THE THREE FESTIVALS
Bilam, the heathen prophet hired by the Moabite king Balak to curse the Jewish people, was riding his donkey on the way to meet Balak. Suddenly his donkey stopped in the road and would not move a step farther. When Bilam struck the donkey G-d opened its mouth. It exclaimed, “What have I done to you that made you hit me these three times?”
Rashi, citing a Midrashic interpretation, said that the word used here for “times” is regalim, which can also be translated as pilgrimage festival [literally: “legs” because one would walk to Jerusalem for these festivals]. Thus, the donkey was actually reprimanding Bilam for his attempt to destroy a nation that celebrates three such festivals.
What was it about these three festivals that distinguished the Jewish people from all other nations? What about the many other Mitzvos that a Jew performs? Did they count for nothing?
The simple answer is that when a Jew went to Jerusalem three times a year he left behind his home and property and relied on G-d’s protection. Indeed, the Torah relates that no one suffered from break-ins or loss of property when they went on a pilgrimage. This phenomenon actually became the basis for the Talmudic principle, “messengers who are sent to do a Mitzvah will not be harmed.”
Incidentally, this is also the basis of the widespread custom to give money to a person who is about to go on a trip. The objective is for him or her to give it to tzedakah on arrival so that he is engaged in a Mitzvah which will protect him from harm.
THE POWER OF FAITH
Bilam was told by G-d, through the medium of a donkey, that the Jewish people are unique and cannot be destroyed because their faith is so strong.
The Midrash adds more details to the dialogue between G-d (presumably through the medium of the donkey) and Bilam:
G-d said to Bilam, “if you will destroy Israel who will fulfill the Torah?” Bilam replied that he would observe the Torah.
G-d then said to him, “while that would be possible for all the other commandments, you cannot fulfill the commandment to go on a pilgrimage three times a year because you are lame and blind in one eye. The Mishnah rules that one who is lame and one who is blind is exempted from the Mitzvah of appearing [in the Temple three times a year].. If so, if you cannot fulfill this mitzvah, it will be impossible for you to curse them.”
What does the Midrash mean when it says that Bilam was willing to accept all the commandments? How could anyone imagine that one of the most vile people, known for his immoral, depraved and cruel behavior, was ready to embrace the totality of Judaism except for the Mitzvah of the thrice annual pilgrimage.
NO LEG TO STAND ON
To answer this question, we must understand the deeper meaning of the exemption for one who is lame or blind in an eye.
The legs may be the lowest part of our body but they transport our entire body, including the head, wherever we wish to go. Legs are therefore used as a metaphor for our faith in G-d; the foundation of Judaism. When we have pure faith in G-d we can be transported to the highest places; even to the Holy Temple in Jerusalem.
Faith is so powerful that it even can control our mind. If we want our minds to go in the right direction and not stray into alien territory our faith in G-d must be intact and complete. One who is spiritually challenged and cannot “walk” because he or she lacks the “legs” of faith, will end up directing his or her mind toward the wrong things.
But faith alone does not suffice. When a person is imbued with faith and has sufficient mobility to go towards Jerusalem, both literally and figuratively, there might be another serious impediment to getting there successfully. This second impediment is blindness; even if it is only blindness in one eye.
BLINDNESS IN ONE EYE
What is the significance that Bilam was blind in one eye?
G-d created us with two eyes because in the spiritual realm there are two different focuses for a Jew.
With one eye a Jew must reflect on G-d greatness. The other eye must look at one’s own limitations and humble state.
Chassidic commentators explain that Bilam’s blindness in one eye meant that while he was endowed with a prophetic eye that enabled him to see G-d’s power, he was nevertheless blind when viewing himself. He was an egotist, obsessed with his own importance.
Moreover, his ability to see G-d’s greatness with one eye actually placed him lower than one who is so materialistic that he is blind in both eyes. Not only was Bilam an egotist but his excessive ego was enhanced when he realized how well he was able to recognize G-d’s greatness. Rather than making him more G-dly, moral and sensitive to others, his ability actually contributed to his ego becoming even more overinflated.
Bilam thus suffered from two impediments. First, he did not possess healthy spiritual legs; his faith was tainted. While Bilam certainly knew of G-d’s existence – indeed, he was a prophet of no mean ability – his knowledge was not based on pure faith; it was based on his limited understanding of G-d’s existence and the gift of prophecy G-d conferred upon him.
Second, Bilam’s awareness of G-d’s existence and greatness, precisely because it was based on his knowledge and the gift of prophecy he was given by G-d, it made him even more blind to his own lowly state.
When Bilam said to G-d that he was prepared to fulfill all the commandments he meant a fulfillment devoid of faith and humility. He wanted a crippled Judaism, one that that lacked legs and eyes. He wanted a Judaism without sacrifice; one that would bring him unearned glory.
BILAM’S TRUE INTENTIONS
The Talmud states that Bilam’s involuntary blessings of the Jewish people were the opposite of what he really wanted to say. As such, we can infer the baleful curses he really wanted to inflict on the Jews. One of his most powerful and beautiful blessings was about the coming of Moshiach. From this we know that his real intention was to keep us in eternal Galus, which would make us vulnerable to all of his wicked curses.
It follows that Galus is associated with a profound lack of mobility (our spiritually hobbled “legs”), which comes from a dearth of pure faith, and the lack of G-dly vision in our eyes.
THREE FESTIVALS, PATRIARCHS, PILLARS, TRAITS
In addition, commentators point out that the three times/legs Bilam was referring to are the three Patriarchs, who parallel the three Festivals. Others interpret the three legs as a metaphor for the three pillars upon which the world stands: Torah, service (prayer) and act of lovingkindness.
It is also likely that the three legs refer to the three distinguishing Jewish traits listed in the Talmud: kindness, modesty and compassion, which parallel the Patriarchs. Abraham personified kindness; Isaac was the epitome of humility and submission; and Jacob is associated with the trait of compassion.
If Bilam was the personification of Galus and the three “legs” referred to by his donkey are the keys to withstanding the Galus curse of Bilam, there must be something about these three traits, specifically, in relation to getting us out of Galus.
HIDDEN TALENTS SURFACED
The Rebbe warned us about a phenomenon that is prevalent in these last moments of Galus. Heretofore hidden energies, both positive and negative, are coming to the surface, where they are revealed. Thus, we see how otherwise very good people exhibit some rather unsavory behavior and, conversely, otherwise ordinary people exhibit extraordinary virtue and talents.
Because these are the last days of exile, it is important that we deal with and refine even the subconscious aspects of our personalities.
How does one cope with these formidable and challenging forces that are coming out into the light of day?
The Rebbe counseled that we should each seek out a mentor who possesses the three abovementioned traits of kindness, modesty and compassion.
BILAM’S ANTITHESIS OF THE THREE JEWISH TRAITS
Bilam was the antithesis of these three traits. According to Ethics of the Fathers (5:19) Bilam had a jaundiced eye, a haughty spirit and a greedy soul. His jaundiced vision is the opposite of compassion. His arrogance is the opposite of modesty. And his greed at not wanting to part with his resources, is the opposite of kindness.
To rid ourselves of the Bilam syndrome we need to find a mentor who possesses these positive admirable traits so they can help rid us of the Bilam forces of hidden evil. It follows that the goal of the mentor is to implant within us those very traits, which will get us out of Galus.
THREE APPROACHES FOR AHAVAS YISROEL
Our Galus started 2000 years ago with the destruction of the Second Temple. The primary reason for the Temple’s destruction, the Talmud states, was the lack of love of one for the other. This can be caused by three factors: The first is that we see only the negative in others; we have jaundiced vision when it comes to other people and cannot see the good in them.
The second factor is greed, where we think everything in is or should be ours and cannot tolerate the other because we feel that the other is depriving us of our rightful blessings.
The third factor is arrogance and inflated ego. The egotist cannot tolerate even the existence of the other.
By reversing these three negative traits, associated with Bilam, and by inculcating the three positive ones, we rid ourselves of the last vestiges of Bilam’s hidden curse. Instead, we reveal our love for one another. With this all powerful love we will usher in the Final redemption with Moshiach, about whom Bilam so eloquently prophesied.