1. The Paradox of Bilom’s Blessings
In this week’s Parshah, we encounter some of the most beautiful blessings ever given to the Jewish people, and remarkably, they come from Bilom HaRasha—Bilom, such an evil person. Especially striking is the blessing we recite every morning in our prayers: Ma tovu ohalecha Yaakov, mishkenosecha Yisrael—“How goodly are your tents, Yaakov, your dwelling places, Yisrael.” These words originate from Bilom himself. It’s almost as if, had we not had such an enemy as Bilom, we might never have received such a profound blessing.
Rashi points out several times in Chumash that Bilom was hired by Balak specifically to curse the Jewish people. Yet, Bilom himself was an even greater enemy than Balak; he harbored a deeper hatred for the Jews. Rashi finds hints in Bilom’s wording that reveal his intense animosity and his desire to curse them even more fiercely.
2. Rashi’s Interpretations on Sorcery and Prophecy
One of the verses in this Parshah—specifically in Parshas Hamishi of Parshas Balak—contains a statement by Bilom that Rashi explains with two interpretations. In his first taich—interpretation—Rashi says that the Jewish people do not have sorcerers or magicians. Instead, they serve Hashem with temimus—simplicity and sincerity—without resorting to sorcery.
The Torah promises that because ki lo nachash b’Yaakov v’lo kesem b’Yisrael—“there is no divination in Yaakov nor sorcery in Yisrael,” there will come a time when everyone will recognize the greatness of Yaakov and Yisrael. Rashi brings down that the Jewish people will sit before Hashem, learning Torah directly from Him. Their closeness to Hashem will surpass even that of the malachei hashareis—ministering angels. The angels themselves will ask the Jewish people: ma po’al Keil—“What has Hashem done?”—because it is the Jews who are learning directly from Hashem and thus know His will more intimately than even the angels.
3. The Second Pshat: Prophets Instead of Sorcerers
In Rashi’s second explanation, he clarifies that it isn’t merely that Jews don’t practice sorcery as in the first pshat—rather, they don’t need any sorcerers at all. The Jewish people know what Hashem wants through other means. When Hashem wishes to communicate something to Yaakov or Yisrael, He does so through prophets or through the Urim v’Tumim. There is no need for diviners or magicians because Hashem provides direct guidance.
This demonstrates that in every generation, Hashem gives us ways to know what is coming through His prophets (nevi’im). These prophets inform the Jewish people about what is destined to take place and what Hashem expects from them at any given time.
4. Contemporary Application: Prophecy and Redemption
The Rebbe emphasized this idea by stating prophetically that now is the time for Mashiach’s arrival. This message was delivered with great strength and conviction. Such proclamations are examples of how Hashem continues to send messages through His nevi’im, through tzaddikim, so we can know what He wants from us at each moment.
This brings us back to ma po’al Keil—what does Hashem want from us during these times? As we approach Shabbos which coincides with Shiva Asar b’Tammuz this year (and thus becomes a nitcha—a postponed fast), we reflect on how these messages guide our actions and attitudes during significant moments on our calendar.
5. The Transformation of Fast Days into Festivals
The fact that Shiva Asar b’Tammuz falls on Shabbos this year means it is pushed off until Sunday. A postponed fast (nitcha) is considered less stringent than when observed on its original date. There is an expression: once a fast day is pushed off (nitcheh itcheh), it should be pushed off completely—meaning its negative aspects should be entirely nullified.
The Rambam writes (and the Rebbe often quotes) that these days of destruction will not only be pushed away but will actually transform into days of celebration—yom tov. This concept mirrors what happened with Bilom: although he was a rasha (evil person), his words became sources of immense blessing for us when Hashem turned them around.
6. Anticipating Redemption: From Mourning to Joy
This transformation teaches us that when Hashem takes away a fast day, it doesn’t just disappear—it becomes elevated into something much greater: a day of joy and celebration. Perhaps soon we will merit celebrating not just individual days like Shiva Asar b’Tammuz or Tisha B’Av as festivals but see all three weeks transformed into a special holiday period.
If we say regarding Shiva Asar b’Tammuz (nitcheh itcheh) that its postponement hints at its total transformation, then certainly Tisha B’Av and all associated days will follow suit. We must prepare ourselves for this great three-week festival beginning Sunday, may it be with the coming of Mashiach Tzidkeinu speedily in our days.