Just recently (Parshat Korach) we beheld a moving example of the care and concern Hashem extends to all of His creatures, including abject resha’im (wicked ones). It was for this reason that Elazar was instructed to gather the used fire pans of the burned members of Korach’s company. Why wasn’t this task charged to Aaron himself? After all, he was the character, the very target of Korach’s rebellion. But as was explained, it was precisely because of this that the mission was not granted to Aaron; as he was such a central figure to the whole episode, his involvement now would cause an added element of shame to the vanquished party. Thus, although the rebels had committed acts of treachery – and, moreover, were now either underground or consumed by fire – Hashem still sought to protect them from any additional potential disgrace.
This theme continues in this week’s parshah, which, as we shall see, features a powerful manifestation of a similar idea.
To Uphold the World
There is a well-known Mishnah that lists certain items brought into existence at the very end of the Creation process. The Mishnah states (Avot 5:6):
“Ten things were created on the eve of Shabbat during the twilight period (i.e., right before the onset of the Sabbath), and they are: the mouth of the ground, the mouth of the well, the mouth of the donkey (who spoke to Bilam), the rainbow, the manna, the staff, the shamir, the writing, the writing implement and the tablets. Some also include the demons, Moshe’s grave and the ram sacrificed by our forefather Avraham (in place of his son, Yitzchak)” (Avos 5:6).
The commentators clarify that this is by no means just a list of unrelated, random items; rather, they share a common thread. The Chassid Ya’avetz, for example, explains that these were all items that had to be created, for their existence would prove vital for the maintenance of the world and Yisrael. This factor is quite apparent in most of the above instances. The rainbow, for example, relates to the prevention of another global flood; the well and the manna provided food and water to B’nei Yisrael throughout their sojourn in the perilous desert.
But an issue arises with regard to the item that is featured in this week’s parshah – namely, the “pi ha’aton,” the “mouth of the donkey.” This refers, of course, to the miraculous event of the communication that took place between Bilam and his mount. Acceding to the request of Balak King of Mo’av, Bilam undertook the journey to view the camp of Yisrael and place curses upon the nation. On the way, his donkey kept stopping, for it viewed what Bilam did
not: the presence of a threatening angel sent by Hashem. It was when Bilam succumbed to his fury for a third time and inflicted violence upon his donkey that the miraculous occurred:
– “And Hashem opened the mouth of the donkey, and it said to Bilam: ‘What have I done to you that you have struck me these three times?’” (Bamidbar 22:28). At that point the angel revealed himself to Bilam as well, and he came to realize how, in fact, the donkey had spared his rider from the angel’s sword.
But as wondrous as this event was, it did not prevent Bilam from continuing with his wicked mission. He resumed his journey, met up with Balak and proceeded with his efforts to curse Yisrael. It was only at that later point that his plans were foiled, as the words emerging from his mouth turned into blessings instead of curses.
And so the question arises: Why indeed was this miracle necessary? The matter is compounded somewhat when we contemplate another issue connected with this animal. Recall that the Mishnah ascribes the origination of the “pi ha’aton” to the Six Days of Creation. Some commentators understand that this means the potential for a donkey to one day speak was decreed at the beginning of Creation. But others, such as the eminent R’ Ya’akov Emden (Lechem Shamayim), understand that Bilam’s donkey itself was created at the beginning of the world. That means that it existed for thousands of years, having been created and then lasting for so long just to be able to speak to Bilam. And, as we have seen, nothing particularly productive seems to have come from this entire effort. Why, indeed, is this item included in the list of things deemed so important to the world that they were already fashioned during the week of Creation?
Never Too Far Gone
R’ Chaim Shmuelevitz (Sichot Mussar) derives from here a most potent lesson, along the lines of the idea mentioned at the outset. We learn from this episode just how dear every single nefesh (soul) is to Hashem, and how greatly He desires that even a complete villain such as Bilam should return to Him. It is true that ultimately the miracle of the donkey’s speech did little to advance the salvation of Yisrael. Rather, it was intended for Bilam himself, in an attempt to get him to finally see reason and overcome his wickedness. Alas, Bilam still had free choice, which he obviously exercised poorly. But what we do see from here is the extent to which Hashem will go to try to bring back even those who have strayed far from Him. After all, He created a special entity from the Six Days of Creation for this sole purpose – to attempt to bring closer to Him a single individual – and, for that matter, an individual who was a complete rasha.
The following sentiment is expressed at various junctures in the works of Chazal (cf., e.g., Makkot 24b): וּמָה לְעוֹבְרֵי רְצוֹנוֹ כַּךְ, לְעוֹשֵׂי רְצוֹנוֹ עַל אַחַת כַּמָה וְכַמָה – “If such (beneficence is extended) to those who violate His will, how much the more so (is it applicable) to those who fulfill His will!” This is the obvious lesson we can extrapolate from the events surrounding Bilam Harasha. We see how invested Hashem was in trying to bring him near, how He incorporated into the creation of the world the tool to give him yet another chance to improve his ways. And this was for someone whose detestable deeds and nefarious character are well documented in the writings of Chazal. Certainly Hashem’s care and concern extends in abundant measure to those who are truly earnest in their quest to serve Him in accordance with His will.
Source : Minchat Chaim the idea mentioned at the outset. We learn from this episode just how dear every single nefesh (soul) is to Hashem, and how greatly He desires that even a complete villain such as Bilam should return to Him. It is true that ultimately the miracle of the donkey’s speech did little to advance the salvation of Yisrael. Rather, it was intended for Bilam himself, in an attempt to get him to finally see reason and overcome his wickedness. Alas, Bilam still had free choice, which he obviously exercised poorly. But what we do see from here is the extent to which Hashem will go to try to bring back even those who have strayed far from Him. After all, He created a special entity from the Six Days of Creation for this sole purpose – to attempt to bring closer to Him a single individual – and, for that matter, an individual who was a complete rasha.
The following sentiment is expressed at various junctures in the works of Chazal (cf., e.g., Makkot 24b): וּמָה לְעוֹבְרֵי רְצוֹנוֹ כַּךְ, לְעוֹשֵׂי רְצוֹנוֹ עַל אַחַת כַּמָה וְכַמָה – “If such (beneficence is extended) to those who violate His will, how much the more so (is it applicable) to those who fulfill His will!” This is the obvious lesson we can extrapolate from the events surrounding Bilam Harasha. We see how invested Hashem was in trying to bring him near, how He incorporated into the creation of the world the tool to give him yet another chance to improve his ways. And this was for someone whose detestable deeds and nefarious character are well documented in the writings of Chazal. Certainly Hashem’s care and concern extends in abundant measure to those who are truly earnest in their quest to serve Him in accordance with His will.
Source : Minchat Chaim
Do you Believe the gift is yours?
When Bilam’s donkey came face to face with a malach and refused to keep walking, Bilam hit beat her. The animal opened its mouth and attempted to rebuke Bilam for his behavior. Generally speaking, donkeys don’t talk. Indeed, according to one opinion, the ability for Bilam’s donkey to speak was Part of the final moments of Creation, just before the very first Shabbat began. This itself begs explanation. What is so significant about Bilam’s donkey speaking that this had to be built into the Creation of the world. Furthermore, what exactly was Hashem trying to tell Bilam? Surely Hakadosh Boruch Hu could have found some other way to convey His message.
The Chofetz Chaim suggests that Bilam was to understand from his verbal exchange with the donkey that even his koach ha’dibur (power of speech) was only because the Ribono shel Olam gave him this ability, as a gift. Indeed, Bilam was a true prophet for the nations and was in some ways as great as Moshe (although he seriously abused his greatness). The non-Jewish world recognized his ability to bless and curse and that is why Balak sent a contingent of men to persuade Bilam to curse the Jews. Bilam knew this, and while he did understand to a certain extent that his abilities were contingent on Hakadosh Boruch Hu’s approval, he became somewhat proud, believing that it was his power. Perhaps this is why Bilam continued to attempt to curse k’lal Yisroel despite the fact that Hashem had repeatedly advised him otherwise. Bilam didn’t get the message and so Hakadosh Boruch Hu sent him a speaking donkey. When the donkey stopped moving, Bilam thought he could force the situation and Hashem sent him a talking donkey. The underlying message was: “if you believe that this gift is yours to do with what you want and that it somehow makes you great, realize that your ability to speak is none other than a gift from Hashem and that He could give it to the animals as well.
Many of us also make Bilam’s mistake. Although our intent is far from malicious, we often fall into the trap of believing that our talents and abilities are ours and we are entitled to take credit for them. Perhaps some of us begin to feel a bit of arrogance and look down upon other who cannot speak, write, sing, dance, etc. as well as we can. Then there is the other side of the picture – those of us who feel inadequate because we cannot dance, sing, write or speak as well as “everyone else”. This attitude is wrong and is nothing more than an attempt of the yetzer hara to make us fail where we can succeed. The bottom line is, Hashem endows each of us with unique talents and strengths so that we can serve Him. Our job is to be mekadesh sheim shomayim (to the best of our abilities using our gifts to make the world a better and holier place). Perhaps this is why Bilam’s donkey’s ability to speak was created in the final moments of Creation, ultimately, the message it carries forms the foundation of the world.
A Diamond Marriage
“How goodly are your tents, Jacob… (Bamidbar 24:5)”
As has been the traditional custom amongst Jews, a chattan (groom) typically gives his kallah (bride) a diamond engagement ring. Why exactly is this so? I once heard from Rav Moshe Wolfson a beautiful idea in explanation. In Kabbalah, every color represents a different character trait. In the case of a diamond, any which way you turn it, all the colors of the rainbow can be seen in the prism. The same is true in a marriage. Every middah (character trait) is necessary. One must mold him or herself into a person who possesses refined middot on all levels. However, just as the base color of a diamond is white, so must one’s home be. White represents chesed, kindness, and that is what every Jewish home needs to be firmly built upon. When chesed permeates the house and each spouse looks to altruistically care for each other’s needs, a beautiful family will flourish. I remember feeling a bit sad on the last day before my first year anniversary. Although it had been a wonderful year since the time of my engagement through my wedding, sheva berachot and entire first year of marriage, I realized that it was now ending. The special feeling one has when he or she is a chattan or kallah cannot be captivated in words. Although my brother related to me that one of his teachers beautifully told him, “A chattan remains a chattan as long as he treats his kallah like a kallah,” I wished to ask my own Rebbe for some personal advice. He told me that this special feeling one has when entering into marriage and which continues to last for some while can remain with a person forever. As long as you remember that everything your husband or wife does for you is a chesed, you will appreciate each other. If for every small action he or she does you express your gratitude and avoid glossing over, you will never lose that initial special spark. You will forever remain a chattan and your wife a kallah as long as you carry this attitude within your heart. By Rabbi Daniel Staum
simcha corner
An elderly Jewish couple are sitting together on an airplane flying to the Far East. Over the public address system, the Captain announces:
“Ladies and Gentlemen, I am afraid I have some very bad news. Our engines have ceased functioning, and this plane will be going down momentarily. Luckily, I see an island below us that should be able to accommodate our landing. Unluckily, this Island appears to be uncharted; I am unable to find it on our maps. So the odds are that we will never be rescued and will have to live on the island for a very long time, if not for the rest of our lives.”
The husband turns to his wife and asks,
“Esther, did we turn off the stove?” and Esther replies, “of course.”
“Esther, are our life insurance policies paid up?” “Of course.”
“Esther, did we pay our UJA pledge?” “Oh my G-d, I forgot to send the check!!”
“Thank Heaven! They’ll find us for sure!!”
Parsha Summary
First aliya: The Israelites have just conquered the Emorites and the Bashanites, the two mighty neighbors of Moav. Balak, king of Moav, worries that his nation would be the Israelites’ next victim. He sends messengers to the Land of Midian, to Bilam, a famed non-Jewish prophet and sorcerer, asking him to come and curse the Jews. G‑d appeared to Bilam that night and instructed him not to go to Moav. “You shall not curse the people because they are blessed!”
Second Aliyah: Bilam sent word with Balak’s messengers that G‑d doesn’t permit him to go with them. So Balak sent more prestigious messengers to Bilam, promising him great riches in return for his services. Once again G‑d appeared to Bilam. This time G‑d allowed Bilam to go — provided that he only speak the words which G‑d dictates to him.
Third Aliyah: Bilam leaves together with the Moavite dignitaries. G‑d sends an angel with a drawn sword to block Bilam’s path. While Bilam couldn’t see the angel, the she-donkey he was riding did, and refused to move onwards, causing Bilam to strike her. The donkey miraculously speaks, admonishing Bilam for striking her. Eventually, G‑d “opens Bilam’s eyes,” and he sees the angel. A conversation between Bilam and the angel follows, wherein Bilam is chastised for his behavior towards his donkey, and again he is reminded only to say what G‑d dictates to him. After this humbling episode, Bilam arrives in Moav where he is greeted by Balak.
Fourth Aliyah: Upon Bilam’s instructions, Balak builds seven altars and offers sacrifices to G‑d. G‑d “chances” upon Bilam, and dictates to him the words he should repeat to Balak and his ministers: “From Aram, Balak the king of Moav has brought me, from the mountains of the east: ‘Come, curse Yaakov for me and come invoke wrath against Israel.’ How can I curse whom G‑d has not cursed, and how can I invoke wrath if the L-rd has not been angered?…” Bilam then proceeded to shower the Israelites with beautiful blessings and praises. When Balak responds angrily to the blessings, Bilam reminds him that he can only say that which G‑d tells him to say.
Fifth Aliyah: Balak takes Bilam to another location, hoping that this new venue would be more inauspicious for the Jews. They again build altars and offer sacrifices, and again G‑d dictates blessing for the Jews which Bilam repeats. “G‑d does not look at evil in Yaakov, and has seen no perversity in Israel; the L-rd, his G‑d, is with [Israel], and he has the King’s friendship…”
Sixth Aliyah: The entire process repeats itself once again, Balak takes Bilam to another place, hoping that Bilam can curse the Jews from there. For a third time they build altars and bring offerings, and for a third time, only blessings issue from Bilam’s mouth: “How goodly are your tents, O Yaakov, your dwelling places, O Israel! … G‑d, who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries … Those who bless [them] shall be blessed, and those who curse [them] shall be cursed.” At this point, Balak despairs of accomplishing his goal, and sends Bilam on his way.
Seventh Aliyah: Before leaving, Bilam prophesies about the end of days: “I see it, but not now; I behold it, but not soon. A star has gone forth from Yaakov, and a staff will arise from Israel which will crush the princes of Moav and uproot all the sons of Seth…” He also speaks about the eventual destruction of Esav, Amalek and Assyria. Following Bilam’s unsuccessful attempt to curse the Jewish nation, Moavite and Midianite women seduce many Jewish men. In the course of their seduction, they also entice the Jewish man to worship the Baal Peor deity. G‑d commands Moses to execute the guilty people, and simultaneously a deadly plague erupts amongst the Jews. A Jewish leader, Zimri, publicly displays the Midianite princess with whom he was consorting. Phinchas, Aaron’s grandson, kills them both, and the plague is halted.
