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Parsha Perspectives by Ozer Alport
(ויקם בלעם בבקר ויחבש את אתנו וילך עם שרי מואב (22:21
“And Bilam arose in the morning and saddled his donkey and went with the officers of Moab.”
After finally receiving permission from Hashem to travel with Balak’s agents, Bilam awoke early the following morning and saddled his donkey to prepare for the trip. Rashi explains that Bilam had such personal hatred toward the Jews that when he received his coveted permission to travel to curse them, he awoke early and personally prepared his donkey with alacrity so that he could quickly go to curse the Jews.
Hashem remarked, “Wicked one, their forefather Abraham already preceded you, as it says (Genesis 22:3) that Abraham woke up early when departing for the binding of Isaac and also personally saddled his donkey for the trip.” What is the deeper message and lesson to be taken from Bilam’s alacrity in attempting to curse the Jewish people, and in what way did the fact that Abraham already “beat him to it” protect us from Bilam’s curses?
The following insightful, if perhaps apocryphal, story will help illustrate the answers to these questions. A man who hadn’t been known in his youth for his intellectual abilities went on to become a great Rabbi and Torah scholar. When asked about the key to his success, he attributed it not to his natural talents but to his unparalleled diligence and perseverance in his studies.
He explained that he moved into an apartment in which one of his neighbors was a bartender who worked late hours and the other was a newspaper delivery boy who worked early in the mornings. Every night when the Rabbi grew tired and wanted to close the book he was studying and go to sleep, he asked himself how he could stop his studies and go to bed when his next-door neighbor was still awake working hard to make a few dollars. As a result, he pushed himself to continue studying until he heard his neighbor come back in the wee hours of the night.
In the mornings, he was roused from sleep by the delivery boy’s alarm clock blaring through the apartment’s thin walls. Exhausted from his late night, he turned over to go back to sleep when he again wondered, “If my neighbor is already awake serving his boss, shouldn’t I wake up and serve my Boss?” This became his daily routine, and despite his admitted lack of natural intellectual abilities, the long hours he put in added up and helped him become a great scholar.
In light of this story, we can now appreciate that Rabbi Moshe Feinstein explains that Hashem expects the Jewish people to study Torah and perform the mitzvos with at least as much effort and exertion as the non-Jews invest in accomplishing and attaining their personal goals and desires.
Therefore, the wicked Bilam intended to inspire an allegation against the Jews when he demonstrated his commitment to his beliefs by waking up at the break of dawn and personally preparing his donkey for the journey. If the Jews didn’t match his dedication in their service of Hashem, he hoped that he would be able to prosecute and curse them. Fortunately for us, Hashem was able to defend us by pointing out that our righteous forefather Abraham had already done the exact same thing when serving Hashem through the binding of Isaac.
The lesson for us is clear. We all know workaholics who appear to be married to their jobs – the medical resident, the young attorney hoping to make partner, the up-and-coming investment banker. Let us learn from their dedication to working for their temporal bosses and use it to inspire ourselves to reach higher levels in serving the ultimate Boss. return to top
Ozer Alport can be reached at ozer@partnersintorah.org
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talking points - parshas Balak
Rabbi Elazar Meisels
1. Misusing G-d’s Gifts
“He sent emissaries to Bilam the son of Beor, to Pesor - which is by the River of the land of his people, to summon him, saying: ‘Behold, a nation came out of Egypt, behold, they have covered the face of the earth, and it sits across from me.’” 22:5
By seeking to employ Bilam for the sinister plan to destroy the Jewish people, Balak engaged in what arguably may be one of the most inexcusable offenses of the enemies of the Jewish people over the centuries: misuse of G-d’s gift for the purpose of destroying His children. Bilam was a gift to the nations, intended to provide a moral beacon, much in the manner of Moshe Rabbeinu, and they used him instead to legitimize immorality and to assist in their plan of Jewish genocide. Similarly, the Nazis [may their memory be obliterated] were blessed with outstanding organizational qualities and technological know-how. Rather than use those gifts to improve humanity, they devoted all their efforts to destroying the Jewish people. According to the Talmud [Tractate Avodah Zarrah 2b], when Moshiach comes, all of the nations will appeal to the Almighty claiming that they did so much good on behalf of the Jewish people. Hashem will refute their claim by pointing out that while at times, the Jewish people may have benefited from their efforts, by and large, their intentions were far from noble. Even worse, they misappropriated their strengths to make life more difficult for their Jewish subjects.
2.When Is It Enough
“Hashem opened the mouth of the donkey, and she said to Bilam: ‘What have I done to you, that you have hit me these three times?’” 22:28
- Hashem opened the mouth of the donkey – Why did Hashem send this message through a donkey? To convey to Bilam that even an animal understood how wrong it was to try to destroy the Jewish people. – Rabbeinu Bachya
- Hashem opened the mouth of the donkey – Why would Hashem consent to override the rules of nature in order to convey this message to Bilam? Hashem’s desire for teshuvah is so great that He even goes beyond the ordinary in order to give a person a chance at teshuvah. This is true even for a despicable human being such as Bilam. – Sforno
On the one hand, Bilam was engaging in behavior that a mindless donkey understood was wrong, yet Hashem overrode nature in order to afford him a chance at turning back before it was too late. This realization must give pause to all those who doubt Hashem’s enormous tolerance for a sinner. He had every reason to destroy Bilam without further indulgence. Instead, He made his donkey talk to him, hoping that Bilam would be stirred to repentance.
3.The Invincible Nation
“Bilam raised his eyes and saw Israel encamped according to its tribes, and the spirit of Hashem was upon him.” 24:2
- Encamped According To Its Tribes –
- He saw each tribe dwelling by itself, without mingling.
- He saw that their entrances did not face each other, so that one should not look into his neighbor's tent. - Rashi
Bilam sought to destroy the Jews but found that he could not because he perceived that they possessed two unique qualities, which rendered them invincible. They dwelt according to their tribes, in clear recognition of their assigned roles and unique abilities, which would be greatly strengthened by mingling with others of similar qualities. The drawback of this kibbutz-style arrangement is that it often negates the importance of, and respect for, the individual. Yet, Bilam saw that this too, was not a problem because in an impressive display of respect for the individual, they arranged their tents in such a way as to ensure the privacy of each and every family. It is this dual approach of strength in numbers, while simultaneously respecting the individual,that makes the Jewish people such an invincible force. return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.orgThis page is dedicated to, and written for the 6,000 Partners in Torah mentors.
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“K” Is Not Okay By: Rabbi Elazar Meisels
Dear Rabbi Meisels,
I’m a relative newcomer to Partners in Torah and I love studying with my partner and learning all about Judaism and I had a question that I was hoping you could help me with. I’m not strictly kosher but I do pay attention to what I eat and whenever possible, I try to purchase food that is kosher but I’m having trouble with some of the kosher symbols. The one that confuses me the most is the “K” that I find on many products. Is that a reliable symbol? Any other pointers and tips you can give me would be appreciated as well.
Thank you, Stanley R.
Stanley,
Thank you for your question, which deserves a much longer answer than the space allotted this column will allow. First off, I maintain that as a Jew, you are strictly kosher; it’s only the food you eat that isn’t always up to snuff. Furthermore, it’s important to realize that even though someone isn’t always meticulous about the laws of Kashrus, it’s not an all or nothing deal. If breakfast and lunch were kosher while dinner lacked in that regard, that does not offset the fact that breakfast and lunch were. In fact, it is often recommended that those who decide to observe the mitzvah of kosher start slowly by focusing on transitioning one meal or certain foods at a time.
The problem with kosher certification symbols is that they are a mixed bag. Due to the fact that just about anyone can claim to offer kosher supervision, create a symbol, and solicit contracts from food manufacturers for his supervision, it is highly unlikely that they’ll all be sufficiently reliable. There is no universally recognized standard for what constitutes adequate supervision, and therefore simply relying on a kosher symbol is unwise, as oftentimes the level of supervision leaves much to be desired. Furthermore, the good old days are behind us, when ingredients were simpler and manufacturing involved far less complexities. Nowadays, kashrus supervision involves far more than merely standing by while the food is being mixed. It requires a high level of technological sophistication, something not easily attainable even to the most sincere and well-meaning individual.
A reliable symbol then, is one backed by an organization that has distinguished itself in its knowledge, resources, reliability, and many other factors. There are many who meet this standard and unfortunately some who do not. Thus, it is important for anyone embarking on kashrus observance to spend some time getting educated by their rabbi as to which kashrus agencies are definitely reliable. The good news is that the majority of the products commonly found in the local supermarket are certified by highly reliable agencies. This is why observing the laws of kashrus nowadays is far simpler than in years past. The ease and availability of kosher foods, even in remote areas lacking significant Jewish populations, is on a level unprecedented in modern times. Furthermore, in an effort to communicate with the consumer as much as possible, almost every single agency maintains an updated website replete with essential information, and the ability to submit a question regarding a specific product.
The bad news however, is that a plain “K” symbol found on a package is a meaningless symbol. Anyone may place it there and it bears no significance regarding the kosher status of the food item. Believe it or not, I have seen products with a K on store shelves that contained explicitly non-kosher ingredients. I might add that the same can be said for food outlets that advertise “kosher-style” food. While the Torah is particular about which foods may be consumed, it cares not a whit about which spices were added to gefilte fish, and if the blintzes contain non-kosher ingredients they’re no more acceptable than any other non-kosher food.
I would conclude by suggesting that you take the liberty to discuss this subject further with your study partner who quite possibly is very knowledgeable on the matter, and will be happy to educate you further on the finer points of kashrus.
Regards,
Rabbi Elazar Meisels
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Rabbi Meisels can be reached at rabbimeisels@partnersintorah.org
Parshas Balak
After the Jews have defeated in battle, both King Sichon of the Emori and Og, King of the Bashan, and their armies, the Children of Israel continue their march. Balak, the King of Moab, sees the destruction left by the Jews and decides to enlist the help of Bilam, a heathen prophet, to curse the Jews. G-d appears to Bilam in a dream and tells him not to go to Balak. When Bilam persists, G-d tells him to go but to do only what He tells him. On the way to the king, Bilam’s donkey sees an angel blocking his path and pushes Bilam into a wall. Bilam hits the donkey, whereupon G-d gives the donkey the power of speech and he complains to Bilaam, who is then allowed to see the angel. The angel repeats G-d’s command that Bilam is to do only what G-d tells him.
Without disclosing that his mission has been changed, Bilam meets Balak in Moab, orders the erection of a series of alters for sacrifices, and then, each time to Balak’s consternation, blesses instead of curses the Children of Israel. He foretells their ultimate triumph and the coming of the Messiah. The Israelites then sin with the daughters of Moab in the pagan cult of Baal Peor, and G-d sends a plague to punish them. The Sidrah concludes with the slaying of a licentious couple by Pinchas in zealous defense of the honor of the Almighty and Israel. return to top
In the episode of Bilam's encounter with the angel, which Rashi calls an angel of mercy sent to halt Bilam's journey, there are three confrontations with the donkey: on the road, in the vineyard, and at a narrow place, after each of which Bilam hit the donkey. When the donkey finally crouched down and ceased moving, Bilam struck her with his staff. Among the homiletical interpretations is that of Rashi (based on Tanchuma), that the three confrontations symbolized the Avos (Patriarchs) protecting their descendants. Avraham's protection still left them vulnerable because his children from Yishmael and Keturah were not in the fold. Yitzchak's blocking the way was better, but not complete because of his children from Eisav. Yaakov's protection, however, was complete, since all his children were righteous and were the tribes of Hashem.
R' Chaim Ehrentrau (Kometz HaMinchah), however, interprets the three places that Bilam's donkey was impeded by the angel as representing three downward steps that a person faces when he becomes enmeshed in a particular sin.
At first it appears that the road is wide and he can easily avoid the transgression by making adjustments of his course to the right or left, or he may return altogether. Having stubbornly committed himself to continue on his sinful journey, he finds himself on a very narrow path, "fenced in" on both sides with very little wiggle room. Nevertheless, he may turn around and go back.
Through repeated sinning and ignoring warnings of disaster, he eventually drops to the lowest rung of the ladder, stuck against a wall without the capability of maneuvering in any direction. [Interestingly, just as Bilam hit his donkey at each stage, one bent on sinful behavior often lashes out at those trying to alert him to danger, accusing them of all types of wrongs and actions against him.]
Understanding this progression of the evil inclination's hold on a person also provides the key to overcoming it, and by acting in a timely manner, one can save himself a great deal of anguish. Kometz HaMinchah cites a verse in II Shmuel (12:4) to illustrate the point. In the parable that the prophet Nassan tells Dovid HaMelech regarding the "sheep of the pauper," it says: וַיָּבֹא הֵלֶךְ לְאִישׁ הֶעָשִׁיר וַיַּחְמֹל לָקַחַת מִצֹּאנוֹ וּמִבְּקָרוֹ לַעֲשׂוֹת לָאֹרֵחַ הַבָּא לוֹ, A wayfarer came to the rich man, [but] he was reluctant to take from his own sheep or cattle to prepare for the visitor who had come to him; וַיִּקַּח אֶת-כִּבְשַׂת הָאִישׁ הָרָאשׁ וַיַּעֲשֶׂהָ לָאִישׁ הַבָּא אֵלָיו, so he took the poor man's ewe and prepared it for the man who had come to him!
Rashi comments that the one who came to him was the yetzer hara (evil inclination), which at first is called a wayfarer, then is considered a guest, and eventually is compared to a man who is part of the household.
The message of the parable is that the yetzer hara, trying to convince one to sin (like stealing the pauper's sheep), at first has no more influence than an ordinary wanderer, against whom one can simply close the door. Once inside, however, his tone is that of a guest whose requests must at least be addressed, though not obeyed, and he may still be sent away. If his bidding continues to be done, however, then he assumes the mantle of the head of the household, and the owner becomes his indentured servant. It is therefore all the more important, he concludes, that one reject the overtures of the yetzer hara in his early years, while the yetzer hara is but a wayfarer, than to try to regain control of his life from a yetzer hara that has become his master. return to top
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
Q: On May 24, 1844, Samuel F. B. Morse sent the first telegraph message in history from Washington, DC, to his assistant Alfred Vail in Baltimore. What is the connection between this landmark event and our parsha?
A: The text of this historical message is actually the English translation of a verse in Parshas Balak! The Torah states (23:23) מה פעל א-ל, which is rendered into English as, “What hath G-d wrought,” a most appropriate message for the inventor of the telegraph to convey in recognizing the true Source of his inventing prowess.
Q: Where else in the Torah has Bilam already appeared?
A: The Targum Yonason ben Uziel (22:5) teaches us an amazing fact: he writes that Bilam was none other than Lavan, the father of Rachel and Leah! Using this concept, the Tosefes Beracha offers a fascinating explanation of an episode in our parsha. Hashem attempted to impede Bilam’s journey by sending an angel to block his path, but only Bilam’s donkey saw the sword-wielding angel. The Torah tells us (22:24) that the angel stood in the vineyards, with a fence on either side of it. Rashi cryptically comments that the fences were made of stones. What is Rashi trying to teach us? The Tosefes Beracha notes that when Jacob parted from his father-in-law Lavan, Lavan proposed a peace treaty between them. They took stones and made a mound, which Lavan said would serve as a witness if either of them attempted to cross over it for unfriendly purposes (Genesis 31:45-49). The Tosefes Beracha suggests that Rashi is teaching us that the angel was standing guard next to the fence of stones, for it was the very same mound of stones where Jacob and Lavan made their covenant of peace. When Bilam, who we now know was none other than Lavan, attempted to cross it and violate the peace treaty, the sword-wielding angel came out in full force to stop him! return to top
Ozer Alport can be reached at ozer@partnersintorah.org
Table Talk: For discussion around the Shabbos Table
א)After Hashem gave Bilam permission to travel with Balak’s agents, why would Hashem then impede his journey by sending an angel to block his path? (Darkei HaShleimus)
ב)Bilam told Balak’s messengers that even if Balak offered him all of his gold and silver, he still would do only what Hashem instructed him (22:18). Rashi derives from Bilam’s mention of valuables that he was greedy and coveted other people’s money. The Mishnah (Ethics of our Fathers 6:9) tells that Rabbi Yossi bar Kisma was traveling and met a man who asked him to move to his city. Rabbi Yossi responded that even if the man offered him all of the gold and silver in the world, he still wouldn’t move to a place that lacked Torah scholars. What is the difference between the responses of Bilam and Rabbi Yossi? (Torah Temimah, Darkei Mussar) return to top
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