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ShareSources Journal, Spring 2021
(https://www.sourcesjournal.org/response-wholeness-and-brokenness)
It is one thing to stipulate that humans are created b’tzelem Elohim, in the Divine image... It is quite another to embody and live out that idea. Espousing the value of pluralism is necessary but insufficient. We must ask how the capacities of human beings in human bodies using human language and human media in human communities have eroded to the point where it is easier, as Kurtzer says, to accept the shortcuts of polarization than engage in the hard work of disagreement. Our conversation about pluralism must include not only the intellectual architecture that makes pluralism both possible and healthy, but also the social-emotional and spiritual preconditions, and ongoing practice, required of both individuals and collectivities.
If we are to engage in conversation across difference, you and I, and we collectively, need some foundational skills and capacities like emotional self-regulation, self-awareness, listening, empathizing, and mindful speech. Above all, we must develop the habits of mind, heart, body, and spirit to hear views with which we disagree, or by which we even feel viscerally threatened, and not trigger a “fight or flight” reaction. That isn’t easy, but it’s also unavoidable. Pluralism is simply not possible without it.
Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).
(Rabbi Kalonymus Kalman Halevi Epstein, 1753-1825)
‘Balaam replied to Balak’s officials, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of YHVH my God.’ (Num. 22:18) We need to investigate to understand: Why does Balaam speak of a house here? And what is the measure of a house full of gold [or silver]? Is this any recognizable form to measure silver and gold? If anything, we might speak in familiar terms, of, for instance, vessels full of silver and gold, or sacks full of silver and gold. Further, why does Balaam speak of doing a “large or small thing?” Shouldn’t he instead say, “to do good or evil,” as he says to Balak [in a parallel passage]: “Though Balak were to give me his house full of silver and gold, I could not of my own accord do anything good or bad contrary to YHVH’s command. What the LORD says, that I must say.” (Num. 24:13) What does he mean, then, in our verse saying “big or little”? What big or little thing? This all requires study.
It appears from what we have said that the notion here is as follows: The Holy Blessed One created the universe according to the laws of nature. The nations of the world reason that the world goes of its own accord. But we have received the tradition from our ancient ancestors, even before the giving of the Torah, that the world has been conducted through Divine providence… The righteous connect the supernatural life force with the natural world [ha-teva] which, in Gematria, is equivalent to Elohim, and they unify everything. For “YHVH is HaElohim” (I Kings 18:39). The wicked separate and destroy the world, for they conduct themselves only according to the natural order—separating YHVH from Elohim. In our era of exile, the Divine name is, as it were, even more incomplete, as even YH and VH are separated. The sole intention of the righteous is to sustain the world by uniting, through their thoughts, YHVH and Elohim (which is nature). Through this, they connect the life force that flows from the source of compassion—the 13 supernal attributes of compassion—into the natural world (which in Gematria is Elohim), and thereby unify the names YHVH and Elohim. Likewise, they shorten the name Elohim into Elohai, for this name is garb the soul, protecting it from those who would attack it. That is why we say [in the morning prayers] every day, according to our Sages, “Elohai, my God, the soul you have implanted with me [is protected and therefore pure]…”
The wicked Balaam’s consuming desire was the opposite: to make everything follow after the natural order, and to cause a rupture within the Divine Name… Balaam’s intention was, as it were, to make the Divine name of compassion (YHVH) small and to magnify the name Elohim, which would, as it were, enable negative forces to triumph. The Blessed Ineffable One, in the fullness of Divine compassion, overturns such thoughts. The Divine placed a restraint in Balaam’s mouth, against his will, forcing him to bless Israel and to draw forth great compassion from its source on high… and these were the very highest blessings.
Now we can return to explaining our verse, ‘Balaam replied to Balak’s officials, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of the LORD my God.’” The grammatic essence of bayit is taf-yud, which in Gematria is 410 and equivalent to kishuf, sorcery. The bayit, the magical “home,” of Balak is unable to transgress the word of “YHVH-Elohai” to do small or large—that is, to make small, to shrink YHVH, or to do large, that is, to enlarge Elohim, the source of negative forces—for nothing was in his control. This is what he meant in saying, “I am unable to transgress the word of YHVH-Elohai.” That is, he was unable to transgress the word of YHVH—to make it smaller—Elohai, the name that enclothes and protects the soul. ‘I am unable to make the name Elohim larger, to allow negative forces to overtake compassion, for it is established by the Blessed Ineffable One that the name YHVH (the Name of compassion) should be complete, so that compassion should predominate, and that the name Elohim should be diminished—made into Elohai—so that compassion will prevail on us and all Israel.
The Institute for Jewish Spirituality
Some of us may feel uncomfortable accepting a personal God who actively intervenes in history in a very clear, identifiable, supernatural [JS1] way. Yet, I think there is nevertheless considerable room to consider subtler forms of Divine presence in this story and, indeed, in our own lives. In my own Jewish mindfulness practice, I find that taking the time to deepen my awareness—to slow down, to listen to the stirrings of my body and heart, opening, ultimately, to the still, small voice within—inevitably leads me to greater compassion and interconnection with creation, other people, and the Divine. Of course, that may be because I set an intention to cultivate those traits, and engage in practice to develop them. But where does that intention come from? It isn’t simply because I “naturally” want to be a nice guy, or that I am even “naturally” so. After all, being open, connected, and compassionate feels better. But it is also true that sometimes a really clever put-down, or some other demonstration of power over another, can feel good, too. No, the stirring toward compassion and connection comes from someplace, or something, else besides pleasure or some “natural” process.
That stirring comes from someplace deeper, a place that, through my practice, I tap into and from which I draw forth energy. I especially feel that place around my eyes, my jaw, in my heart center, and in my belly. When I soften my gaze, release my jaw muscles, open up my heart, and let go of the tightness in my belly, I begin to experience a warmth, a sense of fullness, connection, and compassion. I feel judgmentalism becoming smaller, and a calling to love growing bigger. I sit with this sensation, feeling it grow within me. I experience this as growing in connection, where I, the world, and the Divine come together as one.
Now, is that just me, or is there something else at work? Certainly there are good scientific explanations for the sensations I’m describing. Yet for me it is far more powerful, and frankly rings more true, to understand this phenomenon as the Divine working in and through me. The stirring I feel towards connection and compassion is “YHVH-Elohai”: “the Ineffable One” who I know as “my God”, and who I sense through my body.
Perhaps we can imagine that Balaam experienced something along these lines. Perhaps, preparing to curse the people, Balaam entered a meditative state. And perhaps in that practice his body-heart-mind became attuned to the compassionate Divine voice within him. Perhaps, despite his original intention to do harm, his practice brought into his awareness a calling to connection and compassion. And then, inexorably, ineluctably, and from a place of deep truth, he was led to offer words of blessing rather than words of curse.
1. The Ma’or VaShemesh writes, “We have received the tradition from our ancient ancestors, even before the giving of the Torah, that the world has been conducted through Divine providence.” He then goes on to say that “the righteous connect the supernatural life force with the natural world…unify[ing] everything.” What is the difference between “Divine providence” and “the world goes of its own accord”? Why would it matter to God, or to Divine Providence, if people focused on the world working solely by natural, scientific rules? How do you understand the role of the righteous in counteracting/contradicting the latter view? What is the work of the tzaddikim (the righteous), as you understand it, in this lesson?
2. When, if at all, have you felt/do you feel the Divine working through you? What is the experience like? Are there things you do to actively cultivate it? Are there things about this experience that make you uncomfortable, confused, or are otherwise difficult for you?
3. How do you feel talking about your relationship with the Creator/God/the Divine/the Holy One? Are there people around whom you feel more comfortable having this conversation? Who, when, and what supports this? And, if not, why do you think this may be so? What might move you to feel able to speak of this, despite your sense of discomfort?
