1. Reflections on Gimel Tammuz and Visiting the Ohel
Today’s shiur falls on Gimel Tammuz—the third of Tammuz, a day imbued with special significance and spiritual opportunity. I want to share a personal experience from last night: I visited the Ohel—the resting place of the Rebbe. Typically, on such days, the lines can be extremely long, sometimes requiring hours of waiting under the hot sun just for a brief moment at the Rebbe’s resting place. Hoping to avoid the crowds, I arrived around 1:30 in the morning, but even then, the line stretched endlessly. Still, waiting at night was easier without the intense heat, and there was a gentle breeze.
What struck me most was not just being at the Ohel, but observing who comes to visit. It’s not only Chabad shluchim—emissaries—or those closely connected to Chabad. I met people from all walks of life: some from remote areas without a shul or regular Jewish community, others from cities who don’t affiliate but feel compelled to come on Gimel Tammuz. This demonstrates a deep desire among Jews to connect with the Rebbe and with something greater than themselves.
2. Bilam’s Determination Versus Hashem’s Will
This phenomenon stands in stark contrast to what we learn in this week’s Parsha, Parshas Balak, specifically regarding Bilam. The Torah describes how Bilam insisted on going with Balak’s messengers despite knowing that it was not truly Hashem’s will. Hashem tells Bilam he may go if he insists, similar to how Hashem told Moshe Rabbeinu regarding shlichus—sending spies into Eretz Yisrael—if you wish to send them, send them. Sometimes Hashem allows a person to follow their own path even if it leads to error.
Bilaam’s enthusiasm for his mission is evident in his actions: he saddled his own donkey rather than delegating it to his servants, something he would never normally do. This eagerness is compared by Chazal to Avraham Avinu, who also saddled his own donkey when going to perform the Akeidah. However, while Avraham did so for a mitzvah, Bilam did so out of hatred for Bnei Yisrael.
3. The Malach’s Intervention and Parallels with Avraham
Hashem gives Bilam another chance by sending a malach shel rachamim—an angel of mercy—to block his path and make his journey difficult. This is reminiscent of Avraham Avinu’s journey to the Akeidah where obstacles were placed before him as tests of faith and resolve. In Bilam’s case, however, these obstacles were meant as opportunities for him to reconsider his intentions and perhaps turn back from his evil mission.
The Torah describes how Bilam’s donkey sees the angel blocking their way while Bilam himself cannot perceive it. The donkey veers off course and later presses Bilam's foot against a wall in an attempt to avoid danger from the angel wielding a sword—a sword invisible even to Bilam himself. Only after repeated incidents does Hashem open Bilam's eyes so that he too can see the malach standing before him.
4. The Donkey Speaks and Bilam’s Embarrassment
The story reaches its climax when the donkey miraculously speaks, questioning why Bilam has struck her three times despite her years of loyal service. According to the Gemara, there are unsavory details about Bilam's relationship with his donkey—he chose a donkey over a horse for improper reasons described by Chazal as “chasi.” In his anger before realizing what was happening, Bilam exclaims that if he had a sword he would kill his donkey on the spot.
This statement exposes Bilam's hypocrisy: he claims he can destroy an entire nation with words alone yet needs a physical sword for his animal. Because this episode brought shame upon him through supernatural means (his own donkey speaking), Hashem ultimately caused the donkey's death so that it would not continue as an ongoing embarrassment for Bilam.
5. The Limits of Human Free Will and Divine Control
After finally seeing the malach himself, Bilam offers to turn back if that is Hashem's will. Rashi explains that even here, Bilam does not fully submit but rather leaves it up to Hashem whether or not he should proceed. This mirrors Avraham's experience at the Akeidah where first Hashem commands him one way and then sends an angel with new instructions.
The malach permits Bilam to continue but warns him that he will only be able to say what Hashem puts in his mouth—not what he desires himself. Ultimately, although Bilam sought to curse Bnei Yisrael, he ended up blessing them instead because Hashem remained fully in control throughout.
6. Lessons on Insistence: Evil Versus Good
The narrative highlights how evil persists stubbornly even when faced with obstacles or punishment—a trait seen in many adversaries throughout history who refuse to change their ways despite suffering consequences. From Bilaam we learn that evil does not easily relent; it continues pushing forward regardless of setbacks.
The Rebbe taught that our response must be equal persistence in doing good—not only when convenient or comfortable but especially when faced with challenges or inner resistance (yetzer hara). Often our greatest obstacles are internal: discouragement, lack of motivation, or emotional struggles can hold us back more than any external force.
7. Responding to Tragedy Through Light and Growth
The recent tragedies affecting Klal Yisrael remind us that sometimes we cannot directly confront evil or undo suffering inflicted by others. What then is our role? Our task is spiritual: increasing Torah study and mitzvah observance brings more light into the world (a little bit of light pushes away much darkness). This is what Hashem wants from us as individuals and as a community.
The pain experienced by families who have lost children under tragic circumstances is unimaginable—a parent should never have to bury their child under such conditions—and these wounds remain forever for those affected most directly.
8. Hidden Redemption and Hope on Gimel Tammuz
The Rebbe spoke about Gimel Tammuz as a day when redemption (geulah) was hidden at first—referring both to historical events (the previous Rebbe's release from prison) and contemporary realities (our loss of physical connection with our Rebbe). Although we may not always see immediate good emerging from tragedy or concealment (Tzaros nistaros—hidden troubles), we trust that ultimately something powerful and positive will result.
This hidden geulah will become revealed just as Yud Beis–Yud Gimel Tammuz became days of celebration—the Chag HaGeulah—for all Klal Yisrael speedily in our days—Amein.