DIVREI TORAH ON PARSHAS BALAK
Many people avoid internalizing lessons from our Chachomim when they involve the actions of Tzadikim (“we’re not as good as them”) or Reshoim (“we’re not like them”). Although the actions of Tzadikim are frequently small actions that anyone can do, they make a significant difference. Those of Reshoim are unnervingly similar to what the average person does. One such example is found in this Parsha.
The Medrash (20/15) begins by calling Bilam a Rosho Orum, a deceptively evil person for saying “Chotosi”, “I sinned”, although he planned on continuing his quest to curse Klal Yisroel?
The Medrash answers that Bilam understood, Shekol Mi Shechote V’omer, “Chotosi” Ein Reshus Lemaloch Liga Bo. Anyone who says “I’m sorry” that I sinned can’t be touched by Hashem’s Maloch. Saying “I’m sorry” can be sincere, but it can also be used to seek immunity from punishment. Bilam understood the rules of the “game”.
Many people say I’m sorry to friends, relatives, and superiors. Very few mean it. Saying I’m sorry to Hashem insincerely is the act of a Rosho Orum, something which shouldn’t be taken lightly. Bilam “got away with it”, but only for the “short term”. People should avoid playing the “game”, and offer only sincere apologies. In addition, people shouldn’t do things that Hashem likes, and doesn’t like, just to earn “points’.
In the end, Hashem made Bilam give Klal Yisroel Brochos, and later he was killed. Insincerity to Hashem can delay punishment. Ultimately, Hashem recognizes only sincere relationships.
The Medrash (20/15) begins by calling Bilam a Rosho Orum, a deceptively evil person for saying “Chotosi”, “I sinned”, although he planned on continuing his quest to curse Klal Yisroel?
The Medrash answers that Bilam understood, Shekol Mi Shechote V’omer, “Chotosi” Ein Reshus Lemaloch Liga Bo. Anyone who says “I’m sorry” that I sinned can’t be touched by Hashem’s Maloch. Saying “I’m sorry” can be sincere, but it can also be used to seek immunity from punishment. Bilam understood the rules of the “game”.
Many people say I’m sorry to friends, relatives, and superiors. Very few mean it. Saying I’m sorry to Hashem insincerely is the act of a Rosho Orum, something which shouldn’t be taken lightly. Bilam “got away with it”, but only for the “short term”. People should avoid playing the “game”, and offer only sincere apologies. In addition, people shouldn’t do things that Hashem likes, and doesn’t like, just to earn “points’.
In the end, Hashem made Bilam give Klal Yisroel Brochos, and later he was killed. Insincerity to Hashem can delay punishment. Ultimately, Hashem recognizes only sincere relationships.
The author can be contacted at shmuelgluck@areivim.com
In the first set of Brochos, Bilam says: “Tomus Nafshi Mos Yeshorim,” My wish is to die the death of the righteous; “U’s’hi Acharisi Komohu,” and my end should be like theirs.
Many people resist learning lessons from Parshios in the Torah by saying to themselves, “That Posuk is speaking to a Rosho, and I’m not a Rosho.” The differences between average people and the wicked or the righteous are always in degrees (sometimes many). Lessons can be learned from anyone. Eizehu Chochom, Halomed Mi’kol Odom. The smart person learns from anyone.
Bilam wanted to live life the way he chose, but wanted to have the reward of Tzadikim. All people, in varying degrees, would like to believe Hashem knows, “I try and mean well.” I’ve heard people tell me to many times that, “My heart is in the right place.” Intentions that don’t lead to actions challenge the sincerity of those intentions.
The Siforno offers an explanation of the word Acharisi, my end. He says it refers to his children. Bilam hoped his children would be good people. Isn’t that what we all want? How glaringly unrealistic, possibly irresponsible, is it when the main Chinuch tool is hope.
The Torah’s Hashkofo is very different from that of Bilam. Those who want to share the destiny of the Tzadik after death, must also live the life of the Tzadik. Those that want children who are Tzadikim must also live their lives as Tzadikim.
Many people resist learning lessons from Parshios in the Torah by saying to themselves, “That Posuk is speaking to a Rosho, and I’m not a Rosho.” The differences between average people and the wicked or the righteous are always in degrees (sometimes many). Lessons can be learned from anyone. Eizehu Chochom, Halomed Mi’kol Odom. The smart person learns from anyone.
Bilam wanted to live life the way he chose, but wanted to have the reward of Tzadikim. All people, in varying degrees, would like to believe Hashem knows, “I try and mean well.” I’ve heard people tell me to many times that, “My heart is in the right place.” Intentions that don’t lead to actions challenge the sincerity of those intentions.
The Siforno offers an explanation of the word Acharisi, my end. He says it refers to his children. Bilam hoped his children would be good people. Isn’t that what we all want? How glaringly unrealistic, possibly irresponsible, is it when the main Chinuch tool is hope.
The Torah’s Hashkofo is very different from that of Bilam. Those who want to share the destiny of the Tzadik after death, must also live the life of the Tzadik. Those that want children who are Tzadikim must also live their lives as Tzadikim.
The author can be contacted at shmuelgluck@areivim.com
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