BALAK

THE POWER OF PILGRIMAGE

Parashas Balak begins with King Balak of Moav commission- ing the gentile prophet Bilaam to curse the Jewish People. The parashah focuses on Bilaam’s repeated attempts to carry out this mission and Hashem’s persistent thwarting of his plans. Perhaps the most famous side character in this story is Bilaam’s donkey. The Torah describes that while Bilaam is riding this donkey on his way to curse the Jewish People, Hashem sends a sword-bearing angel to block his path on three consecutive occasions. The donkey responds to the angel’s presence in all three instances, either by moving aside or stalling. A frustrated Bilaam reacts by striking the animal and urging it to move forward.1 After Bilaam’s third blow to the donkey, an unprecedented miracle occurs: Hashem enables Bilaam’s donkey to speak. The donkey’s ability to speak was both supernatural and Divinely preordained. The Mishnah lists “the mouth of Bilaam’s donkey” among the ten miraculous phenomena that Hashem created

1 Bamidbar 22:22-27.

134 BALAK 135 on the very first erev Shabbos at bein hashemashos (twilight).2 Bein hashemashos possesses a unique mystical quality that we cannot fully understand. On the first erev Shabbos, in the spiritually charged moments between dusk and darkness, Hashem integrated ten specific miracles into the natural order of the physical world. Thus, the design of this miracle preceded the completion of the universe. If the speech of Bilaam’s donkey was a miracle of such primacy, then the donkey’s words must bear deep significance. Even the donkey’s very first words are mysterious: “Meh asisi lecha (What have I done to you) ki hikisani (that you have struck me) zeh shalosh regalim (these three times)?”3 Most noticeable about this pasuk is the atypical usage of the phrase “shalosh regalim,” which literally means “three legs.” Why does such unusual phras- ing emerge from the donkey’s mouth? What different levels of meaning are implied by the expression “shalosh regalim”? Why were these words used to initiate this special miracle of the talking donkey? The phrase “shalosh regalim” seems misplaced in this passage primarily because it is associated with the three pilgrimage festi- vals. On the holidays of Pesach, Shavuos, and Sukkos, the Jewish People would perform “aliyah leregel (pilgrimage)” to the Beis HaMikdash (Temple) to offer korbanos (sacrifices). Because of this, these three festivals are oftentimes grouped together and colloqui- ally referred to as the “shalosh regalim.” Rashi acknowledges the obvious allusion to the festivals in the donkey’s words and quotes a midrash: “[The donkey] hinted to [Bilaam], ‘You seek to uproot a nation which celebrates three festivals a year?’”4

2 Pirkei Avos 5:8. 3 Bamidbar 22:28. 4 Rashi on Bamidbar 22:28, quoting Tanchuma 9. 136 TORAH TAPESTRIES

The Gur Aryeh offers additional proof that the donkey’s words allude to the pilgrimage festivals.5 He supports Rashi’s interpretation by highlighting a textual nuance. The donkey asks, “What have I done to you that you have struck me these three times?” One would expect the pasuk to use the common expres- sion “shalosh pe’amim” (three times/occurrences),” especially since Targum Onkelos renders the Aramaic translation as “zimnin (times).”6 Instead, the Torah uses the term “regalim,” which is found in only four places in all of Tanach – and three of those four places are connected to this incident with Bilaam’s donkey.7 The other usage of the term “regalim” is in parashas Mishpatim: “Shalosh regalim tachog li bashanah (Three pilgrimage festivals will you cele- brate for me in the year).”8 According to Rashi’s interpretation, the words “shalosh regal- im” hint subtly to the indestructibility of a nation that observes the three pilgrimage holidays. In light of the miraculous quality of the donkey’s words, there is a particular need to study Rashi’s comment further. Rabbi Moshe Sternbuch asks why the donkey’s rebuke to Bilaam alludes specifically to the pilgrimage festivals, as opposed to any other mitzvah. Why is it particularly the ob- servance of the shalosh regalim that provides protection for Klal Yisrael from Bilaam’s curses?9 In this chapter, we will explore the significance of the festivals and analyze the correlation between observance of the shalosh regalim and Hashem’s gifts of security and protection.

5 Gur Aryeh, as quoted in the Artscroll Chumash (Stone Edition), p. 282. 6 Targum Onkelos on Bamidbar 22:28. 7 By noticeable contrast, the word “pa’am” is used (in different forms) over a hundred times in Tanach. 8 Shemos 23:14. 9 Rabbi Moshe Sternbuch, Ta’am VaDa’as, p. 117. BALAK 137

Have a Little Faith As mentioned above, “shalosh regalim” literally means “three legs.” The legs may be deemed a physical foundation, as they support the weight of the entire body. Thus, in the same way we physically stand on our legs, we also stand, in the spiritual sense, on the shalosh regalim. These three holidays correlate with funda- mental principles of our emunah. In Sefer Ha’Ikarim, Rabbi Yosef Albo outlines three funda- mental beliefs in Judaism, and Rabbi Pinchos Roberts finds a parallel between these beliefs and the three festivals.10 First and foremost, we must believe in the existence of Ha- shem. This belief includes the knowledge that Hashem created the world with purposeful design and that He continues to orchestrate the course of history directly. This first aspect of emunah is most manifest in the holiday of Sukkos.11 For a whole week, a Jew leaves the security of his house and lives outside in a temporary, fragile hut. In order to cope with the spartan sukkah environment, a Jew must subordinate his innate instincts to seek a safer, more protective shelter. Observing Sukkos triggers a natural sense of vulnerability, thereby offering a seven-day opportunity to trust in Hashem’s protection. Indeed, the Zohar refers to sitting in the sukkah as “yeshivah betzilah deheimanusa (sitting in the shade of faith).”12 Living in a sukkah reminds us that despite our free choice and boundless creative abilities, our lives are ultimately in Hashem’s hands.

10 Rabbi Pinchos Roberts, Through the Prism of Torah, pp. 197-199. 11 ibid., p. 198. 12 Zohar, Vayikra 103, as referenced by Rabbi Roberts, Through the Prism of Torah, p. 198. 138 TORAH TAPESTRIES

A second fundamental aspect of our emunah, according to Rabbi Yosef Albo, is belief in the Divine origin of the Torah. This concept is most obviously marked by the holiday of Shavuos, when we commemorate Hashem's giving of the Torah on Har Sinai (Mount Sinai). Matan Torah (giving of the Torah) was not merely a historical event. Giving the Torah to the Jews represents an eternal and a continuing phenomenon. Hashem gave us the Torah then – and continues to give it to us now – as a guidebook to help us navigate our journey through this complicated world. Further and very importantly, Hashem promises that if the details of the Torah are scrupulously followed, then Hashem will provide the Jews with His security and protection forever. The third facet of our emunah, as detailed by Rabbi Yosef Al- bo, is the doctrine of reward and punishment. A basic element of Judaism is recognizing that Hashem holds us accountable for everything we do. There is a direct cause and effect relationship between our decisions and our circumstances. Hashem alone determines the nature and timing of the repercussions of our deeds. This concept is manifest in the story of Yetzi’as Mitzrayim (the Exodus from Egypt), which is commemorated on the holiday of Pesach. On the Seder night, we recount in great detail how Hashem punished the Egyptians for their cruelty and rewarded the Jewish People for their faith. The shalosh regalim are manifestations of the three fundamental parts of our emunah: belief in Hashem, belief in the Divinity of the Torah, and belief in reward and punishment. When Bilaam’s donkey explained that the Jewish People could not be cursed because they observed the shalosh regalim, it hinted at a profound idea. The mouth of the donkey spoke an eternal truth and re- vealed the essential secret of our nation’s invincibility. When the Jewish People hold fast to these three convictions, they justify the BALAK 139 creation of the universe and are rewarded with safety from their enemies. On a symbolic level, these three holidays represent our core beliefs. On a deeper level, however, observance of the pilgrimage festival demonstrates emunah in a very practical sense. Rabbi Sternbuch explains that in previous generations, the shalosh regalim were a genuine demonstration of faith in Hashem.13 Three times a year, a person abandoned his field and his house to travel to Yerushalayim. He trusted that Hashem would protect his property from theft or harm. The shalosh regalim represented emunah not as an abstract belief, but rather as an ethos put into concrete practice. Such authentic emunah is implied in the donkey’s warning message to Bilaam: You seek to harm the Jewish People?! Look at how they abandon everything they own just to make a pilgrimage! Can't you see their unwavering trust in Hashem? They merit a Divine protection that is impenetrable! Observing the shalosh regalim demonstrates far more than will- ingness to entrust physical possessions into Hashem’s hands. As explained by Rabbi Shmuel Borensztain, observing these festivals exhibits a Jew’s readiness to compromise his personal comfort in order to be close to Hashem.14 Aliyah leregel includes two challeng- ing components: leaving home and traveling. Departing from one’s familiar environment naturally creates a feeling of vulnera- bility. Compounding that feeling with the physical and emotional rigors of travel likely made pilgrimage into an anxiety-provoking experience. Observing the shalosh regalim with all of the attendant challenges therefore indicates a willingness to forgo the comfort and perceived safety of home for the sake of spiritual growth.

13 Ta’am VaDa’as, p. 117. 14 Rabbi Shmuel Borensztain, Shem MiShmuel, p. 329. 140 TORAH TAPESTRIES

The shalosh regalim distinguish us from the nations of the world. As we say in our yom tov prayers, “Atah vechartanu mikol ha’amim (You have chosen us from all the nations) ... veromamtanu mikol haleshonos (and elevated us from all other peoples).” Torah- true observance of these festivals demonstrates distinctly Jewish conduct in two key areas: reliance on Hashem and self-sacrifice for Hashem. The fulfillment of the mitzvos of the shalosh regalim is radically different from that of individuals who want to “be spiritual” and enjoy a connection with the divine, but nevertheless hesitate to enter into a relationship with Hashem requiring any personal sacrifice, whether physical or emotional. Along these lines, the Maharal defines two types of spiritual aspiration.15 The first type is a general intention to come close to Hashem. This kind of devotion is weak, since external circum- stances easily get in the way of these good intentions being actualized. It can be compared to those who aspire to Godliness, but only when attaining it is a relatively convenient or comfortable process. The second kind of spiritual aspiration stems from a desire that is more focused and intense. An individual in this second category is not easily deterred by external factors, and he is inclined to persevere at all costs. So great is his desire for spiritual elevation and Divine closeness that very little can stop him. Such a person is intent on using all his mental and physical resources to accomplish his goal. This is true Jewish spiritual striving. These patterns manifest themselves in two kinds of avodas Hashem, as illustrated by the example of an individual who wants to fulfill the mitzvah of sukkah when it is raining. How the person reacts is indicative of his level of ratzon (will). Does he shrug his shoulders and say, “Well, I guess I am absolved from the mitzvah,”

15 As quoted in Shem MiShmuel, p. 329. BALAK 141 and then proceed to eat his meal inside the house? Or does he feel disappointed? Is he sincerely upset that the weather is hindering his ability to fulfill Hashem’s will? Let’s delay the meal until the storm passes. I know I’m hungry, but maybe the rain will stop and I can still eat in the sukkah! A Jew’s level of desire for a Divine relationship is indicated by the degree to which he is willing to overcome chal- lenges and compromise his personal agenda. This distinction in the Jewish mentality is apparent in Bilaam’s own words. Earlier in the parashah, Bilaam explains to Balak’s servants, “Lo uchal la’avor es pi Hashem (I cannot transgress the word of Hashem).”16 At first glance, it seems that Bilaam was deferring to God’s instructions, but Bilaam’s statement actually reveals a limit to his spiritual inclinations. Rabbi Borensztain highlights that Bilaam referred to the “word of Hashem,” and not the “will of Hashem.”17 From this we learn that Bilaam’s efforts remained within the confines of simple obedience to Hashem’s words; Bilaam was not interested in fulfilling the Divine will or deepening a relationship with God. Ultimately, Bilaam’s actions were driven by his own personal agenda. The verses illustrate a noticeable absence of any genuine efforts on Bilaam's part to develop a stronger connection to Hashem.

The Joy Factor How can we distinguish between Bilaam-like pseudo-spiri- tuality and proper avodas Hashem? According to Rabbi Borensztain, the identifying feature is the emotional state of the person per-

16 Bamidbar 22:18. 17 Shem MiShmuel, p. 330. 142 TORAH TAPESTRIES forming the mitzvah.18 A close reading of Rashi’s words hints at this idea: “Atah mevakesh la’akor hachogeges shalosh regalim bashanah (You seek to uproot [a nation that] celebrates three festivals a year?” The Jewish People do not merely “observe” the holidays or simply fulfill their pilgrimage responsibilities. Rather, we celebrate the festivals with joy. The mitzvah of joyful observance is, in fact, specifically reserved for the shalosh regalim. Simchah is the key ingredient. As mentioned above, the shalosh regalim were given exclusively to the Jewish People because of the physical and emotional self-sacrifice involved. Only the singularly uncommon Jewish nation can exhibit this kind of selflessness in a festive manner. Genuine avodas Hashem is channeled through voluntary and joyful self-sacrifice. Sincere yearning for a Divine connection is a unique sign of a Jew. This idea is a recurring theme throughout parashas Balak. In Bilaam’s second attempt at cursing Bnei Yisrael, he makes the following prophetic observation: “Hein am kelavi yakum ([The Jewish nation] will arise like a lion cub) vecha’ari yisnasa (and raise itself like a lion).”19 The lion analogy, repeated twice, evokes imagery of great physical strength. Is physical power in fact the intended message of the emphatic lion simile? The invincibility of the Jewish nation lies not in its physical prowess, but rather in its spiritual power, in its passionate strivings to attach to Hashem. Our Sages even suggested instituting daily recitation of parashas Balak along with the Shema, highlighting the importance of Bilaam’s description of Bnei Yisrael’s lion-like qualities.20

18 ibid. 19 Bamidbar 23:24. 20 Berachos 12b. BALAK 143

Rashi expounds on the above verse as follows: “When they get up from their sleep in the morning, they exert themselves like a lion to grab commandments: to don a tallis, to recite the Shema and to wrap tefillin.”21 According to Rashi, the analogy emphasizes the lion’s actual behavior far more than its physical strength. A lion is a predator; its survival instinct is to act fast. It must “exert itself,” in Rashi’s words, to outrun the slowest gazelle, or else it will starve to death. The zealous and deliberate actions of the lion, as expressed by the verbs “arises” and “raises,” allude to the alacritous manner in which the Jewish nation pursues Godliness. Rabbi Moshe Reiss highlights Rashi’s terminology: “to grab mitzvos.” The enthusiasm with which the Jewish People perform mitzvos demonstrates how beloved they are to them.22 They do not view mitzvos as a chore or a burden. Rather, mitzvos are like dia- monds, each one a precious treasure. Perhaps this idea explains why the word “chovah” (obligation) shares similar letters with the word “chibbah” (beloved).23 We should cherish our Torah obliga- tions. Pirkei Avos advises us to be “strong like a lion to do the will of your Father in Heaven.”24 The Kitzur Shluchan Aruch says that the mishnah utilizes this lion analogy to inspire us to be strong in spirit.25 The Kitzur Shulchan Aruch describes a person’s obligation to arise eagerly like a lion, who awakens quickly, eager to hunt his prey. Rashi thus specifically lists three mitzvos (tallis, Shema, and tefillin) that are performed in the morning.

21 Rashi on Bamidbar 23:24. 22 Rabbi Moshe Reiss, MeiRosh Tzurim, p. 326. 23 As heard from Rabbi Pesach Wolicki. 24 Pirkei Avos 5:23. 25 Kitzur Shulchan Aruch 1:3-4. 144 TORAH TAPESTRIES

The Gemara states: “Those with alacrity (zerizus) fulfill mitzvos promptly,”26 and the Sefas Emes underscores why zerizus in performing morning mitzvos is a virtue.27 Before completely waking up, the body is still in a state of inertia; we tend to be drowsy and lethargic first thing in the morning. The natural inclination is to want to continue sleeping. To awaken with alacrity involves overcoming the physical urge to remain asleep. One who does so therefore demonstrates that, “like a lion,” while falling asleep the night before, he eagerly anticipated the mitzvos awaiting him the next day. Zerizus is a sign that a person is focused on the mission to fulfill God’s will, and mitzvos should therefore be the last thought before retiring at night and the first thought upon arising in the morning. The first thing a person thinks about in the morning is indica- tive of his top priority. The Midrash parallels the actions of Av- raham Avinu before the akeidah and those of Bilaam before attempting to curse Bnei Yisrael.28 They both arose in the morning and saddled their own donkeys. Each compromised his own dignity by engaging in this lowly task, which was uncharacteristic of a person of great stature. Nevertheless, our Sages praise Avraham’s alacrity but criticize that of Bilaam. Why? The reason is that Avraham was inspired by a desire to fulfill ratzon Hashem (the will of God), while Bilaam was motivated by his hatred of the Jewish People. Regarding Avraham, the Torah states, “Vayashkem baboker (He arose early in the morning),” and about Bilaam it states, “Vayakam baboker (He arose in the morning).” Our Sages explain

26 Pesachim 4a. 27 As quoted in MeiRosh Tzurim, pp. 326-327. 28 Tanchuma 8, as quoted by Rashi on Bamidbar 22:21. BALAK 145 that Avraham “preceded” Bilaam;29 his love for Hashem was greater than Bilaam’s hatred of Bnei Yisrael. Avraham’s zerizus, as indicated by arising early, was a distinguishing feature of his avodas Hashem, demonstrating his high level commitment to doing God’s will.

Making the Connection Key elements of avodas Hashem are self-sacrifice, joy, and alac- rity. These are all uniquely Jewish characteristics and they are oftentimes interwoven. Additionally, emunah, another fundamental aspect of avodas Hashem, is also revealed in Bilaam’s prophecy. In the same passage in which Bnei Yisrael are compared to a lion, the pasuk states, “Lo hibit aven beYaakov (He perceived no iniquity in Jacob) velo ra’ah amal beYisrael (and He saw no perversity in Isra- el).”30 This verse seems rather idealistic. Of course Bnei Yisrael sin; the Torah very candidly discusses their periodic sinning. Rashi expounds with a midrashic interpretation: While the Jewish People may transgress at times, Hashem purposefully ignores their faults. God chooses not to scrutinize our shortcomings.31 Why would Hashem turn a blind eye to our transgressions? The answer is explained by the continuation of the Bilaam proph- ecy: “Lo hibit aven beYaakov velo ra’ah amal beYisrael – Hashem Elokav immo (Hashem his God is with him).”32 Hashem is always with the Jewish People. Rabbi Reiss explains that the Jewish People’s relationship with Hashem is unique. While we might sin from time to time, sinful behavior is not an integral part of our essential

29 ibid.; see also Sanhedrin 105b. 30 Bamidbar 23:21. 31 Rashi on Bamidbar 23:21; Tanchuma 14. 32 Bamidbar 23:21. 146 TORAH TAPESTRIES being.33 The Ohr HaChaim says that the negative effects of trans- gression do not make lasting impressions on a Jewish soul.34 This is why Hashem never abandons a Jew; transgressions are only temporary setbacks and do not inflict permanent damage on our connection to Hashem. Our connection to Hashem is such that even if it starts to weaken, it is reparable. It will never be totally broken. Our sins can compare to dirt. Just as dirt can be washed off, the effects of our occasional iniquity can be cleansed with teshuvah (repentance).35 Hashem’s unique affection for the Jewish nation is further emphasized by the concluding words of the pasuk: “... useru’as melech bo (and the friendship of the King is in him).”36 Although the word “teru’ah” usually refers to a trumpet blast, Rashi com- ments that the term used in this context denotes a special love and friendship.37 “The friendship of the King” alludes to Hashem’s unconditional love for us, as is described in the phrase, “Ve’al kol pesha’im techaseh ahavah (love covers all offenses).”38 A similar concept is found in the pasuk in parashas Acharei Mos, which refers to Hashem “haShochen itam besoch tumasam (Who dwells within them amid their contamination).”39 Rashi explains that the Shechinah (Divine Presence) remains with the Jewish People despite their spiritual impurity.40 Part of our emunah is recognizing that despite our failings, Hashem Elokav immo – Hashem is always with us.

33 MeiRosh Tzurim, p. 327. 34 As quoted in MeiRosh Tzurim, pp. 327-328. 35 ibid. 36 Bamidbar 23:21. 37 Rashi on Bamidbar 23:21. 38 Mishlei 10:12. 39 Vayikra 16:16. 40 Rashi on Vayikra 16:16. BALAK 147

Knowing that Hashem overlooks our sins is more than just encouraging; the permanent nature of our connection to Hashem is a reason to rejoice! The shalosh regalim exemplify this same celebratory sentiment – hachogeges shalosh regalim bashanah. Observ- ing mitzvos with joy is not simply an enhancement of a mitzvah. Simchah is an essential element of avodas Hashem. The rebuke in parashas Ki Savo explains that Bnei Yisrael will be punished because “you did not serve Hashem besimchah uvetuv levav – with joy and a goodness of heart.”41 David HaMelech similarly charges us, “Serve Hashem with joy!”42 Simchah is critical for both improving avodas Hashem and fighting the yetzer hara (evil inclination). Rabbi Yaakov Moshe Schechter explains that the Satan’s primary mission is to eliminate the simchah in avodas Hashem.43 A person who is shomer mitzvos is conditioned to avoid blatant transgressions. His yetzer hara there- fore utilizes the tactic of reducing his simchah. Rather than con- vincing him to sin outright, the evil inclination aims to drain all the joy out of his religious observance. His yetzer hara tricks him by convincing him to assume too many halachic stringencies. The person then becomes so overwhelmed and consumed by the legal minutiae that mitzvos become a cumbersome burden. If the yetzer hara succeeds at diminishing the joy of doing mitzvos, then the intended negative goal has been achieved. We must recognize that a primary component of avodas Hashem is the joyful and enthusias- tic “grabbing” of every mitzvah opportunity. Joy is the secret to success. On this subject, Rabbi Schechter cites a fascinating historical reference to Napoleon’s infamous

41 Devarim 28:47. 42 Tehillim 100:2. 43 Rabbi Yaakov Moshe Schechter, Nichtav BeSefer, p. 91. 148 TORAH TAPESTRIES military victories. Our gedolim attributed Napoleon’s success to the way he treated his army. He consistently provided for all of his soldiers’ physical needs. Napoleon knew that simchah was the essential component. Happy soldiers make the strongest warriors. In our battle against the yetzer hara, we similarly need to be armed with joy! We must be heartened that “Hashem Elokav immo useru’as melech bo.” Hashem is on our side against the Satan, loving us unconditionally and overlooking our weaknesses. “Atah mevakesh la’akor hachogeges shalosh regalim bashanah (You seek to uproot [a nation which] celebrates three festivals a year)?” A nation that is joyous in its avodas Hashem is fortified against sin and merits the King's friendship and Divine protection. How can we hold onto that simchah? We are all faced with challenges in life. How do we maintain the joy that is necessary to fight our enemies, both internal and external? Furthermore, how does aliyah leregel exemplify joyful devotion? According to Rabbi Yosef Tzvi Dunner, the shalosh regalim provide Divine protection because of the power of the pilgrimage experience.44 The journey itself was exciting, fostering a sense of festive camaraderie. And this camaraderie was not limited to the pilgrims themselves. They were greeted with much joy and honor by the residents of the towns in which they passed, making their journey a major public event. In Jerusalem itself, this unity was even more noticeable, as everyone gathered together in the Beis HaMikdash. The Gemara describes the transformative nature of aliyah leregel.45 Visiting the Beis HaMikdash offered a spiritual feast for the senses. A pilgrim would behold the cohanim dressed in their beautiful holy

44 Rabbi Yosef Tzvi Dunner, Mikdash HaLevi, pp. 375-376. 45 Bava Basra 21a, as quoted in Mikdash HaLevi, p. 375. BALAK 149 garments. He would feel the festive jostling at the Beis HaMikdash crowded with people and abuzz with activity. He would witness the cohanim intensely involved in all aspects of the avodah (Divine service), including the aromatic incense offerings. He would hear the emotional songs of the Leviyim. Pilgrimage was a joyful, moving experience that profoundly inspired the soul. Aliyah leregel was not so much a physical journey as it was a spiritual meta- morphosis. The awe-inspiring experience of pilgrimage provided joyful spiritual recharge that fueled a person’s emunah. But what about us now, in contemporary times? We have no Beis HaMikdash! How do the shalosh regalim strengthen our connection to Hashem without the inspiration of aliyah leregel? According to Rabbi Dunner, we need to sense our lacking.46 The real tragedy of galus (exile) is that our hearts are in exile; we don’t even feel what we are missing! Chazal state, “He who mourns the destruction of Jerusalem merits and witnesses her rejoicing.”47 Rabbi Chaim Friedlander questions why the second part of the phrase is stated in present tense. Shouldn’t it read, “will merit and will witness her rejoicing,” in the future tense? He explains that actively mourning the de- struction demonstrates an awareness of our communal loss. Mourning the loss of the Beis HaMikdash is a longing for the spiritual inspiration of aliyah leregel. The moment when we truly recognize what we are lacking will be the moment when we will begin to rebuild and rejoice.48

46 Mikdash HaLevi, pp. 376. 47 Ta’anis 30b. 48 Rabbi Chaim Friedlander, Sifsei Chaim, pp. 302-206. 150 TORAH TAPESTRIES

Middos: It’s about Character The pilgrimage festivals guarantee our Divine protection be- cause they exemplify various aspects of emunah. Their observance demonstrates the uniquely Jewish qualities of mesirus nefesh and simchah in serving Hashem. Furthermore, the shalosh regalim also correspond to three foundational Jewish middos (character traits). In contrasting Bilaam and Avraham, Pirkei Avos lists three negative distinguishing features of Bilaam: ayin ra’ah (evil eye), ru’ach gevohah (haughty spirit), and nefesh rechavah (greedy soul).49 Rashi identifies all three damaging character traits within this parashah. The first trait of ayin ra’ah (evil eye) can be found in Bilaam in the verse, “Bilaam raised his eyes.”50 The second trait of ru’ach gevohah (haughtiness) can be located earlier in the story, when Bilaam says to Balak’s officials, “Hashem refuses to allow me to go with you.”51 Bilaam’s added words “with you” imply that he deserved to be accompanied by higher-ranking officials. Later in the episode, Bilaam reveals his third negative character trait of nefesh rechavah (greedy soul) when he says, “If Balak were to give me his houseful of silver and gold, I am unable to transgress the word of Hashem.”52 Interestingly, these middos parallel the three destructive attrib- utes listed elsewhere in Pirkei Avos: “Hakinah (envy – evil eye), hata’avah (lust – greedy soul), and hakavod (honor – haughty spirit) take a person out of the world.”53 By contrast, the Gemara lists

49 Pirkei Avos 5:22. 50 Rashi on Bamidbar 24:2. 51 Rashi on Bamidbar 22:13. 52 Rashi on Bamidbar 22:18. 53 Pirkei Avos 4:21. BALAK 151 the three identifying positive middos of a Jew: mercifulness, bashfulness, and generosity.54 Rabbi Moshe Yechiel Epstein explains that these praiseworthy attributes are the antidotes to the three negative traits attributed to Bilaam.55 One who is merciful toward others is distanced from feelings of kinah. Likewise, a person who is aware of his limitations is not driven by his ta’avos, physical drives. Furthermore, a generous individual is not interest- ed in promoting his own kavod. Rabbi Epstein illustrates how each of the shalosh regalim rep- resent the strengthening of a fundamental middah tovah and the diminishing of its corresponding middah ra’ah. The holiday of Sukkos is the antidote to jealousy. Both the wealthy and the poor leave their homes and live outside under Hashem’s protection. Sukkos reminds us that we are equal in Hashem’s eyes and that “the whole world is filled with Your possessions.”56 Pesach is the holiday that attenuates the power of our physical drives. By eliminating chometz (leavening), we diminish our diet and weaken our ta’avah for food. Matzah is the “bread of affliction,” which symbolizes simplified eating habits. Shavuos is the festival of chesed; we read the story of Ruth, which glorifies the act of giving in its highest form. Matan Torah also reminds us not to pursue our own kavod, because “there is no honor besides the Torah.”57 Rabbi Yaakov Yisrael Lugasi poses a famous question: if middos tovos are the foundation of the Torah, why are they not listed among our regular obligations?58 For example, there is no

54 Yevamos 79a. 55 Rabbi Moshe Yechiel Epstein, Be’er Moshe, p. 562. 56 Tehillim 104:24. 57 Pirkei Avos 6:3. 58 Rabbi Yaakov Yisrael Lugasi, BaYam Derech, p. 205. 152 TORAH TAPESTRIES mitzvah of “Thou shalt be generous.” Rabbi Lugasi explains this with an analogy. If one were given a large and valuable treasure, would it be necessary to remind him to put it in a locked safe?! Hashem gave us 613 diamonds called mitzvos. If we truly appreci- ate the value of mitzvos, we don’t need to be instructed to keep them safe. Derech eretz kadmah laTorah – thoughtful behavior is a Torah prerequisite.59 Middos tovos are the treasure chest that protects the Torah we observe. Each of the shalosh regalim enables and encourages us to strengthen a particular middah tovah, thereby fortifying all aspects of our mitzvah observance. Essentially, careful observance of each of the shalosh regalim leads to a very positive synergistic outcome. While each holiday focuses on a particular character trait, the end result is that the total array of our middos has been exponentially strengthened.

Regalim: Lion-Like and Laudable By now we have gained a deeper appreciation of the donkey’s rebuke to Bilaam, as elaborated by the midrash: “Atah mevakesh la’akor hachogeges shalosh regalim bashanah?” Moreover, we have explored how to actualize the power of the three pilgrimage festivals even in the absence of the Beis HaMikdash, in the hopes that our practices and observances will help bring about its swift return. There is a strong correlation between observance of the pil- grimage festivals and Hashem’s protection. The shalosh regalim

59 Vayikra Rabbah 9:3. BALAK 153 represent three legs, three tenets of emunah on which we stand: belief in Hashem, belief in the Divinity of the Torah, and belief in reward and punishment. When we uphold these three doctrines, we fulfill the purpose of Creation, and Hashem provides us with safety from our enemies. Moreover, the festivals put our faith into concrete practice. In Temple times, making a pilgrimage involved abandoning one’s property, thereby exhibiting genuine trust in Hashem. But how can we, in modern times, tangibly demonstrate this kind of emunah? How does this deeper meaning of aliyah leregel apply practically to our lives? For us, engaging in the festivals and their preparation (for example, cleaning for Pesach and building the sukkah) offers the opportunity to demonstrate our willingness to relinquish physical comfort for the benefit of increasing our spiritual efforts and awareness. As we go about our daily lives, we need to ask ourselves some difficult questions. First, in our constant quest to grow closer to Hashem, how much comfort are we really prepared to compro- mise for the sake of the relationship? Each of us can identify mitzvos that he enjoys and mitzvos he generally avoids. The ones he avoids are usually those mitzvos that necessitate that he move out of his comfort zone. For example, collecting tzedakah for needy brides is a tremendous mitzvah, yet some people feel uncomforta- ble soliciting money. Greeting others with a friendly smile is a mitzvah, yet many individuals are uneasy about interacting with unfamiliar people. One critical lesson we learn from the shalosh regalim is to proactively and unabashedly “grab mitzvos” – all mitzvos, even those that might feel unnatural or uncomfortable. Second, in our day-to-day lives, are we content to be obedient like Bilaam, to simply not transgress the “word of Hashem”? Or are we willing to set aside personal preferences and elevate 154 TORAH TAPESTRIES ourselves by following ratzon Hashem? Once again, the answer lies in fastidious shalosh regalim observance. Are we carrying around mitzvos like a heavy burden, or are we seizing every opportunity to grab mitzvos? Are we exhibiting Jewish “lion-like” alacrity in our mitzvos performance? What is our genuine emotional response when it is raining outside and we are prevented from sitting in the sukkah? Let us strive to make an unconditional commitment to follow Hashem’s will, knowing that really wanting to sit in the sukkah will nurture and foment our relationship with Hashem. The following story illustrates this type of spiritual strength.60 Reb Nissen Pilchik considered himself a simple working man, but anyone who knew him understood that he was not a simple person at all. He was well-known for his expressive and passionate love for all mitzvos. In 1989, toward the end of Reb Nissen’s life, Yom Kippur was a blistering hot day in Eretz Yisrael. The heat made fasting very difficult, even for young people. Someone approached the elderly Reb Nissen in the late afternoon and commented, “Don't worry. Only three more hours until the fast is over!” Reb Nissen frowned and chided, “This is good news?! All year long I wait for this holy day. Every moment of Yom Kippur is precious! And you are trying to encourage me by saying there are only 3 hours left?!” For Reb Nissen, the mitzvah of fasting on Yom Kippur was not a burden. It was a cherished opportunity to connect with Hashem. Certainly, Reb Nissen experienced hunger pangs and physical discomfort like everyone else, but he was willing, and actually happy, to set this aside for the sake of a mitzvah and his relationship with Hashem. For Reb Nissen, his “chovos” (obliga- tions) were “chaviv” (beloved)!

60 Rabbi Shimon Finkelman, More Shabbos Stories, p. 141. BALAK 155

The pilgrimage festivals exemplify this unique relationship that the Jewish nation has with Hashem. Although at times we don’t live up to the ideal, Hashem purposefully chooses not to scrutinize our mistakes. We must remember that, as we discussed earlier in this parashah analysis, our errors are not part of our inherent essence. Our transgressions can be washed off like dirt. Rabbi Pinchas Friedman highlights the following significant detail in Bilaam’s attempt to curse Bnei Yisrael.61 The pasuk reads, “And [Bilaam] set his face toward the wilderness.”62 Rashi follows Targum Onkelos’ interpretation that Bilaam looked towards the place where Bnei Yisrael had sinned with the Golden Calf.63 He attempted to diminish the power of the blessings by recalling Bnei Yisrael’s past failings. But Bilaam’s efforts were in vain because he did not know the secret of the Jewish People. Despite our sins, Hashem is always with us. The shalosh regalim provide Divine protection for the Jewish nation, despite our transgressions. The shalosh regalim set the standards in the “way we walk” to do mitzvos. The Jewish People don’t simply observe these festive holidays. Rather, we celebrate the festivals with joy. Simchah is an essential shalosh regalim component that we carry over into general mitzvos observance. It is the strongest weapon with which we fight the yetzer hara. Just as Napoleon knew to keep his soldiers happy, so too must we maintain the joy in our performance of mitzvos, thereby trumping our enemy, the yetzer hara, as we move closer to Hashem. Like Reb Nissen Pilchik, we should strive to pursue every mitzvah with excitement, passion, and joy. Aliyah leregel was a transformational experience and a spiritual recharge. Let us

61 Rabbi Pinchas Friedman, Shevilei Pinchas, p. 217. 62 Bamidbar 24:1. 63 Rashi on Bamidbar 24:1. 156 TORAH TAPESTRIES remember in our minds and feel in our hearts what we are missing by not having a Beis HaMikdash, and in that merit, may we partici- pate in its ultimate return. Finally, each of the three pilgrimage holidays symbolizes and promotes a central positive attribute. Our resilience as a nation depends on demonstrating the three defining attributes of a Jewish person: mercy, bashfulness, and generosity. It is incumbent upon us, as Torah-true Jews, to focus in our daily lives on the development of these specific positive middos. They are the antidotes to Bilaam’s three destructive characteristics: ayin ra’ah, ru’ach gevohah, and nefesh rechavah. Bilaam’s donkey revealed the secret of shalosh regalim – that it is through our emunah and our middos tovos that we can elevate ourselves, bringing ourselves closer to Hashem and hastening the time of our ultimate Redemption, may it come speedily in our days.