The Baal Shem Tov (Besht) told the following parable: There was once a very wise king who wanted to challenge his subjects. He built many walls around his palace, one inside the other, with rivers in between them, as well as lions, tigers and bears for good measure. On the other hand, he also scattered there much silver and gold between the walls, and announced: "Whoever comes to see me, all the gold and silver he finds there is his!" Many people tried to climb the walls, but retreated as soon as they saw the wild animals. Others got up the courage, even took some money, but became more afraid as they advanced, and returned home.

But one man, who truly venerated and loved the king, paid no heed to the difficulties and dangers, because his heart burned with love within him to see and be with the king. And so he set off to climb the walls – and found that there actually were no walls; everything was imaginary. The only real thing he saw was the king on his throne, smiling and extending his hand in welcome…

With this parable, the Besht sought to teach us that the world is filled with many obstacles on the way to true service of G-d. One of them is simply the fear that we will not really be able to reach great heights. Other obstacles are our worries about making a living, which prevent us from fulfilling our potential to serve G-d. But in fact, all these and others are simply not true; they are all in our imagination. In truth, if a Jew can make sure not to scare himself, but to truly remember and know that he has the ability to rise up and fulfill his real potential – he will discover that he has the resources to serve G-d no matter what other challenges he faces, and will ultimately reach the King.

In truth, this idea is found in our weekly Torah portion of Balak [Bamidbar 22,2-25,9, to be read outside Israel only next week]. Two entities colluded in the wilderness to prevent Israel from cleaving to G-d and reaching the Holy Land, home of the Divine Presence: Moav and Midian, represented by King Balak and the Gentile prophet Bil'am. Let us consider: What were their respective motivations in seeking to harm Israel?

Regarding Moav, the Torah tells us that they were simply afraid: "The Moavites feared Israel because the people [of Israel] were so numerous" (22,3). In truth, however, they had nothing to fear; it was all in their imagination, as in the parable of the Besht. For G-d had commanded Israel straight out, "Do not attack Moav and do not provoke them to fight; I am not giving you their land…" (D'varim 2,9), meaning that the Moavites were simply scaring themselves, for no reason.

The other element in this struggle against Israel was Bil'am, who sought to harm Israel for nothing more than --- riches. He hinted at this himself, when he claimed to be subject only to G-d's word and said to Balak's messengers: "Even if Balak would give me his entire home's worth of silver and gold, I cannot violate G-d's word…" (22,18). As the Siftei Chachamim explains Rashi's commentary there, Bil'am did not say, "Even if Balak would cut off my head" or the like, but rather hinted that his true desires were for other people's money.

Thus, two phenomena joined together: One entity scares itself and allows itself to fear for no reason, and the other seeks illicit, transient wealth, and between the two of them, G-d reveals that these are both imaginary, and that Bil'am essentially has no power to curse G-d's nation, which will remain eternally blessed.

This is a very important point for us to adopt in our efforts to serve G-d and fulfill the Torah.

Who doesn't know the popular song, "Kol ha'olam kulo, gesher tzar me'od" (The entire world is a very narrow bridge)! The composer of these words was none other than Rabbe Nachman of Bresolv (Likutei Moharan Tinyana, 48). Most people know the end of the song as, "V'ha'ikar – lo lefa'ched klal" (The main thing is not to have any fear!). But in truth, Rabbe Nachman's original wording has one extra letter: not lo lefa'ched, but rather lo l'hitpa'ched, which is the reflexive form of the verb, and it means: "The main thing is not to allow yourself to fear!"

Rabbe Nachman is speaking to one who is entering the path of G-d, teaching that he must know that there will be difficulties and tests along the way, and that precisely when he wishes to take on the challenge, that is when his negative inclinations and urges will rise up and try to topple him and cause him to give up!

And therefore Rabbe Nachman says, "Know that one must pass over a very narrow bridge, and the principle rule is that he must not scare himself!" One must shake off his lack of faith in himself, and believe that he has the strength to rise up and do what is right. Rabbe Nachman continues there that one must gird himself forcefully against the Evil Inclination, and that "a true tzaddik once said that if he had heard this advice when he was just starting out, [he] would have run very eagerly to serve G-d…." 

And it is a good idea to follow what Rabbe Nachman writes at the end of the above passage, that one should seek out and find good points within himself, even a small merit or good thing, "and with that little goodness that he finds within himself, he should be very happy, and encourage himself, and not overlook it. Even if he fell into sin, even then he must strengthen himself with the small goodness that he still can find within himself, to the point where he will end up meriting via this to return to G-d completely… and the main thing is always to be in a state of happiness, even with frivolous dancing and laughter, in order to reach this state of happiness, which is a very great thing."

May we merit to strengthen and become strengthened very greatly in avodat Hashem!

Translated by Hillel Fendel

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