Returning to Our Place

When the messengers of Balak approach Bilaam with the request to curse the Jews, Bilaam knows that he must first confer with Hashem, which can only take place while he is sleeping. He tells the messengers: “Linu Po Halayla: Sleep here tonight” and that he will give them his response in the morning. The Ohr HaChaim says that the word HaLayla, begins with a “Hey Hayidiah” telling us that Bilaam was telling them that they were invited to stay only that night. He had no intention of footing their hotel bill for more than one night’s sleep.

The next morning, before reporting his decision to them, he says “Lechu El Artzechm: go back to your land.” Says the Ohr HaChaim: The Passuk tells that Bilaam awoke and immediately told them to return to their land because he didn’t want to pay for their meal that day!

Why is the Passuk, according to the Ohr HaChaim, so intent on relating to us Bilaam’s miserly ways? Obviously it is not a very good Middah for one to engage in, but surely Bilaam had other shortcomings that the Torah could have told us about in order to disparage him?

Truthfully, the Mishna in Avos also speaks of Bilaam’s Middah of Tzarus Ayin. “Ayin Tova, Ruach Nemucha V’Nefesh Shefala, M’Talmidav Shel Avraham Avinu: One who is generous, gentle and humble is from the Talmidim of Avraham Avniu. On the other hand, says the Mishna: “Ayin Ra’ah, Ruach Gavo’ah, V’Nefesh Rechava, M’Talmidav Shel Bila’am HaRasha: If one is miserly, haughty and rough spirited, he is from the Talmidim of Bilaam HaRasha.”

The Mishna, in contrasting Avraham Avinu, the paradigm of Chesed, with Bilaam is focusing on Bilaam’s personal shortcomings and his miserly personality. Why is this the most important aspect of Bilaam’s character for us to learn about? Clearly the Torah considers Bilaam an outright Rasha, was it only in the fact that his Middos needed work?

I saw another interesting point about this Mishna. If we were going to contrast Bilaam with one of our leaders, the assumption would be to compare him with Moshe Rabbeinu—they lived at the same time and would make more natural counterparts. Why then does the Mishna compare Bilaam to Avraham Avinu specifically?

If we look throughout the Parsha though, it becomes apparent that Bilaam and Avraham Avniu are very much connected to each other.

There are a number of phrases within this week’s Parsha that are familiar. The original message from Balak to Bilaam includes the words “Es Asher Tivarech, Mivorach, V’Es Asher Taor, Yuar: whomever you bless is blessed and whomever you curse is cursed.” This is very similar to that which Hashem tells Avraham in Parshas Lech Lecha: “V’Avarcha Mivorechicha, U’Mikalilecha A’or: And I will bless those who you bless, and I will curse those who you curse.”

Similarly, later in the Parsha the Torah tells us: “Vayakom Bilaam BaBoker, VaYachavosh Es Chamaro: And Bilaam awoke in the morning and he saddled up his donkey.” This Passuk is reminiscent of one in Parshas Vayera, before the Akeda the Torah says: “VaYashkem Avraham BaBoker, VaYachavosh Es Chamoro: And Avraham awoke in the morning and he saddled up his donkey.” Here to we see a connection between Avraham and Bilaam. In fact, Rashi points out on this Passuk that the “Hashkama” of Avraham at the time of the Akeda protected Klal Yisroel from Bilaam.

Finally, the Mishna tells us that the donkey that Bilaam rode, and which spoke to him, was created during “Bein HaShemashos” on the first Erev Shabbos. According to many Meforshim this is the same donkey that Moshe Rabbenu rode to Mitzrayim and that Moshiach will eventually ride, but also that Avraham rode to the Akeda. Once again, a connection between Avraham and Bilaam.

As we see from these various examples, Avraham Avinu and Bilaam HaRasha are inexorably connected. They share opposite Middos, and rode the same animal, but obviously there is more to it than that. The Torah wants us to learn something from the connection between these two figures. We must understand how their similarities and differences should affect the way we live.

I think we can learn an important lesson from one last shared phrase between Avraham and Bilaam.

At the end of the Parsha, following the entire episode, when none of his Klalos stuck and were all turned to Brachos, the Passuk tells us: “VaYakom Bilaam, VaYashav Lmikomo: And Bilaam got up, and returned to his place.”

In Parshas VaYera, the Torah tells us at length about Avraham’s Tefillos on behalf of Sedom and Amorah. At the end of his Tefillos it is apparent despite he entreaties Hashem would have to carry out the destruction of the two cities.

There too the Passuk tells us: “V’Avraham Shav L’mkomo: and Avraham returned to his place.”

This is once again an example of a similar phrase used by the Torah with regard to both Avraham and Bilaam, but I think it is very telling.

Miforshim say that the words “VaYashev L’mikomo” are not just telling us about Bilaam’s travels, the meaning is that he returned to the exact same place that he was before.

Bilaam had conversations with Hashem himself. He was shown that his own intentions were worthless in the hands of Hashem, and he could not manage to utter a curse even when that was his explicit intention. On top of that his donkey spoke to him, giving him a real Mussar Shmooze.

This affected him not at all.

When he was done, he returned to the place he came from. The exact same Rasha. His experience did not affect him in the slightest.

When Avraham davened for Sedom, his intentions were of the purest sort. He beseeched Hashem, bargaining with him to save the evil people of these cities. In the end, the answer was “No.” What did Avraham do?

The Passuk tells us “V’Avraham Shav L’mkomo” he returned to the place he came from. The same level of Emunah. The same level of Tziddkus. He davened with all his might and was denied; but that did not affect him, he retained his Madrega.

Why is this? Why was Avraham able to retain his level regardless of the fact that his Tefillos weren’t answered and how is it possible that Bilaam retained his low level despite his encounters with Hahsem and open Nissim?

I think the answer lies in their inherent Middos.

Avraham was the Amud HaChessed. He took no shortcuts, and spared nothing when it came to helping another person. His desire to help others overcame even his own comfort.

Bilaam, on the other hand, was the exact opposite. He was a Tzar Ayin, a miser, his focus was totally self-centered and his respect for others non-existent.

This affected how they responded to their relevant experiences.

A person who is self-centered, who has no desire or ability to help another, must train himself to be blind. After all, human suffering is manifest: how can a person see others in pain and ignore them? This is only possible if one can be permanently blinded to what is going on around them.

This was Bilaam. His whole life was focused on himself, on preserving—and adding to—his own wealth. This enabled him to be blind to the situation he was in and to be totally unaffected by his experience.

A person who gives himself over to others, on the other hand, cannot help but place himself in a “second class” position. He sees others suffering and must help, regardless of how it may affect his own life.

This was Avraham Avinu. When he was recovering from his own Milah, he was distraught that he couldn’t perform Hachnasas Orchim. That he needed the rest did not matter—he needed to be doing for others. Therefore, when his own Tefillos were not answered he was able to see beyond himself, beyond the fact that he had poured his heart and soul out to Hahsem and been turned away empty handed. This came from the Anava that was engendered by his lifelong pursuit of Chessed.

This is why the Torah highlights the negative character traits of Bilaam, as explained by the Ohr HaChaim HaKadosh: to help us understand Bilaam’s reaction—or lack thereof—to his experience.

As we were reminded this week, there are times that we try our best, and pour our hearts to Hashem, but the answer is “No.” Our job is to be like Avraham Avinu: “Shav L’mkomo.” We cannot let our own levels of Emunah and Bitachon be affected.

Perhaps one way to ensure that we are able to do so is to walk in the footsteps of Avraham Avinu. We can increase our focus on others, and decrease our self-centeredness. We can increase our commitments to Chesed and Tzedaka, and work on our relationships with others. This in turn will enable us to have the Anava necessary to properly react to the Ratzon Hashem.