Stop and Think

As the name of this week’s Sedra suggests, the Parsha is mostly dedicated to the story of Bilaam and Balak, and the inability of the pair to affect negativity on Klal Yisroel. Among the various figures that we learn about in the Torah, Bilaam occupies a unique spot. He was not a Jew, and in fact was far from being one of the Chasidei Umos Haolam. Yet Chazal tell us that when the Passuk says “V’lo Kam Navi Od B’Yisrael K’Moshe” it means that there won’t be a Navi amongst the members of Klal Yisroel that merit the level of Moshe, but there will be among the Umos HaOlam, and that individual was Bilaam.

Besides this apparent dichotomy within Bilaam’s spiritual existence, the Torah paints him as a generally fickle person. His reactions and interactions are seen to swing wildly, with frequent changes in his attitude and disposition, at various points throughout the Parsha. Perhaps the best example of Bilaam’s interpersonal shortcomings comes while he is riding his donkey, on his was to carry out his dastardly mission.

The Passuk tells us that Hashem was angry at Bilaam for disobeying the commandment not to go toward Klal Yisroel, and sent a Malach to block his path. The donkey, seeing the Malach standing in her way strayed from the path in order to avoid the roadblock. Bilaam’s response was to strike the donkey, returning her to the original path. Some time later the Malach appeared again, causing the donkey to veer from her path, pinning Bilaam’s leg to a wall. His reaction was to strike the donkey again. On the third occasion the donkey realized that there was no place to turn, and she lay down, refusing to move any further. Once again, Bilaam reacts by hitting his animal.

It is at this point and unforgettable Nes occurs: “VaYiftach Hashem Es Pi HaAson.” The donkey begins to speak: “Ma Asisi Lach, Ki Hikisani Zeh Shalosh Regalim: What have I done to you, that you have hit me three times?”

Clearly the fact that Bilaam’s donkey spoke to him was a miraculous occurrence, but a number of Miforshim point out just how extraordinary these words are. The Mishna in Avos tells us that there were ten items created the on the first Erev Shabbos during Bein HaShamashos. Each one of these items had historical significance, such as the rainbow shown to Noach, and almost all were miraculous objects such as the Man and the Matteh of Moshe Rabbeinu. Among these items was the “Pi HaAson,” the ability for Bilaam’s donkey to speak.

Clearly the fact that this animal was able to talk was not a “Hora’as Shah,” rather there was a specific reason that this donkey had to be able to communicate with Bilaam in that way. But if we think about it, the donkey’s words are not that remarkable. She asks: “What have I done to you?” Isn’t it clear though? She left the path once, smashed her master’s leg into a wall, and now had come to a complete stop: the donkey was acting against her rider’s wishes, is it that surprising that he reacted with anger and force? Why does the donkey seem to use this power of speech, we had been preordained since Ma’aseh Beraishis, to feign innocence?

If we look at Rashi on this Passuk, the question becomes even a bit stronger. Rashi quotes the Medrash Tanchuma, which seeks to explain why the donkey used the words Regalim instead of Paamim: the phrase Shalosh Paamim is more common, and perhaps correct, usage. The Medrash therefore says that there was a Remez within the animal’s words: “Attah Mivakesh L’Akor Umma Hachoggeges Shalosh Pa’amim Bashana.” In using the word Regalim, the donkey was sending Bilaam a messag: “How can you think that you will be able to affect a nation like Klal Yisroel, which elebrates the Shalosh Regalim?”

Taking this Medrash into account it seems that there was some substance to the words of the donkey—she was sending Bilaam a message about his chances against Bnei Yisroel--but this message is itself confounding. Of all the Mitzvos that are kept by Klal Yisroel, why did the donkey feel that the Shalosh Regalim would prevent Bilaam from being able to curse Klal Yisroel?

How are we to understand the words of the donkey, and why they were significant enough to warrant a Nes?

In order to better understand the message of Bilaam’s donkey, let us better understand Bilaam himself.

After his conversation with the donkey, the Passuk says: “VaYigal Hashem Es Einei Bilaam” Hashem opened Bilaam’s eyes, and he was able to see the Malach Hashem standing on the road, with an unsheathed sword. The Malach begins to berate Bilaam for hitting the donkey, explaining that the donkey’s intransigence had in fact saved Bilaam: had the donkey not avoided the Malach, he would have killed Bilaam.

Bilaam, seeing the Malach and understanding what had occurred, becomes repentant: “VaYomer Bilaam El Malach Hashem Chatasi Ki Lo Yadati Ki Atta Nitzavta Likrasi BaDerech: I have sinned because I did not know that you were standing in the road.”

The Shl”a HaKadosh asks a simple question with regard to Bilaam’s reply: If Bilaam didn’t know about the Malach, for he couldn’t see him, why did he consider himself to have sinned? If he had known about the Malach it would certainly have been wrong to ignore his presence, but not being able to see the Malach, how did he sin? It seems that Bilaam is tying his Aveira to his lack of awareness, but it is clear from the Passuk that Hashem had to open his eyes in order for Bilaam to see the Malacha—where was his shortcoming?

The Shl”a explains that Bilaam’s mistake was that he did not stop to think about what was happening to him. Had he paused for even a minute to consider the sequence of events, he may have realized that the donkey must have been stopping for a specific reason—this surely would have tempered his reaction somewhat. Instead Bilaam acted without thinking and thusly sinned. His Aveirah was that he did not pause to think about his situation and therefore he did not realize that the Malach, which represented the Yad Hashem, was present.

The Chofetz Chaim points out that this Middah of Bilaam is hinted to in the way that the Parsha itself is written. Throughtout the Torah there are Hefsekim or spaces, called Pesichos and Stumos, that break up the various Parshios. These spaces are used to signify a change in topic or time period, but are also the basis of some Drashos and Limudim in Chazal. The Parsha of Bilaam, though it took place over a period of time, has no breaks, neither Pesuchos nor Stumos, which is very rare for a section of this length.

The Sifra at the beginning of Sefer Vayikra points out the purpose of these breaks: “Liten Revach Ben Parsha L’Parsha.” They were given so that Moshe, when writing the Torah, would have a moment to think and consider each section before he went on to the next Parsha. The Chofetz chaim says that the lack of Hefsekim in the Parsha of Bilaam corresponds to his Midah: Bilaam was one who did not stop to consider what was occurring in his life.

As is seen throughout the Parsha, his mission was waylaid at every turn: each time he attempted to curse Bnei Yisroel it resulted in a Bracha. It seems that nothing could go right for Bilaam, and any thinking person would start to wonder why this was occurring. Bilaam, however, kept at it, trying to overcome these supernatural obstacles. This was symptomatic of his central shortcoming: an inability to stop for even a second and consider what was happening in his life.

With this in mind, let us turn to the comparison that Bilaam’s donkey made with the Shalosh Regalim.

The Passuk in Parshas Mishpatim is the first source for the Mitzvah of Aliyah L’Regel: “Shalosh Regalim TaChog Li Bashana.” The previous Passuk in that Parsha refers to the Issur of Avodah Zarah: “V’Shem Elokim Acherim Lo Tzakiru”.

The Chizkuni explains that with these Pessukim Hashem is, Kaviyachol, telling Bnei Yisroel “You don’t have to be busy with my Avodah other than three times a year, why do you need Avodah Zarah.” Thereore the Pessukim of Avodah Zarah and Shalosh Regalim are adjacent to each other.

This Chizkuni is a bit difficult to understand: there are Six Hundred and Thirteen Mitzvos in the Torah. Many of them apply every day, and many require considerable time and resources to be Mikayem. How can Hashem say that we only have to be Mivatel ourselves three times a year for his Avodah? Being a Shomer Torah U’Mitzvos is a 24/7/365 occupation, hardly a part-time job.

If we understand the purpose of the Shaosh Rgalim, however, the answer becomes clear.

The Sefer Hachinuch, in Parshas Emor, explains the Shoresh for the Mitzvah of Sheivsa on Yom Tov as follows: Yom Tov is a time to spend that time focusing on the Nissim that Hashem has done for our nation and for each individual, and to discuss this with others. If we were able to do even minor work, each would go on his way and this opportunity would be squandered. Therefore the Torah prohibited any sort of work, so that we would have the opportunity to use the days of Yom Tov for this important pursuit.

We see that the central purpose of Yom Tov is to focus on Nisim and Hashgachas Hashem—not only those of historic nature, but those that we have personally experienced as well. The Regalim can therefore be seen as an opportunity to recharge our batteries, so to speak, to renew our Emunah in Hashem and his Hashgacha.

Perhaps this is the meaning of the Chizkuni in Parshas Mishpatim: three times a year we take a break, we are Mivatel ourselves, in order to focus on the role that Hashem plays in our lives. If we take advantage of these days, and observe them properly, it will surely alter our very outlook on life. These Regalim are therefore a wonderful protection agains the lure of Avodah Zarah: if we are connected to Hashem through the Regalim, we will indeed see that there is no need for other gods, as we will be secure in the knowledge that only He has the power and the will to provide for us.

Perhaps now we can understand the rebuke of Bilaam’s donkey, and why these seemingly insignificant words were in fact so integral.

Bilaam lacked the ability to stop, even for a second, and consider that which was occurring. When his donkey was thrice spooked, a seemingly inexplicable occurrence, Bilaam did not pause to think about why this may be happening, he reacted immediately and instinctively.

His donkey therefore saught to contrast his behavior with Klal Yisroel.

We celebrate Shalsoh Regalim and we pause for days at a time. We stop and think not only about that which is happening in our immediate vicinity and personal lives, but we take a national and historical perspective as well. We see that there is an ever-present Yad Hashem which controls all that transpires in our lives. Through the Yom Tov experience our minds are trained to see the Hashgacha Hashem throughout the year. We are the opposite of Bilaam: he could not bear to pause even in the face of a clearly out-of-the-ordinary occurrence, where as we try to find the Yad Hashem in even the most ordinary and mundane circumstances. Even Bilaam’s donkey realized that this contrast put Bilaam at a serious disadvantage.

This message, contained in the short words of the donkey, was so integral and impactful, that the ability to speak was created during Ma’aseh Beraishis. This is indeed an important lesson to be learned.

As we learn this Parsha, we must keep the Mussar of the donkey in mind. Are we too blind to the Yad Hashem? Do we refuse to pause and consider the world around us, trying to determine the messages we are being sent, and how the Yad Hashem is reacting to our chosen mission?

R’ Elimelech Biderman, the Mashbia from Bnei Brak, provides a striking insight, applying this lesson to each of our lives. Sometimes our own plans are interrupted or blocked, perhaps we run into traffic or have car trouble, and we fail to see that there is a Malach standing in the road—that the Yad Hashem is at work, preventing us from reaching our destination. Instead we react with anger and impatience, striking those around us with verbal sticks. In doing so are we any better than Bilaam?

We must always remember to stop and think about the world around us, consider whether there may be a message hidden in our difficulties.

We must heed the words of the donkey.