Balak: Achieving Deveikus

By Judah Graber

At the end of Parshas Balak, the Torah recounts the story of how Bnei Yisrael became attached to Baal Peor. The pasuk (25:3) says, "וַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּע֑וֹר וַיִּֽחַר־אַ֥ף יְהֹוָ֖ה בְּיִשְׂרָאֵֽל" - "And Israel attached itself to Baal Peor, and Hashem was incensed with Israel."

Rabbeinu Bachya asks, what does the word "וַיִּצָּ֥מֶד" connote as opposed to using "וידבק"? Both words mean to create or have some sort of union, no? He explains that while both words imply being together, "דבק" connotes a stronger union, meaning "to cleave" or to be tightly attached, while "צָּ֥מֶד" means to be superficially together, not as intensely connected as cleaving. Rabbeinu Bachya cites the Gemara in Sanhedrin 64a, which explains that Bnei Yisrael serving Baal Peor with the word "צָּ֥מֶד" is like a bracelet on one’s arm—it is loosely on, symbolizing a weak connection. On the other hand, serving Hashem is described with the word "דבק" (Devarim 4:4, "ואתם הדבקים בה' אלוקיכם"), which means something tightly on, like a tight bandage. Rabbeinu Bachya explains that if Bnei Yisrael were truly "דבק" with Baal Peor, there would be no going back because the connection would be too close. This idea teaches us that we should strive to have a close, tight relationship with Hashem.

But how do we accomplish this? How does one "דבק," cling to Hashem? One of the most famous occurrences of "דבק" in the Torah is in Parshas Eikev (Devarim 11:22). The pasuk says, "כִּי֩ אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּן אֶת־כׇּל־הַמִּצְוָ֣ה הַזֹּ֗את אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם לַעֲשֹׂתָ֑הּ לְאַהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֵיכֶ֛ם לָלֶ֥כֶת בְּכׇל־דְּרָכָ֖יו וּלְדׇבְקָה־בֽוֹ" - "For if you will diligently keep all this commandment that I command you to do, to love Hashem your God, to walk in all His ways, and to cling to Him." What does this mean?

This is a machlokes among the Rishonim. Ibn Ezra explains that it means not to serve any other gods but Hashem. He quotes from Yehoshua (23:8), "כִּי אִם בַּה' אֱלֹהֵיכֶם תִּדְבָּקוּ כַּאֲשֶׁר עֲשִׂיתֶם עַד הַיּוֹם הַזֶּה" - "But hold fast to Hashem your God as you have done to this day." Why were they "דְבָּק" to Hashem until this time and should continue to do so? What changed from the Midbar to Eretz Yisrael that they needed this chizuk to continue being דְבָּק ? Ibn Ezra explains that in Eretz Yisrael, there would be other gods, unlike in the miidbar where they were primarily exposed only to Hashem.

Ramban offers a different explanation. "דבק," clinging to Hashem, means having a "Godly consciousness," which involves constantly thinking of Hashem. When performing mitzvos, acts of kindness, or learning, we obviously should have kavana to fulfill Hashem's word and connect to Him in whichever way we do so. Ramban adds that even in our mundane day-to-day activities, whether at school, work, or with family, we should be connected to Hashem and think of these acts with God in mind. Ramban explains that the difference between the Jews in the midbar and in Eretz Yisrael was this Godly consciousness. In the midbar, Hashem was clearly seen through constant miracles, creating a Godly existence and thereby fostering Godly consciousness. In Eretz Yisrael, their supernatural existence would be replaced with the mundane, making it harder to maintain this consciousness. Thus, Yehoshua implored Bnei Yisrael to continue maintaining a Godly consciousness. This explains how we are דְבָּק to Hashem

But why use the word "לדבק" to convey the idea of having Godly consciousness and thinking of Hashem? Why not simply command that we should “Think of Hashem always”? What does "דבק" visualize for us?

I believe Ramban clarifies this in another famous pasuk where "דבק" appears, it's the first time in the Torah with Adam and Chava. The pasuk says (Bereishis 2:24), "עַל־כֵּן֙ יַֽעֲזׇב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד" - "Therefore a man shall leave his father and his mother and cling to his wife, and they shall become one flesh." What does it mean to be "דָבַ֣ק" to one’s wife? Ramban powerfully explains that for animals, there is no intrinsic union between their mates— they find the first opposite gender animal they find, they procreate and move on. It’s a superficial union. For humans, however, Hashem created an intrinsic relationship between man and wife. When a man is alone, he is missing his other half. When a couple marries, they reconnect to what was lost, becoming their full selves. The pasukim and midrashim allude to this, stating that they were physically connected at creation and were a body with two faces. This shows that man and woman are one entity that was disconnected. Their union is not superficial like a bracelet or "צָּ֥מֶד", a appendage rather its an intrinsic connection.

If "דָבַ֣ק" means this in Bereishis, the same applies in Eikev. Ramban teaches that when we are commanded to cleave to Hashem, it means returning to who we truly are—a puzzle piece fitting into its counterpart, Hashem. Klal Yisrael naturally fits with Hashem. We connect back with our Source by having this godly consciousness. We don't fit with avodah zarah or the modern-day idols we may have. If we fall a little, it’s okay—it’s not who we intrinsically are. Our pure souls truly connect only to Hashem and His word through dedicating our full selves to Hashem. Have a great shabbos