תפלה ו

This is the aspect of (Avos, Ch. 5): "What is the difference between the students of Avraham Avinu and the students of Bilaam HaRasha?" etc. Everyone finds this teaching puzzling, as the commentators explain. But according to what was discussed above, their holy words are somewhat understood. First, the Mishnah clarified the difference between the students of Avraham Avinu — whose traits are a good eye, a humble spirit, and a modest soul, meaning they are not attached to jealousy, desire, and honor (which are comprised within these words: a "good eye" is the opposite of jealousy; a "modest soul" is the opposite of desire — the opposite of Bilaam's "expansive soul," as our Sages said (Bamidbar Rabbah, Ch. 2) that his soul was expansive with desire for wealth, "a house full of silver and gold," etc.; and a "humble spirit" is the opposite of the pursuit of honor, which is arrogance and a haughty spirit). All these good traits, comprised of all goodness, are found in the students of Avraham Avinu. Conversely, the students of Bilaam HaRasha possess an evil eye, an expansive soul, etc. — pursuing jealousy, desire, and honor. 2

This is the aspect of the opening of the donkey's mouth — Hashem opened the mouth of the donkey, and she herself rebuked him — a miracle without precedent. Through this, Hashem showed him the source of his impure power. For he had drawn such filth upon himself through the desire of adultery in so abominable a form (with an animal) that through this he gained power from the Sitra Achra [forces of impurity] in his impure mouth. This is how Hashem governs His world: one who wishes to accomplish things in kedushah [holiness] must be exceedingly holy and separated, like Moshe Rabbainu — and if he had lapsed even slightly in his kedushah, he could not have acted properly. Conversely, in the realm of impurity, Bilaam's power came specifically because he defiled himself so greatly — as brought in the Zohar HaKadosh regarding his feats through extreme impurities involving emission near the mountains of darkness, rachmana litzlan. 8

And nevertheless he persisted in his wickedness and did not turn back — until he advised Balak to cause them to stumble through fornication, saying: "The God of this people despises licentiousness" (Sanhedrin 106a). This is very puzzling: if Hashem despises licentiousness, and through it some of Yisrael will fall — then surely Balak and his daughters and Bilaam himself will fall even more catastrophically, since they caused it all and defiled themselves! 10