THE SECRET HOW TO CONQUER OUR YETZER HARAH
"על כן יאמרו המשלים בואו חשבון"(במדבר כ"א – כ"ז)
"REGARDING THIS, THOSE WHO SPEAK IN PARABLES [MOSHLIM] SAY, 'COME TO CHESHBON…'(BaMidbar 21:27)"
This posuk tells us that although initially, Sichon, the king of Emor, was unable to conquer the city of Cheshbon, which was then in the hands of the king of Moav, Sichon, nevertheless ultimately did succeed in doing so. He achieved this feat by calling in the Moshlim, those who speak in parables, namely, Bilaam and his father Beor, to curse Moav. In this manner he succeeded in capturing the capital city of Cheshbon and all its adjoining territories (Rashi). This posuk thus declares that it was in regard to this war that the Moshlim, Bilaam and Beor, said, "Come to Cheshbon." This is the simple meaning of the posuk.
By means of a drasha, Chazal (Baba Basra 78B), see in this very same posuk an invaluable insight to assist us in our journey through life. They perceive here a method with which we can defeat our Yetzer Hara. They interpret moshlim to mean rulers, namely rulers over their Yetzer Hara. The tzadikim who have already succeeded in ruling over their passions and are therefore capable of advising us about their past experiences, are teaching us that the secret how to conquer our Yetzer Hara is "Bouh Cheshbon" (בואו חשבון). Come and make a Cheshbon, an accounting of the world – the “loss” incurred by doing a mitzvah e.g., closing a business on Shabbos, weighed against the extraordinary reward received for its observance, and the gain and pleasure obtained by committing a transgression, weighed against the devastating loss and damage that are a consequence of it.
When a person is thrust into a situation of nisayon, (test), the Yetzer Hara within him urges him not to incur the "loss" involved in the fulfillment of a particular mitzvah. However, the realization that this loss is insignificant in comparison to the extraordinary reward that he will receive for fulfilling the mitzvah, can encourage an individual to conquer his Yetzer Hara and fulfill the mitzvah. Similarly, when the fiery passion within him persuades him that committing a sin will bring him intense gratification, the realization that the “gain” he will receive by committing this transgression is only momentary, compared to the lasting devastation and damage that this will bring upon him, can encourage him to conquer his Yetzer Hara and deter him from transgressing.
This truth, that the reward for doing a mitzvah is so incredible and that the damage brought about by committing a sin is so devastating, is illustrated in graphic detail in this very same parsha.
The Torah relates (BaMidbar 21:34) that Hashem told Moshe, regarding Og, King of Bashan, "Do not fear him." Rashi explains that Moshe feared to go to war against Og because he, Og, had the zechus of informing Avraham Avinu that his nephew Lot was being held in captivity. This, in turn, led Avraham Avinu to go to war and bring about Lot's freedom. Chazal (Yalkut Shimony, Bereishis 14:72) say that Og's intention of informing Avrohom Avinu of Lot's capture was one of murder and lust. He had hoped that Avraham, the zealot, would attempt to rescue Lot and in all probability, be killed.
Thus we see that although Og's act of kindness was permeated with evil intent, it nevertheless rewarded Og with longevity and honor. It also caused Moshe Rabbeinu to fear going to war against Og. The Yalkut goes on to say that Hashem rewarded Og for every step he took in informing Avraham Avinu of Lot's captivity. He thereby was privileged to attain longevity. He lived four hundred years after Avraham Avinu’s death, reigning as king and absolute monarch.
This is mystifying. Shouldn't Og's act of kindness to Avraham have been considered by Hashem as having no value whatsoever, since it was thoroughly saturated with evil motivations of murder and lust?
Moreover, even if we were to say that Og's slight act of kindness to Avraham still retains some minuscule amount of righteousness, isn't the reward he received for it entirely disproportionate to the deed? Should Og be blessed with longevity and honor as a reward for every step he took? Every step which was saturated with evil intent?
Furthermore, Moshe Rabbeinu, with all his holiness, possessed many zechusim (merits), as did the entire Dor Deah. Should they be afraid of Og who had only this one act of kindness to his credit? And even this act was surely reduced to its bare minimum due to its sinful motivations. Is it possible for Og's act of kindness, probably devoid of all potency because of his base desires, to retain so much force?
The answer is a resounding "yes." We see here the incredible power of even a marginal act of kindness, one devoid of all authenticity. Since it was this act of kindness to Avraham which ultimately brought about Lot's rescue, it still retained incredible potency. Og still deserved to be rewarded with longevity for every step he took. Moshe, with all his zechusim,, and the Dor Deah with all their zechusim, were justified in fearing Og because of this one diminished mitzvah that Og had performed.
Before our very eyes we see portrayed the incredibly disproportionate power and reward of even the most barren mitzvah. If this is so, how much inspiration can we draw from here toward understanding the "Cheshbon," the accounting of the world. How worthwhile it is to incur a “loss” by doing a mitzvah in order to receive the tremendous reward for its observance.
Similarly, we see in this very same parsha the devastation and loss that ensues through an act of sin. The Torah states in regard to Moshe and Aharon's actions at Mei Merivah, "Because you believed not in Me to sanctify me in the eyes of Klal Yisroel, therefore, you shall not bring this assembly into the land which I have given them." The Torah is saying that for the sin of smiting the rock, Moshe and Aharon were called non-believers, and were punished by not being allowed to enter Eretz Yisroel.
This is mystifying, since the sin of smiting the rock was so slight that all the Meforshim grope to understand the exact nature of this sin. Moshe Rabbeinu smote the rock with holy and pure intent – entirely LeShaim Shamayim (for the sake of Heaven). Yet, there, nevertheless, was buried within his act a slight degree of sin. How could Moshe and Aharon be punished so severely for such a minor transgression? Moshe and Aharon are labelled in the holy Torah for time immemorial as "non-believers," and were not permitted to enter Eretz Yisroel; both of these reprimands were harsh and severe forms of punishment. Can such a slight transgression warrant such severe punishments?
We see the devastation brought on by even the slightest incomprehensible sin…a very subtle sin with no evil intent whatsoever, only done Leshaim Shamayim, in holiness and purity. If this is so, we can again draw much inspiration from here toward understanding the "cheshbon," – the accounting of the world.
In application to our own lives, the gain and pleasure one derives from committing a transgression, is not worth the severe loss and devastation that such a sin will bring upon the individual.
“May there be ever present before our eyes this "cheshbon," this accounting of the world. May this inspire us and help us to fulfill mitzvos no matter how much “loss” we think this may bring upon us.”
May we flee from committing sin no matter how much gain we think we can derive from it. Amen.
These weekly Parsha sheets are based on Shiurim delivered at Yeshiva Kesser Torah by HaRav Elyakim G. Rosenblatt, Shlita, Rosh HaYeshiva. This Shiur is adapted from a Shiur of Maran HaGaon Reb Leib Chasman, ZT”L.
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