תשע”ט פ’ בלק
Volume 29, Issue 7
INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, Growth Through Torah by Zelig Pliskin and The Call of the Torah.
לכה נא ארה לי את העם הזה
“Please go and curse this nation for me.” (22:6)
On this verse, the Chafetz Chaim used to say, “Come look at the depravity of the nations.” If a Jew finds himself in a predicament or in troubled times, what does he do? He goes to a tzaddik, asks for his blessing, and requests that the tzaddik pray for his salvation, seeking mercy from Hashem. The nations, though, do otherwise. Look, for example, at what Balak did when he felt threatened by Israel. He went to Bilaam not to ask for his blessing that no harm befall him. No, Balak’s request was nothing of the kind. Instead, he asked Bilaam to curse Israel! Such is their nature. Rather than ask for help that would benefit themselves, they ask that Israel be cursed, just like they continue to do today. (Parsha Anthology)
ויקם בלעם בבקר ויחבש את אתונו
“And Bilaam rose up in the morning and saddled his donkey.” (22:21)
Rashi says, Hashem said to Bilaam – “wicked one, their father Avraham has already preceded you.” This refers to Avraham’s rising early in preparation for Akeidat Yitzchak. It is necessary to explain the relationship between Bilaam’s act and Avraham’s act, and the significance of Avraham having preceded Bilaam. We learn from here that Hashem demands of us to exert at least the same effort in performing His will, as the wicked exert in opposing His will. Bilaam specifically rose early in the morning and personally saddled his donkey to show his supreme devotion to the task at hand and thereby direct an indictment at the Jews for not exerting such devotion in pursuance of mitzvot. Hashem immediately responded by noting that Avraham’s alacrity and enthusiasm in performing Hashem’s will.
We should learn from here to expend our energies for Torah observance no less than our energy spent in pursuing our daily activities and livelihood. When we pursue our daily activities energetically, with zeal and enthusiasm, while we are lethargic and unexcited regarding our spiritual observances, Hashem points an accusing finger at us. We should demand of our ourselves consistency throughout all our daily endeavors. (R’ Moshe Feinstein)
וילך עם שרי מואב
“And he went with the officers of Moav…” (22:21)
This expression indicates that he was with them in body and spirit (Rashi). In an earlier verse, when Hashem had said, you shall not go with them, the word עמהם was used to mean with them. This word is based on עם, with, which implies not only physical accompaniment but agreement in spirit. However, in verse 20, when Hashem told Bilaam, Arise and go with them, the word אתם, with them, was used instead. That word is based on את, with, implying only physical accompaniment but not agreement. Nevertheless, in our verse, we see that Bilaam disregarded Hashem’s wish and went עם, with the officers. Because of that, the midrash states: He rejoiced over Israel’s misfortune. (Malbim, HaKesav VeHakabalah, Vilna Gaon)
לכה איעצך
“Come, I will advise you…” (24:14)
The advice given by Bilaam to Balak was to have the daughters of Moav seduce the men of Bnei Yisrael and through harlotry, entice them to idolatry. The Torah tells us explicitly that this plan was Bilaam’s, who knew that Hashem detests immorality and idolatry. (Seforno)
The Gaon R’ Moshe Mintz explained as follows: The gentiles try to corrupt and proselyte the Jewish people in two ways: a) with pogroms and decrees b) by befriending them and connecting with them. The first way is only effective for a short while. For when the decrees are annulled, the people are able to return to their normal way of life. On the other hand, by becoming connected and intermarrying, the consequences are felt in the future as well, up until the end of days. Therefore, if the daughters of Moav seduce Bnei Yisrael, this nation will be like any other nation at the end of time. (Vayedaber Moshe)
וישא משלו ויאמר אוי מי יחיה משמו א-ל
“He set forth his parable and said, ‘Alas! Who can survive from G-d’s devastation?’” (24:23)
The Zohar, in commenting on Bilaam’s “blessing” when he said these words, writes: “Who will survive the time of the Yishmaelim?” In their savagery, the descendants of Yishmael, Arabs and Muslims, will be the ones to wage the final battles against the Jewish people. The Gemara states: Let him (Mashiach) come but let me not see him (Sanhedrin 98b). Happy are those who will not witness the birth pangs of Moshiach! This confrontation will ultimately lead to the destruction of Yishmael and Rome. (Zohar)
