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THE WEEKLY PARSHA

BALAK

[ Dvar Torah ] [ Passages on Prayer ]
[ Stories of the Sages ] [ Education ]

(Taken from a weekly publication of Hammaayan Institutes.
Translated by Rabbi Shabtai Teicher)

THE WEEKLY PARSHA
Why did G-d inspire the evil, idolatrous Bal'am with the spirit of His Divine Presence and the power of prophecy?

Chazal have answered that G-d did not want to allow idolatrous gentiles the opportunity to claim that if they also had a prophet like Moshe, then they would have behaved ethically. Therefore, G-d gave them prophets as well, and Bal'am was the archetype. In this way their potential claim would be tested and effectively nuetralized.

Like Bal'am, these prophets led the idoatrous gentiles away from G-d. Formerly, they were careful to avoid incest and adultery, and even guarded themselves against the opportunities which might lead to transgression of these sins. However, Bal'am advised them to turn their daughters loose and to send them to prostitution. It is not surprising that western culture seems to be marked by an influence that works against the values and integrity of the family. The poison was already infused into the cradle of western culture by the evil Bal'am.

Nevertheless, it would seem that the potential claim of the goyim has not really been nuetralized by giving them prophets like Bal'am. They could say that G-d gave them prophets who did not do their jobs, who did not abjure them and rebuke them to go in the way of truth and righteousness. If G-d had given them prophets who were better than Bal'am, prophets like Moshe, then they could claim that they would have behaved ethically.

However, the potential claim of the goyim can be refuted from the facts related in this week's parsha. Bal'am himself propheceid truthfully and announced to the Midianites that it is impossible to curse Israel because G-d has not cursed and G-d does not wish to uproot them (see Numbers 23:8). Bal'am himself said that Israel "...will arise like a lion, he shall not lie down until he consumes the prey" and he will "drink the blood" of the Midianite kings who oppose him (ibid. 24). Furthermore, Bal'am testified, Israel shall "...consume the nations who trouble him, he shall break their bones and pierce them with his arrows" (ibid. 24:8). Yet, unbelievably, immediately after these prophetic testimonies Bal'am and the kings of Midian and Moab sat down together to plan the next move they might make against Israel.

They had just heard the words of G-d. They had just heard through the medium of true prophecy that they themselves sought that Israel is being led by a supernatural leader. They already knew from the time of the splitting of the sea: "The nobility of Edom were frightened, the mighty men of Moab were siezed with fear..." (Exodus 15:15). That is why they sought for Bal'am, for some supernatural way to overcome the rising tide of Israel. But when the prophet that they sought explains to them that their quest is in vain, and anyone who opposes Israel will be burned, the words go in one ear and out the other. The moment that Bal'am finishes his prophecy, not only those who heard him do not pay attention, but Bal'am himself does not hear!

The prophet and the people who have heard him all sit down immediately to try to find some way to circumvent the prophecy that they have just heard. Their behavior is like that of a child; and their behavior refutes any claim that if they had been given a better prophet, then they would have acted differently.

There is, moreover, a deeper comprehension concerning their mistaken claim that if they had been given better prophets they would have behaved ethically. These nations thought that knowing the truth is sufficient, that the truth does not require dedicated, practical application. Their claim is imbedded in the mistaken idea that if they had only known the truth, then they would have behaved differently. They knew the truth; but they did not act upon it; they did not allow the truth to change them.

This deep lesson brings to mind a famous statement of the Gaon of Vilna about the meeting of Shimon Hatzadik with Alexander and Aristotle. The gaon said that Shimon Hatzadik could have brought down the sun and moon and all the hosts of heaven, and made them stand upon a table in front of Aristotle. However, it would not have influenced that rasha one iota to change his ways.

There is no easy formula or instantaneous pill to make a person change his ways. It can only be done with hard, continuous work. And if a person falls, then he has to get up again. These are the reasons Chazal said that G-d created the evil inclination, and He created an antidote for it -- the Torah. To comprehend the Torah is like comprehending a vast, living, complicated being. It is not easily swallowable bytes of clear-cut, closed knowledge. A person must work and struggle with it over a long period of time in order to get a hold upon it. Therefore, only the Torah is a match and an antidote to the evil inclination.

THE PRAYERS OF OUR MOUTH

"And unto Yerushalayim your city return with mercy...."

Although it appears as the first word of the fourteenth blessing, "And unto Yerushalayim" is written with the "vav of addition" ("And..."). It refers to the supernal Yerushalayim (corresponding in Heaven to the earthly Yerushalayim), as Chazal have said concerning the verse, "...the Holy One is in your midst, but I will not come into the city" (Hoshea 11:9). G-d has sworn that He will not enter into the supernal Yerushalayim until the lower Yerushalayim is built. Therefore, we pray, "And unto Yerushalayim...."

We pray, "...Return with mercy." We pray that when Yerushalayim is rebuilt, it should not be like the earlier Yerushalayim about which it was written, "This city has come unto My anger and My rage..." (Jeremiah 32:31). Rather, turn away from Your anger, and have mercy upon us.

(Etz Chaim)

There are two blessing in the Amidah prayer which begin with the "vav of addition" ("And..."). These are the fourteenth, "And unto Yerushalayim...," and the twelth, "And unto the informers may there be no hope...." This is because these blessings are connected to the blessings which appear immediately before them.

When the Sanhedrin returns to its place, then it will be possible to judge the wicked. Then there will be no hope for the informers because the Sanhedrin will be able to destroy wickedness from the earth.

When the righteous tzadikim raise their heads, and their repute is honored and exalted in the world, then G-d will return to His city Yerushalayim in mercy. On the other hand, when the righteous tzadikim are debased, and the glory of the wicked is disgracefully exalted, then the Divine Presence dwells with her tzadikim in their trouble. Concerning this it is said about the verse, "And the L-rd your G-d will return your captivity..." (Dueteronomy 30:3). The Hebrew word for "will return" in this sentence can also be construed to mean "He will return." This means that G-d will return together with the tzadikim from the tzadikim.

(Iyun Tephillah)

STORIES OF THE SAGES

"How goodly are your tents, Ya'akov, and your dwelling places, Israel" (Numbers 24:5). Chazal said (Sanhedrin 105b) that these are the synagogues and study halls.

Rebbe Naftali Tzvi Berlin of Velozhin, the Netziv, was once asked, "Rabbi, how is it possible for you, all these years, to bear the noise that comes from the building of the Yeshivah? The din can be heard from far away. How is it possible that it does not bother you, whereas you live so close to the Yeshivah?"

The Netziv smiled and answered, "Have you ever heard the owner of a flour mill complain about the noise and uproar that emanates from the grinding of flour in the mill? Of course, he does not complain. The uproar tells him that his livelihood is healthy. The music of the grinding of the flour sweetens his sleep.

"I am like the miller. The sound of Torah coming from the mouths of the yeshivah students is sweet. It is the source of my life. It fills me with strength and encouragement. It is sweet music to my ears.

The Netziv concluded, "If, G-d forbid, the noise stopped, I would not be able to sleep for a moment...."

This story typifies the tremendous love and dedication which Rebbe Naftali Tzvi felt for the students of the Volozhin Yeshivah.

Once, the father of one of the students said to him, "Rebbe, my son is an only child. Please, watch over him specially."

How did the Netziv respond to this? He said, "In my consideration each one of the four hundred students of the yeshivah is an only child."

EDUCATING OUR CHILDREN

FEAR OF HEAVEN

When your son arrives at the age for study, do not ascertain for him any teacher who is not wise and does not fear heaven. Thus it is written, "The fear of Heaven is the beginning of knowledge..." (Proverbs 1:7). In this way he will enter into yirat shamayim.

(Sefer Chasidim 155)

It seems that one of the requirements for teachers is that he should fear Heaven especially at the time when he is teaching the children. Words which come from a heart full of awe and trepidation enter into the heart of the youth, and excite them with a flaming fire fear and love of G-d. This is why it is written, "These words which I have commanded you this day shall be upon your heart...." Then it is written, "And teach them to your children..." (Dueteronomy 6:6-7).

The opposite is also true. Even if he is learned and academically efficient, but his heart is not straight with G-d, then his word is a ruse and destroys the child....

(Chidushei Chatam Sofer, Baba Batra 21a)

"The beginning of wisdom is the fear of G-d...." Therefore, although a teacher must be learned and academically accomplished, he must, first of all, fear G-d. Although he must study with the children a lot, and be careful that they understand and do not become confused, he must, first, have the quality of yirat shamayim. If he does not have this quality, then it is prohibited to give children into his care to study with him.

A father who does not give his children to teachers with yirat shamayim is excommunicated in Heaven. Chazal have said that there are seven types which are excommunicated in Heaven, and one of them is a person who does not raise his children in the study of Torah. The study of Torah must be as the Torah itself has defined it: namely, "...in order to learn to fear G-d...."

(Kiyum Hatorah, 2:3)

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