מִה טּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׁרָאֱל (“How goodly are your tents, O Yaakov, your dwellings, O Yisrael”)
When Bilam gazed upon the camp of Bnei Yisrael, he opened his mouth and proclaimed these wondrous words, a poetic and prophetic verse which merited becoming part of our daily prayers. Indeed, it is the very first verse recited upon entering the beis hakneses (synagogue). The custom of reciting “mah tovu” is ancient, dating back to the formative period of the siddur (prayer book). In Seder Rav Amram Gaon it says: ‘One who enters the synagogue says, “mah tovu ohalecha Yaakov, mishkenosecha Yisrael. Va'ani b'rov chasdecha avo veisecha, eshtachaveh el heichal kodshecha b'yirasecha” (“How goodly are your tents, O Yaakov, your dwellings, O Yisrael. But as for me, in the abundance of Your kindness will I come into Your house; I will bow down toward Your Holy Temple in the fear of You.”)’
Similarly, Machzor Vitry opens the order of Shacharis (the Morning Prayer) with these three verses: ‘Va'ani b'rov chasdecha avo veisecha, eshtachaveh el heichal kodshecha b'yirasecha. Va'ani tefillasi lecha Hashem eis ratzon; Elokim, b'rov chasdecha aneini b'emes yishecha. Mah tovu ohalecha Yaakov, mishkenosecha Yisrael.’ (“And as for me, may my prayer unto You, O Hashem, be in an acceptable time. O Elokim, in the abundance of Your mercy, answer me with the truth of Your salvation. How goodly are your tents, O Yaakov, your dwellings, O Yisrael.”)
In later generations, the Maharil writes (Responsa, 150): “When one enters the synagogue in the morning, does he not recite ‘Mah Tovu’ and the accompanying verses?” Many later poskim (authorities of Torah law), down to our own day, reinforced this custom. For example, the Darkei Moshe (Tur, Orach Chaim 6:3) writes: “The Kolbo (subsection 87) wrote that when one enters the synagogue he should recite ‘Mah Tovu… va'ani b'rov chasdecha’ and so forth.”
Why begin the davening with a verse spoken by the wicked Bilam?
In Chamudei Shai on Bereishis (Parashas Toldos), a perplexing question is raised: Why do we begin our davening with a verse spoken by the wicked Bilam? A similar question may be asked regarding other verses uttered by wicked individuals that nevertheless became part of our liturgy. After careful consideration, an explanation was suggested as to why these verses were incorporated into the davening (see also Chamudei Shai on Megillas Esther, on the verse ‘Mi hu zeh v'ei zeh hu’).
In contrast with the above, however, the Maharshal writes (Responsa, 64) that when he enters the synagogue in the morning, he omits the “mah tovu” verse and begins instead with “va'ani b'rov chasdecha…” In his words: ‘When I enter the synagogue in the morning, I begin with the verse “va'ani b'rov chasdecha” and skip the first verse, “mah tovu ohalecha,” which was spoken by Bilam. Furthermore, he intended it as a curse, as explained in Perek Chelek (Maseches Sanhedrin), and in any event this would not be the right place for this verse.’
In the Maharshal’s view, how can we recite a verse that Bilam intended as a curse? After all, as explained in Sanhedrin (105b), Bilam's intention was that Bnei Yisrael should not have synagogues and Torah-study halls, except that Hakadosh Baruch Hu, turned his curse into a blessing!?
The “blessing of Batei Knessiyos and Batei Midrashos” (“the blessing of Synagogues and Study Halls”) endures forever
The Maharshal’s objection is difficult to understand, for the Gemara in Sanhedrin (105b) states: Rabbi Yochanan said: From the blessings of that wicked man, you can discern what was in his heart. He sought to say that they should have no synagogues or study halls (but instead he said), “mah tovu ohalecha Yaakov” (“How goodly are your tents, O Yaakov, your dwellings, O Yisrael”). He sought to say that the Shechinah (Divine Presence) should not rest upon them, but instead he said, “mishkenosecha Yisrael” (“your dwellings, O Yisrael”)... Rabbi Abba bar Kahana said: “All of them eventually reverted to curses except for the blessing regarding the synagogues study halls, as it says: ‘Hashem your G-d transformed the curse into a blessing for you’—the curse, singular, and not the curses.”
In other words, all of Bilam’s blessings eventually reverted to curses except for the blessing concerning batei knessiyos and batei midrashos, which remains forever. The plain meaning is that the verse “mah tovu ohalecha Yaakov, mishkenosecha Yisrael” refers to synagogues and study halls and this blessing never reverted to a curse, despite our sins. Bilam’s intention regarding them was never realized. If so, why did the Maharshal refrain from reciting this verse, especially in light of the words of the Rishonim (medieval sages) and the halachic authorities who arranged the text of the siddur?
An explanation for the Maharshal’s shita (approach)
Upon reflection, it appears that the Maharshal’s view can be understood differently. The “mah tovu” verse is composed of two parts:
- ‘Ohalecha Yaakov’ refers to the synagogues and study halls, concerning which the Gemara teaches that they will never depart from us.
- ‘Mishkenosecha Yisrael’ refers to the Beis HaMikdash (Holy Temple), for Bilam inwardly intended to curse them that “the Shechinah should not dwell among them.” The Beis HaMikdash is the dwelling place of the Shechinah when we are on the elevated spiritual level represented by the name ‘Yisrael.’
The deeper meaning of the verse: two spiritual states of Am Yisrael
The verse “mah tovu ohalecha Yaakov, mishkenosecha Yisrael” may therefore be understood as describing two distinct spiritual states of Am Yisrael, reflecting our condition in galus and our state in Eretz Yisrael (the Land of Israel).
A. ‘Ohalecha Yaakov’—the miniature Batei Mikdash in exile
Ohalecha Yaakov refers to the synagogues and study halls in exile, the mikdashei me'at (Holy Temples in microcosm). This recalls Yaakov Avinu, of whom it is written: ‘[He] dwells in tents.’ Rashi explains that these were the tents of Shem and Ever, the ancient houses of study that were the focal point for Torah study and the preservation of faith. These mikdashei me'at are the source of Am Yisrael's protection and survival in the times of exile. Yaakov, who is the father, symbolizes the protection of the Jewish people during periods of darkness, when they are distant from both their land and the Beis HaMikdash. The synagogues and study halls in exile are the basis for the preservation of faith and the connection with Hakadosh Baruch Hu, and regarding them it is promised that they will never cease from us.
B. ‘Mishkenosecha Yisrael’—the Batei HaMikdash in Eretz Yisrael
By contrast, mishkenosecha Yisrael refers to the state in which Am Yisrael dwells upon its land, the Land of Israel, and have the Sanctuary—the place of the indwelling of the Shechinah, which is the root of the word "your dwellings" (משכנותיך), in the Beis HaMikdash. There the Shechinah rests openly, and the nation is in a state of spiritual perfection. This also explains why the second half of the verse speaks only of Yisrael and does not mention Yaakov. The name Yisrael represents the Jewish people at their highest spiritual level, dwelling in their land with the indwelling of the Shechinah in the Beis HaMikdash, revealed to all. Unlike the first blessing, however, this condition is not guaranteed. We must merit it, and we may lose it if we fail to maintain our spiritual stature.
The Maharshal’s opposition to reciting the verse in the davening
This understanding of the verse “mah tovu…” sheds new light on the Maharshal’s objection to reciting Mah Tovu at the beginning of davening. The Maharshal cites the Gemara that Bilam intended to curse Am Yisrael, but Hakadosh Baruch Hu transformed his curses into blessings. While Bilam’s lips uttered words of blessing, his heart harbored evil intentions. He desired that the Shechinah depart from the Jewish people—both from the batei knessiyos and batei midrashas of exile, as well as from the holy dwelling places, namely the Batei HaMikdash in Eretz Yisrael. After having attained such lofty spiritual heights, these destructions are so painful and distressing that some authorities, such as the Maharshal, held that it is inappropriate to begin the day with a verse in which there is hidden, even if only in a hint of a mere intention, the curse of the wicked Balaam, which due to our many sins was fulfilled: the departure of the Shechinah’s revelation and the destruction of the Temple. To our sorrow, through our sins, the Batei HaMikdash were destroyed. That is, in the second half of the verse, the harmful intent of the wicked Bilam prevailed over the words of blessing.
If so, it is possible that the Maharshal was concerned about including a verse especially upon entering the synagogue, where the intention of the one who said it was the departure of the Shechinah and the destruction of the Beis HaMikdash. After all, many beautiful verses spoken by tzaddikim are available. Why give preference to a verse that emerged from the mouth of Bilam with the intention that it be a curse, even if the first half of the verse constitutes an eternal blessing?
Support for the Maharshal’s view in the customs of Sephardic communities
Upon further examination, it appears that the Maharshal was not alone in this view. There are other Rishonim who adopted the same approach. Indeed, in the Sephardic liturgy, “mah tovu ohalecha Yaakov” is omitted, and the prayers begin with “va'ani b'rov chasdecha.” They rely on this approach, preferring verses from the mouths of tzaddikim.
The enduring promise of the mikdash me'at, a source of consolation in exile
Sadly, when we sinned, we lost the privilege of experiencing the highest connection with Hashem through the Beis HaMikdash. But on the other hand, as the Gemara in Sanhedrin explains, the synagogues and study halls, the mikdash me'at, are guaranteed never to depart from us. They accompany us throughout every exile, providing consolation and inspiration until we once again merit the state of “mishkenosecha Yisrael” in its complete perfection, speedily in our days, Amen.
Reconciling the ancient custom, and a beautiful explanation of why one blessing remained forever
It seems to me that our custom to say Mah Tovu upon entering the synagogue, which is ancient and rooted in the teachings of the early Rishonim, may be reconciled as follows. Bilam’s evil intention in these words is completely nullified through the power of the holy intention a Jew invests in these words when he prays. Furthermore, it appears that since “ohalei Yaakov” and “mishkenosecha Yisrael”—the synagogues and study halls—are places uniquely designated for Torah and tefillah (prayer), the holiness of the Shechinah rests there through the voices of Torah and tefillah that emerge from the mouths of the Jewish people in holiness and intentions of purity. This accords with the teaching of Chazal that “the voice is the voice of Yaakov,” refers to the voices of Torah and tefillah (prayer) that fill the synagogues and study halls. And through this, these places absorb this sanctity of the intentions of prayers and merit the indwelling of the Shechinah. In this sense, they possess an “iron dome,” and constitute a protected zone against the evil intention of Bilam in these words. For this reason, specifically the blessing for synagogues and study halls alone remains eternally valid and can never revert to a curse.
How much more so when Jews recite these words with intentions of purity when they enter the synagogue. This certainly transforms Bilam’s evil intention into blessing, for that moment and for eternity.
