As we enter the shul, our daily encounter with the Almighty begins with the pasuk that Bilaam recited. Let us put this into perspective. Bilaam was impressed and inspired by Klal Yisrael’s modesty and sensitivity to privacy issues, as evidenced by the arrangement of their tents. Bilaam was the paradigm of evil, a man whose sense of morality was so eroded that he sought to destroy Klal Yisrael through debauchery. He fully comprehended that Hashem despises licentiousness. He recognized Hashem’s reaction to Klal Yisrael’s promiscuous attraction to the daughters of Moav. Yet, during a brief moment of spiritual ascendency, granted to him by Hashem, he realized the inherent relationship between Klal Yisrael and tznius, modesty/ morality. He understood that tznius is part of our national psyche, an integral component in our character. He sensed this unique aspect of the Jewish People and expressed it in praise of them. This is how we begin each day. It is remarkable that the first thing that should enter our minds when we enter a shul is tznius. Obviously, our shuls ought to reflect this concept.
Kol Yehudah renders a homiletic interpretation of this pasuk. Ohel, tent, implies impermanance. The ohel refers to the layman whose time allotted for Torah study is, at best, part-time. Being kovea ittim la’ Torah, designating certain times during the day for the specific purpose of Torah study, is truly a praiseworthy endeavor. The individual may not necessarily become an accomplished talmid chachom, Torah scholar, but his children will. Children emulate what they observe at home. When they see their parents demonstrate esteem for Torah, they will follow suit. When they see that their fathers devote night or early morning to Torah study, they will have the proclivity to spend their entire day and night engrossed in limud ha’Torah. When a child sees his father dedicating his evening to secular/recreational pursuits, the message he receives concerning the value of Torah study is equally clear.
This is the pasuk’s message, “How goodly are your tents, o’Yaakov.” The term Yaakov refers to the lay people. These individuals are fortunate when they are able to study Torah even temporarily, as implied by the term, “tents.” One day they will merit to see their sons in the “dwelling places” of Yisrael. Both terms, “Yisrael” and “dwelling places,” signify permanence and constancy. If the parents’ learning is on the level of “tents,” it will achieve a “dwelling place” in the lives of the children.
