Parshat Balak
Rabbi Jablinowitz
We read in this week's parsha the famous bracha which Bilam ends up giving Bnei Yisrael. Bilam sees the way the tents of Am Yisrael are positioned and praises them with the words (Chapter 24, Pasuk 5), Mah Tovu Ohalecha Yaakov Mishkenosecha Yisrael. Rashi explains how the openings of their homes didn't face each other thereby instilling the notion of modesty as essential to the Jewish home. But Rashi also teaches that the tents, the Ohalim, are a reference to the Mishkan in Shilo and the Beis Hamikdash. According to this p'shat, Bilam is extolling the holiness of the holy places in Eretz Yisrael where the Shechinah resides. Which one is it; is Bilam speaking of the holiness of the Jewish home or of the holiness of the Beis Hamikdash in Yerushalayim and the Mishkan in Shilo which preceded it?
The Sfas Emes answers that both are true and this is exactly the point. Certainly Bilam is extolling the greatness of the holy places in Eretz Yisrael, of the Mishkan and the Beis Hamikdash. But he is making another point as well; that every Jew is able to establish that same holiness within his own home. The pasuk says in the end of parshat Yisro (Chapter 20, Pasuk 20), B'Chol HaMakom Asher Azkir es Shmi Avo Aleicha U'Veirachticha. We learn from here that Kedushah can be established anywhere. The basis of establishing Kedushah is through Torah and this is primarily learned through Yaakov Avinu and this is why the home is referred to in the pasuk as Mah Tovu Ohalecha Yaakov.
Why specifically Yaakov Avinu? This is because Yaakov Avinu was the first one to go down to Chutz L'Aretz and though being in an impure place, he still maintained his status and brought Kedushah there. And Yaakov was known as a Yosheiv Ohalim, the one who dwelled in the tent of studying Torah. And Yaakov prepared himself for the journey down to Chutz L'Aretz by first studying in the yeshiva of Shem V'Eiver.
This is why the pasuk says Mah Tovu Ohalecha Yaakov, since the word Tov always represents Torah, as the pasuk in Mishlei says (Chapter 4, Pasuk 2) Ki Lekach Tov Nesati Lachem. When one has Torah he has good and this reality can be established anywhere a Jew happens to be.
This is why right before Bilam praises Bnei Yisrael with these words the Torah tells us that he looked out to the desert. The pasuk says (Chapter 24, Pasuk 1), Vayashes el Hamidbar Panav, he faced the desert before he spoke. Rashi teaches he was trying to be inspired by the sin Bnei Yisrael committed with the golden calf in the desert. But the Sfas Emes teaches that he looked into the desolate midbar and was still able to see the holiness of the Jewish home. Even though Bnei Yisrael hadn't entered Eretz Yisrael yet and built the places of Kedushah, they still had the Kedushah of their homes in the desert.
It comes out that the two statements of Rashi complement each other. Ultimately, the greatest place of Kedushah in the world is the Beis Hamikdash in Yerushalayim. And this is what Bilam was referring to. But he was also referring to the ability of every Jew to build his own Mikdash Me'at, a miniature form of the Beis Hamikdash, in his own home. And this is accomplished through the holiness of Torah. And when we create a place of Torah then Hashem fulfills with us in kind, B'Chol HaMakom Asher Azkir es Shmi Avo Aleicha U'Veirachticha.
Good Shabbos
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