How good are your tents, Yaakov, your dwelling places, Yisrael
Tents and dwelling places can be strong, esthetically pleasing, well
designed, fashionably equipped. But how can they be good?
Twice before, Bilaam had tried to curse the Jews. Twice he had failed.
He first contemplated their physical fortunes. Bnei Yisrael break the
rules, he concluded. They might be, at any one time in history, a small,
modest Yaakov people. Alternatively, they might be a triumphant Yisrael,
bursting at the seams with energy and a burgeoning population. Their numbers
really would not make a difference. Their mission is all-important. G-d has
a stake in it, and will therefore provide for their survival and
Next, he turned to their spirituality. Balak wished to know about their
inner life and resources. Are they blessed with special knowledge and
insight? Do they have the foresight to see what changes are upon them? Do
they have access to preternatural powers that provide them with short-cuts
to important information? Can they manipulate cosmic, hidden powers, perhaps
through magic and the occult? Do any of those contribute to their recent
success? If we can find the source of their uncanny strength, we can work on
a way of defeating it.
Bilaam had to disappoint Balak a second time. Don’t even think of going
there, he tells Balak. You are not going to find a chink in the armor, a way
of out-maneuvering them. G-d Himself has blessed them, and that blessing is
irrevocable and undefeatable. You are looking for their inner
vulnerability, their secret flaw? Stop your search. You will not find it.
Hashem Himself has not found any fatal flaw in them that would make the
power he invests in them conditional. They need not work to be granted
their power; it is hard-wired in them, and will not be diminished or taken
back. In their days of national infancy, they lacked any kind of meaningful
power. They overcame their Egyptian oppressors because G-d provided the
power. He will continue to do so, lifting them higher yet.
Others may look to the magical arts to change what they believe is their
bleak destiny. Yisrael, however, finds omens and magic irrelevant. It
doesn’t find power or succor in such endeavors; it continues on the way of
life sure-footed in depending on the Source of its power. While others
cringe in their helplessness in solving their Jewish “problem,” Yisrael has
knowledge at the moment, as events unfold, of the basic contours of what G-d
is up to!
Balak does not relent. Making no progress the first two times, he hits upon
Plan C. While great physical and spiritual gifts have been vouchsafed unto
them, the Jews could still stumble and fall. They could not only misuse
their blessings, but could turn into people incapable of using them
properly. In a fallen state, their blessings will become irrelevant!
Immorality is a cancer that left unchecked, allows a person to yield himself
to complete license and debauchery. Surely, thought Balak, the Jews are
still human beings like the rest of us, and the vices of the flesh can turn
all their blessings into curses.
Bilaam, on his first two attempts, had understood what he could not directly
observe, through some sort of semi-prophetic experience. In addressing Balak
this time, however, he actually “sees” the truth. No longer trying to
force the Hand of G-d, so to speak, only to become the unwilling conveyor of
words put into his mouth, Bilaam now is treated to a much clearer vision.
He immediately realizes that Yaakov’s tents are good tents. He does not find
them beautiful, in the esthetic sense, but good. Behind the walls of each
person’s tent and habitation, unseen in the privacy of each person’s private
life, are the biological urges shared by all of mankind. Balak found in them
hope for defeating the Jews. These urges are anything but automatically
holy; they represent great potential for straying and transgression.
Bilaam sees the tents, arrayed in an orderly manner around the Sanctuary.
The meaning of this dawned upon him. The tents are “good;” they project the
goodness of the central morality and ethos of Jewish life. Each family’s
course of life may seem to be a different brook, but eventually they all
come together, because every person’s journey is guided by the instruction
of Mikdosh and Torah. The private life of every Jewish family rises above
the coarseness of Peor. Understandable human passion, which so often runs
wherever it wishes and often stops at nothing, yields to Hashem’s Will. The
realm of Yisrael’s King is exalted above that of every other king
through an unseen victory achieved without fanfare, in the conduct behind
closed doors of every Torah family. The seed of the Jewish people is planted
deliberately and purposefully. Each new Jew comes into existence in a union
consecrated by subordination to His wishes.
In all stable societies, people agree to limit their conduct in important
ways. Those limitations concern, for the most part, interpersonal activity.
The realm of the private needs yield to no one and nothing. Bilaam saw the
centrality of the family in Jewish life, and the source of its vitality. He
saw that the Torah guides all aspects of life, even what goes on inside the