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).
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!
It is possible to do step 7. by itself when you need protection as well as part of the bedtime Shema.
thank you, Chana Bracha, for this beautiful visualization!
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