Balak: Teacher's Pet

The following is based on the Sefer MiMa’amakim, Rav Kook in Oros HaKodesh, the Sfas Emes and the Maharal in Derech Chayim. Feel free to print this out and read it over Shabbos Kodesh, just please not during Tefilos!

In this week’s Parsha we are introduced to Balak, King of Moav. Balak felt threatened by the presence of the Jewish people near his border, and so he brought the neighboring country of Midyan in for a brainstorming session and they decided to call upon Bila’am Ben B’or, a sorcerer, to curse – and thereby annihilate – the Jewish people.

In the Torah’s detailing of Bila’am’s journey to meet with Balak, Rashi and other commentators point out numerous allusions to Avraham Avinu’s experiences as he made his journey to sacrifice Yitzchak Avinu at the Akeidah. Why the repetitive comparisons? We are here to talk about Bila’am – not Avraham! Why do we need to highlight the association?

Chazal give us the answer to this question in Pirkei Avos (5:19). There the Mishna sets up an epic historical battle between Bila’am and Avraham. The Mishna states as follows: ‘Whosoever possesses these three qualities belongs to the disciples of Avraham Avinu: Ayin Tova - a benevolent eye, Ruach Nemucha - a humble spirit, and Nefesh Shfala - a meek soul. On the other hand, he who possesses the three opposite qualities; Ayin Ra’a an evil eye, Ruach Gvoha a proud spirit, and Nefesh Rechava -  a haughty soul, he is of the disciples of Bila’am HaRasha. How do the disciples of Avraham differ from the disciples of Bila’am? The disciples of Avraham enjoy this world and inherit the World to Come, while the disciples of Bila’am go down to the pit of destruction.’

One simple question on the text: Chazal here claim that if one has these three bad character traits he becomes a disciple of Bila’am. Since when do I need someone to teach me bad traits?! For this I need a character as famous and dramatic as Bila’am HaRasha to teach me? Any immature and insensitive person can figure these traits out by themselves! We need to implement specifically Bila’am HaRasha to teach me this?

And similarly, there are many great Tzadikim from our generations, and yet in contrast to Bila’am HaRasha’s unique quality to be a teacher of Ayin Ra’a, Ruach Gvoha and Nefesh Rechava we need specifically Avraham Avinu to teach me the opposite? No one else could emulate these Midos?

In short – why do we need this precise pair to bring out these contrasting sides?

As we attempt to refine our sensitivity to the words of Chazal, we need to understand that everything they say is intrinsic – the connections that they make, the comparisons that they draw are all stemming from deep-rooted universal truths. Meaning, if Avraham Avinu is lined up against Bila’am HaRasha, and we see that whatever his attributes are – the other personifies the diametrically opposing side, it shows us that Avraham Avinu and Bila’am HaRasha are inherently polar opposites.

This Mishna is coming to illustrate the concept of “Zeh L’Umas Zeh Bara Elokim” – Hashem created the world in such a way that every force has a counterforce. Each pair involved in a Zeh-L’Umas-Zeh relationship are involved in an existential tug-of-war. There is a point over which these two opposing forces are trying to prove their supremacy. Furthermore, this central point of contention is by the nature of its very existence is the only common factor between the two sides. Applying this concept back to our Mishna will hopefully add clarity…

The point of conflict between Bila’am HaRasha and Avraham Avinu is that they emerge in history as diametrically opposing ‘Firsts’, and they started a historical battle that is yet to end.

We know that Bila’am HaRasha was a gentile prophet, but it goes a fascinating step further:  The Torah HaKedosha at the end of Parshash VaYishlach tells us of eight evil Edomite Kings who ruled in succession of one another. This seemingly overlookable factoid is really of tremendous significance. Comes the Arizal and reveals to us that these eight kings play a central historical role: These kings were responsible for the supernal potential for evil manifesting in the world on a practical level. These weren’t just evil people – they were responsible for letting evil and impurity enter this realm of existence.

The first king mentioned in this list – meaning the leader, founder and ideological head of this group was a man named Bela Ben B’or. Sound familiar? It should: Because Bela Ben B’or was simply another way of referring to Bila’am Ben B’or.

This sets Bila’am HaRasha apart in a big way; he’s no longer just a non-Jewish prophet. Now we see him for what he truly is: On the historical scale, he is nothing less dramatic than the foremost and fundamental challenger to holiness in this world. He is the embodiment of Kilkul­ – spiritual destruction

On this level he stands diametrically apposed to Avraham Avinu. The role of the first of our forefathers is not difficult to explain. Avraham Avinu came down to this world in order to found a nation whose entire essence is to reveal holiness in the world. It was he who instituted this movement toward the discovery and revelation of godliness. Avraham is the force of Tikun – rectification.

It is the purpose of Am Yisrael to make the world a deeper, more meaningful, holier – and thereby automatically – better place. And it is Avraham Avinu who stands as its ideological originator.

But how do we do this? What is required of us to pull off the remarkable feat of transforming the world into a sanctified dwelling space? This starts with our Midos – our character traits.

We are forced to say that Midos of Avraham Avinu: Ayin Tova - a good eye, Ruach Nemucha - a humble spirit, and Nefesh Shfala - a meek soul are the keys, the tools that we need to refine and implement in order to fulfill our universal task of Divine Revelation. And we can even say one step further – it’s not the character traits that make me an ideological disciple of Avraham Avinu, that’s not what he is teaching me. I become a student of Avraham because he’s teaching me my purpose in this world. He’s teaching me how to bring about spiritual rectification to the expanse of creation. The only way to accomplish this is through the implementation of these Midos. When do so I will automatically connect myself to, become a student of, be a part of his historical mission.

And so, Ayin Ra’a an evil eye, Ruach Gvoha a proud spirit, and Nefesh Rechava - a haughty soul; the tell-tale signs that one is a disciple of Bila’am HaRasha; must be tools needed to make a the world a less spiritual, less holy, less God-conscious place. And the same holds true here – it’s not the Midos that make me a Talmid, a student, of Bila’am HaRasha – rather it’s self-attachment to the furtherance of Bila’am’s goals that makes him part of the club. This ideological association is revealed by the manifestation of his qualities

Chazal define Bila’am HaRasha’s Midos as such:  Ayin Ra’a – Resentfulness. Jealousy. The distaste for the good fortune of others. The thrill of watching something break. Ruach Gvoha – Pumped-up ego. Self-centeredness. The inability to function within a group. The furtherance of ‘self’ being the highest cause. Nefesh Rechava – Insatiability. And endless hunger for more and more physical pleasure. Lust and greed.

When a person gets caught up in these qualities he furthers Bila’am HaRasha’s goal. He creates disconnection and dissonance between the creations of the universe. He trains himself to be shallow. He disallows himself from connecting to the Divine.

Conversely; they define Avraham Avinu’s traits in the following way: Ayin Tova - Benevolence. My deep-rooted desire to complete that which is lacking and to fix that which is broken. My internal drive to make things right. Ruach Nemucha – Humility. Having the proper perspective that there is a greater goal, the wisdom as well as sensitivity to see myself as part of a bigger plan. Nefesh Shfala – Not living with an overdependence on the physical. Being satisfied with my lot.

These qualities facilitate Avraham Avinu’s ideology to come to fruition. Inasmuch as I myself as a vessel for holiness, a conduit for sensitivity, I can make the world a deeper, more meaningful place. A feeling of being settled without a constant nag to be shiny and shallow. An internal drive to see that my surroundings are always getting a little bit better. A kind word. Picking up a piece of trash. It is these qualities that the students Avraham Avinu put into practice in order to complete his – and their – task over the course of history.

The comparison between Bila’am HaRasha to Avraham Avinu allows me to take an assessment of which side I am on. Am I on the side of Tikun or Kilkul? Am I here to associate with Bila’am or Avraham? What do I want the world to look like?

HaKadosh Baruch Hu should give us the strength to fulfill our destiny and attach ourselves to Avraham Avinu’s vision of the world. We should be given the constant flow of inspiration and strength to polish and reveal our elements of Ayin Tova, Ruach Nemucha and Nefesh Shfala so that we can bring about the ultimate purpose of the universe: To make a beautiful, pure and holy world. A world that is receptive to Ratzon Hashem. If we can do this, there is no doubt that we will live lives of Simcha and Shleimus moving closer to HaKadosh Baruch Hu and ultimately the Geulah Sheleimah!

Emor: You are important

The following is based in part on the Sefer Mima’amkim and discussions with my dear friend Rav Nati Yefet. Please feel free to print this out and read it over Shabbos - just not during Tefilos!

In this week’s Parsha we encounter the Megadef, a man who was killed for cursing Hashem. In order to understand how the story of the Megadef applies to us we need to understand where he went wrong, so that in contrast we will learn what to do right.

The verse that introduces us to the Megadef opens up with the interesting phrase that seemingly comes out of nowhere. “VaYeitzei Ben Isha Yisraelis -and a man, son of a Jewish woman went out…” Meaning, as the verses go on to describe; he went out into the camp, got into an argument, cursed God and was subsequently put to death for his deeds.

If he ‘went out’ then it must mean that he was somewhere previously and then left that place into the scene that the Torah describes. From where did he leave? Rashi brings down the Midrash which says that Mei’Olamo Yatza - he left his world. This means that he entered a scene where he committed a sin that would cause his removal from this world (being put to death). VaYeitzei means that he left the status of justified existence.

But there are two problems. First, MeiOlamo Yatza is an awfully ambiguous way of saying that he was Chayav Misa (incurred a death penalty). Second, why does it say that he left Olamo - his world. MeiOlam Yatza - that he left the world would have been enough. What, the world belonged to this Megadef?

In order to reach the depth of the matter we need to learn about what caused this man to curse God out. The Torah already tells us that this man’s mother was Jewish, but his father was Egyptian. This leaves him in an uncomfortable situation. In Judaism you need a Jewish mother to be in the religion but you are associated with a tribe based on where your father is from. Therefore this man is Jewish, but without a tribe. Therefore when he tried to set up his tent amongst Shevet Dan (where his mother was from) they kicked him out. He took them to court and Moshe Rabbeinu went with the members of Dan.

This man felt like now, without a place to pitch his tent, he had no place in the world. He had no physical base onto which he could settle his life. He felt like he didn’t belong, but on a more philosophical level - like he didn’t have a place in this world. This caused an emotional downward spiral until he eventually made the fatal mistake of cursing HaKadosh Baruch Hu.

This stemmed from a very deep mistake: Ein Licha Davar SheEin Lo Makom - There is nothing that doesn’t have it’s place. Everyone has a place in this world, we all have a place where we belong - but this place is not physical. Let’s explain.

Hashem is called in many places by the title of HaMakom which literally means “The Place”. This means SheHu Mikomo Shel HaOlam, V’Ein HaOlam Mikomo - that He is the Space in which the world exists and not that He exists within the world. As the Rambam explains – if we would cease to be, God would be just fine, but in the impossible situation that He would cease to exist – we would stop existing as well. A vessel without water is just fine. But water without a container can’t stay in place. Hashem’s title as HaMakom is a reference to how His Ratzon, His will justifies our existence. Inasmuch He wills us to be we have a floor to stand on.

And it goes a step deeper. The fact that I take on a physical form is only due to the fact that Hashem has found a Makom for me, a place within His masterplan to reveal Himself in this world. I am a physical manifestation of my mission. We all have our contribution to make. The fact that our role exists gives way to our physical continuation to manifest. And obviously no one has the same role. Every person – every creation for that matter – has its unique role to play.

This is true meaning of Ein Licha Davar SheEin Lo Makom - ‘There is nothing that doesn’t have it’s place.’ Like we just explained, the term Makom is not necessarily physical space on which to stand - Makom is a reference to God as He gives justification to all creations to exist. And therefore Ein Licha Davar SheEin Lo Makom teaches us that there is nothing in this world without a unique, justified existence. If it’s here in this world then it has an exclusive place – a relationship to HaMakom within the plan. The fact that something exists is merely a sign, a reference to the fact that it has a lofty purpose – for if that purpose, that Makom wasn’t there neither would the object itself. There is nothing in this world that doesn’t have a unique connection to HaMakom, and now we can say that the intrinsic existence of any given object is testimony to this concept.

And perhaps this is the meaning of the famous premise that every person must believe that Kol HaOlam Lo Nivra Ela Bishvili - the whole world was created just for me. First off, if taken out of hand this can become a very egotistical outlook! Secondly, how can it even be true? The whole world can’t be created just for Joe and just for Bob. But in light of what we said perhaps we can understand. If I am the manifestation of one facet of God’s will, then the relationship that I have to everything that I come in contact with, the desire of the outcomes had by God for those relationships, is totally different than every other person. The way I relate to any given object is wholly unique in light of my Makom.

Chazal bring down a parable to what this is comparable. A king enters a town with three of his officials: a General, a Tax-Collector and a Wiseman. The General enters the town and sees how this roof is good for archers; this is a weak spot in the wall and therefore a good entrance for storming the city. The Tax-Collector sees how certain areas have a denser population, how there he’ll need to be more careful. He sees where the rich live and organizes when to approach whom. The Wiseman sees the infrastructure merely as a reference point to greater sociological issues. He analyzes the plight of the needy. Even though they all see the same physical space – their relationship to it is completely unique based on their roles.

What emerges is that the reality of each creation in the context of Ein Licha Davar SheEin Lo Makom creates the possibility in which the world can be perceived through the lens of Kol HaOlam Lo Nivra Ela Bishvili.

My ‘place’ in this world is not a physical one. My ‘place’ is the point of expression where I fit into the greater plan. My Makom is my purpose. This is how we are to approach he world with the eyes of Ein Licha Davar SheEin Lo Makom.

This was the mistake of the Megadef. He thought that his Makom was a physical set-up, that with out it his life would fall into disarray. This was a self-fulfilling prophecy. When he was forced out of his physical space, namely the Tribe of Dan, he took it as a sign from God that he didn’t have a unique spiritual role in the world. It was this that led to his spiritual demise.

Now we understand why the Midrash tells us that MeiOlamo Yatza - he left from his world. His basing himself on his physical space caused him to lose touch with his perspective of Kol HaOlam Lo Nivra Ela Bishvili - the world ceased to be his own. He stopped seeing his place in it. By cursing God, the Megadef took HaKadosh Baruch Hu out of the picture. And like we said from the Rambam, if there is no God, then automatically the creation can longer exist – the floor to stand on disappears. Thus MeiOlamo Yatza, is a reference to his death sentence.

God was telling the Megadef ‘Relocate’ not ‘You don’t matter’.

Inasmuch as we tap into the extreme importance of what we said we will always be filled with nothing but inspiration. Because if I know that there is a purpose for me no matter where I go, then I can always fall back on the questions of, “What does God want from me right now?” “What is the HaKadosh Baruch Hu want to emerge from my relationship with this sandwich?” Knowing that God has a specific plan for me, a unique desire for every moment of everything empowers me to make the right decisions all the time. It gives me the strength I need to overcome the most difficult of situations. Knowing that I am a physical manifestation of a very specific manifestation of God’s will gives me courage to know that my most challenging situations are in reality moments of specified Divine intervention and attention.

HaKadosh Baruch Hu should give us the strength to live with such a lofty mindstate, for if we do there is no doubt that we will live lives in which we achieve Sheleimus and live with Simcha, moving closer to the Creator and ultimately the Geulah Sheleimah!

VaYichi: Life - Now In Amazing 3D!

This week’s Parsha begins by telling us, “VaYichi Yaakov B’Eretz Mitzrayim Shva Esrei Shana,” And Yaakov lived in Egypt for seventeen years. Chazal explain in many different places that these were Yaakov’s best years. Only now was he truly alive. The deeper sources go so far as to say that he living a life tantamount to the End of Days, to Acharis HaYamim. Living an idealistic spiritual existence. His whole life was post-Mashiach, living with no problems, no temptation, no bothers; just closeness to Hashem. Vayichi Yaakov B’Eretz Mitzrayim: Kick up your feet and relax – This mamesh is the life.

Rav Shlomo Kluger asks a simple question: Eretz Yisrael is called Artzos HaChayim, the land from which all life-energy is rooted. Techiyas HaMeisim, the resurrection of the dead, comes to fruition in Eretz Yisrael - the power to be alive is here. So how is at all logical to say that Yaakov Avinu was so amazingly alive in Mitzrayim? Even further - how can that even be called life at all?!

The answer is that Yaakov Avinu was living an Eretz-Yisrael-like existence. He had Artzos HaChayim in his head, so even in Mitzrayim he can thrive on an Eretz Yisrael level.

The question is how did he do it? What was it about Yaakov Avinu’s outlook that empowered him and inspired him to such a lofty existence, even in the lowest of places?

The Sfas Emes answers that Yaakov Avinu really understood himself. He was really in touch with his unique Kochos and capabilities, and via that he was able to see through the distracting and daunting shell of Egypt and keep his mind on the goal of Geulah, and if his head is in the right place, then it doesn’t matter where his body is.

Yaakov’s attribute is truth. As we say every week, Titen Emes L’Yaakov - Give truth to Yaakov. What is Emes? What is truth? To have Truth means to have the ability to see past distraction and tap into everything’s essential core. This is truth. Emes means seeing what everything is really all about.

And this is what the outlook of Eretz Yisael is all about. Chazal tell us that Avira D’Artza Machkim - The air of the Land of Israel makes one wise. Rav Kook writes in Oros that when a Jew is in lands of the nations, just being there impedes his higher awareness. The natural spiritual intelligence – a sense of being tuned in to holiness becomes dimmed. There is a spiritual static that disrupts the air.

This is not the case in Eretz Yisrael. In Eretz Yisrael, my elevated qualities are Tzalul V’Barur - clear and lucid, Naki V’Tahor - clean and pure. But most importantly, he writes that the Jewish mind is infinitely more capable to perceive the Hofa’as HaEmes HaElokis - the expressions of Godly truth that penetrates all reality.

This truth; the reality that all things are totally and completely under God’s control at all times, is the make-it-or-break-it point of exile versus redemption. BaYom HaHu Yihiye Hashem Echad U’Shemo Echad means that on the day of the Great Revelation of Hashem’s unity, we will all see with the utmost clarity that God’s specific attention enlivens all things.

But we are told through Chazal that even before that day where He pulls off the mask, a person can reveal this truth to himself! I can choose to see through all the noise. I can choose to relate to my soul as the real me. I can choose (or at least attempt) to focus on HaKadosh Baruch Hu’s total dominance. I can constantly relate to that Hofa’as HaEmes HaElokis. When I do that – I’m living in my own personal redemption.

Says the Sfas Emes, when the Passuk tells us VaYichi Yaakov B’Eretz Mitzrayim, we are being told that Yaakov was a vessel; he was channeling through himself this Eretz-Yisrael-sense. By fully actualizing his attribute of Emes he was teaching by example how to be in Artzos HaChayim even in what the Torah calls Ervas Ha’Aretz - the land of Egypt, a place totally engrossed in filth.

Eretz Yisrael is about Emes. Emes is a Geulah state-of-mind. So if I engrain in myself the deepest, realest kind of Emes - Yaakov Avinu Emes, so much so that it becomes my very personality; I take the Geulah with me no matter where I go. And with that we can have VaYichi Yaakov – Titen Emes L’Yaakov – B’Eretz Mitzrayim.

At the end of the Parsha Yaakov tells his children, “Hei’Asfu V’Agida Lachem Es Asher Yikra Eschem Ba’Acharis HaYamim,” Gather around and I’ll tell you what will happen to you in the End of Days.

Now we see a new depth in how Yaakov was able to tell them what would happen in the End of Days. As we have explained, in a very real way, Yaakov Avinu was already there! So now he could begin to reveal a date, a description, everything that that the days of redemption would be.

But as we are told, this did not come to fruition. The Ruach HaKodesh, the divine inspiration that would allow him to reveal these secrets, left him. Yaakov was no longer able to relate this unity.

Why? The Midrashim tell us that Yaakov was concerned that just like Avraham had Yishmael, and Yitzchak had Eisav, perhaps one among his sons was generating a negative energy. Perhaps one of them was not seeing the world through the lens of Emes that is required to be connected to the End of Days.

On another level, the Sefer Mima’amakim brings from Rav Moshe Shapira and the Sfas Emes that the number twelve, the number of the tribes is a number that when left unchecked is a manifestation of dispersion. Try it; it takes twelve lines, twelve bars to draw a cube. A cube is a 3D model of space. (Check out the Chanukah essay for a more detailed description) But there is a very important center point in the middle of the cube that holds things together. The Point of Context, the Factor that keeps everything connected. This Factor is our recognition of Hashem. (Check out the Chanukah essay for a more detailed description)

For this reason the word Echad, which means one, has the numerical value of thirteen. Twelve components and one unifying factor. The unity of all space comes through the unification of twelve.

This adds a new beauty to how the Midrash tells us that the tribes responded. What did they answer back to Yaakov? Shema Yisrael! Hashem Elokeinu Hashem Echad! Listen up Yisrael! Listen up Father! We know that Hashem is One! We recognize His unity! We are in the right state-of-mind for this revelation. We together make up the twelve components and the unifying factor!

But it was too late. Yaakov no longer knew the date. But Chazal tell us that he revealed the secrets in a hidden way instead. Instead of describing the End of Days, Yaakov gave all of the tribes blessings and he defined each one. Yehuda is a lion. Dan is a Snake. Yissachar is a Donkey. Zevulun is a sea-trader. Each one was defined by his truest essence.

And this is the underlying secret of Geulah. The only way for there to be a clear, well built, and unified cube – there needs to be well defined parts.

Emes needs to penetrate all details for the unity to be pulled together. Only when I try to understand everything, when I see the unique and special essence of all the differences can I begin to see the unifying factor. If everything is the same, then finding a unifying theme is no big deal. Beauty by its very definition is harmony of differences. Pulling together many colors, many aspects to form one portrait is where true beauty is. It’s only when I discover the common denominator that unifies all the dispersion – the number thirteen that unifies the first twelve – it is only then that BaYom HaHu Yihiye Hashem Echad fully emerges. Beauty by its very definition is harmony of differences. Pulling together many colors, many aspects to form one portrait is where true beauty is.

This is why Yaakov’s full accessing of his attribute of Emes geared him towards a Geulah state of mind. When we tap into this, we too can begin to understand our unique capabilities, our unique strengths, and our unique way of revealing the unifying point and how we can do our part in tying it all together – bringing together all the dispersion and bringing us all to the ultimate Geulah BaYom HaHu Yihiye Hashm Echad Ushmo Echas - Amen.