Parashat Balak: What Does Bilam Teach Us About the Eternal Sanctity of the Communities of Israel?

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Parashat Balak
What Does Bilam Teach Us About the Eternal Sanctity of the Communities of Israel?

What is the Advantage of Jewish Communities in Israel over the Shtetl?

Having grown up in the Western world and been spoon-fed the importance of individual success – proving oneself better, smarter, and more accomplished than others – it took me time to internalize the Torah’s value of tzibbur, the sacred power of the Jewish community.  It was the vibrant Torah community of the Old City and Mount Tzion that drew me in. As a newly religious single woman, I began volunteering – babysitting, helping families prepare for Shabbat – and, in turn, was welcomed into their homes. Around one of those Shabbat tables, I met the love of my life – my future husband.

Among my students today, I recognize that the concept of prioritizing the needs of the community over personal preferences can feel foreign at first. That’s why we emphasize acts of chesed and participation in community events, not only in the Midrasha community, where we celebrate the holidays together, but also in the greater Bat Ayin community.

While Jewish communities existed in exile – in the shtetl and elsewhere – they were often formed out of external necessity, as the gentile society forced our ancestors into shtetls by not permitting Jews to mingle with their society.  In contrast, here in Eretz Yisrael, we have the opportunity to build intentional, enduring communities where every Jew can contribute their own unique color and voice. Bat Ayin itself, lovingly called ‘Chabakook,’ is a mosaic of Chabad, Breslov, and followers of Rav Kook – living together, rooted in the holiness of the Land.

In Which Way Did Bilam Attempt to Bring About the Downfall of Israel?

The story of Bilam, the gentile prophet hired to curse the Israelites, is one of the most mystifying and ironic episodes in the Torah. Although gifted with prophetic insight, Bilam chooses to use his power against the Jewish people and their future rectified communities in the Land of Israel. Again and again, he tried to curse, but from his mouth emerged only blessings. Standing on the mountain overlooking the Israelite camp, he was forced to proclaim:

ספר במדבר פרק כד פסוק ה מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל:

“How goodly are your tents, O Ya’acov, your dwelling places, O Israel” (Bamidbar 24:5).

This verse, which opens the daily morning prayers, is an eternal testament to the spiritual beauty and destiny of the Jewish people – particularly in their connection to the Land of Israel.

The Talmud asks: What was it that Bilam saw that so inspired him? He saw that the entrances of their tents were not aligned with each other, ensuring that each family enjoyed a measure of privacy. And he said: If this is the case, these people are worthy of having the Divine Presence rest upon them (Babylonian Talmud, Bava Batra 60a).

Bilam saw from above more than physical encampments; he beheld a people with inner order, sanctity, and purpose. But despite this vision of holiness and Hashem’s evident protection, Bilam persisted in seeking their downfall. Why, even after witnessing Divine protection and inner holiness, did he still seek their downfall? The reason is that he understood that the root of Israel’s strength lay not just in their G-d, but in their potential to become a sanctified and unified nation in their Land. Preventing this actualization was his true aim.

How Did Bilam’s Curse Target Our Connection to the Land of Israel?

Bilam’s curses were not random expressions of hatred. According to Rabbeinu Bechaya (Bamidbar 24:5), when Bilam saw the tribes of Israel encamped in orderly formation, he was struck by the vision of their future settlement in the Land. It was specifically Israel’s rootedness in Eretz Yisrael that brought forth his blessing. What Bilam saw was not just a people encamped by tribe, but a vision of Israel’s spiritual destiny unfolding within the Land itself. His words, “מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב – How goodly are your tents, O Ya’acov,” became an unwitting prophecy – a vision of Israel dwelling peacefully and righteously in their homeland. The arrangement of tents represented not chaos but sacred order – revealing a higher unity that could only be actualized in the Land. Though Bilam came to curse, he ended up revealing the beauty and holiness of the Jewish people living in Eretz Yisrael.

The Tzafnat Paneach offers a complementary insight: Bilam’s intent was far more destructive; he sought to fracture the inherent unity of Israel at its root. Bilam’s underlying goal in cursing Israel was perpetuating disunity to prevent the formation of a true tzibbur – a unified spiritual community – which can only fully exist in the Land of Israel. Outside the Land, the Jewish people remain fragmented – individuals or separate tribal groupings. This is hinted in the opening verse of Bilam’s prophecy:

ספר במדבר פרק כד פסוק ב וַיִּשָּׂא בִלְעָם אֶת עֵינָיו וַיַּרְא אֶת יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו וַתְּהִי עָלָיו רוּחַ אֱלֹהִים:

“Bilam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God rested upon him” (Bamidbar 24:2)

The deeper meaning of Bilam’s words, “according to their tribes,” was the division when in exile. Yet the Land of Israel creates the condition for deeper integration and collective sanctity. Even the batei knesset (synagogues) and batei midrash (study halls) are affected by the sanctity of Israel, as the Tzafnat Paneach notes. Therefore, Bilam’s curse could not touch them since they are the places where the sanctity of the Land – and the unity it enables – endures eternally.

Moreover, when Moshe gazed upon the Land, the air itself became sanctified through his vision – and this sanctified air continues to grant spiritual clarity and wisdom to this day. That sanctity stands untouched – the very atmosphere of Eretz Yisrael preserves blessings and enables ongoing closeness with Hashem.

How Can Parashat Balak Help Us Overcome Confusion, Disunity, and Fear?

The Land of Israel is not only a place but a spiritual catalyst. It unifies what is divided, elevates what is mundane, and sustains what is eternal. Through this lens, we begin to grasp the spiritual stakes of Bilam’s mission and the enduring power of Israel’s connection to the Land – a connection built through unity, sanctity, and the invisible yet potent emunah that draws Hashem’s presence into every breath of its sacred air.

Balak, the Moabite king, had witnessed what happened to the other nations that stood in Israel’s way. He understood that this was not a military problem but a spiritual one. The Jewish people, with their covenant and prophetic mission, were preparing to enter a land infused with holiness – a land that could not tolerate moral corruption.

The nations feared not only the people of Israel, but the spiritual light that would be released through their settlement in the Land. The Sitra Achra (the Other Side) cannot bear the illumination that emerges when the Jewish people are in their rightful place. The Land of Israel serves as a Divine amplifier: everything planted here – physically or spiritually – grows with intensified force. Holiness takes root quickly, and so does desecration. This dual potential is what frightened Bilam and Balak most.

Bilam came to divide and darken – but instead revealed light and unity, precisely because he stood before the power of Eretz Yisrael. In our times – as we face confusion, disunity, and fear – this parasha reminds us that the Land itself holds the potential to transform us. It invites us to become not scattered individuals, but a true holy people, united under Hashem’s vision, rooted in the sacred soil that sustains prophecy, wisdom, and enduring blessing.

Parashat Balak: Are Entitlement Expectations in Relationships a Trait Inherited from Bilam?

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Parashat Balak

Are Entitlement Expectations in Relationships a Trait Inherited from Bilam?

How Does Letting Go of Expectations Help Keep Us Content?
Our unrealistic expectations cause frustration and disappointment. We make our lives miserable with any expectations we have of people, situations, and what we feel entitled to receive. With this kind of attitude, we can G-d forbid easily become addicted to material goods and expressions of appreciation. If I expect a sweet thank you phone call in return for spending time selecting a special birthday gift for my granddaughter, I could get upset if she only writes me a short thank you message. So, I have learned, that to keep myself happy I must stop expecting anything. If I didn’t expect any expression of gratitude, I would be so grateful for a short thank you message even without any emoji. Over the years in my interactions with my students, I have noticed the difference between those who make demands and those who make humble requests, whether for getting their doorknob fixed, receiving more respect from fellow students, changing their tutor or study partner, or for a change in B’erot lunch menu. Beneath the demands are the disappointed expectations of a self-important person who feels entitled to be treated like a princess. Yet the exact same wants can be expressed completely differently when they derive from the humility of accepting that it may not work out to fill all their needs at a given time. “You catch more flies with honey than with vinegar” isn’t limited to its superficial meaning that you can win people to your side more easily by gentle persuasion than by hostile confrontation. In my experience, I’m naturally much more prone to extend myself to do everything in my power to fulfill a humble request rather than an entitled demand. Whereas I’m repelled when people relate to me as a servant created to fulfill their needs, I will even anticipate, serve, and accommodate the unexpressed needs of others. Being the director of a midrasha with students from the four corners of the world, I have learned to appreciate the differences between some of those who emerge from the Western culture influenced by the greedy Esav always wanting more, and students from the East especially from India, who come from a very humble and respectful culture. Yet we Jews returning to Israel – to our ancestors’ spiritual heritage – are learning to return to the character traits of a good eye, humility, and modest desires that Avraham our Father possessed. 

What is the Difference between Spirituality and Holiness?
I often speak about the difference between spirituality and holiness. Whereas a person can be very spiritual but rotten to the core, holiness is G-dliness, and can only emerge from the light of a person with a refined character. Although Bilam was known as a uniquely spiritual person highly attuned to G-d’s will, his spirituality was drawn from the depths of tumah (impurity). In contrast, the spiritual greatness of Moshe and Avraham was enveloped in the highest realms of kedusha – sanctity. Holiness is ohr – the pure refraction of Hashem’s light that requires a suitable vessel – a receptacle of sterling character traits that match the light it needs to contain. Spirituality is at great risk of falling to a place of tumah and darkness without such a vessel to hold the light. Bilam is the perfect example of a spiritual person lacking holiness. Whereas Avraham was generous, humble, and modest, Bilam was self-centered, arrogant, and driven by money and all it could buy.

פרקי אבות פרק ה פסוק יט כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע:

Whoever possesses these three things, he is of the disciples of Avraham, our father; and [whoever possesses] three other things, he is of the disciples of Bilam, the wicked. A good eye, a humble spirit, and modest desires are the traits of the disciples of Avraham, our father. An evil eye, a haughty spirit, and unbridled desires are the traits of the disciples of the wicked Bilam (Pirkei Avot 5:19).

How Do the Rabbis Learn of Bilam’s Trifold Negative Character Traits?
Firstly, Bilam’s mission – for which he was hired – was to curse the Jewish people, by casting an evil eye upon them. He was suitable for this job since he was an expert at bringing attention to the negative points of others. Being a master of the evil eye, his magic was to highlight the dark points of others, thus claiming that they didn’t deserve their blessings. Bilam also displayed his money greed – to which he felt entitled – by demanding a greater salary for his shady job:

ספר במדבר פרק כב פסוק יח וַיַּעַן בִּלְעָם וַיֹּאמֶר אֶל עַבְדֵי בָלָק אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי הָשֵׁם אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה:

“Bilam answered and said to Balak’s servants, ‘Even if Balak gives me a house full of silver and gold, I cannot do anything small or great that would transgress the word of Hashem, my G-d’” (Bamidbar 22:18).

Rashi explains that by mentioning A HOUSE FULL OF SILVER AND GOLD - Bilam exposed how he was greedy and coveted other people’s money. He said, “He ought to give me all his silver and gold, since he has to hire many armies, and even then, it is questionable whether he will be victorious or not, whereas I will certainly succeed.” [Midrash Tanchuma Balak; Midrash Bamidbar Rabbah 20:10]; (Rashi, Bamidbar 22:18). Moreover, Bilam wasn’t embarrassed to display his arrogance and honor-seeking when he twisted the reason why Hashem told him not to go with Balak’s entourage to curse Israel:

ספר במדבר פרק כב פסוק יב וַיֹּאמֶר אֱלֹהִים אֶל בִּלְעָם לֹא תֵלֵךְ עִמָּהֶם לֹא תָאר אֶת הָעָם כִּי בָרוּךְ הוּא: (יג) וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיֹּאמֶר אֶל שָׂרֵי בָלָק לְכוּ אֶל אַרְצְכֶם כִּי מֵאֵן הָשֵׁם לְתִתִּי לַהֲלֹךְ עִמָּכֶם:

“G-d said to Bilam, ‘You shall not go with them! You shall not curse the people because they are blessed.’ When Bilam arose in the morning, he said to Balak’s nobles, ‘Return to your country, for Hashem has refused to let me go with you’” (Bamidbar 22:12-13).

Although Hashem very clearly tells him not to go with the Moabite officers to curse the Jews because the Jewish nation is blessed, Bilam reports this to the Moabite officers: “Hashem has refused to let me go with you.” Inferring that he will only be permitted to go with greater nobles. This shows us that he was conceited and unwilling to reveal that he was under the control of the Omnipresent except in an arrogant manner. Therefore, Balak had to sent… again…” (verse 15) - [Mid. Tanchuma Balak 6, Midrash Bamidbar Rabbah 20:10], (Rashi, Bamidbar 22:13). Entitlement is always toxic. It comes with arrogance, pride, and selfishness. Entitlement is operating under the delusion that you deserve something you have not yet earned.

All the Lonely People Where Do They All Come From?
I sometimes come across people who twist what others tell them in a way that sadly hurts themselves. My heart goes out to “all the lonely people…” although I may have a cue to answer, “…Where do they all come from?” They come from a place of misery that makes them feel entitled to their neediness. In their demand to belong, they feel abandoned, excluded, and ousted. I know such a lonely woman with a heart of gold, whose intense desire to belong causes her the most painful rejections. Since she is going through such horrific hardships without adequate support, when someone reaches out to her and offers her a little loving companionship, she will hang on to it for dear life. This attitude of entitlement to belong sets a vicious circle in motion where the one who initially reached out must set proper boundaries so that the relationship will not become imbalanced by the intensity of her need to belong, which greatly exceeds the ability of others to include her. The feeling of entitlement causes the lonely person to view the one who sets boundaries as mean, insensitive, and hurtful. Yes, I have been blamed for such traits, and even worse, when I invited a certain lonely woman to join my midrasha for a Shabbatton. When she insisted on coming again the following Shabbat and possibly every Shabbat, to hang out with the students, I had to set clear boundaries to ensure she wouldn’t overstay her welcome. I offered her to stay once a month in the company of the B’erot community where she feels she belongs. Had she only accepted my very best offer to be a monthly, beloved guest, she could have gained the companionship she so much craves. But no, due to her complicated family situation and her need for others to take on that role, she insisted that by limiting the times when she could join my midrasha, I was betraying her, sinning against her, hurting and breaking her. Sadly, she now shoots herself in the foot, refusing to wear any label and outfit upon which is written ‘monthly guest!’” which according to her “I think she should wear!” So my heart is crying for that lonely soul who can be so kind and loving at times, but who causes herself to remain in her loneliness through her grand expectations of others, which prevents her from receiving the finger as long as she cannot get the whole hand. I will continue to pray for this lonely unsupported woman who is going through so much hardship, what else can I do?

Gratitude Focus for the Week of Parashat Balak –

Some Tips for Letting Go of Expectations

It may be natural to expect our loved ones to support us during tough times. Unfortunately, in life, our expectations are constantly disappointed. Inevitably, our friends let us down, and when our expectations are not met, we are left feeling disappointed, hurt, angry, and resentful. Even though I empathize with the pain of being disappointed, I also reflect how often we end up just hurting ourselves, when we put high expectations on others. I have realized that lowering your expectations is the key to healthy and happy relationships. Often expectations can turn into entitlement. We feel entitled to be treated in certain ways, and when we aren’t, it can be confronting and disappointing. A common ‘entitlement’ expectation is in the way people communicate. For example, people who are reliable communicators will often become frustrated with others who are unclear, unreliable communicators. We may assume expectations of friends based on our values, not theirs. I was assuming that my friend also believed that you don’t ignore the messages of someone you care about. Thus, resenting her for ‘ignoring’ me was actually coming from a place of entitlement.

•        Prioritize Appreciation Over Expectations – Learn to trade expectations for appreciation, and your entire relationship – and life – will change. Instead of focusing on the negative, make a point to value what others can offer you. This will take you much further in your relationship. If you pay attention, there’s always something to appreciate. Appreciate your invitations to monthly dinner parties even if you would have preferred to be invited to weekly feasts. Appreciation can help put an end to your unhealthy expectations in a relationship.

•     Demonstrate Consideration – Healthy relationships hinge on consideration for others, their interests, and their relationship expectations. To show consideration, you must make a point to value your relationship over your relationship expectations. This is a real challenge since it’s easy to view your expectations or ‘rules’ as the basis of your relationship. When you value your partner over your rules, this paves the way for fulfilling both people’s expectations.

  ·       Be Grateful for the Good Points – Gratitude is our major defense against the wrath of entitlement that screams at others, and all they do, “It is simply NOT ENOUGH!” Yet, gratitude will help fill you with hope and belief in your friend, sister, daughter, or spouse.

  ·   Avoid Repetition – If you are in an argumentative pattern in your relationship, change your approach. If you don’t, you risk creating a circular loop where neither party is heard, leaving both feeling defeated. Take the high road and bow out of an argument. Take a break to regroup and consider what you’re really arguing about. When you make this a habit, you set a high standard for what to expect in a relationship.

  ·      Never Question the Nature of Your Relationship – When it comes to learning how to manage expectations in a relationship, one of the worst missteps you can make is questioning the intent of others. When you question the very nature of your relationship, it breaks down trust, which takes a toll on even the strongest connection. Just because you’re having issues doesn’t mean the relationship itself is a problem.

  ·     Never Threaten Your Relationship – One of the primary expectations in a relationship is that there will be give and take and mutual dialogue. Threatening your relationship with ultimatums doesn’t accomplish anything, since it shuts down communication. If you’re at the point of threatening the other person, it’s time to take a break and rethink the conversation.

How Can we Overcome Susceptibility to Evil Eye, Witchcraft and Curses?

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Parashat Balak
How Can we Overcome Susceptibility to Evil Eye, Witchcraft and Curses? 

Developing Internal Rectified Vision During the Month of Tamuz
As we enter deeper into the midpoint of the month of Tamuz the power of the sense of the month, ‘vision’ intensifies. During the entire month of Tamuz the spies spied the land of Israel through external rather than internal vision and thus blemished the sense of seeing. Therefore, we have the opportunity to rectify the blemished ‘seeing’ of the spies specifically during the month of Tamuz. It is the time to ‘guard’ our eyes to see only what is good in the world and in others. The ability to guard and focus our eyesight correctly is the rectified ‘sense’ of sight. Superficial reality does not necessarily reflect inner truth. The challenge is to go beyond what appears to the eye externally and see the inner divine reality. That was what the spies lacked when they only looked at the outer might of the Canaanites and their own military weakness, forgetting that Hashem runs every show. Our yetzer hara (negative impulse) tempts us to follow our external vision, whether to judge others unfavorably or to be unsatisfied with our portion in life, rather than looking at the cup as being half full. We must emulate the ways of Hashem who looks at the good that we do, even if not all our actions are good. We learn this from the Torah verse in Parashat Balak, “He has seen no iniquity in Ya’acov” (Bamidbar 23:21). We need to give the benefit of the doubt even to a completely wicked person because it is impossible that no good point can be found in him. We must also find good points in ourselves. Even when we feel really bad about ourselves, we must look at ourselves in a kinder light and search for some good points from within all the negative, in order to revive ourselves (Rebbe Natan of Breslev, Likutei Halachot, Hilchot Techumin v’Aruvei Techumin 6:11).

Seeing the Whole Beyond the Broken Surface
The human eye is an energy center that can send out either negative or positive energy. The Jewish people are created in the “image and likeness” of Hashem (Bereishit 1:26). The צֶלֶם/tzelem – ‘image’ is masculine influencing, whereas the דְּמוּת/demut – ‘likeness’ is feminine receiving. Seeing a person can affect reality, as known regarding ayin hara, and ayin tovah, the latter always having the greater influence (Rav Tzaddok of Lublin, Takanat Hashavin 6). How do we look at the people we love? Our children, family, and our close friends? Do we notice the runny nose, the pimples, and the wrinkles? Or do we focus on the sparkle in their eyes, in their innate holiness, and their will to grow? We need to always look at the soul within a person, to empathize and see the bigger picture of each situation. To judge others favorably and to learn to constantly stand in another’s shoes. To hear what someone is really telling us between the lines, what their heart is crying out to us. We need to see on one hand the potential for true wholeness and rectification in every broken person and situation. Although beneath the superficial veneer of reality, there is a broken world all around us, our Sages taught: “There is no vessel as whole as a broken heart.” We need to be just broken enough to feel and relate to the pain in others, but not too broken to act positively and forcefully to heal, mend and fix wherever we can. It is the essence of walking the tightrope of life or as Rebbe Nachman said: “The whole world is a very narrow bridge – but the essential thing is not to be afraid.”

G-d Opened Bilam’s Evil Eye and Transformed it for Blessing
משנה מסכת אבות פרק ה משנה יט כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע:
Whoever possesses the following three traits is of the disciples of our father Avraham, and whoever possesses the opposite three traits is of the disciples of the wicked Bilam. The disciples of our Father Avraham have a good eye, a meek spirit, and a humble soul. The disciples of the wicked Bilam have an evil eye, a haughty spirit, and a gross soul (Pirkei Avot 5:11).

A GOOD EYE – That is the first aspect with which to worship Hashem. This is through the character trait of rachamim (compassion) and by overcoming the evil eye manifested by the anger of Bilam (Kedushat HaLevi).

 ספר במדבר פרק כד פסוק ג וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן:

“He took up his parable and said, ‘The word of Bilam the son of Beor and the word of the man with שְׁתֻם הָעָיִן/she’tum ha’ayin – an open or blocked eye” (Bamidbar 24:3).

Bilam is described twice as ha’gever she’tum ha’ayin, which some translations render, “the man whose eye is opened” (Bamidbar 24:3,15). However, the same Hebrew root can be understood as meaning closed, not opened. Some sages therefore explained that Bilam was blind in one eye [since it is written in the singular eye not eyes]. Others said his prophetic capacity was defective until the moment when he “saw that it was right in the eyes of Hashem to bless Israel” (Bamidbar 23:1) and when he “lifted up his eyes and saw Israel dwelling according to its tribes, the spirit of G-d came upon him” (Bamidbar 23:2). Hashem opened the eye of even the evil Bilam to see beyond the external human vision to the inner divine truth (based on Rabbi Raymond Apple). If this is true regarding the evil Bilam, who was a professional black magician, hired to look for the negative points of Israel in order to place a curse upon them, how much more so must we believe that with a bit of work, regular people can become trained to overcome our blocked vision and learn to open our eyes for blessing.  

Two Kinds of Seeing, with the Right or the Left Eye
Hashem created everything with wisdom. Therefore, he created two eyes to allude to the fact that there are two kinds of seeing, to the right or the left – the world-to-come or this world. Likewise, the heart has two chambers, “The heart of the wise to his right…” The vision of the eye depends on the heart, it is all one matter. Every average person looks with both of his eyes, but Moshe Rabbeinu had only one good eye as it states about him at his birth, “…that he was good” (Shemot 2:2). When his life came to an end, it states that “his eye had not dimmed (Devarim 34:7). “His eye” is written in singular language, for Moshe only had one special vision in his right eye. The Zohar explains that we cover the eyes of the dead, because, at the time of death, the dying sees the face of the Shechina. Therefore, he should no longer see in this world. Yet, Moshe Rabbeinu saw the Shechina with a clear vision even in this world. He only looked with inner vision; therefore, his eye did not dim. This is, “May you see your world in your lifetime!” (Babylonian Talmud, Berachot 17b). May you see with your right illuminated eye even in this world! (Based on Shem M’Shemuel). In contrast, about Bilam it is written שְׁתֻם הָעָיִן/she’tum ha’ayin – ‘a gouged-out eye’ (Bamidbar 24:3, 24:15) as he was blind in his right eye. Although he was a prophet, he could only see through his left eye – the eye related to the physical reality. This is why he was so preoccupied with the amount of money Balak would pay him for cursing Israel. “He was greedy and coveted other people’s money. He said, ‘Balak ought to give me all his silver and gold since he has to hire many armies, and even then, it is questionable whether he will be victorious or not, whereas I will certainly succeed’” [Mid. Tanchuma Balak; Bamidbar Rabbah 20:10]; (Rashi, Bamidbar 22:18).

To Believe or not to Believe in the Evil Eye
“Bilam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of G-d rested upon him” (Bamidbar 24:2). Bilam sought to cast an evil eye upon them (Rashi ibid.). Ayin hara is energy that includes negative thoughts, jealousy, hatred, bad wishes, or curses sent from one person to another. Negative energy has a very low vibration, behind which is a desire to hurt someone else. Ayin hara or negative energy can damage spiritually, energetically, and physically. Some people do not believe in ayin hara, they claim: “I’m the master of my own destiny. Therefore, the thoughts of someone else cannot hurt me, except if I allow it to happen.” This claim has points of truth, but it is not the complete truth. Although we and our thoughts influence our lives, each person has a different level of spiritual protection. We do have free will, but so does the person who sends negative energy. Therefore, we may be susceptible to other people’s energy. On a spiritual energetic level, a thought becomes a vibration, which is transmitted from one person to the next. In case a person is susceptible, the vibration may penetrate his aura and damage his physical and emotional body. Although a thought creates reality, still we see people who more easily and quickly create their own reality, while others are more influenced by other people’s energy. Yet, there is truth to the statement, “ayin hara won’t harm you if you don’t believe in it,” because too much thought, preoccupation, and fear of ayin hara doesn’t place us in a positive place or in a high vibration. “We learn from Parashat Balak that negative energy has absolutely no power against the will of Hashem. Although Bilam wanted to do anything in his power to curse Israel, he was unable because Hashem did not let him, as it states, “How can I curse those whom G-d has not cursed, and how can I invoke wrath if Hashem has not been angered?” (Bamidbar 23:8). Since we are Hashem’s chosen people, we are protected against negative energy, sorcery, and witchcraft of any other nation. Bilam and Balak teach us to trust in Hashem and strengthen our connection with Him. When we rectify our own eyesight and learn to see the inner divine reality, we will rise above the evil eye. With Hashem on our side, any negative energy turns into blessing. Hashem will protect us from the evil eye, just as He transformed Bilam’s curse into a most exalting benediction!

EmunaHealing Exercise for Protection – The Light Bubble

It is recommended to create energy protections for ourselves every day/every morning.

1. Close your eyes and take several deep breaths, relax and center yourself.

2. Imagine a bubble of light surrounding you. In your mental eye visualize how the bubble of light surrounds your body and your auras. This light bubble is pure and clear and surrounds you completely from head to toe.

3. Breathe deeply a few times to bring the light into your body. Breathe the light into your forehead, eyebrows, eyes, nose, chin, and neck, and the back of your head. Visualize the protective light enveloping your entire head. Breathe the light of the bubble into your torso, chest, lungs, and heart, breathe it into your arms and fingers. Breathe the light into your stomach, intestines, hips, legs, and feet.

4. Keep breathing as you visualize the light bubble surrounding and protecting your entire body. Mentally draw an outline of light surrounding your body, starting with the top of your head and ending with your feet.

5. Ask Hashem that the bubble be completely sealed to protect you completely from all negative and low energy that comes your way from external sources.

6. Visualize the four protecting angels of Hashem protecting the outline of your light bubble, from all four sides: to your right, left, in front of you, and behind you. Take a slow breath as you visualize each of the archangels.

7. Recite:

בְּשֵׁם הָשֵם אֱלֹהֵי יִשְׂרָאֵל מִימִינִי מִיכָאֵל וּמִשְּׂמֹאלִי גַּבְרִיאֵל וּמִלְּפָנַי אוּרִיאֵל וּמֵאֲחוֹרַי רְפָאֵל וְעַל רֹאשִׁי שְׁכִינַת אֵל:    

“In the name of Hashem, the G-d of Israel, at my right, Michael, at my left, Gavriel, before me, Uriel, behind me, Refael, and above my head, the Shechinah of G-d.”

It is possible to do step 7. by itself when you need protection as well as part of the bedtime Shema.