The role of the Beit Midrash in our daily challenges

The Parasha and its implementation – Parashat Balak 5783

Rabbi Eliezer Haim Shenvald

The story of the Jewish nation's existence is full of challenges. In the 3335 years that have passed since it appeared on the stage of history. In the exodus from Egypt, and even 500 years before that, since Abraham Avinu recognized Hashem's existence, various nations rose against it and sought to erase it from the face of the earth, but they failed. In those years, different and powerful cultures and worldviews rose and fell, challenging the religious worldview of the Jewish people. Some tried forcing the Jewish people to convert to their religion and others enchanted and challenged them and their faith. It will suffice to mention the most known.

The pagan worldview challenged Judaism and the Jewish people from its beginning, culminating in the days of the First Temple. The Hellenization in the Second Temple era, and then the elitist Sadducees' worldview. Christianity and Islam. Conversion attempts in the Middle Ages, the Crusades, the expulsion from Spain and Inquisition, and the Sabbateans in the 17th century. The industrial revolution, emancipation, the Haskalah (Jewish Enlightenment) and secularism movement in the 18th century. The Reform movement in the 19th century, modernism and 'Religion and Science' challenges in the 20th century, anti-Semitism (which led to the Holocaust), and nowadays the postmodernist concept and the liberal and progressive concepts. Given these powerful cultural forces, some believed they had no chance of standing against them and gave up in advance. Some assimilated and got completely disconnected from the Jewish world.

After all the powerful cultural changes that swept the world, there were always those who rushed to eulogize Judaism, saying it would not last, and there would no longer be any Jews left. There were also those who, because of these changes, sought to 'change' the nature of Judaism and adapt it to the renewed concepts, but this too was unsuccessful.

Today, after so many years, in retrospect, not only have the predictions of Judaism's future been proven wrong, but Judaism has survived. It has grown stronger, remains relevant, and its influence is expanding. On the other hand, past challenges have disappeared completely or have lost their power. Its miraculous survival can be attributed to Ribono Shel Olam, to the eternal and relevant truth at its foundation, to the legacy and education that has passed from generation to generation, and the Batei Midrash as a central and founding institution where Torah and current issues have been studied and dealt with. All these gave a relevant response to the renewed challenges and distinguished between the good and the harmful. It is also necessary to mention those in each generation who stood up and took responsibility for their existence and future. Leaders, and ordinary people who 'stood up' against the current and stuck to their faith.

In our Parasha we read about one of the attempts to damage the religious foundations of Judaism and the Jewish people. Our Sages learned from Balaam's 'blessings' in the Parasha, about his original intentions, he wanted to curse Israel and was prevented from doing so:

מברכתו של אותו רשע אתה למד מה היה בלבו ביקש לומר שלא יהו להם בתי כנסיות ובתי מדרשות (במדבר כד, ה) מה טובו אהליך יעקב לא תשרה שכינה עליהם ומשכנותיך ישראל לא תהא מלכותן נמשכת כנחלים נטיו... לא יהיו להם מלכים בעלי קומה כארזים עלי מים לא יהיה להם מלך בן מלך יזל מים מדליו לא תהא מלכותן שולטת באומות וזרעו במים רבים לא תהא עזה מלכותן וירם מאגג מלכו לא תהא אימת מלכותן ותנשא מלכותו

"From the blessing of that wicked person, Balaam, you can ascertain what was in his heart. G-d transformed the curses that he planned into blessings. He sought to say that they should not have synagogues and study halls, and he said instead: “How goodly are your tents, Ya'acov” (Bamidbar 24:5), a blessing on their Synagogues. He sought to say that the Divine Presence [Shechina] will not rest upon them, and he said instead: “And your dwellings [mishkenot] Israel.” He sought to say that the kingdom of Israel would not continue, and he said instead that it would continue: “Like the winding brooks” (Bamidbar 24:6), which flow continuously... He sought to say that they would not have kings of stature, and he said instead: “Like cedar trees beside the waters” (Bamidbar 24:6). He sought to say that they will not have a king the son of a king, and he said instead: “Water shall flow from his branches” (Bamidbar 24:7). He sought to say that their kingdom would not rule over the nations, and he said instead: “And his seed shall be in many waters” (Bamidbar 24:7). He sought to say that their kingdom would not be fierce, and he said instead: “And his king shall be higher than Agag.” He sought to say that there will be no fear of their kingdom, and he said instead: “And his kingdom shall be exalted” (Bamidbar 24:7)" (Sanhedrin 105b 17:18).

כולם חזרו לקללה חוץ מבתי כנסיות ומבתי מדרשות שנאמר ויהפוך ה' אלקיך לך את הקללה לברכה כי אהבך ה' אלקיך קללה ולא קללות

However, in the end, most of them reverted to the curse:

"All of the blessings ultimately reverted to be fulfilled as the curse that he originally intended, as all of those circumstances befell the Jewish people, except for the destruction of synagogues and study halls, as it is stated: “And Hashem your G-d transformed the curse into a blessing for you, because Hashem your G-d loved you” (Devarim 23:6). A curse in the singular, not curses in the plural, was transformed permanently" (ibid).

Balaam wanted to curse the people of Israel and harm their spiritual and cultural sources by damaging the Synagogues and Batei Midrash. But he could not do this! In the end, a blessing does not turn back into a curse!

Every morning when we enter the Beit Midrash and the Synagogue, we recite the verses מה טובו 'Ma Tovu' and are thankful.  

Even now we cannot rest on our laurels, we must face the renewed challenges of our generation. All of us, the leadership, the ordinary people, and our Batei Midrash.