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| | Hashem replied that Bilaam should not go with the messengers. Bilaam reissued his request asking if instead he could curse them from his home. To this Hashem responded that he should not curse the Jews. Bilaam then offered to bless the Jews. Hashem responded that the Jews are already blessed and there is not need for his blessing just like we want neither the honey nor the sting of the wasp.<ref>Rashi Bamidbar 22:12</ref> | | Hashem replied that Bilaam should not go with the messengers. Bilaam reissued his request asking if instead he could curse them from his home. To this Hashem responded that he should not curse the Jews. Bilaam then offered to bless the Jews. Hashem responded that the Jews are already blessed and there is not need for his blessing just like we want neither the honey nor the sting of the wasp.<ref>Rashi Bamidbar 22:12</ref> |
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| − | ===Prophecy of Bilaam=== | + | ===Prophecy of Balaam=== |
| − | Bilaam was wicked gentile yet Hashem bestowed His Shechinah upon him so the Nations could not excuse their bad actions and claim they would have repented had they had a prophet telling them to repent. Not only did Bilaam not lead the Nations to repentance, he breached the morally accepted barrier, for at first they had refrained from immorality, but Bilaam advised them to offer themselves freely for immorality.<ref name="Rashi Bamidbar 22:5"/> Unlike the Jewish prophets, the gentile prophets like Bilaam and his grandfather Lavan could only receive prophecy at night.<ref name="Rashi Bamidbar 22:8"/> Hashem bestowed so much influence to the power of 'free will' that a person who strengthens himself mentally and verbally, regardless if in the Side of Holines or the Side of Impurity, he has the ability to draw upon himself an aspect of the Supernal Spirit which allows him to see truthful visions. Even Bilaam who was hideously impure, strengthened himself so greatly in his wickedness against Holiness until he managed to draw upon himself fearsome visions from the Supernal Spirit of Holiness to the Side of Impurity that were equivalent to those seen only by Moshe.<ref>Likutay Halachos, Hilchos Chadash 4:8-9</ref> | + | Bilaam was wicked gentile yet Hashem bestowed His Shechinah upon him so the nations could excuse their bad actions and claim they would have repented had they repented. Not only did Bilaam not lead the Nations to repentance he breached the morally accepted barrier, for at first they had refrained from immorality, but Bilaam advised them to offer themselves freely for immorality.<ref name="Rashi Bamidbar 22:5"/> Unlike the Jewish prophets, the gentile prophets like Bilaam and his grandfather Balak could only receive prophecy at night.<ref name="Rashi Bamidbar 22:8"/> |
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| − | ===Unholiness of Bilaam===
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| − | Bilaam externally pretended to be very religious and holy and to abstain from immorality, yet in secret he would do more perverted acts then anyone else.<ref name="Likutay Halachos, Hilchos Birkas Hashachar 5:72">Likutay Halachos, Hilchos Birkas Hashachar 5:72</ref>
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| − | ===Klipa of Bilaam===
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| − | Bilaam's power lay in the ability to convince, sway and mislead all while pretending that he was pursuing the Truth. His Klipa was so strong that he was able to cover over all the awesome divine teachings of Moshe though corrupt logical arguments. This is why he was called 'Bilaam' (swallow them) since he attempts to swallow, hide and conceal everything.<ref name="Likutay Halachos, Hilchos Birkas Hashachar 5:72"/>
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| − | Bilaam represents the element in the Klipa that parallels the entire Torah given by Moshe. He tries to rebuff the awesome wondrous mysteries that are found in it, instead providing corrupt scientific and philosophical explanations. This is alluded to in his name<ref name="Likutay Halachos, Hilchos Birkas Hashachar 5:72"/>
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| − | * ב - Corresponding to the Beis of Bersahis בראשית that begins the Torah
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| − | * ל - Corresponding to the Lamed of Yisroel ישראל that ends the Torah
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| − | * ע - Corresponding to the 70 faces of the Torah
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| − | * ם - Corresponding to the 40 of the giving of the Torah
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| | ==Second Messengers== | | ==Second Messengers== |
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| | Hashem came to Bilaam at night and said to him, if the messengers have come to call him, and he expects payment for it,<ref name="Rashi Bamidbar 22:20">Rashi Bamidbar 22:20</ref> he can go with them but even against his will<ref name="Rashi Bamidbar 22:20"/> Bilaam can only do what Hashem speaks to him. Nevertheless, Bilaam went believing that in the end he will persuade Hashem and He will agree to have him curse the Jews.<ref name="Rashi Bamidbar 22:20"/> | | Hashem came to Bilaam at night and said to him, if the messengers have come to call him, and he expects payment for it,<ref name="Rashi Bamidbar 22:20">Rashi Bamidbar 22:20</ref> he can go with them but even against his will<ref name="Rashi Bamidbar 22:20"/> Bilaam can only do what Hashem speaks to him. Nevertheless, Bilaam went believing that in the end he will persuade Hashem and He will agree to have him curse the Jews.<ref name="Rashi Bamidbar 22:20"/> |
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| − | ==The Trip==
| + | ==Donkey & Angel== |
| − | In the morning Bilaam arose, saddled his donkey and went with the Moavite messengers, his heart in line with their.<ref name="Rashi Bamidbar 22:21"/> Although Bilaam had many servants and it was below his dignity to saddle his own donkey, his hate for the Jews caused him to disregard his regular standard of conduct and do it himself. This prosecuting action was canceled by Avraham who rose in the morning and saddled his own donkey, disregard his regular standard of conduct out of love for Hashem.<ref name="Rashi Bamidbar 22:21">Rashi Bamidbar 22:21</ref> Like all distinguished individuals who embarks on a journey, Bilaam took two servants with him to attend him and consequently each other when necessary.
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| − | ===Donkey & Angel===
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| − | Hashem was angry at Bilaam for going and following his desires although he knew that it was considered evil by Hashem.<ref name="Rashi Bamidbar 22:22">Rashi Bamidbar 22:22</ref> An angel of mercy<ref name="Rashi Bamidbar 22:22"/> stationed himself on the road to thwart Bilaam to prevent him from sinning and getting destroyed as a result.<ref name="Rashi Bamidbar 22:22"/>
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| − | Upon seeing the angel stationed on the road Bilaam's donkey turned aside from the road and went into a field. The angle had a sword drawn in his hand since Bilaam had forsaken the sword, the weapon of the Nations and was attempting to attack the Jews with their own weapon the power of the mouth. Similarly the angel took the weapon of the Nations to attack Bilaam, as was indeed his fate for in the end he was slain with a sword.
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| − | Bilaam himself did not see the angel, for Hashem allows animals to see more then humans since they have intelligence and would become insane if they saw demons.<ref name="Rashi Bamidbar 22:23">Rashi Bamidbar 22:23</ref> He beat his donkey to get it back onto the road.
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| | ==Balak's Greeting== | | ==Balak's Greeting== |
| | ==First Attempt== | | ==First Attempt== |
| − | During Bilaam's attempted cursing, the Jews were in grave danger but were saved in merit of Moshe Rabanue<ref>Likutay Halachos, Reshit Hagaz 5:5</ref>
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| | ==Second Attempt== | | ==Second Attempt== |
| | ==Third Attempt== | | ==Third Attempt== |
| − | How good are your tents Yackov. With the prevailing of the Torah, when the Jews congregate to study it.<ref>Baal Haturim Devarim 33:4</ref>
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| | ==The Advice== | | ==The Advice== |
| | ==Immorality== | | ==Immorality== |
| − | The Nation of Moav originated from an act of immorality between Lot and his daughter, therefore they now wanted to make the Jews stumble in immorality. <ref name="Likutay Halachos, Hilchos Birkas Hashachar 5:83">Likutay Halachos, Hilchos Birkas Hashachar 5:83</ref>
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| | ==Zealousness of Pinchas== | | ==Zealousness of Pinchas== |
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