[Previous sermon: "May 18, 2007- Parashat B’midbar"] [Next sermon: "Torture? - 11/0707"]
Shabbat Balak - June 30, 2007
Perhaps you are familiar with the following story, a story of which I was reminded this past week while attending the Annual convention of the American Conference of Cantors:
A frazzled parent, after a busy and hectic day of work and fighting lots of traffic, finally arrives to the carpool line at her synagogue to pick her child up from religious school one afternoon. In an attempt to be present with and make conversation with her child, she asks “how were your lessons today” to which the child answers in the typical cool fashion of any youngster – “fine”.
So, the parent reflecting back on all of those parenting articles that advise to ask questions that require elaboration as opposed to a one-word answer, probed further, “well, what have you been learning, tell me about what are you studying in Hebrew school?”
The student paused and thought, and then carefully responded, “well mom, today the teacher told us this fascinating story about how this newspaper reporter dresses up in a costume, becomes Superman and saves the world.”
Shocked, the mom, forgetting all the wise advice of those well-meaning Parenting articles, asked her child in an incredulous voice – “Are you serious? I’m spending all this money and sending you to that Religious school each and every week and this is what they are teaching you?”
“Well, mom” the child replied, “not really, but believe me – if I told you what they were really teaching me in there; you’d absolutely freak!”
This week’s parasha contains one of those stories that just seems outright bizarre – Yes, last week we were faced with a red cow ritual and a rock bursting with water, but come on – a talking ass? What exactly are we to make of this story of Bilaam’s journey with his donkey at the bequest of the King of Moab?
Certainly it provides some comic relief after the whining and complaining of the Israelites in earlier chapters and before the heinous actions of Pinchas that are to come in the last verses. Indeed, this story could be considered “high comedy”: We are introduced to the main character, Bilaam – a se’er who can not really see is cast in a story about seeing and prophecy. Then there is a “sideshow” of sorts, featuring Bilaam’s donkey who frankly sees far much better than any of the human beings in the story. And in the end, we are faced with Bilaam – the supposed sorcerer extraordinaire, who is completely and utterly controlled and manipulated by God rather than succeeding through use of his own skills of magic.
Robert Alter, a contemporary biblical and literary scholar, argues that the entire story with all of its comic effects is there to reveal the flaws and short comings of paganism while underscoring the bible’s agenda of promulgating the power and will of an onmipotent God (namely YHWH). Alter states that, – “in this ancient story about a seer who cannot see and whose donkey understands more of God’s will than he does, pagan notions about manipulating God are ridiculed and condemned”
This is an important message for the biblical writer and audience. The story highlights the point that human history and Israel’s history particularly are in the hands of an unfathomable God whose intentions are beyond human understanding. Yet at the same time, while fully comprehending God is beyond human intellectual capacity, to fall prey to paganism is not only invalid, but as laughable as a talking ass. The only character able to see God and really understand this reality early on is the donkey itself; a subtle indicator that it shouldn’t be so tough. If an ass can see evidence of the divine presence, than certainly we should be able to. Yet, it isn’t so easy is it…
How often in our busy lives, do we overlook the obvious; what is right there in front of us? How often do we strive to control and manipulate what really is far beyond our control? I believe in this comic story lies a serious reminder about our human limitations. In a world where so much is in our power – technological advances enable us to micromanage our time, be hyperproductive and super-acheivers, efficient multi-taskers; yet – ultimately, we are powerless to the greater forces around us; and that is a good thing. Thank God the earth continues to rotate on its axis, that the sun rises and the moon sets with out doing anything. Thank God for human differences and the rainbow of diversity this brings to the world. Thank God for the inherent potential for goodness that lies in all of us. This story reminds me to remain in awe of what is far beyond our human capabilities and understanding and ultimately what is most vital.
Almost universally, Rabbinic commentators view Bilaam in a very negative light. He is labeled evil by one commentator who groups him together with the murderous Cain and Hezekiah, who is blamed for the destruction of Israel. Yet, many commentators see Bilaam as capable of change. Rabbi Samson Raphael Hirsch, for instance, points to an evolution in Bilaam’s faith. While at first, Bilaam can’t see God and is functioning as Balak’s reluctant hired hand, ultimately he comes to realize that he is a vehicle of God. With experience, he becomes more open to hearing and seeing God’s will; he grows from being a common ‘sorcerer for hire’ to one who is willing to wholeheartedly give himself up to the prophetic urge. Twice he blesses Israel twice against his will; yet Mah tovu ohalecha ya-akov, the third time seems to be charm, according to commentator Nehama Leibowitz – here Bilaam gives up control and allows Gods voice full expression.
It is in Bilaam’s growth that he challenges us. It is often when we let go, when we strive to just be rather than trying to control events that we find ourselves most open to the beauty in the world and to the blessing inherent in our lives: Mah tovu ohalecha ya-akov, mishk’notecha yisrael -- indeed, How filled with goodness are your tents, O Jacob, your dwelling places, O Israel.
Cantor Rhoda J. H. Silverman
