From Narrow Spaces to Expansive Visions
- Ilana Stein
- Aug 6
- 4 min read
The 17th of Tammuz to the 9th of Av
The period known as The Three Weeks, or in Hebrew, Bein Hametzarim, translates literally to "between the narrow spaces." This time spans from the 17th of Tammuz, a fast day, to the 9th of Av, the day commemorating the destruction of the Temple. It's a period often marked by a sense of contraction and introspection.
It's interesting to consider this period through the lens of the Torah portions we read at this time, specifically from the book of Bamidbar (Numbers). In Parasha Balak, we encounter the complex figure of Bilam, a prophet hired to curse the Jewish people.
Before Bilam can utter a single word, he has a dramatic encounter. Despite divine warnings, he saddles his donkey and sets out to fulfil his mission. An angel then appears, intent on stopping him. The text describes this moment vividly: the angel "stationed himself on a spot so narrow that there was no room to swerve right or left" (Numbers 22:26). Both Bilam and his donkey find themselves literally in a narrow space.
In a desperate attempt to save her master, the donkey scrapes Bilam along a wall before stopping dead. Bilam begins to strike the donkey, leading to an argument (yes, the donkey can talk!), interrupted by the angel, who reprimands Bilam for his cruelty and, more profoundly, for his inability to perceive what even his animal could see. The angel declares that Bilam will not curse, but rather bless, the Jewish people.
This imagery of a physically narrow space where one cannot see far, where Bilam is effectively blinded, is a powerful metaphor.
Seeing Beyond the Immediate
This metaphor continues. When Bilam finally stands to speak about the Jewish people, intending to curse them, he unexpectedly utters four blessings of profound beauty, describing the people of Israel and their destiny. The concept of "seeing" becomes central here, a word repeated over and over again, for example: "As I see them from the mountain tops," (Numbers 23:9)
And of course, one of the most famous visions: "And when Bilam saw that it pleased Hashem to bless Israel… he set his face toward the wilderness. And Bilam lifted up his eyes, and he saw Israel dwelling according to their tribes; and the spirit of God came upon him. …[saying:] the speech of the man whose eyes are open… how goodly are your tents, O, Jacob, and your tabernacles, O Israel!" (Numbers 24:1-4)
What enables Bilam to express such remarkable words? The key lies in his shift in perspective. He moves from the confined, narrow ravine to standing facing the desert, looking out into the vast, endless space where the Jewish people find themselves. It is this act of seeing beyond the narrow spaces that allows Bilam to articulate these beautiful blessings and grasp the larger picture. The man who was once blind to what his donkey could see now possesses a panoramic vision. This journey from constricted views to expansive insights is mirrored in the geographic shift from narrow ravines to wide-open expanses.
Navigating Our Own Narrow Spaces
Just like Bilam, we too find ourselves in our own "narrow spaces" during this time of year, where sadness and a sense of tragedy can feel overwhelming, drawing our focus inward and limiting our view to only what's directly in front of us.
On Tisha B'Av itself, there is a powerful moment of transition. In the morning, we sit on the floor or low chairs, in a posture of mourning, embodying the "narrow spaces." But at midday, a significant shift occurs: we rise and resume normal seating. This act symbolises our ability to ascend from these low places and begin to look forward and outward, embracing the bigger picture. We are reminded that we are links in a much larger historical chain, thus accepting that these small, dark spaces are not permanent.
This expansive perspective is only truly possible if we understand our history. By acknowledging what has happened before, we gain the ability to carry it forward and, crucially, to shape our future.
The book of Eicha (Lamentations), which we read on Tisha B’Av, largely dwells in the darkness of destruction and desolation. But does it remain there? Does it offer a path from the narrow to the vast, from despair to hope?
The question and its possible answer is why we felt that we should begin the third section of our journey through Tanach with this book in the week before Tisha B’Av. Even though the books of the Ketuvim (Writings) are placed in a particular order, we will begin in the narrow places so that we can see further. We will change our perspective of where we are now, our view of history and where we are going to.
Join Us In Learning Further
The Hebrew Bible is divided into three parts: Torah, Prophets and the Writings. This final segment of the Book of Books seems to be a mix of works just pushed together under a generic title. But is it?
The Writings – Ketuvim – contain some of the most obscure texts in our tradition, yet at the same time some of our most beloved and familiar. The five scrolls we read in shul every year are brought together here, such as the Scroll of Esther, alongside works like Ezra-Nehemiah and the book of Job. How did they make it into the Hebrew bible canon? What did they have that others didn’t?
What paradigm-shifting, assumption-breaking, mind-blowing concepts did they bring to the world then – and what meaning do they have for us today?
Join the Academy as we explore this exciting and challenging part of the Tanach in all of its glory and grit, as we unpack the overarching themes behind the Ketuvim, marvel at its imagery and explore its understanding of G-d, humanity and this world.
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