b'kano et-Kinasi b'tocham v'lo-kilisi et-Bnei-Yisroel b'Kinasi - Hashem spoke to Moses, saying:  Phineas son of Elazar son of Aaron the Kohen, turned back My wrath from upon the Children of Israel, when he zealously avenged My vengeance among them, so I did not consume the Children of Israel in My vengeance." {Bamidbar 25:10-11}

The commentary on these pasukim in the Stone Edition Chumash, directs attention to "b'tocham - among them".  Let's learn.

The Torah is making an enlightening, and in fact very practical indication, by use of the specific word "b'tocham".  When one is facing a serious issue, especially when it concerns other people, and he/she is aware that action must be taken to redirect the negative course of an event, they must act from a particular position and with the right perspective, among those involved.  Even when one is compelled to assert themselves with passion and vehemence, to bring justice to an erroneous affair, as did Pinchas, we mustn't quench the issue with hate or anger or dictatorship.  Rather, when we try to help along a troubling situation, we must work from among the others involved, b'tocham.  Act out of sincere desire to repair the pain and trouble.  Act out of love; love for others, love for doing the right thing together, and enthusiasm for rising up to our full potential as servants of a higher and wiser Guide and His teachings.

Change in a situation is most effectual when you can relate to those who are joined in the situation.  You can't really make a difference while looking on from the outside.  I am not saying, for example, that you should launch right into a fight and choose a side, or try to taste for yourself what you are trying to stop.  Rather, it's crucial to recognize that you are a person, one of your brothers that you are trying to help or inspire to do better, and you can grow together, and escape the metaphorical muck you may be stuck in.  Try to understand what the situation is, acknowledge the people concerned, and then you can  truly identify with them, and what needs to be done, to bring about positive and everlasting change for you all.

Wishing you clarity and passion in all of your pursuits, and continue to create a Kiddush Hashem wherever you go!

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(* Footnote:  I chose this parsha post to dedicate the to Rebbe of righteous memory, for a specific reason.  The Rebbe exemplified this lesson of Pinchas;  That whenever a time or event called for zealous and vigorous action to elevate it, the Rebbe always carefully identified the root of the challenge or trouble.  And when guiding those who sought his advice on numerous matters, he always reached out to the person on their own level, and often finding 'common-grounds' on which to relate to the individual.  In this way, I believe, he acted like Pinchas:  He wasn't not afraid to take action when necessary, yet he considered himself joined to the people.  And with this profound gift, he changed and refined the world as a whole, igniting one soul at a time.)

(**Footnote:  The Divine reward G-d bestowed upon Pinchas for his deed, was declaring him a Kohein.  Rashi explains that the original decree was that Aharon, his sons, and future offspring would take on the Kehuna.  However, Pinchas was already alive at this time, so he was not included in the "future offspring", and only possessed status of a Levite.  But with G-d's pronouncement (Bamidbar 25:13), he assumed position of a Kohein as well, aside from Hashem's promise of His covenant of peace.  Ibn Ezra teaches alternatively, it was a vow that Kohanim Gedolim would descend from him.)

17th of Tammuz Reflection: Please Go Easy... But Not TOO Easy

BS"D

In the light of the tragedies of the 17th of Tammuz, including Moshe's smashing of the first Luchos (Tablets) upon seeing the revelry about and worship of the Eigel haZahav (Golden Calf), we all feel broken in some way ourselves.  As we struggle through our formative hardships bestowed by Hashem, we turn to Him, the Aibeshter, and plead for mercy in our Galus (Exile), and guidance through our nisyonos (challenges). 

The selections for the Torah reading on this fast day, include the passage in which Hashem teaches Moshe the proper manner and performance of prayer, and passes onto His navi the entreaty that the Jewish People should recite in their trouble, that would never fail to invoke His great Rachmanus (compassion).  We know this tefillah as Shalosh-Esrei Middos Harachamim/The Thirteen Attributes of Mercy.  Each attribute corresponds to a (sometimes slightly)different level of compassion, depending on who beseeches, and why.

After absorbing the powerful words, Moshe hastily prostrates himself and requests that Hashem restore His Presence to His People, "yailech-na Ado-nai b'kirbainu - let my Lord go among us."    There is something interesting to note about the usage of the name "Ado-nai, Lord":

The meforash (commentator) Or haChaim elaborates:  When Moses heard G-d pronounce this supplication for mercy, and understood G-d was going to be very forthcoming with His forgiveness, the leader actually feared that the Jewish People would receive so much beneficence and mercy, that they might fail to acknowledge their error and commit to change their ways!  Therefore, he addresses G-d in the following passage as "Ado-nai, Lord", connoting G-d's stricter side (like Elokim), so Hashem's guidance would be meted out in a balance of encouraging kindness and growth-promoting retribution.

This is so very instrumental to understand in our everyday lives.  We go though times of sorrow, challenge, fear, pain, confusion-- all kinds of personal dark, and we may feel that G-d is being cruel.  After all, isn't He Keil Rachamim, the G-d of Mercy?  That's true too.  Remember to always turn to G-d to beseech him for compassion and love in times of trouble.  But never forget to search for the voice of Hashem in your dark days too.  There is a message contained within that He wants You to discover.  All pain we go though is going to refine us to be the best we can be, like silver being melted down and enhanced in a crucible.  When you beseech G-d for help, as you struggle through life's challenges, don't forget...  This is G-d too.

Moshe was onto something...  Thank you Hashem for all of Your Divine Inspiration, Your Ruach haKodesh, that You have graced Your Nevi'im (Prophets) with, and what You may grant us to see in the dark.

Parshat Balak: The Root of Our Blessing

BS"D

Good Erev Shabbos all wonderful readers!  This week's parsha post should be l'ilui nishmas Chaim ben Clara (Gilman).

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Today, we are going to unlock and delve into a few highlights from the first of the prophet Bilam's trio of curse-turned-blessing orations, that amaze us in this week's sidra.  Let's begin!

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"Vayisa m'shalo vayomar:  Min-Aram yancheini Balak melech-Moav may'har'rai-kedem l'cha arah-li Yaakov ul'cha zo'amah Yisrael - He pronounced his parable and said:  From Aram, Balak, king of Moab, led me from the mountains of the east, 'Come curse Jacob for me, come bring anger upon Israel.'"
{Bamidbar 23:7}

The Baal Haturim expounds upon "Min-Aram - From Aram" (and I paraphrase):  Bilam was led from his home of Aram to invoke curses against the Jewish People (which by the word of Hashem were ultimately delivered instead as blessings).  He inquired rhetorically of the king, Balak:  "How can I come from Aram to curse, if the VERY PLACE is the homeland of their forefather Avraham?  How can I curse the children of this man, whom G-d greatly blessed, and commanded to leave the land of his birth to "Lech-Lecha-- Go for yourself... to the land that I will show you."?  How can I condemn the House of Jacob, the Children of Israel, when their namesake (Yaakov Avinu) journeyed to Aram with G-d's vow of blessing and protection?"  How could Bilam contradict these Divine blessings and pledges, even more incongruously in the very location in which they were proclaimed and received?!

Bilam continues to prophesy: 

"Ma ekov lo koba Keil uma ezom lo za'am Hashem - How can I curse?-- G-d has not cursed.  How can I anger?-- Hashem is not angry."  {Bamidbar 23:8}

Rashi enlightens us on what Bilam could have meant by "G-d has not cursed."  Even with all the trouble we had given Hashem throughout our striking history, and perhaps deserving a lesson in guise of a curse, chas v'shalom, it was not the Divine Will.  Even when Yaakov entered his father Yitzchak's tent with deception, as we recount in Bereishis, when Yitzchak discovered he had given his disguised younger son the firstborn's blessings, he declared "Let him remain blessed!"-- a relieving alternative to bringing a curse down upon our forefather's head.  Later when Yaakov, as the father of the 12 Shevatim (Tribes), learned of what destruction his sons Shimon and Laivi had wreaked on the city and people of Shechem, he didn't revile the young men themselves but instead castigated their wrath, the fire that propelled them to take such shocking action.  It is clear from the language of the Torah that we must be cautious with our words, and reflect the Torah's discretion in directing courses or criticisms.

How Bilam couldn't curse since it wasn't G-d's will, complements, and helps us to better understand the following.   We will now discuss Bilam's words of "Hashem is not angry."  Throughout the period of time during which Bilam and Balak attempted to incite negative forces against the Jewish People, Hashem did not become angry at His children.  The wicked Bilam, the hired Navi of the king, possessed such a limited power of Ruach Hakodesh (Divine Inspiration), that he had absolutely zero independent power to utter any proclamations either pro-Israel or anti-Israel, but was permitted only to speak the words Hashem "put in his mouth".  He had only the ability to zone in on G-d's evident "emotions" toward His People, and only then had potential to verbalize the situation, and perhaps incite G-d further against the nation.  In the words of Rabbi Gordon, of blessed memory: "He (Bilam) was good at focusing on the subject of the curse-- the people."  However, the wrath of Hashem wasn't kindled against His children at this time, so Bilam could only find favor in the people, and praise their virtues.  Hashem saw the beauty and light of the Jewish People, therefore Bilam was compelled to publicly acknowledge it!

Another highlight in Bilam's first prophetic blessing (pasuk 9):  "Ki mayrosh tzurim erenu u'migva'os ashurenu hen-am l'vadad yishkon u'vagoyim lo yitchashav - For from their beginning, I see them as mountain peaks, and I behold them as hills; it is a nation that will dwell alone, and will not be reckoned among the nations." 

Here, Bilam is allegorically alluding to the ancestors of the Bnei Yisroel.  He reflects upon the "Tzurim", either "mountain peaks" or "rocks", mysteriously referring to the rock-solid emunah of the Avos (Forefathers).  With his reference to "Migva'os - Hills", he contemplates the greatness of the Imahos (Foremothers).  Why does he compare them to rocks and hills?  Because he is praising them for their strength, their steadfastness to Torah and their heritage, which manifests itself in their offspring.  Bilam reminds us of two other profound points with his words:  We're "a nation that will dwell alone".  This distinctiveness has been our trademark since the start when Avraham left his homeland (even before he entered the covenant as the first Jew!) and made his mark as the "Ivri", which denotes, "the other side".  He left the very different faith of his childhood behind, and 'crossed the river', swimming against the current that was the crush of humanity and all its challenges, all in his constant dedication to Hashem.  This is the way it will always be, until the days of Moshiach, may he arrive Bimhayra Beyameinu!  Speaking of Moshiach...  With his coming, the world will be judged.  Every nation, every person, every deed, every word.  The Jewish People though, and all those faithful to G-d, will not be facing the same retributions and accountings that the rest of the nations will.  It is because we are charged with the same challenge, the same precious opportunity, as Avraham Avinu, to remain separate.  Why?  Because we have a constant unique mission in this world:  To bring G-d into the picture, to spread awareness of Him in the world, to "make known His ways", and share the beauty of His gift, our Torah, with whoever we can!  Because of our wrongdoings, because of the dark we choose to create, Hashem feels ignored, and banished from among us, in a way.  But Hashem seeks to be with His children, and... would you believe G-d seeks to dwell in this world?  That this lowly world once more become His Garden?  Therefore, since we have a unique goal, and a Divinely commissioned responsibility, we will be judged for how we fulfilled it. 

Bilam's eyes were opened to see and understand this.  Perhaps we may sometimes need to open our eyes to it too and remind ourselves of who we are.  Bilam blessed us more than once in the merit of our ancestors, evoking, as Hashem willed it, favor and blessing towards the nation.  He declared the names and legacies of our forbears, sometimes explicitly, sometimes with an allegory.  He realized that our ancestors imparted to us, in our 'Spiritual DNA', what to live by, and what strengths and morals we'd always need to preserve.  He understood that they are the root of our blessing.  A proof from Parshat Lech Lecha: "V'nivrichu b'cha kol mish'p'chot ha'adam - And all the families of the earth shall bless themselves by you.  (Hashem to Avraham, Bereishis 12:3)"  And if we ever despair, and cry out "I can never reach the heights that my Forefathers and Foremothers strove for and reached!"...  We just need to take a look at the Hebrew spelling of "Yisrael"--  It is an acronym formed from the initials of the Avos and Imahos!  Yud for Yitzchak and Yaakov; Shin for Sarah; Reish for Rivkah and Rochel; Alef for Avraham; and Lamed for Layah!  Now proclaim "I am Yisrael!  אני ישראל!"