The prophetic donkey
Not only can animals smell, hear and see things that humans cannot, at times they can even intuit spiritual forces of which humans seem to be oblivious.
Both the Ramban and Rashi are intrigued by the capacity of Bilam’s donkey to “see an angel of Hashem” (Bamidbar 22:23). “Even humans do not see angels other than in visions or dreams,” [1] says the Ramban, “angels are spiritual forces that cannot be detected by the senses”. For this reason, he suggests initially, this particular animal simply intuited a danger that stopped its progress in its tracks. The animal could not have known the nature of that danger; it is the Torah telling us, the reader, that the danger was in fact an angel of Hashem.
According to the Ramban, then, this was no miracle. In fact, that is why when Chazal talk of the miracle of “Bilam’s ass”, they talk of its ability to speak to Bilam, not about its capacity to see angels, claiming that, in fact, the donkey did not see an angel, but merely intuited its presence. That would be in conformity with its nature and not a miracle at all.
The Ramban’s thesis leads us to a vitally important insight about spirituality. Since angels are spiritual, they cannot be experienced by the human senses. However, their impact and presence is physical and that can be naturally experienced by physical beings, at times even by animals.
However, this leads the Ramban to ponder why Bilam could not experience at least the same level of awareness as his donkey. Without changing the fundamental premise of his thesis above, he modifies his interpretation of this particular episode and adopts a more conventional (albeit more supernatural) view, by means of which the donkey did see the angel. According to this revision, that was part of the total miracle by means of which G-d enhanced that particular donkey’s perceptive capabilities to see what even Bilam could not.
Fear impairs perception
Rashi, on the other hand, deals with the Ramban’s question in a different and most intriguing way. Rashi says, as a general statement, that G-d has enabled animals to see more than humans. This is because human analytical powers would terrify people out of their minds if they could truly see the destructive forces around them. This does not necessarily suggest, according to Rashi, that animals can see angels. Instead, Rashi adresses the Ramban’s concern, and validates his original thesis. The animal intuited (the Ramban explains the use of the word “see” as intimating “intuit”) a dangerous force, and one of which Bilam was oblivious. The reason G-d has given animals the power to intuit those forces, Rashi claims, is because they can instinctively handle them without becoming totally terrified. This implies that G-d sometimes makes us ignorant to protect us from our own fears.
Taking this concept a little further then, if we could overcome our fears we might be able to become sensitive to spiritual forces of which we are otherwise unaware. It is our Da’at, (our linear knowledge and thinking process) that is also responsible for our fears, says Rashi.
Subdue analysis to access reality
We, as human beings, are composites of animal and spiritual beings. We have relatively undeveloped animal instincts that are responsible for us spiraling into a survival mode when we ought rather to soar into a spiritual mode. In survival mode we hoard and we consume, in spiritual mode we are generous and contribute. In survival mode we are paralyzed by fear and we protect ourselves, in spiritual mode we are driven by love and we protect others.
Yeitzer Harah is the positioning of our survival instincts as drivers of our behavior and choice. Yeitzer Hatov is when we access the divinely creative forces within us to drive our choices. Our animal side, too, has a positive part to play in our existence: it is not allYeitzer Harah. It is responsible for the ambition that drives business and Yishuv Ha’olam (developing the planet), it is the source of our survival instincts on which we need to call at times. Our more instinctive animal side can also be a brilliant instrument of emotional and even spiritual perception. Our animal instincts, like Bilam’s donkey, can sense real forces that our intellects cannot, because our animal senses can perceive danger without flipping into paralytic fear mode.
Fear that drives positive change vs. fear that paralyses
Our Da’at is part of our spiritual strength: we use it to take our minds into places no other being can go. But at times it interferes with our natural intuition, because it introduces paralytic fear. We need to master the use of our analytical thinking process in the same way that we need to master our survival instincts. We need to be able to call on each of our talents and capabilities at the appropriate times. There are times to silence our thought process so that we can better access our intuition, our subconscious, those vast resources of inner wisdom that G-d has given to each of us.
In the new Nefesh Hachayim Shiur (which can be downloaded atwww.iawaken.org/shiurim/view.asp?id=6467)[2] I explain a piece in the Sefer Yetzira[3], a Kabalistic work whose authorship is attributed to Avraham Avinu. He talks of how, in order to access deep spirituality, it is necessary to silence the analytical process. This is probably the oldest and most authentic outline of meditative practice in any written literature.
Aligning intuition with intellect
If Da’at introduces fear, and fear precludes certain levels of spiritual awareness, then silencing our Da’at at times can help us experience reality without negative fear. From that space of spiritual height we can make choices that are not founded in our pursuit for survival, but in our love of Hashem. Thereafter, reintroducing the brilliance of our G-d given intellects, we can check our choices against rational and Halachik criteria. If they are aligned, we know we have made an inspired decision that will be blessed by Hashem.
Exercise
Find a quiet time and undisturbed space in which you can reflect. Still your mind by sitting in an upright position, chest out, head held high and breathing slowly and deeply. Take each breath a little deeper. Focus all of your attention on the sensation of your breathing. When your mind wanders, gently bring it back to your breathing. When you are feeling a relaxed sense of well being – this could take anything from 3 to 15 minutes – check how you FEEL in your heart and your body about the matter you are considering.
Notes:
[1] The Ramban holds a similar view with respect to Avraham’s encounter with the three angels in Vayeira. His view there is considered revolutionary and controversial. The Ramban modifies his view of this miracle further on. We shall also examine Rashi’s more conventional view further in this essay.
[2] Nefesh Hachayim 13: "Makom": Space and Reality - The Sefer Yetzira on the Art of Meditation (June 27, 2007).
[3] Chapter 1:8
