However, I heard a fascinating vort from R’ Shmuel Silber shlit”a, in the name of R’ Simcha Bunim of Peshichah zt”l, which has the effect of turning this criticism on its head.  Instead of translating mikneh rav as “abundant livestock”, R’ Simcha gives a homiletic interpretation to these words, interpreting the Hebrew as “they had a kinyan (investment, as it were – a play on the word mikneh) in their Rav” – who was none other than Moshe Rabbeinu! What was this investment? Since Moshe Rabbeinu was barred from entering into the Land of Israel, these two tribes did not want to leave him alone; because of their great love and attachment to him, they wanted to stay b’eivar ha’yarden, hoping that that land would eventually become part of Eretz Yisrael proper, and then they and their beloved Rav would be reunited with the other tribes. Even though the drasha is somewhat ‘forced’, it bespeaks of R’ Simcha Bunim’s great love for the Jewish people, wanting to see only the good in all of their actions.

I remember hearing a story from R’ Yissocher Frand shlit”a about the Apter Rebbe zt”l (known as the ‘”Ohev Yisroel - the Lover of Israel”) that was very similar in its intent: the Rebbe was wont to say that you can find an instance of the mitzvah of Ahavas Yisrael (a Biblical commandment to love your fellow Jew) in every single parshah in the Torah. The Rebbe’s chassidim wanted to know where in parshas Balak you could find such a teaching – having looked, but not having found. The Rebbe thought for a moment and then his face lit up. “Here, it is actually very simple,” he said. “The word ‘Balak’ itself is an acronym for the mitzvah v’ahavta l’rei’a’cha ka’mo’cha – you shall love your neighbor as yourself” [Leviticus 19:18].

Not wanting to be disrespectful to their Rebbe, the chassidim presented their Rebbe with an ‘obvious’ difficulty: “But Rebbe, isn’t the acronym of ‘Balak’ VEIS•LAMED•KUF, while the rashei taivos (initial letters) of v’ahavta l’rei’a’cha ka’mo’cha is VAV•LAMED•KAF?” [i.e. even though 2 out of the 3 letters sound the same (VEIS• VAV and KUF•KAF) the acronym is not grammatically correct!]. The Rebbe responded, “My dear chassidim, you are most certainly correct. But if you are going to be makpeed (exacting) on every little detail when it comes to Ahavas Yisrael, then you will never be able to fulfill this mitzvah.” In a homiletic sense, then, one must be able to overlook certain defects in our fellow Jews in order to find love for them in our hearts – and this is true in every relationship.

It is a custom during the summer months for Jews around the world to say over a chapter of Pirkei Avos on Shabbos afternoon. Just a few weeks ago we learned in a mishnah about ten miracles that were performed for those who visited the holy Temple in Jerusalem. One of them was, “Ohm’dim tze’fu’fim, u’mish’ta’cha’vim r’va’chim – the people stood (in the Temple courtyard) crowded together, but when they prostrated themselves, there was ample space for all” [Pirkei Avos 5:5]. Yet another Rebbe, Rav Menachem Mendel of Kotzk zt”l comments that this mishnah offers a powerful life lesson: If a person will never yield to another, then even standing erect with his chaver he will feel crowded in; but if we are willing to yield and accept others’ opinions (i.e. by ‘bowing’ and showing humility), then everyone will have enough space to live comfortably.

Finally, in a contemporary commentary from the Aish website, Rabbi Efrem Goldberg (Boca Raton Synagogue) writes about the very strong opinions coursing through our community with regard to this year’s presidential election. He quotes the Gemarah [Yoma 53a] where we learn that at the conclusion of the Amidah (the silent Shmoneh Esrei), “one must take three steps backwards and only then pray for peace.” In the name of R’ Menachem Benzion Zaks, R’ Goldberg writes that we cannot pray for nor achieve peace if we are not willing to step back a little and make room for others and their opinions, their tastes and personalities. We bow to the left and we bow to the right, giving deference (as it were) to those who are not just straight ahead on our path, but at odds with our perception of being politically correct. We must not sacrifice our love for one another on the altar of national politics.

Beginning this motzei Shabbos and continuing through Sunday (until nightfall) we will observe the fast of Tisha b’Av, commemorating the tragic anniversary of the destruction of both holy Temples in Jerusalem. We are told that the Bais Hamikdash was destroyed because of sinas chinam, i.e. baseless hatred – intense dislike and disrespect based on petty factors that became the cause of friction between one Jew and his brother, one Jew and her sister; a friction which erupted into flames when the holy Temples were destroyed and burnt to the ground. We are also told that the Bais Hamikdash will be rebuilt because of ahavas chinam, i.e. baseless love and acts of kindness between one Jew and another.

Perhaps we can work harder – really, much harder – to focus our energies and emotions into acts of Ahavas Yisrael, thinking of the lessons taught to us by our holy teachers: R’ Simcha Bunim of Peshichah zt”l, the Apter Rebbe zt”l (the ‘”Ohev Yisroel”), Rav Menachem Mendel of Kotzk zt”l – and by our contemporary teachers, enumerated above. When we really believe, “Acheinu kol bais Yisrael – all the Jewish people are brothers (and sisters)”, then G-d will believe in us, seeing that we are ready at long last for the Final Redemption, bem’hei’rah b’ya’mainu, and the rebuilding of our sorely missed Bais Hamikdash.

A Perspective on What Has Been Lost

Recently, I was reminded of a ‘famous’ Midrash about how G-d offered the Torah to all the nations of the world before it was finally accepted by the Jewish people (there is an oblique reference to this Midrash in the Gemara Taanis 25a). In somewhat abbreviated form, here is the main thrust of the Midrash [Sifrei on Deut. 33:2]:

When G-d wanted to give the Torah to Israel, He offered the Torah not to Israel alone, but to all the nations of the world.

First G-d went to the descendants of Esav and said to them, “Will you accept the Torah?” They responded, “What is written in it?” God said to them, “You shall not murder” [Exodus 20:13]. They replied, “Master of the Universe, the very essence of our people is inexorably bound up with murder; we are not able to accept Your Torah.”

G-d then went to the descendants of Ammon and Moav and said to them, “Will you accept the Torah?” They responded, “What is written in it?” G-d replied, “You shall not commit adultery” [Exodus 20:13]. They replied, “Master of the Universe, the very essence of our people inexorably bound up with adultery; we are not able to accept Your Torah.”

G-d then went to the descendants of Ishmael and said to them, “Will you accept the Torah?” They responded, “What is written in it?” G-d replied,, “You shall not steal” [Exodus 20:13]. They replied, “Master of the Universe, the very essence of our people is inexorably bound up with stealing and robbery; we are not able to accept the Torah.”

And so, there was no nation that God approached and asked if they would accept the Torah – and who were able to accept the Torah and the conditions therein.

Finally, God came to Israel. After hearing G-d’s offer, they replied, “We will do and we will hear/obey” [Exodus 24:7].

A Midrash which is simply stated – almost humorous in the brutally honest answers given by the nations – but with a profound message nevertheless staring up at us from the printed page.

In essence, the ‘nations’ of the world said to G-d at that critical juncture in time, “Look – thanks, but no thanks. You see, we would rather live and do what we want to do, and we don’t want to be bound by a set of rules imposed upon us by G-d … or by any other authority, for that matter. This is who we are; it’s in our genes, you know!”

But Israel answers, “We will do and we will hear (na’a’she v’nish’ma). This is a hard thing that You are asking of us, but what’s really important is that we get to have this special, practically intimate, relationship with You – Creator and Master of the World! No matter who we are now, we can change and become greater still. No matter what the challenge inherent in accepting the Torah, we know that spiritual greatness is only acquired through challenge. By making ourselves the vessel for expressing Your will in this world, we know we will achieve the greatest happiness possible, making a sound investment in becoming truly rich – in the broadest sense of the word.”

There is no great sacrifice in simply doing whatever it is you want to do - no hint of righteousness in living one’s life while serving only oneself. Of course, there are times where we forego our own wants because we defer to someone we love, and this is greater than living only to please oneself. But to elevate one’s life-purpose to serve the A-lmighty and to do His will in this world – even if I don’t completely understand the commandment or its ultimate end result – is truly revolutionary!

Every time I do a mitzvah, whether in service to G-d or to my fellow man, I embody that Jewish ideal established at the outset of matan Torah, namely:  To forge a unique bond with my Creator and through this service to bring Peace and Redemption to the entire world. Rashi zt”l tells us that the place names listed at the beginning of this week’s parshah are really allusions to those times when the Jewish people fell short of this mark. Lost opportunities.

However, the most tragic loss we have endured with regards to lost opportunities, of forging a bond with the Creator and of performing our Service to Him at the highest levels – has been the destruction of the Bais Hamikdash and exile from our homeland. For this, we must mourn. May it be Your will that we see the Geulah Shleimah bim’hai’rah b’ya’mai’nu!