Category: Weekly Parsha

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Devorim (5761)

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Parshas Devorim (5761)
by Mordechai Dolinsky

The period we are going through the aspect of mourning captures our main focus. There is another phase, however, that needs our attention and that is the ordeal was a ‘tochacha’ a rebuke from Hashem. The fact that the situation of churban, unfortunately, has not changed, means that we are still receiving this tochacha. We now begin the sefer Devorim which Rashi enlightens us to, is a subtle account of the rebuke to Klal Yisroel. Rebuke is something we humans find most difficult to receive and deal with. When attempting to understand this logically it really doesn’t make sense, since we should welcome being enlightened. Mysteriously enough this is our nature. Perhaps part of our efforts towards reversal of our plight and hoping for the redemption we should attempt to be positive to the various items we need improvement in. The Medrash in the sedra 1:9 brings a wonderful blessing for receiving rebuke. We should be zocheh to the geula sh’layma through Mashiach Tzidkainu.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shlach (5760)

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Parshas Shlach (5760)
by Mordechai Dolinsky

“Baderech SheAdam Rotzeh Leileich Molichin Oso”. HaShem sets up, arranges, directs and leads according to the aspirations and goals of the individual. In the Heavenly Tribunal they go deep into our hearts and examine our thoughts and our intentions. Our lives are structured and guided accordingly. This can be very inspiring and motivating or depressing. This is one of the most important principles and bears awesome consequences in our lives and existence.

In this week’s parsha we are enlightened with an entirely new insight as to the depth and dimension of this principle. The parsha opens with explicit instructions for the operation of spying and sizing up the situation in Eretz Yisroel. It was important and crucial to get the vantage point from a military outlook. All this was in preparation and anticipation of the great war with the inhabitants of Canaan to capture their land (which was promised to us). The detailed instructions from HaShem, the military orders from Above, amounted to a Shulchan Aruch of ‘Hilchos Meraglim’:
–Where to send from—
–Who to send—
–Which route to start from in Eretz Yisroel
–What exactly to look for—
–Is the land good or bad—
–Are the cities fortified or not—
–If the land is fat or emaciated—
–See if there are trees–
–Bring back some fruit of the land—
–Cover the area of search from Midbar Tzin until Rechov Levoh Chamos.
Military orders from Above which amounted to a Shulchan Aruch.

All of these commandments with their details seem to add up to a serious statement, an insight to the Ratzon HaShem. In light of all of this, how shocking and surprising is the Chazal that Rashi quotes 13:2: Ani eini mitzaveh lach”—I am not commanding you to send the spies, it is all up to you. Explicit instructions, a Shulchan Aruch from Above, and Ani eini mitzaveh lach—I didn’t command you!! Listen to the words of the Medrash 16:7: Af al pi sheamar HaShem Shlach , lo haya min Hashem!

“Baderech SheAdam Rotzeh Leileich Molichin Oso”. According to his desires and goals man is led–good aspirations one way and wrong aspirations the opposite way. Look where man can be led with his crookedness. Things can look right and promising but he is being misguided and misled because of wrong goals. The implication of this is that he can get wrong advice from the right sources if his intent is wrong—very frightening indeed.

In our parsha we have this matter taken to a completely new dimension. HaShem confirmed for Klal Yisroel—“the land is good”. They didn’t except this and requested spies. Not only were they misled but also something completely new was created—a Shulchan Aruch composed by HaShem, which usually is the epitome of His Will. A SHULCHAN ARUCH WAS MADE BY HASHEM WHICH WAS AGAINST HIS WILL. How we must guard our inner will to keep it straight.

Especially in this generation we see the manifestation of this principle. Individuals so far spiritually and geographically wind up close to Torah and visa versa. The ones that were far have some deep inspiration to come close and Hashem guides them and unfortunately the opposite scenario for those that reject.

HaShem, we all want to do it right!

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pinchas (5760)

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Parshas Pinchas (5760)
by Mordechai Dolinsky

Corresponding to various meritorious acts there are appropriate Divinely allotted awards. When the great act involves bloodshed, even if done purely for the sake of Heaven, with great heroism, the reward can’t have anything to do with the Bais HaMikdash, its construction or anything related. The epitome of this can be seen from David HaMelech who despite his devotion and success in conquering for Klal Yisrael, he couldn’t build the Bais HaMikdash because “of the blood on his hands”. Consequently this brings to light a tremendous perplexity. Pinchas, with all the greatness of his act, the zealousness, the spontaneous on target reaction, his conditional reflex for the will of HaShem and for the sake of Heaven; it was an act of bloodshed that deletes a connection with the Bais HaMikdash and anything related. From a panorama of the variety of all the magnificent marvels that he could have been bestowed upon him as a reward, he was raised to the official capacity of a Kohain, him and his progeny forever, as Rashi quotes from the gemara Zevachim 101. This is diametrically opposed to the concept that bloodshed cannot be rewarded with anything to do with the Bais HaMikdash and its service.

In sharing a thought on a possible solution I would say the key lies in the true understanding of the exact nature and definition of “kanous” (zealousness). The conventional concept of “kanous” is when a person is so inspired to the importance of HaShem’s will that he will express himself or “take up for the cause” in an outspoken, aggressive manner even reverting at times to a very radical behavior and extreme violence. The Mesilas Yesharim in chapter 19, consistent with his method of crystallizing, defining and clarifying, dissects the trait of chassidus. The second form of the manifesation of ‘chassidus’ is what he calls “offen asiya”; the attitude and mentality, and frame of mind of how an act is done. This is referring to the mind-set of serving HaShem with awe and fear or love. The Ramchal explains that love spills over as joy, yearning and “kinah”. He explains that “Kinah” is when one has true love for someone he cannot sit back passively and watch the one he loves beaten or degraded, and there is no question that he would take up for his honor. Likewise, for one who sincerely and truly loves HaShem, it is impossible to sit back and watch the profaning of His Name and transgressing His Will. We have to understand that here we are dealing with a very high level of ‘avodas HaShem’. The Mesilas Yesharim isn’t like an encyclopedia of the various midos as other sefarim, rather a systematic ladder of steps to greatness. In his sequence of progress of growth, perek 19, ‘chassidus’, is dealing with an awesomely high level. Bloodshed, even on a high level, for the sake of HaShem, can’t have anything to do with the Kehuna or the Bais MaMikdash. However, a person who has the true love for HaShem that witnesses the “Shem Shamayim” being desecrated, his love is so integrated into his nervous system that his reflexes snap into action. This person can be connected with the Bais HaMikdash and deserves the Kehuna.

The GR”A ztz”l explains that David HaMelech was born in “mazel maadim”, which means that he had an inborn capacity and leaning towards bloodshed. His greatness was that he harnessed this tendency completely for the sake of HaShem.
The true “kanoi” because of his connection to HaShem consequently could revert to bloodshed.
The others because of their leaning towards bloodshed consequently use it for their connection to HaShem.

This matter of ‘ahavas HaShem’ is really appopro and meaninful in the three weeks of mourning for the Bais HaMikdash that we are now observing. How can one feel distress over the churban unless he feels an ahava for HaShem? How can we cry for the galus of the Shechina without loving the Shechina?

We should soon merit to hear the voice of Pinchas, who is Eliyahu, announcing the geula shelayma.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Nasoh (5760)

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Parshas Nasoh (5760)
By Mordechai Dolinsky

There is a Chazal that Rashi quotes in the parsha that has an extremely important message that perhaps is one of our most important foundations. 6:2: The Parsha of Sotah was put next to the Parsha of Nazir, the wine-abstainer, to teach us that one who witnesses a Sotah should abstain from wine. For that beverage is an agent that can create a laxity in one’s guard against chastity. The falling of the Sotah should motivate us to spiritual reinforcement. The question, however, presents itself–why does it have to be triggered by an actual encounter, just the realization of the phenomenon should be sufficient.

A resident of Yerushalayim about 3000 years ago goes out for a stroll. It is a beautiful day and he is humming to himself. The peaceful scene is broken by the commotion of a crowd. Is there a Chasan or a Kallah in the middle, a father bringing his newborn son to a Bris Milah, or to Cheder for the first time? Perhaps it is a donkey being taken for peter Chamor, or maybe Bikurim. There is a young lady in the center, hysterical, surrounded by the agents of Beis Din. It is a Sotah being taken to the Bais HaMikdash to be tested. What a scene, what a traumatic experience. “Why did I have to come upon this scene?”

HaShem transmitted His will to Klal Yisroel at Matan Torah and continues the process and the contact. The revelation and the enlightenment that HaShem maintains with Klal Yisroel did not stop at Sinai—it is an ongoing process. One of the main channels of this Divine communication is through Hashgacha Pratis. HaShem controls and manipulates events starting from the behavior of people towards you and going to the opposite end of the spectrum—including events and effects of unanimated objects. A classic example of this is when David HaMelech was cursed by Shimi ben Gaira he proclaimed that this was an act coming from a Divine source.

Just as one must know the pshat, the correct understanding of a pasuk in the Torah or the pshat in a Mishna, Gemarra, or Tosfos, we have to know how to learn the pshat in the message of the Hashgacha.

In Rashi’s description of the Aifod he begins by saying my heart tells me… and then goes on to compare it to an artifact of clothing that the French noble women wore when going horseback riding. Behind the “my heart tells me” is a tradition that Rashi had an unusual encounter with a French woman horseback riding. He interpreted the experience as a Divine message to enlighten him.

The Vilna Gaon was about the institute the Bircas Kohanim on a daily basis in his Bais Medrash in Vilna. Twice on the appointed day a fire broke out. The Gaon understood this as a Divine message to abstain.

R’ Ahron Kotler ztz”l was about to enter an elevator when he encountered an indecently dressed young lady. He broke down in tears and after being questioned as to why he felt guilty for something that he wasn’t really responsible for he answered the following. It wasn’t the seriousness of the transgression that was disturbing him but rather the question why did this happen to him. What is the Divine message?

It is imperative to be aware of, understand and appreciate that it is a communication that HaShem is sending us. The idea is absolutely mind-boggling. It is needless to say how cautious we must be in our interpretation and it should be checked out especially if it entails some radical move.

The encounter with the Sotah our happy go lucky walker in Yerushalayim experienced was a Divine enlightenment of the need for him to take extra precaution in protecting himself from Arayos. Matan Torah is a continuous process. Baruch Nosain (present tense) HaTorah.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Matos – Masai (5760)

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Parshas Matos – Masai (5760)
by Mordechai Dolinsky

We are now about to reach the realization of the promise that HaShem made to Avraham Avinu back in Parshas Lech-Lecha—‘yerushas haaretz’, the acquiring and settling in Eretz Yisroel. So much has transpired since that promise, so many years of galus, so much suffering, including the torturous slavery in Egypt and the years of wandering the desert. Now it is drawing to its finale. The joy of now being able to enter and settle in Eretz Yisroel, something which Moshe Rabainu and Aharon HaKohain were deprived of as a punishment, has now become a reality for Klal Yisroel. Just at this glorious point of history the tribes of Reuven, Gad and part of Menashe petition to separate themselves from the rest of Klal Yisroel, because of their abundance of livestock, and forfeit the yearned for, suffered for, stupendous, magnificent right to Eretz Yisroel. They prefer to settle where they were presently located, which was more suitable for their livestock. This seemingly utterly absurd request reflects such a lack of respect, regard, appreciation or any value for Eretz Yisroel.

One would think that for being guilty of such callousness and disrespect for HaShem’s prized possession they would be greatly censured and criticized. In one Medrash (22:7-8) we find comparatively minor accusations against them; either not waiting until HaShem presented them with the land that was allotted to them, or that they separated themselves from the body of Klal Yisroel. In the Chumash itself Moshe Rabbenu complained to them that their breaking off and settling would have an adverse effect on the spirit and confidence of the rest of Klal Yisroel– also a far cry from the great ‘avlah’ they seemed to be guilty of. We have to understand why in the light of the true perspective of the Torah and Chazal are they innocent of what seems like a great crime?

I wish to share the following thought on this perplexity. Understanding this properly relates perhaps to one of the most important principles of life. The most precious commodity (if we can call it that) we have in our lives, is life itself. Life, the actuality of our existence, the essence of our existence, boils down to what we call–TIME.

The Gemara relates an incident of an Amora when crossing a field of thorns lifting his robe, allowing the sharp edges to pierce his flesh instead of his clothing. In explaining he replied—to repair the clothing requires time, his flesh heals on its own. Time is too precious–it is life itself.

In comparing the personal effort and involvement between agriculture that was the main source of income in Eretz Yisroel, and caring for livestock, the former requires a much greater investment of time. Caring for livestock where the animals are left to graze on their own affords their owners relatively more freedom and time, our most precious commodity. We mustn’t lose the absolute, true perspective and true paradigm. Eretz Yisroel is so important and so precious, but time is life itself, the opportunity for growth and true accomplishment. Nothing in the world can come close to it.

Hope we shall see the ‘geulah sh’layma’ through Moshiach Tzidkainu.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Korach (5760)

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Parshas Korach (5760)
by Mordechai Dolinsky

From all of the negative incidents and incriminated individuals in the Chumash perhaps one of the most acutely criticized and put down is Korach. It is important to understand why he was placed on such a unique negative pedestal. In general, why is “machlokes” rated so highly on the “avlah” scale? Likewise we find that the flip side of machlokes which is “sholom” also has a top rating. To quote the Medrash in Bamidbar 21:1: “HaTorah Kula Shalom”. A person returns from a journey—we inquire as to his sholom, in the morning it is Shalom, in the evening it is Shalom, the bircas Krias Shma ends—HaPoreis Sucas Shalom, Shmone Esrei concludes with Shalom, Bircas Kohanim ends with Shalom. R’ Shimon ben Chalafta says that there is no vessel that contains blessing except shalom. The significance of shalom comes to a climax to the extent that it is one of the names of HaShem. It is considered so holy that even if mentioned in the context of an individual’s name it cannot be said in the bathhouse. The negative consequences of machlokes are quite obvious. The devastation and havoc that it leaves in its wake is sometime irreparable. But evil has many tools in its wicked arsenal, why is machlokes singled out for its wickedness?

Another aspect that is greatly puzzling was the punishment, the bowels of the earth opening and consuming Korach and his entourage. Weren’t any of the conventional punishments sufficient, skila, sraifa, hereg or chenek? Why did Moshe Rabbenu have to request such a severe and radical retribution?

R’ Tzaddok states that although in certain ways the ‘umos haolam’ are superior to Klal Yisroel in derech eretz it doesn’t have any real value since derech eretz is the consequence of the recognition of the presence of HaShem in the world. Since we are the only ones that possess this true insight of HaShem, it follows, says R’ Tzaddok, that we have the real derech eretz. The difficulty with his innovation is obvious. What is the connection between the two? I wish to share my insight in understanding his words. “Kulam BiChachma Asisa”—the whole creation shouts and is full of the infinite wisdom of HaShem. This statement is not just a suitable name for an enormous chapter, nor the name of a humongous book but the name of library filled with millions of books. As time marches on and the generations unravel the wisdom of HaShem becomes more revealed. Every organism, every cell, has such complete order, any amount of words in any language would only be an absolute massive understatement to this order. HaShem is revealing to us His infinite wisdom in which we see the ultimate of order, to enlighten us, to reveal and to instruct us how to live our lives; structured with order. This is the real derech eretz being instructed from HaShem’s creation.

In the same light of reasoning, from the smallest microorganism to the vastest aspects of the universe, the workings of harmony, coordination and ultra interdependency shout shalom. The bees and the plants, the plants and the nitrates in the air, the plants and the rays of the sun, photosynthesis—to mention a speck. Machlokes is diametrically opposed to everything that the creation is composed of and stands for and has no place at all anywhere in the universe. The only exception of shalom in the creation is from the misuse of free will that was given to mankind. This is the only actualization that is found where we can find the opposite of shalom, machlokes.

Just open up the earth and let Korach be swallowed. Any other punishment or affliction would possibly leave some trace of him. This creation is coordination and cooperation—there is not place for machlokes. It is important to always keep in mind that the state of shalom isn’t when you are sitting alone or amongst people that agree about everything. When we are in the presence of those that we are not in agreement with and don’t see “I” to “I” with, and manage to work it out together, this is shalom. The ideal of negating machlokes is inspiring, but the goal is to bear it in mind when our blood is boiling over exasperating issues.

Shabbos Shalom V’Chaim shel Shalom.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chukas (5760)

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Parshas Chukas (5760)
by Mordechai Dolinsky

Our Parsha opens: “The following is the Chok of the Torah”—instructions. Take a pure red cow with no blemish that was never burdened with a yoke—instructions—but for what?
The next pasuk (3): “Give to Elazar Ha’Kohain, take it outside the camp and slaughter it before him—instructions—but what is it for?
Pasuk 4: “Elazar should draw from the blood and sprinkle it seven times”—detailed instructions for the absolute unknown.
Pasuk 5: “Burn the cow in front of his eyes”—to where does all this lead?
The sixth pasuk: “Take cedarwood, hyssop and a tongue of crimson wool and throw them in the fire”—and so it continues to pasuk 7–
the Kohain having to immerse his clothing and himself.
Pasuk 8: The burner likewise needs to purify himself
Pasuk 9: And to put the ashes outside the camp—and still no hint as to where all this has to lead.
Pasuk 10: The gatherer of the ashes likewise needs to be purified.
In pasuk 11 we are introduced to the Tumah, through the contact with a ‘meis’.
Finally in pasuk 12: “Yischateh Vo”, the enlightenment we have been waiting for these past 12 pasukim. The purpose of all these directives, complicated intricacies, is for the purification from tumas meis. Have we ever encountered anywhere in the Chumas a list of intricate directions and directives without the slightest implication, hint or insinuation of the subject matter we are dealing with?

Rashi at the beginning of the parsha quotes the Chazal: Since this Mitzva is a source of teasing and scorn by the Satan and the gentile nations exclaiming that they don’t see any logic or reasoning for it, it was termed by HaShem as a Chok. This is a Divine order and no one has the right to delve or critically analyze it. To deal with the onslaught of the Satan and the gentiles we were armed with a perpetual “guard-all” from their harassment, ‘Para Aduma” is a Chok! The perplexity is obvious, the enemy is haranguing us for willing to undertake fulfilling something that doesn’t seem comprehendible, and we return our “fire”—this is a Chok! How is this dealing with the issue? How is this supposed to be a foolproof inoculation against them? On the contrary, this statement seems to intensify their criticism and objection.

The essence of the enemy ammunition is the seemingly lack of logical structure and the rebuttal is that we are actually in a “no logic zone”. Yes, in our repertoire of various aspects of “Avodas HaShem”, we do have a ‘no logic zone’. The crown of our anatomy, our most important powerful possession, is our thinking faculties. We must keep it in constant use and access its resources always. We constantly have to ward off our laziness and run everything through our thought process, without this we are lost. It is imperative to understand this in order to perceive the implication when Hashem does command us to withdraw, refrain and inhibit our logic. This is one of the highest, if not the highest, form of submission to Hashem.

We find amongst, lehavdil, the cults and false religions, demands of submission of the thought faculty. But they deaden their minds and anesthetize their thought process completely. The Torah expects and demands of us to make use of our mental capacities, so the area of Chok has a completely different dimension.

Perhaps we can offer a thought on our opening observation of the puzzling presentation of the Para Aduma. The Para Aduma is so “CHOKI” that even the manner of how it was presented to Klal Yisroel was in the same spirit–lacking logic. The orders were given not even knowing for what end it was to be used.

By the relinquishing of our need for understanding that we find in chukim, we are also expressing our gratitude to Hashem for the gift of thought.

Shenizkeh Lishmor Chukecha.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas BeHaaloscha (5760)

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Parshas BeHaaloscha (5760)
by Mordechai Dolinsky

An obvious puzzle concerning of parsha is the diversity of subjects. Just the manner of springing from subject to subject calls out: “explain me!”. The appointing of the lighting of the Menora to Aharon and his progenity—the appointing of the Liviim to their positions in the Avoda—Pesach Sheni— the appearance of the Anenei HaKavod— the camping and the movement of Klal Yisroel based on the Anenei HaKavod— the misonanim and the incident of Aharon and Miriam speaking about Moshe Rabbenu.

In the beginning of the Parsha Rashi explains the sequence of placing the menora next to the korbanos of the Nesiim. It was a consolation to Aharon for the great disappointment of not being included in the Chanukas HaNesiim. What is this disappointment about? It is all about yearning and inspiration, an awesome yearning and inspiration to come close and to bask in the light of the Shechina. The lights of the Menora themselves are signs of yearning and inspiration, always trying to “jump” above, to the Shamayim.

The Leviim weren’t just given orders for their holy work. Rashi explains “Kachem BiDevorim”, they have to be inspired to do the avoda with a yearning to come close.

Pesach Sheni which is being given a “second chance” for the magnificent closeness of the korban Pesach, was the answer to the request of the greatly disappointed who had missed the great opportunity. This is a product of yearning and inspiration.

The Anenei HaKavod is a physical manifestation of the Shechina. We can’t imagine the magnitude of this. Hashem sends his Shechina down this way if people yearn for him and are inspired.

To be guided personally and be directed by HaShem in every move is a tremendous zechus. HaShem does this if there is yearning and inspiration to move with Him.

On the flip side of this with regard to the misonanim, the mistaken complainers, Rashi explains “Bikshu Lehiporaid MayHaShem”—this great tragedy came about as a result of the lack of yearning and inspiration.

The mistake that Aharon and Miriam made concerning Moshe Rabbenu came about by not comprehending the great level of yearning and inspiration that Moshe Rabbenu had.

The Ramban at the beginning of the Parsha quotes Rabbenu Nissim that the hadlaka of the Menora is referring to the role that the Kohanim played in the ness of Chanukah which was a result of their great yearning and inspiration.

Hashem should open up our hearts and show us the way to yearn for Him and to be inspired.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bamidbar (5760)

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Parshas Bamidbar (5760)
by Mordechai Dolinsky

The Medrash in this week’s parsha quotes the Chazal that the Torah was given in fire, in water, and in the desert to teach us that as these three are free for the taking, likewise Torah is free for the taking. This doesn’t imply that the Torah comes to us just by sitting back and relaxing. The principle is that Hashem has made it available to whomever really wants it. The analogy of the Chazal is very rich and enlightening, more than just “hits the eye”. There is an extremely important issue that comes to light. It is the formula of true values, intrinsic importance and economic financial worth. The major correlation is that there is no correlation whatsoever. What a formula! In this world we find an abundance of essential, crucial, life supporting elements yet they are very low on the economic totem pole. A most classical, critical item is air. I am referring to what we breathe, not to the protrusions on the sides of our heads that support our spectacles. I believe that it is unanimously agreed upon that it is essential yet it doesn’t have any marketing value. We can find again and again things that are essential yet without market value.

How awesome!!! Objects that are vital and crucial do not necessarily equal financial value. We must exert special effort to really evaluate and appreciate air because it is free.

Torah is free like water, available and accessible but lacking in the true perspective of the awesome value. This is very appropriate for Sefira and preparations for Shavuos to appreciate and understand the importance of Torah.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Balak (5760)

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Parshas Balak (5760)
by Mordechai Dolinsky

 

I have always found this Parsha to be one of the most puzzling.  The tremendous contrast between the presentation of Bilaam from the simplicity of the text of the Chumash that seems so positive and complimentary and the image of him transmitted to us by the Chazal that is painted with such a repulsive negativity.  From the beginning of the episode the behavior of Bilaam seems to be of the highest quality.

To the initial request of Balak in pasuk 5;  I shall do only as Hashem shall tell me.

In pasuk 13 he replies: Return to your land for Hashem has vetoed my going.  In pasuk 17 when Balak offered Bilaam anything he wanted he answered:  Even if you reward me by filling the house with silver and gold I cannot transgress in a small or big way the will of HaShem.

In Pasuk 8 he was told to go and speak only as instructed.  He went with enthusiasm, knowing full well that he might have to say things not in his interest.

In pasuk 38 when Balak questioned Bilaam about his delay and hesitation in coming his reply was: Can I say anything except for the words that HaShem puts in my mouth?

From pasuk 7-10 he was loyal to the text of the blessing to Klal Yisroel.  And when criticized by Balak he exclaimed that he could only speak the word of HaShem.

Again in pasukim 18-24 he so eloquently verbalized the precious blessings that are a part of our Rosh HaShana davening.  When criticized, again he repeated his declaration of loyalty to the word of HaShem.

Every one of these proper, positive utterances is shown by Rashi to be really selfish and destructive.  In the first two statements he was complaining that the emissaries should be of higher stature so that he could receive more honor.  The third statement reflects the tremendous greed he had for others’ riches.  In the next statement, though he was to act against his will and ‘was up against the wall’, he still had hopes of campaigning to curse, not to relinquish his evil intent.  What is this big case being built up against this Bilaam who is seemingly such an innocent soul?

 

The first point that has to be made clear is that the quality and insight that Bilaam had as a prophet was on an extremely high level.  The Chazal tell us in the Medrash 20:6 that when Bilaam so honestly and so innocently answered HaShem’s inquiry as to the nature of his visitors, the title that he was crowned and complimented with was ‘urinal’—“karon shel mai raglayim”.  Instead of describing his callers he should have declared: Hashem who nothing can be hidden from, why are You making this inquiry?  Someone of his stature of true insight should have made this exclamation.  In the same line of reasoning but on an even simpler level, when one considers what was actually transpiring here, it is really mind boggling.  Bilaam, approaching Hashem, seriously considered the possibility that he could convince, achieve or petition a curse against Klal Yisroel– the beloved children of Hashem, the chosen nation, the most cherished and loved, the only nachas Hashem has from His whole creation.   We have had wicked enemies who made attempts to harm us using avoda zara or kochos hatumah, but the thought of harming Klal Yisroel through HaShem–how absurd.

 

This brings us to one of the most basic issues and perplexities.  How is it possible for anyone with any understanding and insight into Hashem ever able to do anything against His will?  Starting from Adam who probably had the greatest realization of His Presence down the generations to us, how do we understand ourselves capable of ever transgressing His Will?  It is the miracle of free will which is one the greatest miracles in the creation.

 

Bilaam took this too far as explained, and with this perspective we can understand the lowness of every one of his steps, which was the true view of Chazal which Rashi presents.

 

“HaShem, distance us from what You hate, and bring us close to what You love”.

 

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