Balak
Rabbi Jablinowitz
We read in this week’s parsha that Balak commissioned Bilam to curse Bnei Yisrael. He sent messengers requesting his services, and in describing the issue he has with them, he used the term, Hineih Kisah es Ein Ha’Aretz, he covers the visible land. A simple reading of this term would seem to be that Balak is emphasizing the great number of Bnei Yisrael that they are multiplying to the point of covering the entire land. Rashi, however, learns that the term “Ein Ha’Aretz” means the eyes of the land, referring to the great kings Sichon and Og who were both defeated by Bnei Yisrael.
The Sfas Emes offers a different understanding. He explains that the when the Torah says regarding Clal Yisrael Hineih Kisah es Ein Ha’Aretz, it is a statement concerning the way we relate to the world. We don’t look at the outside and external manifestations of the physical world. Rather we dig deeper and look for greater meaning. This is the p’shat in Kisah es Ein Ha’Aretz, we are meant to cover up the notion of looking at the external land and look at the Penimiyus, the internal holiness contained within the physical.
The words preceding this statement in the Torah are, Hineh Am Yatza Me’Mitzrayim. When Bnei Yisrael left Mitzrayim it became clear and obvious through the Makos and the other miracles performed by Hashem that He runs the world. There is another teaching of the Sfas Emes where he explains that the Asarah Ma’amoros of creation were transformed into the Aseres HaDibros through the Eser Makos. As we have explained many times in the past, the word “amirah” is a subtle form of speech, as the pasuk says, Vayomer Eisav B’Libo, while the word “dibbur” is a harsher form of speech, as the pasuk says in Mikeitz (Chapter 42, Pasuk 30), Diber Ha’Ish Adonei Ha’Aretz Itanu Kashos. Creation was the subtle manifestation of Gd in the world which became clear and obvious at the time of Matan Torah when Gd spoke to Bnei Yisrael. This change began with Yetzias Mitzrayim and the Makos. The fact that the “aretz” and the rest of the created, physical world contained within it the Kedushah of Hashem was first revealed in Mitzrayim. This is why the words Hineih Kisah es Ein Ha’Aretz are preceded by Hineh Am Yatza Me’Mitzrayim.
The Sfas Emes offers another explanation for the meaning of Hineih Kisah es Ein Ha’Aretz, but he concludes that they are essentially the same. The second p’shat is that Bnei Yisrael realize the inner Kedushah of the world, and that Kedushah is meant to be hidden by Bnei Yisrael and not revealed to the outside world. According to this p’shat, the word “Ein” is meant to express the real, inner holiness. The usage of the word “Ein” according to this p’shat is similar to the pasuk in Eikev (Chapter 11, Pasuk12), Tamid Einei Hashem Elokecha Bah, referring to Gd’s hashgachah over Eretz Yisrael. The word “Ein” therefore is one of connection to the source and root of Hashem’s Kedushah, and the way that holiness is found in the physical world. As a result the words Hineih Kisah es Ein Ha’Aretz mean that Bnei Yisrael need to cover the real holiness of the world.
This idea of covering up the holiness seems to be the true notion of tzni’us. Chazal indicate in many places to keep the holy and meaningful hidden. The Sfas Emes himself adds that “Ayin Hara” only has effect on the holiness of Bnei Yisrael when we do not keep those things hidden. And Yosef HaTzadik, who is described as the one upon whom the “Ayin Hara” does not have rule over, hid his mother Rochel from the view of the wicked Eisav. This then is the true trait of Bnei Yisrael; finding the holiness found in all things in the world, and keeping them hidden and separate from the mundane and the physical.
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