Surf A Little Torah
Yeshivat Har Etzion

by Rav David Silverberg

Yesterday we discussed the miraculous power of speech granted to Bilam's donkey as he made his way to Moav to curse Benei Yisrael. Today we will look at the firs remark spoken by the donkey in this most peculiar conversation: "What have I done to you that you have beaten me these three times?" (22:28). Rashi, based on the Midrash (Tanchuma 9), comments that the donkey here actually criticizes Bilam for more than just the mistreatment it suffered. Noting the donkey's use of the term, "regalim" to mean "times," as opposed to the more common, "pe'amim," the Midrash associates the donkey's reproach with the "shalosh regalim," the three pilgrimage festivals, when Benei Yisrael would go the Bet ha-Mikdash. Rashi writes, "It [the donkey] alluded to him: you are trying to uproot a nation that celebrates three regalim every year!" The obvious question arises as to the specific relevance of the three regalim to Bilam's attempt to curse Benei Yisrael. Why does the donkey point particularly to this mitzva, and what message does it seek to convey to Bilam?

The term "regalim" - be it on the level of "peshat" or "derash" - evolves from the word "regel," or foot. Based on the use of this term in the context of the required pilgrimage on the festivals, the first mishna in Masekhet Chagiga exempts from this obligation those unable to walk unassisted. But the significance of this term extends beyond this halakhic technicality. The Mekhilta of Rabbi Shimon Bar Yochai in Parashat Mishpatim (Shemot 23:14) comments on the term, "regalim," "It all depends on the individual's foot: one who comes [to the Temple] from Bet Pugi [a place situated on the Temple Mount, just beyond the confines the Temple courtyard] is not the same as one who comes from Bet Parsi [situated very far from the Temple Mount]." With regard to this mitzva, the Torah affords significance to the travel itself, to the effort exerted to arrive at the Temple. The Maharal claimed that this concept of "regalim" forms the basis of the halakha of Rabbi Yochanan (Sota 22a; Bava Metzia 107a) of "sekhar pesi'ot," that one receives reward for every step taken to reach the Bet Kenesset.

It is perhaps this notion of "regalim" that the donkey sought to teach Bilam. The angel blocked Bilam's path to show that even the trip itself, regardless of the outcome, is wicked. Traveling to perpetrate evil signifies the converse of aliya le-regel, the pilgrimage to Jerusalem. In the latter situation we view every step as a sacred act of mitzva performance, while in the former case every step bears the stamp of the evil towards which it is geared.

As part of the "viduy" (confession) service on Yom Kippur, we confess "the sin that we sinned before You involving running with our legs to do evil ['ritzat raglayim le-ha-ra']." It is indeed fascinating that we must confess even for the trips we make for sinful purposes. The preparation and willingness to transgress is viewed with the same severity as the transgression itself. Just as the mishna in Avot comments, "le-fum tza'ara agra," that one receives reward for the effort exerted, the converse principle seems to apply when dealing with sin; one is held accountable not only for the act itself, but for the enthusiastic preparation to commit the given wrong.

(Based in part on Rav Shimon Schwab's "Ma'ayan Beit ha-Sho'eiva" on this verse)

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Yeshivat Har Etzion
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