Parashat Balak -The Power of "Lishma"
The Power of "Lishma"
We read in Parashat Balak of the invitation sent by Balak, king of Moav, to the sorcerer Bilam, asking that he come place a curse upon Benei Yisrael. When the first delegation came to Bilam and conveyed Balak's message, Bilam told them to stay overnight as he waits to hear from God whether he should accept the invitation. God appeared to Bilam in a dream that night and instructed him not to curse Benei Yisrael, and so Bilam told the messengers to inform Balak that he must decline the invitation.
When Balak heard Blam's response, he decided to persuade Bilam by making the offer more appealing: he sent higher-ranking dignitaries and offered Bilam greater wealth and prestige. When the officials came to Bilam, God appeared to him again that night and said, "If the people have come to call you – arise and go with them" (22:20). Rashi explains, "If the calling is yours and you think you can receive reward for it – arise and go with them." In other words, God told Bilam that if Balak indeed offers him great wealth and honor, and he stands to benefit from this mission, then he should accept the invitation and go to Moav.
Why did God suddenly "change His mind," as it were? Was He Bilam's agent, assigned the task of negotiating an agreement? Why did He advise Bilam to go once Balak made a more attractive offer?
Rav Shimon Schwab (Germany-U.S., 1908-1993) suggested an explanation on the basis of a fundamental truism of human nature: when people undertake a project "Lishma," for its own sake, with purely altruistic motives, they are far more likely to be successful. Once, however, a person works for the sake of personal gain, his chances of success dwindle.
Rav Schwab pointed to the rise and fall of communism as a clear example of this phenomenon. The early leaders and supporters of communism promoted this ideology out of a genuine desire to improve the world, with the idealistic conviction that communism can solve the problems that plagued mankind. The initial success of the communist movement was due in large measure to the altruism with which it was conceived and developed. With time, however, the leaders of communism used their positions to satisfy their greed and lust for power. It became just another means of exploitation, rather than the key that would solve humanity's problems. When personal gain is the driving force, the endeavor will eventually collapse.
When Bilam was initially summoned, he was eager to respond "Lishma," out of genuine hatred for Benei Yisrael and a sincere desire to bring about their downfall. Missions carried out with this kind of altruism are generally successful, and God therefore instructed him not to go. The second time, however, Bilam was tempted by Balak's offer of wealth and prestige; he wanted to go to Moav not out of altruism, but to satisfy his lust for money and fame. When this is the driving force, success is unlikely, and God therefore allowed him to accept Balak's offer.
This principle of "Lishma" bears particular relevance for those involved in community service or leadership of any kind. So long as they are driven out of a sincere desire to help improve the community, their efforts will likely bear fruit. But the moment community leaders begin concerning themselves with their own prestige, their effectiveness is undermined. If the needs of the community are relegated to secondary status behind the personal interests of the leaders, then the community suffers. Regardless of the capacity in which a person serves the community, it behooves him to leave his personal interests aside and devote himself sincerely and idealistically to the important needs and concerns of the people he has ostensibly committed himself to helping.
