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THE WEEKLY SIDRA- BALAK
Rabbi Moshe Greebel
Oddly enough, the ability to be amazed, astounded, or overwhelmed by that which is truly amazing, astounding, and overwhelming, can be a very good attribute for mankind. The mind of any rational human being must be rendered speechless when considering the prospect that HaKadosh Baruch Hu put all the countless wonders of the microscopic world to the endlessness of space, into place. In the words of Dovid HaMelech, we see:
“I will praise You HaShem, with my whole heart; I will tell of all Your marvelous works!” (T’hillim 9:2)
And yet, there are those individuals, whose minds are so infested with a reluctance to look outwardly upon the countless astonishing and wonderful aspects of this physical existence, because they are too engrossed looking always inwards to themselves. In essence, the very self centered mundane lives of such individuals sorely lack any facet of ‘thrill,’ which is a necessary characteristic in the service of HaKadosh Baruch Hu.
From the text Mai’Ain Bais HaSho’Aiva by Rav Shimon Schwab of blessed memory (1908- 1993), this attribute of astonishment can be realized from this week’s Sidra. Rav Shimon began by citing the following Sifri:
“’And, there has not arisen since in Yisroel a prophet like Moshe, whom HaShem knew face to face.’ (D’varim 34:10) But, among the nations of the world, one did arise. And, who was that? Bila’am!”
As so many other Torah commentators, Rav Shimon also had a great difficulty comprehending this Sifri. How could such a vulgar and wicked man, the likes of Bila’am, ever have been worthy of prophecy? After all, the most reprehensive of human characteristics were possessed by the evil Bila’am, as we see from the Mishna in Avos 5-19:
“…..The disciples of the wicked Bila’am (possess) an evil eye, a haughty spirit, and an over ambitious soul…..”
The further disapproval of Bila’am can also be seen from the Gemarah in Sanhedrin 106b:
“Mar, the son of Ravina, said to his sons, ‘In the case of all (those mentioned as having no portion in the future world), you should not take (the Biblical passages dealing with them) to expound them (to their discredit), excepting in the case of the wicked Bila’am! Whatever you find (written) about him, lecture upon it (to his disadvantage)!’”
The contradiction of so vile a man as Bila’am having been sufficiently worthy to receive prophecy, flagrantly challenges us. And, to this enigmatic query, Rav Shimon responded that it must be realized that the only reason a man such as Bila’am was ever granted prophecy, was for the good of Yisroel, and nothing else. For, oddly enough, Bila’am would ultimately bless Yisroel.
And, as far as HaShem directly communicating (prophecy) with evil men, this is somewhat common, as we have all seen with Avimelech the king of G’rar, who took Sarah from Avraham, and with Lavan, who pursued Ya’akov:
“But G-d came to Avimelech in a dream by night, and said to him, ‘Behold, you are but a dead man, because of the woman whom you have taken; for she is a man’s wife!’” (B’raishis 20:3)
“And G-d came to Lavan the Aramean in a dream by night, and said to him, ‘Take heed that you speak not to Ya’akov either good or bad!’” (ibid. 31:24)
Bila’am then, instructed Rav Shimon, who only received prophecy for the good of Yisroel, was himself completely bereft of any redeeming qualities, as can be seen by his insolence in responding to HaShem’s query of “What men are these with you?” (Bamidbar 22:9) with “Balak the son of Tzippor, king of Moav, has sent for me.” (ibid. 22:10) That is, rather than respond humbly to HaShem, he responded with haughtiness, as to how much in demand he was from Balak. Rashi on Bamidbar 22:10, has Bila’am saying to HaShem:
“Even though I am not important in Your eyes, I am important in the eyes of kings!”
Now this, continued Rav Shimon, is simply mind boggling! For, when a man would literally hear the voice of N’vua (prophecy) from HaShem, as did Bila’am, it is his very nature to be astounded and humbled by such a wonder, considering it beyond his own understanding. Yet, this evil Bila’am, who was so intently pre-occupied only with himself, nonchalantly answered HaShem coldly with impudence. This same incapability on the part of Bila’am to be humbled at the truly wondrous, can be seen from Bila’am’s donkey, which rebuked its master:
“And HaShem opened the mouth of the donkey, and it said to Bila’am, ‘What have I done to you, that you have struck me these three times?’” (Bamidbar 22:28)
Now, this rebuke of the animal to its master, was so important, that on the first Friday, the ‘mouth of the donkey’ was one of the additional creations, as can be seen from the Mishna in Avos 5-6:
“Ten things were created on (the first) Erev Shabbos at twilight. And, they are the mouth of the earth (which would swallow Korach and his cohorts), the mouth of the well (from which the B’nai Yisroel drank in the wilderness), the mouth of the donkey…..”
And, even though Bila’am heard with his own ears the speech of his animal, and was aware that this animal’s mouth was one of the ten additional creations, he was not in any awe of HaShem, or, in the least bit astounded by the miracles all about him, as can be seen by his brash reply to the animal:
“And Bila’am said to the donkeys, ‘Because you have mocked me; I wished there was a sword in my hand, for now would I kill you!’” (Bamidbar 22:29)
Those wicked individuals who are completely self centered and completely self possessed, will at times, ignore their very eyes, by being incapable of being awed and humbled by that which is truly amazing in this physical universe. The perfection of time within the Solar System’s clockwork of planets and moons, or the single cell amoeba under intense microscopic magnification simply do not astound such inwardly preoccupied individuals.
And, the more such self possessed individuals consider only themselves, the more HaShem removes from them the ability to be astounded by that which is external to them. This is akin, instructed Rav Shimon, to HaShem punishing the first serpent by removing its gustatory sense, and having everything taste as dust, which in a long term perspective, probably made the prospect of eating a very unexciting experience.
This same character flaw of being incapable of being astounded, can be seen in reference to Lavan as well. For, instead of being overwhelmed at how HaShem miraculously multiplied the flocks of Ya’akov, he brazenly responded to the criticism of Ya’akov:
“And Lavan answered and said to Ya’akov, ‘These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that you see is mine…..’” (B’raishis 31:43)
Continuing with this theme, Rav Shimon stated that love for HaShem is deeply rooted and built upon the natural tendency of man to be overwhelmed and awed by the creations of HaShem Yisborach. In the golden words of the Rambam (1135- 1204- beginning chapter #2 of Y’sodei HaTorah), of blessed memory, we find:
“What is the way in which to love Him and to fear Him? When a man considers His most amazing physical phenomena and creations, that man will see a wisdom which is immeasurable, and without end. Immediately thereafter, that man will love and praise and extol (HaShem), and be greatly desirous to know the great name of HaShem. It is as Dovid stated, ‘My soul thirsts for G-d, for the living G-d…..’” (T’hillim 42:3)
The Rambam continued:
“And, when one reflects on all these natural wonders, he begins to look over his shoulder and tremble that in comparison (to HaShem), he is nothing more than a dark insignificant insect with the most limited intelligence, standing before the All Knowing, which is what was stated by Dovid, ‘When I look at Your heavens, the work of Your fingers, the moon and the stars, which You have established.’ (T’hillim 8:4)
According to this, concluded Rav Shimon, the love and fear of HaShem is the character of being astounded. Hence, we should all ask of ourselves, how is it possible to fulfill Mitzvos as ingrained (unthinking) men, without being overwhelmed and passionately awed? What form of T’filah (prayer) is it when the heart does not cry, and what form of cold unemotional B’racha (blessing prior to eating) do we recite, without holding the holy name of HaShem in fear?
In order to love HaShem, we must be able to look outward at His infinite phenomena and creations, and not be ensnared into selfishly considering only ourselves, without the ability to care for anything else or anyone else. It is our obligation to reach outside ourselves, and to consider much more than our own simple comfort.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
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