Podcasts about bilam

Bilam's relationship with his donkey reveals something much bigger about his worldview (than him just being a perverted person).

We continue this weeks Double Parsha with Parshat Balak. We meet Bilam the Sorcerer and Balak the King of Moav who came form their enemy Midyan. They plot to curse the Jews and the talking Donkey sees Angels, Enjoy

In part 2 and final shiur for Parshat Balak we witness the incredible blessings that Bilam ends up giving to Klal Yisroel. then he advises Balak in how to send a terrible plague to the Jews. Pinchas saves the day. Enjoy

This class explores the unique status of Moav in Jewish history, examining why Bnei Yisrael were forbidden to attack them and how this shaped Balak's strategy. It contrasts Balak's pragmatic fear with Bilam's personal animosity, highlighting divine guidance and moral boundaries. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/007_balak/002

This class explores Bilam's efforts to curse the Jewish people by seeking moments of Divine anger, his attempts to outdo the patriarchs spiritually, and how Hashem's protection transformed intended curses into blessings. It also discusses unity, redemption, and spiritual growth in Yerushalayim. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/007_balak/003

This class explores how the most beautiful blessings for the Jewish people came from Bilam, an enemy, and examines Rashi's interpretations on prophecy versus sorcery. It connects these themes to the transformation of fast days into festivals and the anticipation of redemption. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/007_balak/001

This class explores Bilam's determination to follow his own path despite knowing it was not truly Hashem's will, contrasting it with the persistence of good exemplified by Avraham. Reflections on Gimel Tammuz and the Rebbe's teachings highlight hope, redemption, and spiritual resilience. https://www.torahrecordings.com/classes/by_parsha/004_bamidbar/007_balak/004

The Rebbe discusses how Bilam's blessings, intended as curses, reflect restraint and divine blessing. He explains that the true transformation occurs through free will, highlighting the inherent tension between intention and outcome. Bilam's words reflect a blend of human intent and divine orchestration. https://www.torahrecordings.com/likutei-sichos/023/009_001

This sicha discusses the distinction between Yaakov and Yisrael, emphasizing the spiritual significance behind their names and roles. The Rebbe explains why Bilam used the name Yaakov instead of Yisrael in his prophecy, underscoring the unique qualities of each name in their interaction with the divinity. https://www.torahrecordings.com/likutei-sichos/018/009_001

The Rebbe discusses how Balak and Bilam's intentions to curse Israel reveal a misunderstanding of divine protection. It contrasts the superficial appearance of power with the true inner strength that emerges from a connection to God's will, demonstrating how challenges can fortify rather than harm. https://www.torahrecordings.com/likutei-sichos/002/008_002

Hoy hablaremos de Bilam y cómo Elohim usó al burro para enseñarle cuando no quería escuchar.

Today, we talk about Bilam and how Elohim used the donkey to teach him when he would not listen.

Patrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.comA aula explica como o amor e o ódio intensos rompem barreiras e hierarquias, usando os exemplos bíblicos de Avraham e Bilam para ilustrar essa força. O objetivo é ensinar que a paixão e o propósito são os verdadeiros motores para superar os limites da vida e cumprir as leis divinas com alegria.

Patrocine uma aula e ajude a levar a Torá mais longe: shiurpix@gmail.com A aula explica que as deficiências físicas de Bilam (ser manco e cego de um olho) representavam sua falta de equilíbrio moral e a necessidade de preservação da visão espiritual. A lição central é que nossas limitações não são apenas falhas, mas oportunidades dadas por Hashem para enxergarmos a vida com mais profundidade e usarmos nossos talentos corretamente.

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

Episode generously dedicated by Anonymous lrefuah shelaima דנה דניאלה בת סוניה and for the safety of Eretz Yisroel and Jewish People everywhere.

Guest darshan and Dr. Jay

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 .

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.

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?

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

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.

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

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

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

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.

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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.

Why didn't Moshe respond to Bilam?

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

Yosef Rosen is a historian of Kabbalah and Jewish magic, a creative Jewish educator, and an immersive ritual designer. Laura Duhan-Kaplan is an award-winning author, teacher, and spiritual leader serving as Rabbi Emerita of Or Shalom Synagogue in Vancouver and Professor Emerita of Philosophy at UNC Charlotte. The two thinkers join Dan Libenson and Lex Rofeberg for a conversation about their upcoming UnYeshiva classes (sign up here!), which both use Jewish history and tradition to grapple with today's climate crisis.Check out our upcoming full semester classes in the UnYeshiva by heading to www.judaismunbound.com/classes!Access full shownotes for this episode via this link. And if you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here!