No Fear of Man

When Moshe Rabbeinu reflected on his years of leadership of the Jewish people, he recounted the difficulty of his task. At one point, he pleaded with Hashem that it was not a task that he could do alone.

His request was granted when a judicial system was put into play. There would be higher and lower courts, who would judge various cases. The great Sanhedrin would have the final word in every instance.

Moshe again mentioned the qualifications to be a judge in Israel. He should be a person of prominence, who is not easily swayed. He will not take bribes, and he will actively pursue justice.

Moshe added another quality that was needed to serve as a judge in Israel. The Torah uses the words. לא תגורו מפני איש, that one must not be afraid of any man.

This idea was pointed out by the great, Rabbi Yochanan Ben Zakai, as he summoned his students to his death bed after his one hundred and twentieth birthday.

The students were surprised to hear his simple advice to fear G-d as much as they feared man. They asked the sacred rabbi, “Is that all?” He replied that this is much more than you think. If they could live by this advice, it would be a great thing.

If one truly has faith in Hashem, he will not allow himself to be intimidated or bullied by others. This is particularly true of judges in a court room setting.

They might receive threats from the litigants that might seem to be very real. They must know that if they stand strong and do not falter in their judgement, Hashem will be with them.

The charge of not fearing any man was earmarked for Jewish judges. Nevertheless, this advice applies to everyone. We are to be strong in our convictions, and not be afraid to verbalize them.

Fearing what others think of us, will prevent us from doing what is right. Giving into fear, puts us in a very precarious state. It takes away our confidence and our ability to achieve. It encourages negativity, and ultimately, failure.

We must heed the advice of Moshe Rabbeinu, who also lived to 120, as Rabbi Yochanan Ben Zakai did. We must not be afraid of any man.

The Curse of Galut

The day of Tisha B’Av is meant to be one of reflection. When we remember the destruction of our two Temples in Jerusalem, we should also remember what this tragedy has meant for the Jewish people.

We went from being a holy nation living in our holy Land, to a fragmented nation scattered all over the world. The terrible curse of Galut, the Exile set in. We were strangers in strange lands and were not treated well by our hosts. When we were treated decently, we were affected by the cultures of these lands, and many Jews assimilated. Today we are plagued with intermarriage that has taken its toll on our people.

The worst tragedy of all, was the ignorance that developed among the majority of Jews all over the world. The basic knowledge of the Torah and Judaism, became foreign to too many Jews.

Thankfully, we are witnessing a rebirth of Judaism today, as Hashem has been openly revealing Himself to the Jewish people. Many Jews are returning as they are moved by the events around them. Nevertheless, the theme of the day is that we return to G-d as in the days of old. We must pray that once again we will witness the prophecy of Yechezkel fulfilled. “You will be My people, and I will be your G-d.”

Tisha B’Av and Rebuke

Parshat Devarim is always read before Tisha B’Av. One of the reasons is that the word, “איכה” is found in the beginning of the Parsha. This is the same word as the name of the Book of Lamentations, which is read on Tisha B’Av.

But there is another connection that might even be more significant. This has to do with the fact that Parshat Devarim is mainly one of תוכחה, rebuke.

Moshe Rabbeinu makes his final address to the Jewish people before his death. It is filled with rebuke for all of the times that the people turned away from Hashem, during their forty years in the desert.

It is also a warning as to what will happen if they do turn away from the Torah.

The Rabbis teach that giving rebuke is very difficult to do, but it is particularly effective before one dies.

Pirkei Avot tells us that one of the ways of acquiring the Torah is to love rebuke. The Book of Mishlei said it best. “Rebuke a wise man and gain a friend. Rebuke a fool, and you gain an enemy.”

It would be nice if we would only be complimented and flattered all of the time. But that is not the way for us to improve ourselves. We all have room for improvement and it should be a priority that we try to grow spiritually.

Added to this, rebuke has a therapeutic aspect. We are urged not hold things in, when we are wronged by another individual. It is our duty to let them know if they have harmed us physically or monetarily, or shamed us. This gives the other party the chance to make things right, and it is a great relief to get things off our chest.

Tisha B’Av is meant to be a day of reflection, where we must learn from past mistakes. This is how we will succeed in turning Tisha B’Av from a day of mourning, to a day of joy.

Shabbat Chazon

This coming Shabbat is known as Shabbat Chazon. It is connected with the first word of the Haftarah, on the Shabbat before Tisha B’Av. It represents a vision of doom by the Prophet Isaiah.

He bemoaned the degradation of the Jewish people and how they lost their way from the path of holiness. Even the ox and the donkey, knew their master, but Israel did not know.

They merely paid lip service to the Creator, by offering sacrifices without the proper intention. Such distant worship of G-d, was abominable in Hashem’s eyes. Proper intent is necessary for one’s worship to bear fruit. Isaiah went on to discuss the corrupt leaders who will influence the people at the time of their decline.

He is alluding to the fact that Jews can fall lower than animals. The animals have instincts to run for shelter to escape danger for self preservations. Man can fall even lower where he knowingly does things that will cause harm, but he does them anyways.

Because it was primarily man’s corruption that led to his fall, a verse of hope ends this very painful chapter. ציון במשפט תפדה ושביה בצזקה, “Zion shall be redeemed with justice, and its returnees with acts of kindness. This refers to the ethical integrity and a spiritual and moral return, that will be necessary to bring about our ultimate redemption.

This is the antidote to the corruption and immorality that will lead to our destruction. Integrity and acts of kindness will bring the results that we all crave. No more mourning and sadness. We have had enough. The joy of Redemption is at hand. And it is within our reach to bring it about speedily in our time.

Milchemet Mitzva

There are very specific laws related to fighting wars. There are two types of battles that Israel fights. One is called a מלחמת רשות, a permissive war in order to expand our borders. The second type is מלחמת מצוה, a war that is a Mitzva to fight.

There are three types of Milchemet Mitzva. The first is the commandment to utterly destroy Amalek, and the second is to drive out the Seven Nations inhabiting the Land. These first two types of war are no longer relevant today.

The third category is very relevant today. It applies to a צד הצורר אתכם, “An enemy that is oppressing you.” The Rambam describes this group as those wishing to drive you out of the land. It is a Mitzva to fight them and see to it that they do not succeed.

It would be worthwhile to remember verse 33:55 in the Book of Bamidbar. That particular verse warns us that if we do not drive out the inhabitants of the land, they will be as, “thorns in your eyes and spikes in your side.” It ends with the words, וצררו אתכם, “And they will harass you upon the land in which you dwell.”

It is important to note that the word, וצררו, and they will harass, is the same root as the third type of מלחמת מצוה, the צר הצורר אתכם.

It interesting to note that Queen Esther referred to Haman as an, “איש צר ואויב” a man who is our enemy that oppresses us.

We have been learning the hard way, the truth of the words of the Torah, related to today’s non-Jewish inhabitants of our land.

We must be clear that all of Eretz Yisrael belongs to the Jewish people. Non-Jews are welcome to live here if they accept Israel’s sovereignty, and accept Ger Toshav status, by observing the Seven Noachide Laws. They can also convert to Judaism if they accept the 613 Mitzvot.

The war we are fighting today is a Milchemet Mitzva, a holy war of survival. We must complete the task at hand and make it clear that Israel belongs to Am Yisrael for all eternity.

Alacrity and Enthusiasm

There is an old joke about a Jew about to be executed by a firing squad. They offer him a final request to choose his favorite food before his execution. The Jew says that he would like strawberries. They tell him that strawberries won’t be in season for at least six months. The clever Jew answers, “I’ll wait!”

Contrast this little story with Moshe Rabbeinu. He is told that he has one final task to fulfill, before it is time to leave this world. He is to take revenge against Midyon, by waging war with them.

Moshe does not hesitate and musters up an army of 12,000 to fulfill Hashem’s command. The people are also aware that they may be soon saying good-by to their great leader. They do hesitate and consider delaying the battle so that they can be with Moshe a little longer. Moshe convinces them that they must follow Hashem’s wishes. They win the war decisively where not even one Jewish soldier is killed.

We are urged to fulfill the commandments of the Torah with alacrity and enthusiasm. When there is a Mitzva to be performed, it should be done without hesitation.

The Rabbis tell us that we should repent one day before we die. This means that we must repent right now, for we do not know what tomorrow will bring.

The Mussar books speak of laziness as one of the greatest impediments towards accomplishing our goals. Moshe Rabbeinu did not ask for strawberries when he knew his death was near. He set the example of fulfilling Hashem’s wishes without delay or hesitation.

The Convert and the Kohein

There is an interesting discussion in Masechet Yevamot, regarding the status of a girl under three years of age, who converted together with her parents. The question was whether she is regarded as a convert or like a born Jew.

The significance of this question has to do with her potential permissibility to marry a Kohein. The general rule is that a convert may not marry a Kohein.

The great Rabbi Shimon Bar Yochai, of Lag B’Omer fame, was of the opinion that three years old was the cut-off age. Below three was still a baby and the converted child should be considered a Jewess in every way. He used the war with Midyan as the precedent where girls of different ages were treated differently.He was the dissenting opinion and Jewish Law was not according to him. A convert of any age was forbidden to marry a Kohein.

We learn from this discussion that there was inherent holiness in the seed of the Kohein. This applied to the daughter of a Kohein as well. She was permitted to eat of the Teruma, which was sanctified food at an early age.

The Kohanim always had a special role among the Jewish people. In the Temple, this role was more pronounced, but even today, the Kohein is supposed to guard himself to live a more sanctified life.

This sanctity begins with whom the Kohein is permitted to marry. The wife is the pillar of the Jewish home. She, too, must come from proper lineage to carry on the sacred role of the Kohein. The command of וקדשתו, “And you shall sanctify him (the Kohein) still applies today.

The Impact of the Death of the High Priest

The laws of the Cities of Refuge are unique to Judaism. The idea of a protected area for an accidental murderer, was meant as a partial punishment for the negligence that caused the death of an innocent man.

The perpetrator was not allowed to leave the עיר מקלט, or City of Refuge, until the Kohein Hagadol passes away. Until that time, the ג׳ואל הדם, or redeemer of blood, is allowed to kill the accidental murderer, if he leaves the City of Refuge.

The Abarbanel gives an explanation for this somewhat strange law. Why was the death of the High Priest connected with the Cities of Refuge, and the freedom granted to the accidental murderer to leave?

He explained that the death of the Kohein Hagadol caused a great turmoil in the Jewish world. Everyone was shaken up by the loss of its holy spiritual leader.

The redeemer of blood, was equally moved by this devastating loss. It allowed him to calm down from his own loss, who had died at the hands of the accidental murderer. He will no longer be filled with that same anger. He will be moved to repent and will no longer seek revenge.

Sometimes the loss of a great leader allows people to rethink their value system. They might realize that grudges and pettiness, are not worthwhile. Life is too short to dwell on things that, in the long run, are not that important. The death of the Kohein Hagadol was an event that was so tragic, that it had such an effect on the people. The new reality was one of peace and brotherhood. It was now safe to leave the City of Refuge.

Acknowledging the One True G-d

Rav Kook described the incident with Naaman and the Prophet Elisha, as an indication of what the ultimate future will be for the entire world.

The story mentioned in the Book of Kings, described the many miracles performed by Elisha. When the great army general, Naaman, was stricken with leprosy, he was advised to visit “the man of G-d “ for a cure. Reluctantly, the Gentile idol worshipper asked Elisha for assistance.

He was offended when Elisha would not see him, but simply told him to immerse himself seven times in the waters of the Jordan River. He was in deep distress because of the leprosy, so had no choice but to follow Elisha’s advice.

When he was cured, he openly acknowledged the truth of the G-d of Israel, and vowed that he would never again worship foreign gods.

This is what Rav Kook foresaw as happening in the future. When the Hand of G-d is openly revealed, the world will acknowledge the One true G-d of Israel. Clearly, we are living in such miraculous times. The emergence of the State of Israel is a huge miracle in itself. But the events of the last two years, and most recently, “the twelve day war,” are clear proofs that Hashem is protecting His people Israel. Like Naaman, all will admit and come to embrace the G-d of Israel.

Moshe’s One Major Weakness

In numerous places in the Mussar books of discipline, the importance of overcoming anger is emphasized. Once anger is controlled, good things will follow.

As the Ramban wrote in his famous letter to his son, once כעס, or anger, is conquered, one can achieve himility and fear of Heaven. These are the keys to success in life.

We see from Moshe Rabbeinu, that “Ka’as” has another detrimental effect on a person. When one is overcome with rage, he becomes forgetful and unaware of his surroundings. We see this in the Parsha dealing with the spoils of war that were taken in the battle with Midyan.

Moshe Rabbeinu became very angry when they brought back the Midyanite women. He felt that they should have been put to death for their role in not only seducing Jewish men, but convincing them to participate in a repulsive act of idol worship.

The Rabbis tell us that נתעלמה ממנו הלכה, that the Halacha escaped him, because he allowed himself to reach a negative level of anger.

This is the source in the Torah for dipping new utensils made by a non-Jew in a Mikva. It is also the source for purging utensils that have absorbed a forbidden taste of food, or a mixture of milk and meat.

In any case, we see how anger can be a very destructive personality trait. This was probably the only major weakness that Moshe Rabbeinu had. We must learn from him, the importance of doing serious work at real anger management.

Threefold Destiny

Rav Kook made an observation about the nature of Moshe Rabbeinu’s communication with Hashem. For all other prophets, their message would begin with, כה אמר ה׳, “Thus says Hashem.” When Moshe received a message, it began with the words, זה הדבר אשר צוה ה׳, “This is the matter, that G-d commands.”

Rav Kook goes on to explain that this represents a higher level of attachment between Hashem and Moshe. There actually was some form of prophecy, earlier in the Torah. We see this when Rivka asked Hashem why she had such a turbulent pregnancy. It was explained that she went to the Yeshiva of Shem, son of Noach, for an explanation.

By the time the Torah was given on Mount Sinai, prophecy was limited to the Jewish people. Once we became a nation, we had a special connection and manner of communication with G-d.

Once the Jewish people were designated for their special role, Eretz Yisrael was designated as a unique land with special holiness. G-d’s intention for us was made clear.

We were to become a “Kingdom of Priests and a holy nation.” We were to fulfill this role in a specially designated land. What would bind the people and the land, was the Torah.

This is why there is a quote of the Rabbis that says, “One who dwells in Eretz Yisrael, is as if he has a G-d. One who dwells outside of Israel, is as if he has no G-d.”

We are to be clear of our threefold destiny and our uniqueness as a people. We are Am Yisrael, in the Land of Israel, and bound by the Torah of Israel.

Ideal Character

“The Duties of the Heart” is primarily a book that attempts to help an individual develop a strong connection to Hashem. The emphasis is to explain that true contentment in this world comes when one feels a strong bond with the Creator.

The result of building such a bond is translated by the effect it has on the believing person. He will develop an almost ideal or perfect personality. His interaction with others will be received with deep admiration by all of those who come in contact with him.

Such an individual will acquire true humility. Everything he does will be motivated by his sincere desire to act in a way that is pleasing to G-d.

The one possessing this “ideal personality,” will always have a positive and cheerful disposition. He is eager to help others in need, but never seeks recognition or positions of power.

He does not bear a grudge and controls his anger. He does not like asking for favors, but shows gratitude when a kindness is shown to him.

He is always polite and courteous, even when dealing with others that have different opinions than he has.

He is a true and loyal friend. He does not speak harshly against someone who wrongs him. He does not rejoice at the misfortune of others.

He is wise and never complains about his troubles. He is close with those who remember Hashem. He is a friend to devotees of righteousness, faithful towards devotees of truth. He feels the pain of the needy, and shows respect to the poor.

I am not sure how many people that we might know have all of these wonderful personality traits. But it is certainly something that we must strive towards. But we must remember that achieving such a level can only take place when we develop this sacred bond with G-d. This is the עבודת נפש, the work of the soul, that every Jew is obligated to do.

Moshe’s Successor

When Moshe Rabbeinu saw that the issue of inheritance came up with the Daughters of Tzlofchad, he realized that he must choose a replacement to lead the Jewish people after his own death.

It is interesting to note that he was not the one to suggest his faithful servant, Yehoshua, as his successor. He asked Hashem to help him find a leader who will, “Go out before them in war, and come before them in public affairs, who will bring them out and bring them in.”

Moshe also requested that the new leader be one who understood the spirits among men, and how they differ from one another. He needed to be patient and tolerant in handling a difficult nation.

The Avnei Ezel explained what was meant by “bring them in, and take them out.” The “taking them out, referred to being able to raise the spirit of the people from feeling of lowliness. And take them out from their impurities.

“Bringing them in,” referred to the ability of the leader to bring the people to levels of spiritual elevation and sanctity.

Hashem chose Yehoshua to be Moshe’s successor, as he possessed all of these lofty qualities.

We desperately need leaders that are able to lift the spirits of the people. Everyone needs encouragement and inspiration that we will achieve our lofty goals as individual and as a nation.

Inheritance Laws

The laws of inheritance are learned following the request of the “Daughters of Tzlofchad,” to also receive a portion of Eretz Yisrael.

This was a precedent setting case, as it was clear that “son inherit, and daughters do not inherit.” Here was a case where there were no sons. Two issues needed to be clarified. The first was an examination as to the motive for the request. Was it based on a sincere desire to have a piece of the Promised Land, or was it motivated by a desire to acquire land for the purpose of acquiring wealth.

The second issue was the need to establish guidelines for inheritance for all future generations. It may have been clear that if one had no sons, then his daughters inherit. But who is next in line if there were no sons or daughters. And there was the issue of the double portion given to the first born son.

We learn that Moshe Rabbeinu was convinced of the sincerity of Tzlofchad’s daughters. He personally presented their case to Hashem, who agreed that they had a legitimate claim.

Following this case, the Torah continues with the words, “And so shall you speak to the Children of Israel. These are the laws of inheritance.”

Clearly, we see how the incident with the Daughters of Tzlofchad, was the precedent setting case that led to the laws of inheritance.

One and Only Jewish Homeland

We learn in the Torah how G-d commanded Moshe Rabbeinu to deal with the division of the Land of Israel according to tribes. This is a clear proof that Eretz Yisrael was given to the Jewish people directly from Hashem.

This is also a direct proof that there is only one homeland for the Jewish people. When they live in lands outside of Israel, they are merely “guests.” As Jews, we have only one permanent home. This is the land that was promised by Hashem to Abraham, Isaac, and Jacob that will be an everlasting inheritance to their children.

There are times when the most obvious needs to be said. It should be clear and simple that the ultimate intention of the Torah, was that all Jews were to live in their one and only homeland.

I had a conversation with a friend this week, who is presently spending time in New York. I asked how the Jewish communities are responding to the possibility that there could be, G-d forbid, an anti-Semitic, anti-Israel mayor in New York.

He answered that many Jews will probably move to New Jersey or Florida. He said that the obvious response that “it’s time to come home,” does not enter their minds as an option.

It is all the more disappointing when Israel is witnessing daily open miracles, and even the observant Jews, are too blind to see.

Among the miracles of the “Twelve Day War,” that gets overlooked, is how 150,000 Israelis who were abroad, were fighting to come home during the war! This makes no sense except that these Jews understood that they needed to be “home” with their brothers during the war. They couldn’t tolerate being away, despite the danger.

They clearly understood what Israel means to the Jewish people. If only, all of the Jews of the Diaspora would wake up and realize that the “Promised Land” is promised to them as well. Time for all Jews to come home!

Bringing G-d Into Our Homes

There was a final census taken at the end of the forty years in the desert. The difference between this census and the one taken after leaving Egypt, is that the families within each tribe, were also mentioned.

It was decided that each family would have the letter, “ה” placed at the beginning of the name, and the letter, “י” at the end of the name.

For example, Reuven had a son named, Chanoch. His family name would be known as the “Hachanochi Family,” as we see how the “Hey” was added at the beginning, and the “Yud.”

It should be clear that these two letters spell one of the holy names of Hashem. The assumed purpose in adding these letters, was in order to bring holiness into every Jewish home.

A Jewish home becomes special when Hashem is allowed into the home. The goal is to make the home a “Midrash Me’at,” a small sanctuary.

When G-d is in our home, we conduct ourselves on a higher level. We want the home to be filled with love and mutual respect. There is no place for profanity or anger. All of the members of the household remember to act in a way that is pleasing to G-d.

The sanctity of the Jewish home has been the envy of the world. The secret comes from adding that “Hey” and “Yud,” for it represents allowing Hashem to enter our homes. When this happens, only good things will follow.

Difficult To Be a Zealot

Pinchas had many hurdles to overcome after his heroic act of stopping the plague. Great people are often challenged for acting in a non-conventional manner.

Mordechai of the Purim was questioned by many Jews, for rocking the boat too much. Even when he succeeded, he was not accepted by all of the Jewish people.

The nation did not know how to absorb Pinchas’s act. After all, he took the law into his own hands, and killed a head of a tribe and a Midianite princess. They were afraid of what the repercussions might be. They thought that greater impurity would be brought to the Jewish people.

Rav Kook felt that ultimately Pinchas was a unifying force among the people. It took time for them to realize that taking a drastic step was necessary to bring peace.

Hashem blessed Pinchas with a “covenant of peace.” He was also told that his descendants would live forever.

The Talmud in Masechet Zevachim said that all of the Kohein Hagadols, the high priests in the first and second Temples, descended from Pinchas.

There were a total of 380 High Priests. Eighty served in the First Temple that lasted 410 years, and 300 in the Second Temple which lasted 420 years. (There were many corrupt High Priests during this period.)

The Torah spells the word, שלום, with the letter “Vav” broken. It makes the word look like שלים, which is a hint to these High Priests. The numerical value of שלים, is 380, the exact number of High Priests that descended from Pinchas.

The truth wins in the end. Despite the obstacles Pinchas had to overcome, he emerged as a great leader in Israel.

Dangers of Materialism

There is an interesting statement made in the Talmud about people with unrealistic expectations. “They act like Zimri and expect a reward like that of Pinchas.”

Zimri was the head of the tribe of Shimon, who had sinned in public, and Pinchas did the heroic act that stopped the plague.

This Talmudic was brought in the “Duties of the Heart,” in the context of describing individuals who have their priorities wrong.

Rabbeinu Bachye is emphasizing the importance of not being too heavily involved with the material world. The obsession with comforts and materialism can ruin a person.

This book was written about a thousand years ago, but human nature hasn’t changed. It speaks of parents who do not teach the right priorities to their children. Their home is one of emptiness. Great emphasis is placed on beautifying one’s home ostentatiously. One who is content with a modest livelihood is lacking the drive to amass a fortune.

They draw their pride and esteem from their physical achievements. They live a lifeless routine of satisfying selfish desires.

They do not realize that their path is not in line with what is expected of them from Hashem. They are devoid of spirituality, which leaves them sad and lonely.

Human nature has not changed. People must not be influenced by a friends or a society that does not appreciate living a modest life of Torah and acts of kindness. This is what ultimately brings joy and contentment. When this becomes clear, they will no longer expect the reward of Pinchas when they act like Zimri!

Zimri’s Taunting

The incident at Ba’al Peor, was one of great tragedy. It led to a plague that took the lives of 24,000 men of the Tribe of Shimon.

These men were guilty of both idol worship and sinning with the forbidden Midianite women. The incident ended when Pinchas stepped forward and killed Zimri, the head of the Tribe of Shimon, and Kozbi, a Mudianite princess. They showed no shame and committed the forbidden act, “before the eyes of Moshe, and the eyes of the entire congregation.

This strange wording of the Torah regarding the eyes of Moshe and the eyes of the congregation is explained by the Talmud in Sanhedrin. Zimri was taunting Moshe and asked if Kozbi was permitted or forbidden. If you say she is forbidden, what justification do you have for marrying Tziporah, also from Midyan. This attack left Moshe confused, and he momentarily forgot the Halacha.

Moshe’s great-nephew, Pinchas remembered the Halacha that קנאים פוגעים בו, that a zealous person must strike down such a couple who are brazenly violating the Torah. He killed them both strictly for the sake of Heaven, to stop the desecration of Hashem’s Name.

The people were not sure if Pinchas acted correctly, until Hashem told Moshe that Pinchas was to be blessed for his heroic act that stopped the plague.

When one acts with zealotry, he must be certain that he is acting strictly for the sake of Heaven. This is not an easy thing to do. The risks are great if he does not have the right motivation. We must remind ourselves to be clear that everything we do, is for the sake of Heaven.

Donkey Teaches Humility

The Keli Yakar has an interesting explanation as to why Bilaam’s donkey was given the right to speak. This was one of the last items created at the end of the sixth day of creation.

Bilaam demonstrated an extremely high level of arrogance. We see this in the way that he had the “Chutzpah” to openly disobey the word of G-d. He was also arrogant as he realized that he was one of a few individuals granted the gift of prophecy.

In order to remove this arrogance, Hashem gave the gift of speech to his lowly donkey. And the donkey was able to see the angel of G-d, while Bilaam could not see him.

Bilaam was shown that he has nothing to boast about. Prophecy could even be given to a lowly animal. Hashem had a plan for Bilaam’s prophecy. It was in order to bless the Jewish people.

He also taught the world that those who bless Israel will be blessed, and those who curse Israel will be cursed. This has been proven true throughout our history.

Hashem hates the arrogant. They bring about their own demise. Bilaam was taught his lesson by his donkey. We must remember that humility is our ticket towards achieving good in the world.