Divrei Torah Parshas Balak
Torah Table of Contents
The Evil Eye of Bila'am, Alei Deshe and Ashei Yisrael A Question of Accountability, Divrei Yisrael, in Alei Deshe
based on the Divrei Yisrael*, as brought in Sefer Alei Deshe, Parshas Balak
"U'Vagoyim Lo Yischashav... - And they won't be reckoned (or held accountable - see Rashi) among the goyim [nations]". [Bamidbar 23:9]
An analysis of Bilaam's repeated failures to curse the Jewish people are the basis of hundreds, if not thousands of peirushim (explanations) throughout the ages. The Divrei Yisrael offers a timeless insight into the nature of our relationship with the often antagonistic, non-Jewish world that surrounds us, and how HaKadosh Baruch Hu protects us nonetheless.
Rashi quotes a seemingly odd Midrash Tanchuma on this pasuk [verse]: "When things go well for the goyim, they [the Jews] eat with them all, and it will not be charged to their account". The Divrei Yisrael asks the obvious question: Is this the kind of praise that lauds Klal Yisrael - that they eat with the goyim, they are forced to depend on and even seek out their [dubious] generosity? How can that be?
The answer to this anomaly is that this world is filled with "klipot" (husks or shells - spiritual barriers that hold us back from coming closer to Hashem), and "m'katregim" (accusers - the results of our various aveiros or sins), that limit and disturb the flow of Divine shefa [bounty] coming down to Klal Yisrael. The klipot and m'katregim suggest that we make an accounting and see if in fact Klal Yisrael deserve and merit that shefa from Hashem. What does Hashem do? He takes the shefa and wealth that was already on its way to the goyim, and reroutes it to Klal Yisrael. As a result, the accusers are circumvented. For Above, they compare Klal Yisrael to the goyim, noticing that the latter are blessed with plenty. So, if this is how those who defy Hashem's Will are rewarded, how much greater should be the reward for those that follow the Will of Hashem! This shefa comes down for the benefit of the Jewish people, with no accusations levied against us.
*Although the writings of the Divrei Yisrael on
Bamidbar and Devarim were lost during the Shoah in Europe, individual
Divrei Torah have been remembered and collated over the years. Many
of these appear in the Sefer Alei Deshe. Others are adaptations of
Divrei Torah from the Divrei Yisroel in other
parshiyos.
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
based on ma'amarim in the sefarim "Alei Deshe" and "Ashei Yisrael", Parshas Balak
"Bila'am raised his eyes, and saw the Israelites dwelling (each one) amongst his tribe..." (Bamidbar, 24:2)
Rashi tells us that by "raising his eyes," Bila'am intended to cast an evil eye upon the Israelites. "Dwelling amongst his tribe" means that he saw that the opening of each one's tent did not face another's, so that they wouldn't peek in on their neighbors.
The "evil eye" of Bila'am is explained by the Divrei Yisrael, who cites Rebbe Yechezkel of Kuzmir's explanation of the Commandment of not coveting (desiring that which belongs to another). After all, what has the one who covets taken from the other person?
Rebbe Yechezkel explains that everything in this world has a spiritual "root" which is its life-source. Just as someone can steal - take away from another - an object in the physical sense, the same can be done in a spiritual way. This occurs when a person, in his heart, desires and lusts for something which is not his. In doing so, he takes away the spiritual life-force of the object. This is a sin which is even worse than stealing - for he removes the spiritual life-force, not just its physical aspect. One often finds that the desired object does not last - physically - too long afterwards, or at least it loses the charm it once had. This, says the Divrei Yisrael, is the meaning of the "evil eye".
Returning to our verse, Rebbe Shmuel Eliahu of Zvolin explains that when Bila'am saw that the openings of the tents didn't face one another, that Klal Yisrael guarded their eyes, the evil eye he wished to cast upon them could cause no harm. He goes on to tell us that this is because if one guards himself for Hashem's sake in a certain realm, no one can harm him in that sphere. A person must be on guard as to how he views others - not to see the evil in them, but only their goodness.
Tzaddikim with their ruach hakodesh (holy inspiration) were able to see everything in others, as clear as day. Nevertheless, they did not look at the evil in them, except to enable them to correct their deficiencies. Never did they view the evil in others in order to disparage them. May Hashem help us to see the good in every Jew.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
