310 —שליחת ספרים, אתון בלעם, ודיבור ניסי בתורה

B"H, 22nd of Cheshvan, 5708.

Havav"ch iy"a nu"m oseik b'tzt"z etc. Mehoram"ch shub

Shalom u'Vrachah!

I received your letter from a long time ago. Please forgive me for the delay in my response due to many preoccupations.

The books you requested were sent to you in two packages. Some of the talks and discourses are on account of the Keren HaMitzvos fund, since according to your letter they are for the merit of the public. Please confirm receipt of the packages.

Regarding what you asked about what is written in Moreh Nevuchim II:42 concerning Bilam on the road and the words of the donkey—all being in prophetic vision—and you ask what compelled him to interpret the donkey's words non-literally: The reason is explicit in Ralbag's commentary at the beginning of Balak: "There are very difficult questions in this story... How is it possible that a donkey would see an angel of G-d when one who is not a prophet cannot see it, as stated at the end of Daniel: 'the men who were with him did not see'... Why did the angel not appear to Bilam first with his sword drawn so that he would reach the intended result... For what purpose was it necessary for a miracle to occur so that the donkey would speak... It is clear that G-d does not perform miracles without necessity... The view of our Sages is that this matter happened literally; therefore they said that the mouth of the donkey was one of those things created at twilight. What seems correct to us based on principles and analysis," etc.—and he explains as written in Moreh Nevuchim.

And in Pirkei Avos it is evident that the matter happened literally. To answer these questions: a) How could a donkey see an angel? This should only be possible for a prophet, as shown in Daniel above. But this is not difficult according to Ramban (Bereishis 18:2), brought by Abarbanel on Moreh Nevuchim there—that seeing an angel does not require prophecy. Or one can say as Ramban (Bamidbar 22:33) explains: The donkey sensed or saw something but did not understand its meaning; she turned aside because of the drawn sword as animals do. And even though Bilam did not sense or see even the drawn sword, it can be explained based on what is known (see Tanya ch. 23) that harmful spiritual beings are hidden from human eyes because if people—who have intellect—saw them, they would become confused and harmed; whereas animals are different. See Berachos (6a): "If permission were given for an eye to see [the spiritual world], no creature could endure," etc. The explanation given by Katzeneh is not simple. Also see Midrash Talpiot entry 'Aton Bilam' for another reason.

b) Why did the angel not appear to Bilam first so he would reach the intended result? This is resolved according to Zohar (Balak 206b ff.): Bilam's knowledge came through his donkey; through his actions with her he wanted and was able to draw down a curse upon Israel. Therefore it was necessary first to disrupt his sorcery and magic through these events. Also note our Sages (Berachos 7a): Had G-d been angry those days, Bilam could have carried out his intent—showing that seeing an angel alone would not have sufficed.

c) For what purpose was there a miracle that made the donkey speak? Based on what was said above: Through his donkey he wanted to curse Israel; it was a miracle within a miracle that through her speech and argument with him his evil intent began to be nullified (as our Sages say—Mechilta Shemos 15 quoted in Yalkut Shimoni—regarding Marah: "the cure preceded Hezekiah's illness and Jericho's waters." See also Yalkut Shimoni remez 975: The princes of Moav were amazed at this unprecedented miracle). In Zohar III (279b): "What benefit... In these words (of the donkey), Rabbi Yosi says great ones laughed at him... In these words he lost his honor; Rabbi Chiya said... In these matters he knew his strength had been broken... We learn there is no power among animals for an evil spirit to rest upon them," etc. (See also Tanchuma quoted in Yalkut Shimoni remez 975: "The mouth of an animal was closed; if it had spoken regularly people could not withstand it," making an argument from Bilam's debate with his donkey.) See also Zohar III 281b*.

In my humble opinion—it goes without saying—I am prepared also in future to answer whatever I am able regarding your questions, provided you do not take offense at delays due to my many obligations.

Summary

The Rebbe addresses practical matters about sending books before delving into deep Torah analysis about Bilam’s donkey speaking—a miracle discussed by various commentators—and encourages continued correspondence despite possible delays due to many responsibilities.