Grace After Meals is the only blessing specifically
mentioned in the Torah. When three or more eat together, blessing of Grace After
Meals is said over a cup of wine. He said: "I will bless" in the nature of an
invitation because at the time when a person is seated at his dinner table the
Shechina is also standing there and is only blessed in Grace After Meals
in this manner,
The Shechina is "standing" waiting to receive the
sparks of holiness that are included in the food and released by the blessings
to give a person power to learn Torah and perform mitzvot. But the "Other Side"
is also standing there. When a person invites himself and others to bless the
Holy One blessed be He [ Zeir Anpin], then this invitation fixes the
Shechina upwards to receive blessing [from the sefira of bina].
Then the "Other Side" is rendered docile.
In this week's Torah commentary, the Ari expounds upon the unique mystical roles employed by Balaam and Balak, respectively. Both Balaam and Balak were reincarnations of the evil elements of both Cain and Abel, as well as manifestations of Amalek, explaining their hatred for the Israelite nation. Balaam's specialty was essentially that of sorcery, which emanates from the mouth; his soul was particularly rooted in that of Abel, illustrated by the point that the word "hevel", Hebrew for "Abel", means "breath", associated with the mouth. Balak was a magician, primarily from the evil of Cain, who, just as a magician's main tools are his hands, focused on the corporal world, physically working the soil. The Ari expounds, in great detail, the Kabbalistic ramifications of these two entities and their attempts to stifle the powers of holiness in the process of rectifying of Creation.
Balaam saw a vision of the greatness of the Mashiach and that his purity was rooted in impurity. His words suggest a clear vision, as he said, "I can see it..." , whereas he describes this as in the distant future, being not so clear. Balaam realized clearly that every single day that passes contains elements of the total Redemption although he didn't see clearly the date on which this process will be complete.
He reveals that there is a date that G-d has fixed for it, though if the people are deserving, that date could be advanced. Repentance that is the result of love of G-d and not the fear of punishment has the power to convert former misdeeds into merits. 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 blessing.
How good are your Tents, Jacob, and your Tabernacles,
Israel. "Tents" refers to thetapestries which covered the Tabernacle and
were visible from the outside. Nevertheless, the most important part was what
was underneath the tapestries, the Tabernacle itself.
The development of the one's inner soul is the purpose of
life. The name "Jacob" represents a lower aspect, while the name "Israel"
represents a higher, more fully realized aspect; the inner aspect of the
Jew. Therefore, in the verse "How good are your tents, Jacob...", Jacob is
associated with tents, a simpler, still unrefined and external type of divine
service. The principal service of G-d is the higher service - that of Israel,
i.e. "...and your Tabernacles Israel". The inner aspect is the more fully
realized service, the essence of a Jew.
An entire Torah portion is named Balak, although the Torah shuns negative words and idioms whenever possible. The Torah enjoins us to obliterate all traces of wickedness, yet immortalizes the name of a wicked, idolatrous king, who wished to wipe out the Jewish people and brought about the death of over a hundred thousand Jews.
Balak embodied the idea that the Messianic future will be the full transformation of evil into good. Sometimes, just when about to enter our "promised land", our inspiration is preempted by a feeling of worthlessness and dejection, making us feel unequal to the task. We must remember then that each of us possesses a messianic spark, a potential role in redeeming the world with which we can transform the curser within us into a source of blessing.
The Torah named a portion after Balak, a non-Jewish king who attempted to destroy the Jewish people, as he was the ancestor of Ruth the Moabite, the ancestor of King David, from whom the Mashiach descends.
Thus, Balak represents the transformation of darkness to light - the metamorphosis of the idolatrous kingdom of Moab to the sacred kingdom of David and Mashiach. Just as Balak was transformed from evil to good, darkness to light, we too are reminded that if we make the effort, every obstacle can be overcome and the light revealed.
"Were all seawater ink," Rabbi Luria answered, "and all the vast firmament paper, and all stalks quills, it would still not be enough for me to write down the wisdom I have acquired."
Shabbat Shalom.
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