Parshat Balak 5783
Rabbi Jablinowitz
We read in this week’s parsha how Bilam tried to curse Bnei Yisrael, but instead he blesses them. The first time Bilam attempts to curse Bnei Yisrael, the pasuk says (Chapter 23, Pasuk 5), וישם ד' דבר בפי בלעם. The Torah seems to tell us that Hashem put the proper words into the mouth of Bilam. However, the commentators have different ways of understanding precisely what happened.
The Ramban explains that some learn that Hashem literally put words into his mouth; it was the mouth of Bilam, but it wasn’t Bilam speaking. He disagrees and explains the putting of the words into his mouth very differently. The Ramban references the pasuk in sefer Devarim (Chapter 31, Pasuk 19), ולמדה את בני ישראל שימה בפיהם. Teach the words of the Torah to Bnei Yisrael and place it in their mouths. Similarly, Hashem explained to Bilam exactly what he wanted him to say; Hashem placed it in his mouth indicating He made sure he understood what he was saying. Hence, the pasuk here says וישם ד' דבר בפי בלעם.
The Sfas Emes teaches that the words וישם ד' דבר בפיו do not mean that Hashem put words into the mouth of Bilam. Bilam already had words in his mouth; he wanted to curse Bnei Yisrael. Rather, the word וישם means Hashem arranged and organized. He took the words Bilam intended to use and rearranged the letters of those words and turned them into words of blessing. He references the pasuk in the end of parshat Bamidbar (Chapter 4, Pasuk 19), ושמו אותם איש איש על עבודתו ואל משאו. He organized them, i.e. the Levi’im, according to their specific task.
He explains how Bilam was certain that he would be able to curse Bnei Yisrael because he knew that they would sin at Shitim with the women of Moav. Certainly, Hashem would be angry at the reference of this sin, and respond with a punishment. Certainly, He would allow the curse of Bilam to go through. But to his chagrin and surprise, his words were rearranged to a blessing. Where was Bilam’s mistake?
Bilam believed that Hashem’s love for Bnei Yisrael was dependent on them keeping Torah and mitzvos. And if they fail and sin, Hashem’s love disappears; it’s an אהבה תלויה בדבר. Therefore, mentioning their sin at Shitim would allow them to be cursed. But Bilam was wrong. Hashem’s love for Bnei Yisrael is an אהבה שאינה תלויה בדבר; His love for His people is unconditional. And the opposite effect resulted; Hashem’s love for Bnei Yisrael only increased when reminded of the sin of Bnei Yisrael. As the pasuk in sefer Devarim states (Chapter 23, Pasuk 6), ויהפוך ד' אלוקיך לך את הקללה לברכה כי אהבך ד' אלוקיך. The word ויהפוך means to reverse. As the Sfas Emes explained, Hashem rearranged the letters from a curse to a blessing. And it was precisely because of His love for Clal Yisrael that He did so.
The reason for this can be understood in a similar manner to the unconditional love a parent has for his child. And when that child is struggling and acts in an inappropriate manner, the parent doesn’t automatically punish him, and he certainly doesn’t forsake him. Rather, his love for him just increases as he attempts to bring that child back on the same path. Similarly, though individuals sin and are punished for their sin, the entity of Clal Yisrael is eternal and Hashem’s love for them is eternal.
This idea is expressed in the Haftarah in this week’s parsha as well. We read the words of the prophet Michah (Chapter 6, Pasuk 5),זכור נא מה יעץ בלק מלך מואב וכו' מן השטים עד הגלגל למען דעת צדקות ד'. What is the connection between the Shitim and Gilgal? As Rashi explains, though you sinned at Shitim, it didn’t prevent Hashem from bringing you to Gigal, from crossing the Yarden and bringing you to Eretz Yisrael. למען דעת צדקות ד'; travelling from Shitim to Gilgal was so that you should understand and appreciate the goodness and love of Hashem for you. It is unconditional love which only increases in a time of need.
Good Shabbos
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