Musar על נדה 61:86

Afterwards, as a result of Bileam "walking" i.e. setting out on an errand that was meant to harm the Jewish people, G–d transformed the intended curses into blessings in inverse ratio to the wickedness intended by him. As Solomon says in Proverbs 10,24: "The fear of the wicked will come upon him; the desire of the righteous will be granted." When Bileam next announces "ואדעה מה יוסף ה' דבר עמי," "I will know what else G–d will speak to me" (22,19), he is already inadvertently hinting that he will become the instrument by means of which G–d will bless Israel. An example of this additional blessing can be seen in the words "how goodly are your tents O Jacob, your dwellings O Israel." Whereas, originally the blessing was valid only while Israel was secure in its land, the additional words referring to temporary abodes of Israel, i.e. משכנותיך, include periods during which Israel will be exiled (24,5). The very exile is a source of blessing, since it produces repentance and subsequently a rejuvenation of the Jewish people. This is why the name Jacob, and the temporary nature of the dwellings called "huts," is associated with the former temporary residence of the Jewish people, on their own land, whereas "Israel," the choicest of names for this people, as well as "dwellings," is employed when it describes-paradoxically,-its state of exile. The Talmud in Baba Metzia 68a, in trying to define a mortgage which is called in Aramaic mashkanta, a word resembling the Hebrew Mishkan, dwelling, describes it as something that constantly “dwells” with the owner of the field against which a loan has been made. The constant awareness of one's dependence acts as a spur to rid oneself of such an obligation. The exile experience of the Jewish people is meant to do the same, to imbue us with the urgent desire to do all in our power to become worthy of redemption. At that time G–d's promise (Leviticus 26,11) ונתתי משכני בתוככם "I will give My dwelling to be in your midst," will be fulfilled. The destruction of the Temple and the Jewish state was a necessary prelude to building a better Jewish nation. This is the meaning of the prophecy וירד מיעקב והאביד שריד מעיר, "A victor will issue forth from Jacob to wipe out what is left of ‘lr’" (24,19). Bileam saw a vision of the greatness of the Messiah, someone greater than himself. What he did not appreciate was that purity could be rooted in impurity, just as Abraham came forth out of a Terach. When the Messiah arrives, the last vestiges of the dross remaining from former efforts at distilling the pure out of the impure will vanish. The מלאך רע, "evil angel," who is personified by Bileam, had to acknowledge this, i.e. say Amen" to this concept. Bileam expanded on this theme of redemption when he said: "What I see for them is not yet, what I behold will not be soon" (24,17). He seems to be repeating himself. Another difficulty in Bileam's words is the fact that they seem to be contradictory. First he says: "I can see it," suggesting a clear vision, whereas immediately afterwards he describes this as in the distant future, i.e. not being so clear. What is meant is that every single day that passes contains elements of the eventual total Redemption. This is what Bileam realises clearly. What he does not see so clearly is the date on which this process will be complete. Our Rabbis have described this process as "a single sheep resides amongst seventy wolves. These wolves attempt daily to devour the sheep, but the Almighty saves it from their clutches," as in Pessikta Rabbah 9,2. The very fact that the Jewish nation continues to exist is part of the proof that the Redemption is an ongoing process. G–d is busy performing such miracles without the person for whom such miracles are being performed even becoming aware of them. This is why Bileam says "I see it," i.e. as an ongoing process, "but not now," i.e. the true Redemption, the arrival of the Messiah, has not yet come to pass. Subsequently, Bileam turns to the vision of the Redemption, of which he says: "I see it, but not in the near future." He reveals that there is a date that G–d has fixed for it, though if the people were deserving that date could be advanced. This is parallel to the explanation of the sages on the apparent paradox in Isaiah 60,22, "at its appointed time, I will hasten it." The meaning is that though there is an appointed time beyond which the Redemption will not be delayed, it may occur sooner if Israel deserves it (Sanhedrin 98a). אשורנו, means "I can see it if Israel does penitence," whereas ולא קרוב, means that if they were not worthy then that Redemption would not be in the near future. It is at that time that all previous curses will turn into blessings, for the Redemption was brought about sooner as a result of Israel responding positively to the curses it has had to suffer. We read in Deuteronomy 23,6: "G–d transformed the curse (Bileam's) into a blessing for you, for the Lord your G–d loves you." The last words seem superfluous, since no one would assume that someone who hates you turns your curses into blessings. The meaning, however, may be that repentance is "great," since it has the power to convert former misdeeds into merits. Such repentance indeed has such power when it is the result of love of G–d and not the fear of punishment. Curses may be a hidden display of G–d's love, for once they have fulfilled their purpose, they eventually enable Him to turn them into blessings. Love for G–d by the repentant sinner is reciprocated by Him so that what used to be demerits are accounted as merits retroactively.

Concerning this inseparable bond, the Torah says in Exodus 19,5 prior to the revelation at Mount Sinai: והייתם לי סגלה, "You will be My treasured possession." The means by which Israel becomes G–d's most treasured possession is the Torah. The word, i.e. vowel, סגל is comprised of three sounds, i.e. three times the letter י. Between them they represent the ten emanations, the ten commandments and the ten directives by means of which G–d created our universe. The Zohar at the end of Parshat Nasso where the offerings of the princes are described, comments that the verse עשרה עשרה הכף, (Numbers 7,86) "ten, ten the כף" which at first glance seems superfluous, for who does not know that twice ten equals twenty, means that the first ten represent מעשה בראשית, whereas the second ten represent the Ten Commandments when the Torah was given. The Torah wishes to tell us that the creation of the universe was justified only when Torah was revealed and accepted by the Jewish people. Together these "twenty" formed a unit, seeing that when one spells the letter י ten, as a word i.e. יוד, the numerical value is 20, i.e. כ. The inseparable relationship between G–d, Israel and Torah is thus amply documented. Israel is attached to these "twenty," as is mentioned in Deut. 4,4: ואתם הדבקים בה', "as for you who cleave to the Lord etc." The congregation of Israel, עדת ישראל, are ten (i.e. the minimum number of a quorum amongst which a part of the Presence of G–d can be found is ten). This number applies both to the spiritual part of the people, נשמה, as well as to their bodies, since the Talmud Nidah 31 tells us that there are three partners in the creation of a human being, G–d, father and mother. G–d's input is described as comprising ten parts, the soul and its various potentials. Father and mother between them also contribute ten components, the body and the materials it is formed of. This makes man a partner of G–d in the Creation of the universe in a manner of speaking Just as the purely spiritual world, עולם האצילות, had been "born," so now the אדם תחתון, man of the lower world was "born" in order to get to know G–d. This is what is meant by the Talmud Shabbat 119 saying that whoever says his prayers on the Sabbath Eve including the recital of Genesis 2,1-3, becomes a partner of G–d in His work of Creation. It is well known that this is the night our sages especially recommend for man and his wife to cohabit and fulfill the commandment to procreate.