Divine
Shield of Protection
This
week we read the portion of Balak. Balak, the king of Moab, summons the prophet
Biaam to curse the people of Israel. Three times, from three different vantage
points, Bilaam attempts to pronounce his curses; each time, blessings issue
forth instead. Bilaam also prophesies on the end of the days and the coming of
Mashiach.
Hashem’s
foiling of Balak and Bilaam’s plot against our ancestors, so that we may know
His righteousness
– Clearly, we must remember G-d’s loving-kindness and goodness; how He protects
us from our enemies’ plots minute by minute, even without our awareness. Balak
and Bilaam circled the Camp of Israel, looking for a way to carry out their
evil plot, while the Nation of Israel did not even know the great danger that
it was facing.
Rabbi
Abittan in a class on Bitachon (Trust in G-d) once taught us that this week’s
portion is unique in that it lacks any witnesses from Benai Yisrael. We were
all ostensibly oblivious of the menace we faced nor the extent of divine
protection we enjoyed in those moments. None of us were present to record
the events as they unfolded and the only reason that we discovered what
happened was because Hashem had Moshe include the story in the Torah. See
Baba Batra where we are told Moses wrote his book (the Torah) and the portion
of Bilaam.
The
perasha we read this week is a lesson and reminder to have faith and trust in
Hashem. And that Hashem is there to help and assist even when we are unaware
and don’t ask. It could be for this alone that the rabbis would suggest adding
it to our daily prayers. It’s a way to remember always that not only are we not
alone, but Hashem is taking care of us always. I think the rabbi’s favorite
sefer was chovot HaLevavot, Duties of the Heart and the chapter on trust was
one he told us to review again and again.
Years
ago when I read Rabbi Aryeh Kaplan’s book on Jewish meditation, I walked away
with one key idea incorporated in my daily Amidah which in some way
incorporates this reminder. At least I know that 4 words in my Amidah each day
have some bit of kavanah, thought and intent.
Instead
of paraphrasing Rabbi Kaplan, I thought it important to quote him directly as
this is such an incredible lesson, I doubt there is a single person who would
not benefit tremendously, ( See link to his book).
He
writes: The first paragraph in the Amidah concludes with four words that are
designated to bring Hashem closer to the worshiper. These
four
words are 'Melech - King, Ozer - Helper, Moshia - Rescuer, and Magen -
Shield,'
Whereas
in the first part of this paragraph we relate to Hashem in a general manner,
here we develop our personal relationship with Him.
These
four words are the key to the entire Amidah. If one says them correctly, one is
left in a perfect spiritual space for the rest of the service. Even if one has
said the first parts of this paragraph without proper concentration, if these
four words are said properly, they will bring the worshiper to such a closeness
to Hashem that the rest of the Amidah will be perfect.
Let
us look at these four words in detail.
The
first word is 'King' (Melekh). We begin by looking at Hashem as our
king and at our relationship to Him as that of a subject to a king. A king is
far away, in his capital city, in his palace. If you want something from the
king, you must send him a formal request, and it goes through his staff, his
ministers, his secretary. Then, if you are lucky, after a few months you may
get a reply. Therefore, when we address Hashem as King, we see Him as majestic
but distant. Help is available
from
him, but not closely available.
In
the next word, we address Hashem as 'Helper' (Ozer). Now we see him
as much closer than a king. A 'helper' is someone whom we can readily
approach. He is a friend whom we know we can
always
call on and who always will make himself available. Therefore, when we call
Hashem 'Helper,' we realize that we can call on Him at any time and
He will be there for us. This is a relationship
much
closer than that to a king. In saying this word, we are beginning the process
through which we draw closer to Hashem.
Third,
we address Hashem as 'Rescuer' (Moshia). Again, a rescuer is much
closer than a helper. A rescuer is someone who is available to save you when
you are drowning in a river; he is right
there
to jump in and pull you out. A helper may have the best intentions in the
world, but if he is not close to you at all times, he cannot save you when you
are in danger. Therefore, when we
speak
to Hashem as our 'Rescuer,' we see Him as being available whenever we
need Him, ready to rescue us in an instant. We recognize that Hashem is always
close enough to help us, even when
we
are in imminent danger. Thus, the relationship of Rescuer is much closer than
that of Helper. This word brings us yet a step closer to Hashem.
Finally,
we speak to Hashem as our 'Shield' (Magen). A shield is even closer
than a rescuer. A shield can help even when an arrow is flying at me and there
is nothing else that can stop it. When the
arrow
is flying, there is no time for even the rescuer to intercept it. The shield
must be there in place—right in front of me. Thus, when I address Hashem as my
'Shield,' I can feel Him right in front
of
me. Hashem is all around me, surrounding me like a suit of divine armor. I am
totally aware of Hashem's protective power, surrounding me on all sides. I feel
that I am being protected by Hashem, so that
nothing
in the world can harm me.
Thus,
in the four words 'Melech - King, Ozer - Helper, Moshia - Rescuer, and
Magen - Shield,' we become more and more aware of Hashem's closeness.
First we see Him as a benevolent but distant king, then as a willing helper,
then as a nearby rescuer, and finally, as an immanent shield. In these four
words, we make the transition from viewing Hashem as a remote transcendental
force to seeing Him as a protector
who
is closer than the air around us.
The
one person who reached the level where he could constantly see Hashem as his
shield was Abraham. Hashem had told him, 'Do not fear, Abram, I am a
shield to you' (Gen. 15:1). From that time on, Abraham had a constant
perception of Hashem as his shield. He was always aware of Hashem being very
close to him, surrounding him and protecting him on a most immanent and direct
level…. Of all the levels of relationship to Hashem, the level of shield is the
closest. Here we see Hashem close enough to us to stop even a flying bullet.
This was the level attained by Abraham, and at this point in the Amidah, we
aspire to it.
Even
unaware of the danger and oblivious to even call out for help, Hashem is there
protecting us.
The
theme of protecting us even when we are unaware that we see in this week’s
portion begins in last week’s portion which we discussed in our Sunday morning
class. After the passing of Aaron and victory against Amalekites disguised as
Canaanites, we complain about our food, claiming that we are
'disgusted' by the manna. The verse states
וַיְשַׁלַּח ה ’בָּעָם אֵתהַנְּחָשִׁים הַשְּׂרָפִים
Many
wrongly translate the verse as Hashem sends serpents into the Israelite
encampment.
But
there is a difference between VaYishlach which we see a number of other times
in the portion and this word which is actually, VaYehShallach. One means to
send and the second one means to release or unleash as Rabbi Yosef Bitton so
beautifully explains.
This
verse teaches us that Hashem “released” and “unleashed” these snakes. Our Sages
explained that in the desert Bore Olam protected us from our enemies and the natural
elements, the dangerous climate, the desert animals, the sand storms, with the
“‘anane kabod”, a virtual cloud, like a “firewall.” Divine punishment then,
does not consist in Hashem “sending” the poisonous snakes, but rather in
Hashem’s “suspending” His special protection, and thus the poisonous snakes act
according to their nature and instinct.
The
proper translation helps us to understand that Hashem constantly protects
Israel, and not only in the desert.… Israel –the Prophets and the Sages said–is
like a little lamb among the nations, surrounded by enemies who want to destroy
us. Israel is protected by Bore Olam through an invisible Divine firewall that
“keeps our enemies away”, thwarting their plans, deflecting their missiles,
confusing their ideas, etc.
This
helps to answer Mark Twains question: He has made a marvelous fight in this
world, in all the ages; and has done it with his hands tied behind him. He
could be vain of himself, and be excused for it. The Egyptian, the Babylonian,
and the Persian rose, filled the planet with sound and splendor, then faded to
dream-stuff and passed away; the Greek and the Roman followed, and made a vast
noise, and they are gone; other peoples have sprung up and held their torch
high for a time, but it burned out, and they sit in twilight now, or have
vanished. The Jew saw them all, beat them all, and is now what he always was,
exhibiting no decadence, no infirmities of age, no weakening of his parts, no
slowing of his energies, no dulling of his alert and aggressive mind. All
things are mortal but the Jew; all other forces pass, but he remains. What is
the secret of his immortality?
Our
Divine protection is the secret!
When
our behavior is not correct, somehow the Divine firewall is deactivated. And
when HaShem “suspends” His special protection, the enemies of Israel do their
thing.… This idea is mentioned in a very explicit way in Debarim 31:18, ואנכיהסתר אסתיר פני ביום ההוא: when the Jewish
people abandon their covenant with Hashem, the most severe punishment Israel
might get is that Hashem “hides His presence”, that is, “suspends His special
protection” from us.
A
beautiful aspect of this idea of VAYEH -SHAL-LACH, is what we can learn from
this verse indirectly about the way the Creator protects us, as a nation and
also as individuals, without us even realizing it.
The
Perasha continues with this idea in the 6th aliyah, as we journey on, making
our way towards the eastern bank of the Jordan River. Encrypted in this section
is a great miracle which occurred when we passed through the Arnon valley. Tall
cliffs rose from both sides of this narrow valley, and in the clefts of these
cliffs the Emorites, armed with arrows and rocks, were waiting to ambush us.
Miraculously, the mountains moved towards each other, crushing the guerrilla
forces. This section ends with a song of praise for the well which sustained us
throughout our desert stay — and whose now-bloodied waters made us aware of the
great miracle which G‑d wrought on our behalf.
I
believe these ideas expressed as we are about to enter the land are so
important. They are meant to give us strength as we leave the miraculous world
of the clouds, the maan and the well along with the leadership of Moses behind.
We
are about to embark on a new chapter. This new time will see us needing to do
things, planting our fields, defending our cities, growing wealthier and stronger.
As a
consequence of success we gradually begin to believe that I am responsible for
my own success and my own defense. As the Torah warns, we will say Kochi VeOsem
Yadi …. To overcome this danger, we must remember that the revealed miracles of
the dessert will not disappear. They will simply be replaced by hidden
miracles.
The
revealed protection of the holy clouds encircling us will be replaced by a
hidden protection, and the latter in both cases may be more important than the
former, because the latter requires faith and a realization that Hashem is
taking care of us even when we don’t know and we can’t ask.
The
message of this portion is a message of faith. We are never alone. We are as a
child in the womb or on his father’s shoulders. There is a secret to our
immortality and that is, Hashem is truly our Magen – our shield.
Let’s
remind ourselves of this each day and in reminding ourselves, we will
appreciate and be blessed to always be protected.
