Parshat Balak: Road Block or Mental Block?

BS"D

This parsha post is dedicated in merit of Rena Daniella bas Basha Leah, Chavie bas Yael, and Hadas bas Dalia, all for a safe, healthy and blessed pregnancies and births.

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Empowered by Hashem's blessing and led by Moshe Rabbeinu, Bnei Yisroel met with success in their latest battle campaigns, slaying the mighty Sichon and Og, and conquering their territories.  The Jewish People's immense numbers and miraculous conquests - despite their lowly origins as slaves in Egypt's crucible - invoked trepidation in the hearts of the nations informed of the news, including Moab, and their present king - Balak - for whom the parsha is named.  The genuine fear brought Moab and Midian, who were initially hateful rivals, to a mutual resolve to annihilate the threat Bnei Yisroel posed.  Thus, they sought the services of the haughty and greedy prophet Bilam, legitimately endowed - although quite inferior - with Divine spirit to receive the word of G-d.  He as well brimmed with vicious contempt for the Jewish People, perhaps even more so than his employers.  Alas, his extensive efforts united with those of Balak proved fruitless in attempt to curse the Jews, and Bilam was forced to concede he could only speak what G-d placed in his mouth, and only execute what G-d allowed him to.  G-d was unwaveringly endeared to His children throughout Bilam's entire scheme, so Bilam could only utter blessings of Bnei Yisroel, much to Balak's infuriation.
Bilam's journey from his riverside home of Pethor to reach Balak was in itself no easy feat.  Bilam recognized departing with Balak's dignitaries, accepting the task to curse Bnei Yisroel, was wicked and discouraged in Hashem's eyes.  He spited G-d anyway in his seething hatred for the people, spurring the affected man to even saddle his own donkey in his haste!  Hashem wasn't going to allow a smooth ride en route to the crime.  So..:

וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ:

"...Vayisyatzeiv malach Hashem baderech l'satan lo v'hu rocheiv al-asono ush'nei na'arav eemo."

" ...and an angel of the Lord stationed himself on the road to thwart him, and he was riding on his she-donkey, and his two servants were with him."

{Bamidbar 22:22}

But wait; the action hasn't happened yet...

וַתֵּ֣רֶא הָֽאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְהֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ:

"Vatayreh ha'ason es-malach Hashem nitzav baderech v'charbo sh'lufa b'yado vateit ha'ason min-haderech vataylech basadeh vayach Bilam es-ha'ason l'hatosa haderech."

"The she-donkey saw the angel of the Lord stationed on the road with his sword drawn in his hand; so the she-donkey turned aside from the road and went into a field. Balaam beat the she-donkey to get it back onto the road." {ibid. 23}

Beast perceived what even man wasn't granted perception, and the angel advanced upon the donkey and her rider, confining her to a fenced vineyard path, unable to turn either left or right.

וַתֵּ֨רֶא הָֽאָת֜וֹן אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ:

"Vatayreh ha'ason es-malach Hashem vatilacheitz el-hakir vatilchatz es-regel Bilam el-hakir vayosef l'hakosa."

"The she-donkey saw the angel of the Lord, and she was pressed against the wall. She pressed Balaam's leg against the wall, and he beat her again." {ibid 25}

A third and final time the scene is repeated: "Vatayreh ha'ason - and the she-donkey saw" the Divine manifestation obstructing the path forward.  She finally yielded and crouched before it, and was rewarded with a third and final beating from her ruthless master.  In that charged moment, G-d actualized a miracle preserved from Shabbat Eve of Creation at twilight (according to the Mishna, Avos 5:8):

וַיִּפְתַּ֥ח יְהֹוָ֖ה אֶת־פִּ֣י הָֽאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִי לְךָ֔ כִּ֣י הִכִּיתָ֔נִי זֶ֖ה שָׁל֥שׁ רְגָלִֽים:

"Vayiftach Hashem es-pi ha'ason vatomer l'Vilam 'Meh-asisi l'cha ki hikisani zeh shalosh regalim?'"

"The Lord opened the mouth of the she-donkey, and she said to Balaam, 'What have I done to you that you have struck me these three times?'" {ibid 28}

Bilam replied with a threat to slay her, had he been holding a choice implement.  The donkey responded in turn, rhetorically questioning her consistent loyalty, service and docility.  Hashem thereupon opened Bilam's eyes to the Divine revelation, the angel, immediately before him, bringing him to humble his position, and quite likely, bewilderment as well.

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How often is it that we set out on a venture we've so painstakingly concocted, only to be faced with a kink in the plan, an abrupt and unwelcome halt?  The multiple cogs of our design, which we've so carefully arranged and delegated, seem to be neglecting the fulfillment of their quota.  Things are obstructing our obvious path forward, and we may seem virtually pressed against a wall (which, in Bilam's case, was literal).  Simply put, things aren't going our way.  The ego of our human nature endorses us to become annoyed at the very least; enraged and hostile, G-d forbid, at the severest, unable to accept the change in our personal agenda Divinely ordained by the Higher Plan.  Tragically, we then may lash out at our loved ones who care, or anyone in our proximate surroundings, when essentially whatever occurred to us specifically, as a result of their actions, is solely decided by G-d, keeping in tune with the Master Plan.  These wrinkles, bumps, jolts and burns we experience put up a frustrating and obstinate front; but truly, they are wake-up calls and springboards intended to propel our upward spiritual growth, and inspire us to consciousness of the raw truth which is hidden in plain sight, right under our noses.  Others may perceive the purpose of our difficulty, perhaps even clearly, yet we remain blind.  How can we extricate ourselves from this sorry "Bilam" state, and genuinely "open our eyes?"

Hashem granted Bilam more than one opportunity to probe the situation and "get the message," and from Bilam's incongruous reaction we can perhaps learn many lessons of what not to do; and also conversely, how we can grow to be more receptive.  Let's take a closer look.

To borrow a popular expression, 'When G-d gives you lemons, make lemonade.'  Take the sour, bitter and difficult in your life, all latent with potential for elevation and transformation, and work with it to produce something beneficial and meaningful.  Admittedly easier said than done, but assuredly achievable by every person who invests the effort.  Every moment the world is being recreated, including you in your particular circumstances, with purpose.  Find that purpose, and bring it to light.

How fortunate we are, when Hashem sends His messengers to assist us in recognizing this purpose, and attaining our goal!  Sometimes these G-dsends, human or otherwise, are obvious; sometimes, they approach us in disguise, perhaps a donkey or a stranger; they're an unassuming whisper from Hashem.  When something 'goes wrong' for us, these messengers (denoted in Hebrew by "malachim" which also means "angels") may try to point us in the right direction, indicate what's really going on, and prompt us to respond appropriately.

How do we receive these hints?  There are individuals who are highly defensive of themselves during a debate, running their next sharp reply alone through their head; they don't hear what their challenger is telling them.  Likewise, if you're preoccupied beating on the other players like Bilam, lashing out and relentlessly trying to force a situation to fit your mold, you may just miss the important point they are trying to make.  You reject the opportunity to bring G-d into the picture, to state and feel, "I know and see You present here, too," to bring illumination, and grow.  Instead, slow down and be silent, observe and listen to what Hashem is trying to tell you at this place and time.  Let Him take the reins, and accept with grace His directive, tailored just for you.  He will guide you back on track, to somewhere even higher than you started out.  Whether or not we permit this to happen effectively is up to us, to either harden our hearts or instead open our arms wide to receive the counsel, see the miracles, and understand the power and possibility of this experience, just waiting to be realized and harnessed.  And when it so happens that Hashem's messengers get vocal, it is humbling, awesome, and reason to be grateful.  They are not just putting us in check, but also putting the cosmic reality into perspective, endowed with eye-opening results.

Prepare to look beyond nature, beyond your limitations, beyond the trials and tribulations the world seems to throws at you.  Know that it comes from a Higher Place, where Will and Wisdom are united with their source within G-d; elevate your vision to there, to the Infinite, transcending all barriers... And then, you too will break through.

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!"