​Parashat Balak 5784, 2024: "Of Tents and Torah"

Rabbi David Etengoff
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ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains one of the most famous pasukim in the Torah: “How goodly are your tents, O Ya’akov, your dwelling places, O Yisrael!” (Sefer Bamidbar 24:5, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)  In his Commentary on the Torah, Rashi (1040-1105) asserts that “how goodly are your tents” refers to the thoroughgoing modesty of the fledgling Jewish nation: “For he (Bilam) saw that the entrances [of the tents] were not facing each other.” (See Talmud Bavli, Baba Batra 60a, brackets my own)

The Midrash Aggadah offers an additional intriguing interpretation of our pasuk:

“How goodly are your tents, O Ya’akov” In the merit of Ya’akov having sat in them, as the text states: “And Ya’akov was an innocent man, dwelling in tents.” (Sefer Bereishit 25:27) And because of this, the Jewish people merited to dwell in tents in the desert.” (S. Buber ed., Sefer Bamidbar, Parashat Balak 24:5, all Midrash translations, my own)
 
Why does the Midrash emphasize the zechut of Ya’akov having sat in tents? Both Midrash Bereishit Rabbah 63:10 and Rashi maintain that these were not standard tents, but rather “the tent of Shem and the tent of Ever.” (Rashi, Sefer Bereishit 25:27)  As we know from related midrashic sources, Shem and Ever had the first learning center wherein the knowledge of Hashem’s omnipotence, justice and righteousness formed the backbone of the curriculum. The Midrash may now be understood in this manner: Based upon “the merit of Ya’acov having sat in them [the tents of Shem and Ever] … the Jewish people merited to dwell in tents in the desert.”
 
In my view, an additional section of the Midrash Aggadah further illuminates the connection between the two parts of this statement:

Ya’akov was chosen by the Holy One blessed be He, as the text states: “But you, Yisrael My servant, Ya’akov whom I have chosen, the seed of Abraham, who loved Me.” (Sefer Yeshayahu 41:8) In addition it is written, “For G-d chose Ya’acov for Himself, Yisrael for His treasure.” (Sefer Tehillim 135:4)  Hashem, [it must be noted,] did not bring him (Ya’akov) close to Himself, rather, Ya’akov brought himself close to the Almighty, as the text states: “And Ya’akov was an innocent man, dwelling in tents.” (Sefer Vayikra, Parashat Tzav VIII)
 
In sum, Hashem chose Ya’akov and Ya’akov chose Hashem. Like his grandfather Avraham, Ya’akov was a seeker who did not rest until he had thoroughly developed his relationship with the Master of the Universe. Little wonder then that Chazal named him, “the Bachir Ha’Avot”—the Chosen One of the Patriarchs.
 
Like Ya’akov Avinu, the entire Jewish people are chosen by Hashem: “And you shall be to Me a kingdom of princes and a holy nation…” (Sefer Shemot 19:6)  With Hashem’s help, may we strive to emulate Ya’akov, so that we too may dwell in the tents of Torah and grow close to the Almighty. V’chane yihi ratzon.

Shabbat Shalom
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