By Michael R. Mantell, Ph.D.
EL CAJON, California — In our era, perhaps no challenge is greater than the curse of divisiveness, particularly within the Jewish community. We witness conflicts between denominations, between the religious and secular, and between various groups in Israel such as the “dati’im,” “charedim,” and “chilonim.”
Here, we share fences with Conservative, Reform and Orthodox congregations and yet we remain judgmental and distant. How can we bridge these schisms and find harmony? Can we express our beliefs without descending into conflict? Can we maintain love for one another despite passionate disagreements? Our world today is marked by division, where differences often lead to animosity between individuals, communities, and nations. Why is it so difficult to separate a person from their opinions?
The Rebbe taught, “Peace doesn’t mean that everyone thinks the same way. Peace occurs when plurality discovers its higher oneness.”
Does this mean we will see my vision of a “United Kehilla of San Diego”?
The Baal Shem Tov finds a solution to this dilemma in an unexpected source: Bilaam, the prophet known for his initial hatred of the Jews and his attempt to curse them. The Baal Shem Tov’s teachings offer profound insights into unity, coexistence, and spiritual growth that are highly relevant to addressing the challenges of divisiveness in the Jewish community and broader society today.
“Bilaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of Hashem rested upon him.” In the parsha, Balak presents an unexpected source of wisdom on unity through the story of Bilaam. When Bilaam observed the Israelites’ tents not facing each other, it symbolized a powerful concept: “unity without uniformity.”
This arrangement demonstrates that we can maintain individual perspectives and practices while respecting others’ privacy and autonomy. The concept of “unity without uniformity” is a phrase I first saw in the writing of Binyomin Adilman, the former head of the Nishmas Chayim Yeshivah in Jerusalem. Bilaam’s words remind us that when we embrace our differences with respect and love, we create a harmony that is truly blessed by Hashem.
Ironically, some of the most profound blessings the Jews receive in the Torah come from Bilaam, who was hired to curse us but ended up bestowing unprecedented blessings instead. Through Bilaam’s story, we learn about both the curse of divisiveness and the blessing of unity. In our current climate, is there a more crucial message than this?
The Me’or V’Shemesh interprets that at the outset of this week’s Torah portion, the Israelites had achieved a remarkable level of unity.
The text states that Balak “saw,” implying he comprehended the source of Israel’s strength: their internal cohesion. This realization led to the Moabites becoming “deathly afraid.”
How did Balak, the Moabite king, respond to this Jewish unity? He attempted to counter it with his own display of solidarity.
Remarkably, he forged an alliance with his longstanding enemy, Midian, to confront Israel together. Upon further investigation, Balak discovered another key to Israel’s power: their “mouth” – symbolizing the potency of Torah study and prayer (as noted in Midrash Tanchuma, Balak 3 and Rashi 22:4). This insight prompted him to enlist Bilaam to curse the Jewish nation.
This interpretation also sheds light on the shift in terminology used to describe the Jewish people. In the preceding verse, they were referred to as “a people,” but Balak now calls them a “congregation” – a term rooted in the concept of gathering together. This linguistic change underscores the transformative power of Jewish unity.
The passage concludes with a powerful assertion: When we, the Jewish people stand united, no external force can harm us. When will we? When will we create a united – not a uniform – a united kehillah? Imagine a weekly roster of classes from every synagogue in your community, for all to choose from, regardless of who is teaching it? United.
This parsha, when viewed through a lens of spiritual growth, offers profound insights into the nature of blessings and the power of Divine intention. Each morning, as we recite the beautiful prayer of Ma Tovu, we engage in a profound act of spiritual transformation.
By incorporating Ma Tovu into our daily prayers, we affirm our faith in Hashem’s ultimate goodness and wisdom. We acknowledge that true blessings come not from human intentions, but from Hashem’s will. As we recite these words, we participate in the ongoing miracle of transformation – turning what was meant for harm into a source of spiritual elevation.
Hashem’s guidance to Bilaam, “You shall not invoke curse upon the people for they are blessed,” becomes our own affirmation of faith. Each recitation of Ma Tovu is a declaration that we align ourselves with divine blessings, not human curses. We recognize that our true nature, as decreed by Hashem, is one of blessing.
Avraham Avinu, the Mishnah Avot 5:22, teaches, had three traits to be emulated: a good eye (ayin), a meek spirit (ruach) and a humble soul (nefesh). In contrast, Bilam the wicked had an evil eye, a high spirit and a haughty soul. Which traits do you live with?
Bilam saw the world through ayin ra’a, (wicked eye). The concept of the “lens” through which we see the world is essential to grasp the good that surrounds us. It seems to be the basis of living well. In fact, we learn in Choshen Mishpat 137, “Behold, the first ‘good’ in the Torah was based on sight. And from this Rabbi Eliezer learned that the general way to achieve goodness is ‘ayin tova.’” Indeed, in Berishit, we see that the first verse in the Torah using the word “good” is in relation to sight: “And Hashem saw the light and it was good…”
Who knows, maybe a talking donkey will help spearhead a “United Kehilla of San Diego,” encouraging us all to have this ‘ayin tova’ for all, unified though not uniform.
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Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun.