Podcasts about bilam

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/Books/9781422644645.html The Chafetz Chaim writes that in the entire narrative of Bilam attempting to curse the Jewish people, there are no paragraph breaks—no פ or ס —in the Torah. This is because the danger was so severe, the Torah did not want to pause until the threat had passed. Balak and Bilam stood on a mountaintop with the potential to cause immense destruction, and meanwhile, the Jewish people were completely unaware of the danger surrounding them. But Hashem, as always, the שומר ישראל , was watching over His nation. He did not allow any harm to come to us. From the words Hashem placed in the donkey's mouth, and later in Bilam's own mouth, we see what Hashem found so impressive about Am Yisrael. The donkey referred to the שלש רגלים , and Rashi explains that Hashem was saying to Bilam: this is a nation that travels three times a year to Yerushalayim for the שלש רגלים —you will not be able to harm them. The Jewish people would leave their homes and land open and vulnerable, trusting completely in Hashem's promise that no one would invade while they were away celebrating at the Beit HaMikdash. That kind of אמונה is a shield no curse can penetrate. Bilam then says: מי מנה עפר יעקב How many mitzvot do the Jewish people perform even with the simple dust of the earth? מה טובו אהליך יעקב משכנותיך ישראל How beautiful are our shuls and batei midrash, filled with Jews praying and learning. עם כלביא יקום We are a nation that rises like a lion in the morning to grab mitzvot(Tzitzit, Tefillin, and Shema) with passion and strength. We didn't even know the danger we were in, and therefore we couldn't pray to Hashem to save us. But Hashem, who loves us infinitely, provides us with constant opportunities to earn זכויות , which He uses to protect us exactly when we need them most. As Rabbi Chananya ben Akashya teaches: רצה הקדוש ברוך הוא לזכות את ישראל, לפיכך הרבה להם תורה ומצוות Hashem wanted to give us many merits, so He gave us many mitzvot. The pasuk says: לב מלך ביד ה׳ It is no coincidence that the recent war was named " עם כלביא יקום ." Those very words came from Hashem's mouth through Bilam and now once again through the Prime Minister. They describe a nation full of spiritual power, rising early to do mitzvot—and that is our true strength. Despite the immense danger we faced—those missiles had the potential to kill thousands—Hashem once again, the שומר ישראל , stood guard over His people. Since the horrors of October 7th, we have witnessed an awakening across Am Yisrael. So many people who didn't even know the words " שמע ישראל " are now full ba'alei emunah , looking to grow in Torah and mitzvot. This renewed devotion gives us tremendous זכות , and it makes Hashem so proud of His people. We've seen the downfall of our enemies this year. We know that we are in the end of days and we await the גאולה שלמה . But we are not there yet. We are still in galut, and we are still without the Beit HaMikdash. Now begins the period of בין המצרים , the three weeks between שבעה עשר בתמוז and תשעה באב . We pray that this year תשעה באב will be a day of joy and celebration, but there is still work to be done. The pasuk says: וישא בלעם את עיניו וירא את ישראל שוכן לשבטיו ותהי עליו רוח אלוקים Bilam wanted to recall the sins of the Jewish people, such as the חטא העגל , to bring about their destruction. But what he saw instead was unity—Israel dwelling peacefully, each tribe in its proper place—and that unity brought down the שכינה , causing Hashem to transform his curses into blessings. The Midrash teaches that even if we, Heaven forbid, engage in עבודה זרה , as long as there is peace among us, no harm will befall us. That is the power of unity. Now more than ever, it is incumbent upon us to repair divisions. This is the time of year to go above and beyond to make peace, to apologize, to be more tolerant, and to bring love and unity to Am Yisrael. May these days of mourning soon be transformed into days of rejoicing. אמן .

The meaning of animals speaking/singing.Source Sheet: https://drive.google.com/file/d/1mVIbU3SM2uTK-f6YJU3MmZ6SOy3Oiz-D/view?usp=share_link

Bilam was arguably as great as Moshe, so how is it possible his life's journey ended up so diametrically opposed to that of Moshe's?

Harav Beryl Weisbord shares a fascinating insight from the Rosh Hayeshiva on the difference between Moshe and Bilam, Moreinu V'Rabbeinu Harav Yaakov Yitzchok Halevi Ruderman zt”l, and provides zichronos about both Roshei HaYeahiva zt"l.

Dedicado a cura completa de Naomi bat Rivka.

BALAK- QUE TIENE LO QUE ABRAHAM PREPARO SU BURRO CON BILAM? by Rab Shlomo Benhamu

So many Jews have deluded themselves that they wre building "alliances" only to discover on October 7 that they had been building on sand

Sefer Bamidbar | Balak | 5785 | The Nature of Bilam's Prophecy, by Rav Ezra Bick Why do we need to know what Bilaam said to Balak? What is the significance of the entire story of Balak's failed plan to enlist Bilaam to curse Israel?

Balak | Mah Tovu Ohalekha Yaakov, by Rav Yitzchak Etshalom What motivated Bil'am to bless as he did? Following the progression of Bilam's blessings. The lyrical, uplifting blessings with which Bil'am blessed Bnei Yisrael are among the most elegant and moving series of passages in Tanakh. What motivated Bil'am to bless as he did - was he simply a mouthpiece of Hashem, or did he, at some point, identify with the mission to bless God's people? A careful look at the text of his blessings, along with the passages that stitch those blessings together, reveals a more complex reality and a more profound answer.

Ramban on the Torah | 5785 | 34 | Balak, by Rav Eli Weber Who is Bilam?

We are Different Parashat Balak tells of how Balak, the king of Moab, summoned Bilam and hired him to place a curse on Beneh Yisrael so they would be annihilated. The plan backfired, as G-d repeatedly forced Balak to bless Beneh Yisrael, instead. Bilam began his first blessing by noting that Balak brought him from his homeland, Aram, for the purpose of cursing Beneh Yisrael (23:7). We must ask, why is this detail important? Of what significance is it that Bilam was brought to Moab specifically from the region of Aram? A deep answer to this question was suggested by Rav David Tevel of Minsk (1794-1861), in his work Nahalat David. He explains that Balak's scheme was not at all rash or haphazard; it was very carefully devised and crafted. Balak explored the origins of this nation – Beneh Yisrael – by whom he felt so threatened, and he discovered that they originated from Aram Naharayim. It was there where Abraham Abinu was raised, and from where the family later journeyed toward the Land of Israel. Balak figured that his best chance to destroy Am Yisrael would be by finding someone with the same origins, another person from Aram. As we know, the greatest pain that can inflicted upon someone is from somebody close to him. (Thus, for example, an insult from an immediate family member hurts far more than an insult from somebody who is not part of the family. And an insult from a community member hurts far more than an insult from a total stranger.) Balak thought that if he could bring somebody from Aram to oppose and inflict harm upon Beneh Yisrael, this would be their undoing. His strategy was to bring someone from Aram, an "insider," who could bring Beneh Yisrael down. However, the Nahalat David explains, Balak made a grave mistake. He did not realize that although Abraham indeed grew up in Aram, he had since been completely detached from his background. When G-d first spoke to Abraham, He commanded him to leave his country, his birthplace, and his father's home (Bereshit 12:1) – referring to not simply geographical relocation, but to complete dissociation from his past. Abraham's move to Eretz Yisrael constituted a clean break from his family background, the start of something completely new. The Nahalat David explains that this is why Abraham and Sara were naturally unable to beget children, and they produced a child through a miracle. The establishment of Am Yisrael marked the creation of an entirely new line, with no biological connection to Abraham and Sara's family background. This is also why Abraham and Sara's names were changed – from Abram to Abraham, and from Sarai to Sara – to indicate that they underwent a fundamental transformation and rebirths. Indeed, Bilam pronounces in his first blessing, "For from the top of rocks I see them, and I look upon them from the hills" (23:9). Rashi writes that this refers to the Abot (patriarchs) and Imahot (matriarchs). Bilam was saying that Beneh Yisrael are rooted in greatness, stemming from their sacred, righteous ancestors, and thus cannot be cursed. The Nahalat David explains that Bilam was observing that Beneh Yisrael's roots extend no further than the Abot and Imahot. They do not trace their lineage back to Abraham's parents and forebears – because they are a fundamentally new and distinct entity, bearing no connection at all to Abraham's origins in Aram. As the verse continues, "Hen Am Le'badad Yishkon U'ba'goyim Lo Yit'hashab" – "Behold, they are a nation that dwells alone, and is not reckoned among the other nations." The "genes" of Aram, so-to-speak, never made it to Avraham Avinu's descendants. They have no attachment to any other people, and so Balak's plan was doomed to fail already from the outset. The Jewish People are different, and we are meant to be different. Beliefs, values and lifestyles that are accepted and popular among other nations are not necessarily acceptable to us. The things that the surrounding society prioritizes and celebrates are not necessarily for us to prioritize or celebrate. We must always live with a sense of "Am Le'badad Yishkon" – that we dwell alone, with our own traditions, our own beliefs, and our own way of life.

In this week's parsha, Balak hires the prophet Bilam to curse the Israelites. But every time he opens his mouth, blessings come out instead. From these unexpected prophecies, we get some of our most enduring ideas, like the image of Israel rising “like a lion,” and the quiet holiness of privacy ("How good are your tents, O Jacob"). Thousands of years later, the contrast still feels familiar—between those who build and those who destroy, between the noise of social media and the sanctity of a home with the front door closed. What does it mean to live as a blessing even when others root for your failure? Tune in to find out.

Rabbi Vann

https://rabbiefremgoldberg.org/balak-bilam-bli-am-was-the-first-grifter Tue, 08 Jul 2025 14:54:50 +0000 7074 Rabbi Efrem Goldberg Parsha Perspectives - Podcast no

BALAK- MAS DIFERENCIAS ENTRE BILAM Y RABI YOSI BEN KISMA- 02 by Rab Shlomo Benhamu

BALAK-LA DIFERENCIA ENTRE BILAM Y RABI YOSI BEN KISMA- 01 by Rab Shlomo Benhamu

Uma das maiores bençãos do profeta Bilam foi a música e reza tão famosa:Má Tovu Ohalechá Yakov... Quão belas são tuas tendas Jacob.Ele estava se referindo à MODÉSTIA, Privacidade e Recato do povo de Israel, valores esquecidos na vida modernaParashá BALAK Curtiu a aula?Faça um pix RABINOELIPIX@GMAIL.COM , e nos ajude a darmos sequência neste projeto!#chassidut #mistica #judaismo #Parasha #tora #torah #balak #bilam #modestia #matovu #Midrashim #tzniut #tsniut #recato #privacidade #valores #judaismo #judeu #mashiach

- Jerusalem - Predicaciones 2025 - Parashá Balak: Doctrina de Bilam (10-Tamuz-5785) NO OLVIDES COMPARTIR Y DAR ME GUSTA. - Las Predicaciones se comparten todos los días lunes. - Este audio es publicado sin fines de lucro o publicidad, el único propósito es compartir La Palabra de D-s. - Se recomienda escuchar el Podcasts “Jerusalem Raíces“. - Dudas y/o aclaraciones al correo JerusalemJerusalemPT@gmail.com

Uma das maiores bençãos do profeta Bilam foi a música e reza tão famosa:Má Tovu Ohalechá Yakov... Quão belas são tuas tendas Jacob.Ele estava se referindo à MODÉSTIA, Privacidade e Recato do povo de Israel, valores esquecidos na vida modernaParashá BALAK Curtiu a aula?Faça um pix RABINOELIPIX@GMAIL.COM , e nos ajude a darmos sequência neste projeto!#chassidut #mistica #judaismo #Parasha #tora #torah #balak #bilam #modestia #matovu #Midrashim #tzniut #tsniut #recato #privacidade #valores #judaismo #judeu #mashiach

The Rebbe Explains the Parable in Bilam's Words: “I See Them from the Mountain Tops and Hills”

Welcome to the Daily Bitachon. Today, we begin a special mini-series called Rising Lion, named for the current war initiative in Eretz Yisrael against Iran, presumably coined by our Prime Minister Netanyahu. Interestingly there's a picture circulating in the media (see above ),showing Netanyahu standing by the Kotel, with a closeup of the note he placed the Kotel , dated ט׳ז סיון תשפ׳ה , the Thursday before the war started. In the corner, it says, " BeSiyata DiShmaya, " and he wrote the following five words, quoted from Bamidbar 23,24 עָם כְּלָבִיא יָקוּם וְכַאֲרִי יִתְנַשָּׂא / Am k'lavi yakum u'k'ari yitnasa which means A nation that gets up like a lioness and rises like a lion So the Prime Minister sent a letter to Hashem, evoking this pasuk . And while we don't know what he was actually thinking, we can study this pasuk. Firstly, the Gemara in Berachot 12b tells us that the Rabbis wanted to include the parashah of Bilam's curses, which turned into blessings in Kriyat Shema, but didn't because it was too long- it would be a torach tzibur—a burden on the congregation. But what is it about Parasha of Bilam that they wanted to include? One possibility is that it contains the phrase: "El motzia miMitzrayim/ God took us out of Egypt . Let's explain for a moment. There are three parshiyot in Kriyat Shema . The first two make sense to say every morning and night because they literally say, " b'shochb'cha uv'kumecha" — when you lie down and when you rise up. The third parashah, of Tzitzit —doesn't clearly say that it needs to be said every day. But because it mentions Yetziat Mitzrayim , we say it daily as a reminder. . We could have used another passage, such as this one, but it was too long. Still, we can ask, what was its unique value? The Maharsha citing the Gemara tells us that the power of this section lies in our pasuk: Hein am k'lavi yakum u'k'ari yitnasa/the Jewish people rise like a lion. This is a very important pasuk and that's why it could have been included in the daily Shema. On a simple level the Seforno says the nation is like a lion. What does a lion do? " להלחם עם מי שלא נלחם בם כלל /it fights even those who haven't attacked it yet. Fascinating. We attacked Iran before Iran attacked us. That's the rising lion —one that doesn't wait to be attacked. Next, an interesting point is brought by the Or HaChaim HaKadosh: A lion, even as it ages, gains strength. No matter how many battles it fights, it doesn't grow weaker—it grows stronger. B'ezrat Hashem, that will be fulfilled for us as well, even though we are engaged in many wars. Additionally, he says: לא ישכב / He doesn't go to sleep. What does that mean? " שאין הלילה מפלט לנוס מפניו, /you can't escape from the rising lion, even at night. Light and darkness are the same to him. Yehoshua stopped the sun—we don't care about day or night. Even when everyone else is sleeping, the lion is attacking. Night attacks! And finally, the Meshech Chochmah says: What makes the Jewish people a rising lion? When a lion is lying down, it looks like nothing. When you drive by on safari—he's just lying there, chilling out, yawning. He doesn't seem like anything. But when he gets up, you see his power. Similarly, the Jewish people came out of Mitzrayim as slaves, untrained. But suddenly, he says, they became a great power. The Jewish people, like the lion, rise without any help from others. [ שאין העזר מהשתתפות ממלכות אחרים רק מעצמו, /there's no alliance or outside support. He rises on his own, like a lion that doesn't call out to others. He says, that's why the pasuk right before the rising Lion says: כי לא נחש ביעקב ולא קסם כו', שאין בהפלאים של ישראל שום נחש או קסם, רק השי"ת. / there's no witchcraft in Israel. "Ka'et ye'amer l'Yaakov u'l'Yisrael mah pa'al El" — it becomes obvious what God has done. When the Jewish people go to war, it's clear they're not winning by natural means. " כי אין זה סדור טבעי this isn't normally natural. . It's Hashgacha pratit/ Divine Providenc e from the all powerful God. It's not the result of witchcraft or sorcery. " שאין בהפלאים של ישראל שום נחש או קסם /The successes and wonders of Israel are not due to magic. It all comes from Hashem Yitbarach. So what do we learn from the pasuk that Prime Minister Netanyahu chose of the rising lion? 1. The lion attacks before being attacked. 2. The lion grows stronger with age. 3. The lion attacks at night. 4. The lion needs no help from anyone else. Why? Because its power comes entirely from Hashem.

Hashem Hates Zima.Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/mqszzwhbsdjhkienlnly.pdf

sanhedrin 106: bilam and doeg by “Dafsplaining”: daf yomi made simple

The source of the Kelala/Bracha of Bilam.

Bilam

Today's daf is sponsored by the Hadran Zoom Family in loving memory of our fellow Daf learner Carol Robinson, z"l. "In all the spaces she touched she was an אישה כגפן פוריה, fruitful in all her endeavors." Micah was saved from losing his share in the World-to-Come because he gave food to travelers. Rabbi Yochanan, partially based on a statement of Rabbi Yosi bar Kisma explained that hospitality is so important that one can see its effect in several ways throughout Tanach history. Why were Achaz, Amon and Yehoyakim not included in the list of those not receiving a share in the World-to-Come? Even though hospitality is an important value, sometimes it is not. This is highlighted by Chizkiyahu who invited Babylonian messengers and fed them a lot of food, treating them with a lot of respect, which partially caused the destruction of the Temple. Several verses from Eicha are expounded to explain many different issues relating to the destruction. Rav Ashi explained that anshei kneset hagedola were the ones who created the list of those who did not receive a place in the World-to-Come. Rav Yehuda said in the name of Rav that they wanted to include King Solomon in the list, but God disagreed with them. Others, dorshei reshumot, held that all of them had a place in the World-to-Come (other than Bilam), deriving it from a verse in Tehillim 60:9-10.

Today's daf is sponsored by the Hadran Zoom Family in loving memory of our fellow Daf learner Carol Robinson, z"l. "In all the spaces she touched she was an אישה כגפן פוריה, fruitful in all her endeavors." Micah was saved from losing his share in the World-to-Come because he gave food to travelers. Rabbi Yochanan, partially based on a statement of Rabbi Yosi bar Kisma explained that hospitality is so important that one can see its effect in several ways throughout Tanach history. Why were Achaz, Amon and Yehoyakim not included in the list of those not receiving a share in the World-to-Come? Even though hospitality is an important value, sometimes it is not. This is highlighted by Chizkiyahu who invited Babylonian messengers and fed them a lot of food, treating them with a lot of respect, which partially caused the destruction of the Temple. Several verses from Eicha are expounded to explain many different issues relating to the destruction. Rav Ashi explained that anshei kneset hagedola were the ones who created the list of those who did not receive a place in the World-to-Come. Rav Yehuda said in the name of Rav that they wanted to include King Solomon in the list, but God disagreed with them. Others, dorshei reshumot, held that all of them had a place in the World-to-Come (other than Bilam), deriving it from a verse in Tehillim 60:9-10.

This week's learning is sponsored by Terri Krivosha and Rabbi Hayim Herring in loving memory of Terri’s father Judge Norman Krivosha, Nachum Meir ben David Beer v'Malka on his 4th yahrzeit. "Our dad was a mentor to all who knew him and exemplified the words of Micah: "עשות משפט, ואהבת חסד, והצנע לכת עם אלוקיך" - "do justice, love goodness and walk humbly with God." Today's daf is sponsored by Bracha Stuart in loving memory of her father Simcha haKohen ben Shlomo on his first yahrzeit. Under what circumstances is one obligated the death penalty for cursing God? How do the witnesses testify in this situation as we do not want them to say exactly what they saw as that would require uttering a curse against God? One incurs the death penalty for cursing God only if one cursed God in God's name. Shmuel derives this from Vayikra 24:16 "V'nokev shem Hashem mot yumat...b'nokvo shem yumat." Nokev means to curse, as is found in a verse regarding Bilam, Bamidbar 23:8. The Gemara raises other possibilities for defining nokev, to reject Shmuel's derivation, but then explains why each would not be relevant to the verse, "v'nokev shem Hashem." A different possible source is brought to prove that nokev means to curse from Vayikra 24:14 in the context of the person who cursed God in the desert, "Vayikov... vayikalel." Cursing God is also one of the Noachide laws. This is derived from the repeated words in Vayikra 24:15, "A man a man who curses God." Why is this not derived from Bereishit 2:16, the verse from which all of the seven Noachide laws are derived? Rabbi Yitzchak Nafcha explains that the basic commandment is derived from Bereishit, but the added verse in Vayikra is meant to add that a Gentile, like a Jew gets the death penalty even if they curse using a nickname of God. This accords with the opinion of Rabbi Meir. The rabbis disagree with rabbi Meir and hold that both a Jew and Gentile are forbidden to curse God using a nickname, but would not receive the death penalty. However, Rabbi Meyasha disagrees with Rabbi Yitzchak Nafcha and holds that the rabbis distinguish between Jew and Gentile. A Jew would not get punished for cursing with a nickname, but a Gentile would. He derives this from Vayikra 24:16 from the words, "k'ger k'ezrach." What are the seven Noachide laws? There are different opinions regarding which commandments they are obligated to keep. Some hold that there are more than seven. Rabbi Yochanan explains that they are all derived from Bereishit 2:16. Rabbi Yitzchak derives them also from the same verse but differently.

This week's learning is sponsored by Terri Krivosha and Rabbi Hayim Herring in loving memory of Terri’s father Judge Norman Krivosha, Nachum Meir ben David Beer v'Malka on his 4th yahrzeit. "Our dad was a mentor to all who knew him and exemplified the words of Micah: "עשות משפט, ואהבת חסד, והצנע לכת עם אלוקיך" - "do justice, love goodness and walk humbly with God." Today's daf is sponsored by Bracha Stuart in loving memory of her father Simcha haKohen ben Shlomo on his first yahrzeit. Under what circumstances is one obligated the death penalty for cursing God? How do the witnesses testify in this situation as we do not want them to say exactly what they saw as that would require uttering a curse against God? One incurs the death penalty for cursing God only if one cursed God in God's name. Shmuel derives this from Vayikra 24:16 "V'nokev shem Hashem mot yumat...b'nokvo shem yumat." Nokev means to curse, as is found in a verse regarding Bilam, Bamidbar 23:8. The Gemara raises other possibilities for defining nokev, to reject Shmuel's derivation, but then explains why each would not be relevant to the verse, "v'nokev shem Hashem." A different possible source is brought to prove that nokev means to curse from Vayikra 24:14 in the context of the person who cursed God in the desert, "Vayikov... vayikalel." Cursing God is also one of the Noachide laws. This is derived from the repeated words in Vayikra 24:15, "A man a man who curses God." Why is this not derived from Bereishit 2:16, the verse from which all of the seven Noachide laws are derived? Rabbi Yitzchak Nafcha explains that the basic commandment is derived from Bereishit, but the added verse in Vayikra is meant to add that a Gentile, like a Jew gets the death penalty even if they curse using a nickname of God. This accords with the opinion of Rabbi Meir. The rabbis disagree with rabbi Meir and hold that both a Jew and Gentile are forbidden to curse God using a nickname, but would not receive the death penalty. However, Rabbi Meyasha disagrees with Rabbi Yitzchak Nafcha and holds that the rabbis distinguish between Jew and Gentile. A Jew would not get punished for cursing with a nickname, but a Gentile would. He derives this from Vayikra 24:16 from the words, "k'ger k'ezrach." What are the seven Noachide laws? There are different opinions regarding which commandments they are obligated to keep. Some hold that there are more than seven. Rabbi Yochanan explains that they are all derived from Bereishit 2:16. Rabbi Yitzchak derives them also from the same verse but differently.

Parashat Shemot tells of the Egyptians' enslavement of Beneh Yisrael. We read that as Beneh Yisrael rapidly reproduced, and their population grew, Pharaoh feared that they would turn against the empire, and join with Egypt's enemies. He thus decided to enslave them, so they would not endanger the country. Pharaoh later decreed that all newborn boys among Beneh Yisrael should be murdered. The Gemara in Masechet Sota (11a) tells that Pharaoh actually consulted with his three advisors, all of whom are known to us from other contexts: Bilam, Yitro and Iyob. Bilam, the Gemara relates, made the suggestion to oppress Beneh Yisrael, and so he was killed in battle by Beneh Yisrael many years later. Iyob remained silent, without agreeing or objecting, and he was punished for his inaction by enduring harsh afflictions. Yitro fled, unwilling to take part in the inhumane treatment of Beneh Yisrael, and he was thus rewarded. If we think about it, the reactions of all three men are nothing short of baffling. Bilam, as the Mishna in Pirkeh Avot (5:19) describes, was exceedingly arrogant. He felt overly confident and secure. We would have expected him to dismiss Pharaoh's fears, to remind Pharaoh that Egypt was powerful enough not to feel threatened by Beneh Yisrael's rapid growth. Iyob, as we know, was an exceptionally righteous man. He is the last person we would expect to sit by idly as the panel of which he was part devised an evil plan to persecute an innocent sector of the population. And Yitro is described by the Rabbis as a profound thinker and philosopher, who studied and pondered all the different faiths in the world until arriving at the truth of monotheism. Surely a man with such brilliance could have shown Pharaoh the absurdity of his fears, that there was no reason to suspect that Beneh Yisrael, who had shown no signs of disloyalty, would turn against the country. Yet, Yitro did not speak up, and instead ran away. This shows us quite clearly how the Egyptian bondage unfolded in a way that nobody could have ever predicted. Beneh Yisrael lived peacefully in Egypt, without causing any trouble or inviting enmity, and yet, through a series of circumstances which they would never have foreseen, they found themselves brutally enslaved, and their infants put to death. However, this Parasha tells us also how the redemption from Egypt unfolded in no less an unpredictable fashion. A woman named Yochebed decided to hide her child from the Egyptian authorities, and placed him in a basket on the Nile River. The baby was discovered by none other than the princess – the daughter of the evil king who decreed that all infants among Beneh Yisrael should be put to death. We would have expected the princess – who immediately identified the child as a Jew – to comply with her father's edict, and kill the baby, or at least leave him to die on his own. But she not only saved the baby, in direct defiance of her father's decree – she brought him to the palace and raised him there, giving him the name "Moshe" which alluded to his having been drawn from the water ("Meshitihu") – loudly broadcasting the fact that she acted against her father! Remarkably, Pharaoh's own palace became the home in which the redeemer was raised. The Rabbis teach that Pharaoh decreed the murder of the infants because his astrologers warned that the one who would redeem Beneh Yisrael was about to be born. And yet, it turned out that Pharaoh himself raised this baby who would lead Beneh Yisrael to freedom. Just as the exile began as a result of a sequence of events that nobody could have possibly predicted, the redemption, too, unfolded in a likewise unpredictable manner. The Egyptian exile is viewed by our tradition as the prototype of all subsequent exiles, and the redemption from Egyptian bondage is viewed as the prototype for all subsequent redemptions. Just as the Egyptian exile began and ended in ways which nobody could have predicted – so will all our nation's exiles began and end in unpredictable ways. The current war being waged in Eretz Yisrael began in a way that no one could have possibly foreseen. No one could have imagined that a barbaric, primitive terror group could succeed in breaching Israel's state-of-the-art barrier, using the most advanced technology on earth, secured by what is likely the world's greatest intelligence apparatus. Hamas' success in attacking Israel on October 7, 2023 was something none of us could have predicted, and even now, it still boggles the mind how such a thing could have happened. It is clear beyond a doubt that this was Hashem's doing, that, just as Hashem brought about Beneh Yisrael's enslavement through a peculiar, mysterious sequence of events, He brought upon us the current crisis, as well. But we find comfort and encouragement in the knowledge that the resolution of this crisis, and our nation's redemption, will likewise occur in ways that we cannot possibly imagine. It is futile to try predicting what will happen and how this will end. And G-d certainly does not need our ideas. The only thing about the outcome that we know for certain is that it will be something which nobody can foresee right now. We must maintain our faith and fervently pray on behalf of our brothers and sisters in Israel, recognizing that the outcome will be determined solely by Hashem.

התוכן הגמ' במס' סוטה אומרת בנוגע לעצת פרעה "הבה נתחכמה לו" [בראשון דפ' שמות] "ג' היו באותה עצה בלעם ואיוב ויתרו, בלעם שיעץ נהרג איוב ששתק נידון ביסורין יתרו שברח (מכיון שאמר נגד פרעה) זכו מבני בניו שישבו בלשכת הגזית". וי"ל בתור "פורים-תורה" [כנראה בקשר לההצבעה ב"כנסת" בענין "חוק השבות"]: לכאו' ישנו "לימוד זכות" על בלעם – הלא בתור "יועצו של פרעה" הי' חייב לייעץ לפרעה מהו טובתו של מצרים?! אלא מכיון שהוא הי' "יודע מחזה א-ל", וידע ש"הנוגע בכם כנוגע בבת עינו", הרי ידע שבאמת אי"ז טובת מצרים, והי' חייב לומר זאת למלך מצרים, אלא שפחד "להתחיל עם גוי"! וכ"ה בנוגע לאיוב: הטענה כלפיו אינה מדוע לא השתדל לבטל את הגזירה, אלא מדוע "שתק". וע"ז, לכאו', ישנו "לימוד זכות" – מדוע יביע דיעה ובכך "לעצבן" צד א', מוטב שישתוק ובכך ימצוא חן בעיני ב' הצדדים כי כל צד יחשוב שהוא ידידו! אומרת תורה שזה ש"שתק" גרוע יותר מזה שלא השתדל לבטל את הגזירה – מדוע שתקת?! בהשג"פ עשו אותך ל"יועץ" – תביע דיעה! [המשך יבוא]ב' חלקים משיחת מוצאי פורים ה'תשל"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=12-01-2025 Synopsis Regarding the verse (at the beginning of Parashas Shemos), “Come, let us deal wisely with them…”, the Gemara says in Sotah, “Three were involved in that counsel, Bilam, Iyov, and Yisro. Bilam, who advised [to kill all sons born to the Jewish people], was killed. Iyov, who was silent, was punished with suffering. Yisro, who fled (because he spoke against Pharaoh), merited that his descendants sat in the Lishkas HaGazis.” It could be said as a “Purim-Torah” [apparently in connection with the recent vote in the Knesset regarding the Law of Return] that seemingly, there's a defense for Bilam in that his obligation as Pharaoh's adviser was to tell him what was in Egypt's best interest, not what was in the Jews' best interest. But since he was one who “knew the vision of G-d,” and understood that “One who touches them is like one who touches the apple of His eye,” he knew that ultimately, the decree was not in Egypt's best interest. Therefore, he should have told Pharaoh not to pass the decree, but he didn't want to provoke the king. Similarly, regarding Iyov: The charge against him isn't that he didn't try to annul the decree, but the fact that he was silent. This, too, seems to have a defense – why should he express an opinion on the matter and thereby raise the ire of one side? Better to remain silent and make both sides happy, so that everyone thinks he is their friend! But the Torah says that the fact that he remained silent is even worse than failing to try and stop the decree – why were you silent?! By Divine Providence you were appointed as an adviser – so state your opinion! [To be continued.]2 excerpts from sichah of Motzaei Purim 5731 For a transcript in English of the Sicha: https://thedailysicha.com/?date=12-01-2025

Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 - Why does Hashem have anger for a single moment each day?   03:05 - Why does each Aliyah in Parshas Balak start with ‘Balak' or ‘Bilam'   05:00 - What is a Rashash minyan?   08:00 - What was the difference in opinion between the Vilna Gaon and the Chassidism?   24:55 - How can a Rebbe give a single mehalech for many unique, distinct neshamos?   28:20 - Can someone go up to Har HaBayit?   37:40 - What is the significance of the Western Wall?   41:45 - Is it permitted for a woman to wear animal-print clothing?   44:15 - Where does one's duty to his family fit into his Avodas Hashem?   51:00 - Why is it so significant that Apostomos burned a Sefer Torah?   54:00 - Why did Rebbe Nachman object to Moreh Nevuchim - Guide to the Perplexed?   01:02:16 - If we've lost entire tractates of Gemara, how can we trust what we have?   1:11:05 - Why are there more Cohanim than Leviim?   1:14:30 - Why doe we sometimes find that Tanaim said harsh words that turned into curses?   1:18:10 - Was it common for people to tamper with manuscripts?   1:21:20 - If we already did Teshuva why do we ask for it everyday in Shmoneh Esrei?   1:23:00 - What advice would there be for someone losing motivation in spiritual growth?   1:24:40 - Do we have to stand for everyone who is over 70?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Bilam, Pinchas, and Hamas

Bilam had so much potential (perhaps rivaling even that of Moshe Rabbeinu) yet he ended up being of the worst people in history.

A dvar Torah on parashat Balak by Ezra Furman. With transphobia, language, Balak, Bilam, art gigs, community and blessings.

In this episode, we compare Avraham's zeal with Bilam's passion.We also discuss whether passion for spiritual pursuits matches the intensity we often dedicate to worldly ambitions. Join us as we explore this profound question through Rav Moshe Feinstein's teachings, focusing on the striking contrast between Bilam's fervent journey to curse the Jews and Avraham's unwavering zeal to fulfill God's commands. In this episode, we uncover deep insights about the role of effort and dedication in Torah study and mitzvos, emphasizing that our spiritual commitments should ignite the same enthusiasm we display in our daily endeavors.We then transition to the significance of hard work in Torah learning, comparing it to the discipline required in professional careers. Drawing inspiration from Avraham Avinu's commitment and the teachings of the Vilna Gaon, we discuss how treating Torah study with the seriousness of a nine-to-five job can lead to profound spiritual growth. By examining the parallels between seeking financial success and pursuing religious fulfillment, we inspire listeners to approach their spiritual journeys with the same vigor and determination. Join us for an enlightening discussion that will deepen your understanding and reverence for God.Graphics Designed Bringing your vision to reality. Mosaica PressMosaica Press is a prominent independent publisher of Jewish books showcasing talented authors.Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the Show.Join The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Discover the intriguing narrative of Bilam, the non-Jewish prophet whose extraordinary abilities rivaled even Moshe. Rabbi Dunner delves into the complexities of Bilam's character, exploring his initial reluctance to curse the Israelites, his ultimate downfall, and the profound lessons we can learn from his story.

In a world where social media drives people to dangerous extremes for fame and validation, Rabbi Dunner draws a poignant parallel to the biblical story of Bilam in Parshat Balak. Discover how ancient wisdom sheds light on modern obsessions and the perilous quest for external approval. Learn why true worth comes from within and why it is so important to seek validation through genuine connections rather than fleeting online fame.

Shiur given by Rabbi Bezalel Rudinsky on Parshas Shelach Shiur given in Yeshiva Camp over the Summer.

Many years ago, I was learning with a peer in the Deal Synagogue, and we were having an argument regarding the laws of Mukseh on Shabbat. Suddenly, one of the leading Halachic scholars of our time, Rav Shmuel Pinhasi, walked in. We were thrilled to have the opportunity to approach him to resolve our disagreement. And so we reverently came to the sage, posed our question, and listened attentively to his response. When he finished speaking, we went back to our place, and we both said to one another, “You see, I'm right!” This incident showed me in the clearest possible way how we have a natural tendency to hear what we want hear, to confirm our ideas and biases, rather than allow them to be challenged and questioned. We don't want to be shown that we've been wrong, that our decisions or opinions are incorrect. And so we always hear what we always thought to be correct. A dramatic example of this phenomenon, of hearing what one wants to hear, is Bilam, about whom we read in our Parasha, Parashat Balak. Balak, the king of Moab, sent messengers to Bilam, a gentile prophet, asking him to come to Moab and place a curse upon Beneh Yisrael. After the messengers arrived and submitted their request, G-d appeared to Bilam in a dream and said, “Lo Telech Imahem” – “Do not go with them” (22:12). The next morning, Bilam said to Balak's men that he could not accept the mission, “because G-d refused to let me go with you” (22:13). Rashi explains that Bilam was telling the messengers, “I cannot go with you – but I can go with more distinguished dignitaries!” Bilam was an arrogant man, who craved honor and prestige. And, he despised Beneh Yisrael even more than Balak did, and very much wanted to place a curse upon them. Therefore, when Hashem told him, “Don't go with them,” Bilam heard, “Don't go with these men whom Balak sent to you, but go with more distinguished figures when he sends them to you!” Bilam heard not what Hashem actually told him, but rather what he wanted Hashem to tell him. The Gemara in Masechet Gittin (45a) tells the story of Rabbi Ilish, who was being held captive together with another man. One day, a raven came and began chirping. Rabbi Ilish turned to his fellow captive and asked if he understood the language of the birds. The man answered in the affirmative, and explained that the bird was saying, “Ilish – escape!” Rabbi Ilish realized that the bird was informing him that it was safe for him to run away from captivity. However, he knew that ravens cannot be trusted, and so he did not try to escape. Sometime later, a dove came and began chirping. Once again, the Rabbi's fellow inmate told him that the bird was urging him to escape. Rabbi Ilish followed the dove's advice, and safely escaped. A number of commentators noted that undoubtedly, Rabbi Ilish also understood the language of the birds. It is inconceivable, these commentators write, that this random inmate had more wisdom than the great Rabbi Ilish. The question, then, arises, why did Rabbi Ilish ask the other fellow to interpret the birds' chirping? If he understood what the birds were saying, then why did he consult with his cellmate? Rav Chaim Shmuelevitz (1902-1979) explained that Rabbi Ilish didn't trust his own interpretation. He very much wanted to hear the bird telling him that this was an auspicious time to escape from captivity. And so he feared that he would hear what he wanted to hear, and not what the bird was actually saying. He therefore consulted with his fellow inmate to get an objective explanation of the bird's chirping. This is an important lesson about honesty and objectivity. The only way we will grow is if we live with the openness to hear the truth – even when it makes us uncomfortable, when it challenges our previous opinions and beliefs. Refusing to accept the truth is a quality associated with the wicked Bilam, whose passionate hatred for Beneh Yisrael prevented him from properly understanding G-d's message. We are to do just the opposite – live with the humility and honesty to hear what Hashem tells us and to surrender to His will.

HaRav Avraham Tabrikian mentions three potential mekoros for the issur of tzaar baalei chaim, one of which is in our parsha in the story of Bilam and his donkey, he points out a difficulty, since we are allowed to use animals, and explains it with a beautiful pshat which has a lesson for all of us.

Ayin Hara / Evil Eye. Its Power & Source of and How to Protect Oneself. Balak /Bilam --- Support this podcast: https://podcasters.spotify.com/pod/show/ravpinsonpodcast/support

Ever wonder why some people consistently fail to meet their goals while others seem to hit the mark every time? Today's episode unpacks the powerful wisdom behind the saying, "It is the Indian, not the arrow," and reveals how excuses only serve those who make them, leaving everyone else unimpressed. Drawing from my father's southern wisdom and the story of Bilaam from Parshas Balak, we explore the fascinating dynamics of accountability and execution and how one's success is a blend of skill, effort, and divine blessing.Together, we'll dissect Bilam's futile attempts to curse the Jews, showcasing his tendency to shift blame rather than accept the simple truth that some things are beyond human control. Through his story, you'll learn the critical importance of taking responsibility and why it's essential to acknowledge and embrace your role in achieving your goals. This episode will challenge you to scrutinize your own actions, avoid the pitfalls of excuse-making, and strive for genuine improvement in all your endeavors. Tune in and transform your approach to success!Luxury Class Tours Let us take care of your business trips or vacations! Flights, Hotels, Car rentals. Up MoneyEarn 100,000 bonus points with the Ink Business Preferred® card!Disclaimer: This post contains affiliate links. If you make a purchase, I may receive a commission at no extra cost to you.Support the Show.Join The Motivation Congregation WhatsApp community for daily motivational Torah content! ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Why didn't Moshe respond to Bilam?

Bilam's עַיִן רָעָה: An incapacity for honest self appraisal?