Light and Darkness – Between Avraham and Bilam

Light and Darkness – Between Avraham and Bilam

R. Ofer Unger

When studying Parshat Bilam and Chazal's comments on Bilam's personality, it is impossible not to remember another very similar story from the past – the Akeida. For example:

1.      "Avraham woke up early and he saddled his donkey." (Bereishit 22:3)

"Bilam arose in the morning and saddled his she donkey." (Bamidbar 22:21)

2.      "An angel of Hashem called to him from heaven." (Bereishit 22:11)

"The angel of Hashem said to him." (Bamidbar 22:32)

3.      The Mishna in Avot (3:19): "Someone who possesses these three [traits] is among the students of Avraham Avinu, while [someone who possesses] three other [traits] is among the students of Bilam. A generous eye, a humble spirit and a lowly soul – is among the students of Avraham. An evil eye, a proud spirit and a lofty soul – is among the students of Bilam."

What is the point of comparison between Avraham and Bilam, and what lesson can we learn from this comparison?

The many explanations and commentaries to the episode of the Akeida have caused the simple reading and truth of the parsha to virtually disappear. How is it possible to deal with all the difficulties in the passage? With a commandment that contradicts Hashem's previous words and opposes the spirit of Judaism almost to the point of absurdity!

The truth needs to be said: The Akeida represents a low level of connection between Hashem and Avraham. It was a distant relationship, not a close one. Where do we see this? A few facts seem to indicate this:

1.      Rashi writes: "[G-d] did not say, 'Slaughter him!,' because Hashem was not interested in slaughtering [Yitzchak]. He was only interested in bringing him up the mountain to be made a sacrifice; when [Avraham] brought him up, [G-d] told him to bring him down." (Bereishit 22:2) Avraham did not fully comprehend Hashem's will; does this not indicate a lack of communication?

2.      "Now I know that you are a G-d fearing man." Why was the term – "G-d loving" not used. Is there any greater love than this?

The Sefat Emet answers: "Avraham did not feel attachment and love with this activity in his heart, since it was not really Hashem's desire. Therefore, it was a test. Because of this it says: 'He say the place from afar' (expressing distance). Therefore, his service now was only as a G-d fearing person, who did not question after Him at all." The Sefat Emat is saying that whoever loves G-d, totally identifies with Him and His desire, whereas here Hashem desired that Yitzchak not die.

Avraham acted here although he did not identify with what he was doing. Love, which indicates inner perfection, was not here. Instead, there was awe and the submission of one's desires before Hashem's. (This interpretation stands in contrast to Rav Kook's beautiful explanation of the Akeida in Olat Reiyah.)

Bilam and Avraham are total opposites. Bilam possessed a very high spiritual level. The Torah writes about him that he: "Knows the knowledge of the Supreme One." (Bamidbar 24:16)

However, Chazal express the difference when they write: "Said Rav Huna said Rav: From the Torah, the prophets and the writings [we learn that] a person is lead on the path that he wishes to trod. From the Torah, as it says: 'You shall not go with them!" Yet is says, 'Arise and go with them.' (Makkot 10)

Bilam and Avraham are the symbol for all of us. It is possible to share the same starting point. You may be a great person; you may possess the spirit of G-d more than any other person before you. However, the bottom line is: Do you submit your desires before Hashem's, or do you try to bend Hashem's will to your own? In our terms: Does the Torah have to be made compatible with life, or should life be guided and dictated by the Torah? (This applies to nearly every step of a person's life)

This is the deep-rooted difference between Avraham and Bilam. About Avraham it says: "Avraham woke up early." Waking up early involves overcoming one's nature. However, about Bilam it says: "Bilam arose" – according to his will and desire.

We will return now to the Mishna in Avot and try and explain it according to Rav Charlop zt"l.

There are three battlefields upon which a person must struggle to worship Hashem properly. The first is to overcome the evil inclination; a person must fight it wherever it erupts. The seconds is the need to differentiate between honesty and falsehood. Above them all is a person's inner desires - the desire to want only the best.

1. A generous eye – the inner desire for good. So long as it exists, everything will be looked upon favorably.

2. A lowly spirit – the intelligence to differentiate between good and evil.

3. A humble soul – the process of conquering the inclination and confining it.

We see also in this Mishna the same idea that Bilam's story comes to teach. Everything begins and ends with the inner desires, inside the soul. A person's human, intelligence or spiritual level makes no difference! It is the person and his inner self that make the difference.

Avraham and Bilam may be similar – but they are vastly different!

 

 

קוד השיעור: 3814

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