Podcasts about bilam

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.

Welcome to our Anava series. A while back we said that the goal of Yetziat Mitzrayim was to make us humble. Somebody recently shared with me a sefer Tiferet Shlomo , on Parashat Beshalach , that says, Anytime a person wants to merit any level of greatness, he has to start off with the understanding that, 'I am not fit for this.' It's not my merit, but rather than merit of my forefathers that opened the path for me, and set me on the road. The Gemara in Berachot 10B says, כל התולה בזכות עצמו תולין לו בזכות אבותיו כו' ע"ש. If you think that you're worthy on your own, God will reciprocate and say, "I gave this to you because of your forefathers. " The very fact that you take credit makes you less worthy so you need the merit of others. But when someone says, I don't have merit, that in itself is the merit, because humility is the merit! As the pasuk in Devarim 7,7 says לֹ֣א מֵֽרֻבְּכֶ֞ם מִכׇּל־הָֽעַמִּ֗ים חָשַׁ֧ק יְהֹוָ֛ה בָּכֶ֖ם / God likes you because you are not great, but you humble yourselves. That's why we always say Elohenu V'Elohei Avotenu / Our God and the God of our forefathers, which means the whole Elohut / the whole connection to God comes because we realize it's Elohenu avotenu . It's not enough to simply understand, I got it from my father. No, the fact that you make the statement and realize it's from your father, is how you create your connection. Conversely, somebody who lifts themself up and thinks I'm worthy on my own, is going to go down, as we see in many cases in history The Tiferet Shlomo points out that Az Yashir starts with, כִּֽי־גָאֹ֣ה גָּאָ֔ה ס֥וּס וְרֹכְב֖וֹ רָמָ֥ה בַיָּֽם׃ He threw the horse in the rider. Why do we say that? Because Paroah was the one that said, I am a god. So Hashem is showing us what happens to those that think they're gods. The Jewish people were saved specifically because they were humble. He then goes through the Nusach HaTefila that we say every morning. ממצרים גאלתנו כו' וים סוף להם בקעת כו' על זאת שבחו אהובים כו' שירות ותשבחות ברכות והודאות למלך אל חי וקים . God took us out of Egypt… He split the sea….Those beloved ones sing songs Wonderful! We are talking about Keriat Yam Suf and we are going to say Hashem Yimloch L'Olam Vaed- that's our daily introduction to our prayers. You have to have Keriat Yam Suf on your mind, so that you are ready to pray. You're supposed to make Keriat Yam Suf alive every day of your life. In middle of that discussion, we say רם ונשא כו' משפיל גאים ומגביה שפלים . Ram V'Nisah God is great. He brings down the arrogant What does that have to do with anything? Then we go back to תהלות לאל עליו ן Why, in the middle of my discussion about God saving us from Mitzrayim , do I have this little Mussar on Anava ? He explains, That's the point. Without the Anava, they never would've gotten out of Mitzrayim . And without the Anava you can't connect to Hashem. So every single day, I'm not just Zecher LYetziat Mitzrayim as a philosophical concept. Rather, with that Zecher LYetziat Mitzrayim comes my daily dose of Anava , and then I'm ready to pray. And he says, we see this built in to the famous Rashi on Zeh Eli V'Anvehu, Rashi15B, which says שראתה שפחה על הים מה שלא ראו / So the Jewish people saw tremendous things and yet they remained humble. That's what we want to say. מוציא אסירים ופודה ענוים / God took those out of jail and He redeems the humble. Why did He take them out of jail? Why did He redeem them? Because they were Anavim . And he says, an unbelievable thing ועונ"ה לעמו הוא אותיות ענו"ה /We say God answers ועונה Onah which has the same letters as the word Anava humility ענוה indicating that what caused Hashem to answer us is our Anava . In Arbit, we say the same. בוקע ים לפני משה זה אלי ענו ואמרו. God split the sea for all the Jewish people . He says, Moshe is the symbol of humility. משה עניו מכל אדם. ( Bamidbar 12,3) The sea was split in the merit of Moshe Rabbenu, in the merit of Anava . It says זה אלי ענו ואמרו Answer ענו has the same letters as ענו Anav humble They saw these great, great revelations and they still remained anav . That's one explanation. Annu/ Anav, they remained anav . The other explanation is because they were Anav they were able to say is Zeh Eli, which is Kabalat Ohl Malchut Shamayim. You can't accept the yoke of God's kingdom unless you're humble. Another unbelievable explanation- It says in the war with Amalek, Shemot 17, וּמֹשֶׁה֙ אַהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה׃ Moshe and Aharon went to top of the mountain. And in Bamidbar 23, 9 it says, Bilam says וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ / I see them from the mountains, Rashi says that refers to the Avot , who are considered the mountains. So says Moshe and Aharon went to top of the mountain, when going to fight Amalek. Amalek is all about Ga'ava , and we fight him with humility, by realizing we'll go on top of the mountain. There is a phrase from the Rishonim, the Kananas al gavei Anak/The Jewish people are like dwarfs on top of giants. So before we go to fight against Amalek, we can't stand on regular ground. We're going up on the mountain, as if to say I'm a dwarf and I'm standing on top of a giant. That humility is what caused us to win against Amalek. And that's why at Keriat Yam Suf, we aroused Zechut Avot. As it says in Shemot 14,30 וירא ישראל . /And Yisrael saw. But Tiferet Shlomo says we can read it as, they saw Yisrael, their grandfather referring to Yaakov Avinu. I'd like to add that Rav Wolbe says Shema Yisrael also means Listen Yaakov . When the tribes were standing around Yaakov Avinu's bed and they said, Shema Yisrael/ Listen, our father Yisrael. And that's what we're saying every single day. When I say Hashem Elokenu Hashem Echad , it's not because of me , it's because of Shema Yisrael, because of my grandparents , and that in itself is a statement of humility. It's not just Zechut Avot. It's the expression of humility, that I need to come on to them. This is a fascinating thesis by the Tiferet Shlomo. It says in Devarim 26,7 ונצעק אל ה' אלהי אבותינו We cried out to the God of our fathers, וישמע ה' את קולנו . and He heard our voice. And I was always bothered that it starts our our fathers and then our voices. But based on what we said before from the Gemara, that if you are humble and you say, I need my parents zechut, then Hashem says, well then I could do it on your zechut alone. As it says in Shemot 2,24 (שמות ב, כד) וישמע אלהים את נאקתם ויזכור אלהים את בריתו את אברהם את יצחק ואת יעקב. He heard their groans and He remembered the Brit with Avraham Yitzhak and Yaakov. When he wanted to hear their cries, Hashem said, Oh, they're arousing zechut Avot. They're not doing in their own merit, then I'll answer them. Shemot 2,25 וירא אלהים את בנ"י Hashem saw Benei Yisrael. This is an unbelievable explanation. He saw that there were Bnei Yisrael, He saw that they realized they needed zechut Avot, and וידע אלהים God knew. The simple explanation is, that this refers to the interference with intimacy. because that's something that only God could know. But he adds, Only God knows when you are praying, if you're praying because you think you're worthy, or you're not. Every single day before we say Az Yashir, we quote from Nechemia 9,9 ותרא את עני אבותינו / You saw the poverty, you saw the humility. And again, quite clear, the only way God heard our prayers at Yam Suf was because he saw the עוני , he saw the humility. As Rashi says at Zeh Eli , לא אני תחלת הקדושה / I'm not the beginning of Kedusha מימי אבותי it's my forefathers. He offers an unbelievable explanation of why Keriat Yam Suf needed Anava . Because when it came to time for Keriat Yam Suf Moshe wanted to pray but Hashem said it's not about praying. And he uses the term that's a Zohar that says, בעתיקא תליא מילטא / it's dependent on the Atika /the ancient One (on God). There are different explanations of what that means (Zohar volume two, page 52B.) The Nefesh HaChaim, Rav Chaim Volozhin says, Atikah means you need bitachon , it's not about prayer, it's about relying . But the Tiferet Shlomo explains it's about humility . Keriat Yam Suf needed humility. What does humility have to do with, with Hashem being called the Atikah/ the ancient One? In creation, Hashem hides Himself. The word Olam is from the Lashon of He'Elam/hidden . God is referred to as Sanua . He is hidden . We don't know where He is. And in Keriat Yam Suf, we know the wind's blew as the sea split. Why not let the sea split in a very open way? Because all miracles are done in a way that the nature is also involved. Noah had to get on an Ark. Why? An ark can't hold the whole creation. The answer is Because God is humble in His miracles. So if we want miracles to happen, we have to emulate God and also be humble. That's what it means by בעתיקא תליא מילטא The whole KeriatYam Suf was dependent the on humility of the Jewish people, to emulate the humility of God*. And that's why it says in in Tehilim (113,6) המשפילי לראות בשמים ובארץ . God humbles Himself every time He comes down and looks at the heavens and earth. Through the Anava , Hashem brings down the miracles. Again, if we want to arouse the humble God's miracles, we too have to be humble. I once heard an unbelievable explanation from Hacham Yeuda Moalem, one of the Roshei Yeshiva of Porat Yosef (there is a sefer written on him called Gaon HaAnava) He was humble, beyond humble. He says that when the sea split, it split at different times for different peoples. He asks, Why did it split for one person at one point, and for another person later? He says that it says that when the water hit Nachshon's nose, it split. And everyone is different. Someone who walks with his head down low, who's humble, the water hits his nose earlier, so the sea split earlier. Someone who walks with the head high in the air, is arrogant (Of course this is being said in a a figurative, joking way) and if the person is arrogant, his head is high up in the air, so it took longer for the water to reach his nose, and longer for the sea to split. He says the same is true in our lives. If we want our symbolic sea to split our problems, we have to lower our noses a little bit. We know there are two things that are as difficult as Keriat Yam Suf- Parnasa and Shidduchim , and both of those things are humbling. When does our sea split? When we're humbled? Oh, you have a business? You you know what you're doing? Not so simple. Oh, Everyone's going to want want my family. Everyone will want my son or daughter. Let's see.. The shidduch process is humbling. Why is it humbling? Because we need you to put your nose down for the sea to split. That's the way we arouse Hashem's mercy. If you want to see the miracles of the humble God, we too have to reciprocate with humility. * For a source that Hashem is considered humble, a pasuk in Mishleh 8,30says, וָאֶהְיֶ֥ה אֶצְל֗וֹ אָ֫מ֥וֹן I will be by Him an Amon Amon can mean different things, and one of which is craftsman. The Midrash in Bereshit Rabba 1,1 uses the term Amon M'Tsuna/ humble craftsman. Rav Wolbe used to quote this on this concept that God is called a Humble Craftsman.

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.

New series in memory of our fallen soldiers

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.

The many things we know about Bilam including his eventual downfall.

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

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.

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

Source Sheet

Ne soit pas toi même Bilam Aracha by Rav David Touitou

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

Why didn't Moshe respond to Bilam?

התוכן ברור שהיתה אצל בלעם מדרגת נבואה. ובכן, מדברי בלעם בנוגע לנבואתו יכולים ללמוד גם בנוגע לנבואת בנ"י. דהנה ענין הנבואה והציווים הקשורים לזה, כמו האיסור לכבוש נבואתו, אפשר ללמוד בב' אופנים: 1) זהו ענין מיוחד הנוגע לאיש פרטי זה, הנביא. 2) זהו חלק מכללות הענין דעבודת ה' כמו בנין ביהמ"ק ואמונה בה' – "מיסודי הדת". מדברי בלעם "את אשר ישים ה' בפי אותו אשמור לדבר", שלא יכבוש נבואתו, מוכח שהאיסור לכבוש נבואתו אי"ז רק שאינו מקיים מצווה המיוחדת לנביא, שהרי לא מצינו שבן-נח מחוייב בזה, אלא זוהי מצוה שהיא סניף של מצות עבודת ה', ובמילא הפכה היא עבודה זרה, שגם בן-נח מצווה ע"ז. וההוראה: ההרהורי תשובה ש"נוזלים" בנשמה שבגוף מזמן לזמן מבחי' "מזל" שבנשמה הם ע"ד "נבואה קטנה" (ולא ענין פרטי שלו מכיון שהוא זקוק להתעוררות), והיתכן להיות בדוגמת "כובש נבואתו" ולא לנצלם?! ועד"ז בנוגע היחס לדברי נשיא הדור שזהו דבר ה' ש"גלה סודו ע"י עבדיו הנביאים"!ב' חלקים משיחת יום ה' פ' בלק, י"ב תמוז ה'תשכ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=14-07-2024 Synopsis It is clear that Bilam possessed the level of prophecy; therefore, from Bilam's words we can also derive something regarding prophecy among the Jewish people. Prophecy and the guidelines surrounding it (such as the prohibition against suppressing one's prophecy), can be understood in two ways: (1) as a particular matter concerning a particular person – the prophet; or (2) as a part of serving Hashem in general, like building the Beis Hamikdash and believing in Hashem, which are “among the foundations of faith.” Bilam's expression, “What Hashem puts into my mouth, that I must take care to say,” implies that suppressing prophecy his wasn't just a matter of his personal prohibition, because we find no such prohibition upon a non-Jew against suppressing prophecy. Rather, Bilam's obligation was part of the general obligation to serve Hashem and not to serve idolatry, which applies even to Bnai Noach. The lesson is that when one experiences thoughts of teshuvah from time to time, from his soul's “mazal,” they are akin to “minor prophecy” – and how could one not utilize it and thereby “suppress his prophecy”?! Similarly, the word of the Nasi of the generation is the word of Hashem, “His secret He revealed through His servants, the prophets”!2 excerpts from sichah of Thursday, Parashas Balak, 12 Tammuz 5723 For a transcript in English of the Sicha: https://thedailysicha.com/?date=14-07-2024

Maharal Netzach Yisroel Chapter 5 Part 9- Titus, Bilam and Yashka by Rabbi Avi Zakutinsky

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!

Embrace the transformative power of willpower and steer your life towards greatness with the insights from our latest Mussar Masterclass installment. As we navigate the complexities of 'Ratzon', the Hebrew term for willpower, we unveil its critical role in personal growth and the pursuit of our highest virtues. Through the amusing tale of an Amish boy's first encounter with an elevator, we introduce the concept of willpower as the driving force behind meaningful change. Taking cues from Talmudic wisdom and the teachings of the Zohar, we dive into the foundational idea that skill is secondary to the unwavering commitment that fuels success across various fields of endeavor.This episode takes you on a journey through the spiritual dimensions of desire, where words spoken with intention have the power to create guiding angels. Exploring the weekly Torah portion, the profound lessons of the prophet Bilam, and the insights from the Ben Yahoyada's commentary on the Talmud, we discuss how our deepest drives influence the path of our lives. By aligning our will with divine aspirations, we can transform our spoken words into actions that echo in the heavens, bringing us ever closer to the Almighty and overcoming negative traits that hinder our progress.Concluding with the concept of spiritual alignment, we share the essential key to realizing our deepest ambitions: connecting them with a spiritual purpose. Whether it's wealth for charity or the pursuit of knowledge without financial worry, when we tether our desires to a higher goal, we unlock a boundless potential within ourselves. As you join us on this soul-stirring exploration, we invite you to reflect on your intentions and consider how infusing them with spiritual pursuits can lead to a life filled with fulfillment and extraordinary achievement.This episode (#262) of the Jewish Inspiration Podcast by Rabbi Aryeh Wolbe is dedicated in Honor of Lenny & Teresa Friedman and our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodes Parsha Review Podcast: https://parsha.transistor.fm/episodes Living Jewishly Podcast: https://jewishly.transistor.fm/episodes Thinking Talmudist Podcast: https://talmud.transistor.fm/episodes Unboxing Judaism Podcast: https://unboxing.transistor.fm/episodes Rabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodes Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on July 11, 2022, in Houston, Texas.Released as Podcast on December 27, 2023 ★ Support this podcast on Patreon ★

Embrace the transformative power of willpower and steer your life towards greatness with the insights from our latest Mussar Masterclass installment. As we navigate the complexities of 'Ratzon', the Hebrew term for willpower, we unveil its critical role in personal growth and the pursuit of our highest virtues. Through the amusing tale of an Amish boy's first encounter with an elevator, we introduce the concept of willpower as the driving force behind meaningful change. Taking cues from Talmudic wisdom and the teachings of the Zohar, we dive into the foundational idea that skill is secondary to the unwavering commitment that fuels success across various fields of endeavor.This episode takes you on a journey through the spiritual dimensions of desire, where words spoken with intention have the power to create guiding angels. Exploring the weekly Torah portion, the profound lessons of the prophet Bilam, and the insights from the Ben Yahoyada's commentary on the Talmud, we discuss how our deepest drives influence the path of our lives. By aligning our will with divine aspirations, we can transform our spoken words into actions that echo in the heavens, bringing us ever closer to the Almighty and overcoming negative traits that hinder our progress.Concluding with the concept of spiritual alignment, we share the essential key to realizing our deepest ambitions: connecting them with a spiritual purpose. Whether it's wealth for charity or the pursuit of knowledge without financial worry, when we tether our desires to a higher goal, we unlock a boundless potential within ourselves. As you join us on this soul-stirring exploration, we invite you to reflect on your intentions and consider how infusing them with spiritual pursuits can lead to a life filled with fulfillment and extraordinary achievement.This episode (#262) of the Jewish Inspiration Podcast by Rabbi Aryeh Wolbe is dedicated in Honor of Lenny & Teresa Friedman and our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast: https://inspiration.transistor.fm/episodes Parsha Review Podcast: https://parsha.transistor.fm/episodes Living Jewishly Podcast: https://jewishly.transistor.fm/episodes Thinking Talmudist Podcast: https://talmud.transistor.fm/episodes Unboxing Judaism Podcast: https://unboxing.transistor.fm/episodes Rabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodes Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience on July 11, 2022, in Houston, Texas.Released as Podcast on December 27, 2023 ★ Support this podcast ★

In the final verses of Parashat Ki-Teseh (Debarim 25:17-19), the Torah introduces three Misvot relevant to the evil nation of Amalek. The first is the command to always remember Amalek's attack on Beneh Yisrael soon after the Exodus from Egypt. The significance of Amalek's attack can be understood in light of a verse in Parashat Balak (Bamidbar 24:20), in which Bilam proclaims, “Reshit Goyim Amalek” – that Amalek was “the first among the nations.” Targum Onkelos explains this to mean that Amalek was the first nation to wage war with Beneh Yisrael after they left Egypt. The Sages compare Amalek's attack to somebody who jumps into a bath of scalding water, into which nobody else had dared to enter. This fellow was badly burned, but he had the effect of cooling the water somewhat, so that others could enter. Similarly, after the miracles of the Exodus and the splitting of the sea, all the nations of the world feared Beneh Yisrael, and did not dare initiate hostilities against them. Amalek was defeated after attacking Beneh Yisrael, but the attack had the effect of exposing Beneh Yisrael's vulnerability, “cooling” the fear that the rest of the world had felt, thus paving the way for future offensives by other peoples. The Sefer Ha'hinuch writes that Amalek launched this unprovoked attack due to its “evil heart and evil nature.” The Torah wants us to remember this event, the Sefer Ha'hinuch adds, so that we realize that anybody who causes to harm to Am Yisrael is despised by G-d. Furthermore, the Sefer Ha'hinuch explains, the downfall of the enemy nations is commensurate with the extent of their efforts to cause us harm and destroy us. The harder they try to fight against us, the greater the devastation that they will suffer as a result. This notion is relevant to our time, as well, when we have enemies who are expending an enormous amount of effort to wage war against the Jewish People. The Kabbalists teach that the concept underlying this Misva refers not only to the actual nation of Amalek, but to all those who follow Amalek's evil example, and fight viciously against Am Yisrael. We must firmly believe that the modern-day “Amalekites” are despised by Hashem, and He will bring retribution for the pain and harm that they cause to the Jewish Nation. The Sefer Ha'hinuch notes that the Torah did not specify when or how often we are to fulfill this Misva to remember Amalek's attack. As opposed to the Misva to remember the Exodus from Egypt, which, as the Sages inferred from the text of the Torah, requires mentioning the Exodus each day and night, the Misva to remember Amalek's assault is not given any time-frame. However, the accepted custom is to fulfill this Misva once a year, on the Shabbat before Purim, by reading these verses from the Torah in the synagogue. This is done because on Purim, we read the Megilla, which tells of the destruction of Haman and his sons, who belonged to the nation of Amalek. In advance of the reading of the destruction of Amalek, then, we fulfill the Misva to remember what Amalek did to us. Later, the Sefer Ha'hinuch writes that one transgresses this affirmative command by going his entire life without ever verbally remembering Amalek's attack. It appears that in his view, the Torah obligation requires verbally recalling Amalek's attack just once at some point in one's life. The Sefer Ha'hinuch writes that this command applies in all places and in all time-periods, and is binding only upon men. He explains that since women do not generally go out to war, they are exempt from the obligation to remember Amalek's attack, which is linked to the Misva of waging war to annihilate Amalek. Later scholars raised the question of how to reconcile the Sefer Ha'hinuch's comments with the Gemara's teaching that in the case of a Milhemet Misva (a war which there is a Misva to wage), everyone must participate, including brides and grooms. The Gemara clearly assumes that when it comes to obligatory wars, the responsibility falls upon even women. The answer given is that women fulfill non-combat roles, such as preparing and delivering food and other supplies for the soldiers. They do not, however, participate in the actual fighting, and therefore, in the view of the Sefer Ha'hinuch, they are not included in the Misva to remember Amalek's attack, since they do not fight against Amalek. In the next verse, the Torah introduces the command, “Timheh Et Zecher Amalek Mi'tahat Ha'shamayim” – to eradicate Amalek from the face of the earth. The Gemara in Masechet Baba Batra relates that King David's general, Yoab, waged war against Amalek, and killed only the males. When he returned, David asked him why he did not kill also the women, and Yoab replied by citing the phrase “Timheh Et Zecher Amalek.” His schoolteacher, Yoab recalled, taught him that the word “Zecher” in this verse should be pronounced, “Zechar” – “the males of,” such that the obligation is to kill only the men. This is a mistake, as the correct pronunciation is “Zecher,” which means “memory of,” and the Misva requires killing even the women. According to some views, this schoolteacher was tracked down and punished for the grave mistake that was made when teaching this command. The Gemara in Masechet Sanhedrin teaches that upon entering the Land of Israel, Beneh Yisrael became obligated in three Misvot: appointing a king, building the Bet Ha'mikdash, and annihilating the nation of Amalek. The Sefer Ha'hinuch writes that this command is binding upon all those who have the practical ability to kill Amalekites. Fundamentally, this Misva applies in all times and places. In practice, of course, we are unable to identify anybody as a member of the nation of Amalek. The Assyrian emperor Sanhedrib captured much of the ancient world and transferred entire populations from their lands, such that residents of a country cannot be assumed to be the descendants of the original nations who lived there. Hence, nobody can be identified as a member of the nation of Amalek, and we are thus unable to fulfill this Misva. The final words of Parashat Ki-Teseh are “Lo Tishkah” – “Do not forget,” introducing a third command, forbidding us from forgetting what Amalek did to our ancestors. In addition to the affirmative command to remember Amalek's attack, we are also prohibited from doing anything that would cause us to forget what they did. The Gemara understood that the affirmative command requires verbally recalling Amalek's attack, whereas the prohibition forbids us from forgetting it in our minds.

In this week's parsha, Matos, we learn about: The significance of our words- we should be very careful not to make promises. If we do make them, they are binding. The need for people to be treated equally - which is why those who fought in battle and those who remained behind were both given an equal share of the spoils. That people cannot evade punishment- since Bilam gets his comeuppance in this week's parsha. The laws of kashering- how to change an object to make it something one can use to eat or cook kosher food. The importance of not separating ourselves from the community, as the tribes of Gad, Reuven and part of Menashe ultimately did.

Onkelos the convert was the nephew of Titus. He went and raised Titus, Bilam and others from the dead and asked them questions about the Jews and the punishments they each received for their actions. The Mount of the King was destroyed because of a rooster and a hen. How and why were the people of Kfar Sichniya in Egypt destroyed? Beitar was destroyed (during the Bar Kochva rebellion) on account of a shaft of a carriage. Zecharia the prophet was assassinated by the Jews who did not want to accept his rebuke. After his death, his blood was boiling and rising from the Temple floor and wouldn't stop. This led Nevuzaraden (in the destruction of the first Temple) to slaughter millions of Jews until his death was avenged. Nevuzaraden ultimately converted to Judaism as did the descendants of Haman and Sanchereb who became Torah scholars (among them, Shemaya and Avtalion). There are five different explanations of the verse "For you we have died all of the day" - some relate to stories of the destruction (the children who were taken by boat to engage in prostitution who committed suicide, seven sons of one woman who were killed for not bowing down to idols) and others to circumcision and learning Torah. 

The SHVILEI PINCHAS: Let us begin our path to enlightenment with the fascinating words of the holy Zohar (Pinchas 237.) regarding the difficult battle Pinchas waged with the angelof death, the Malach HaMavet, in order to save Yisrael from annihilation. — Pinchas the son of Elazar, the son of Aharon HaKohensaw, and he rose from the midst of the assembly. This possuk suggests that he saw something that prompted him to act zealously to avenge Hashem. The Zohar explains that while Yisrael were engaged in their transgression — which came as a consequence of Bilam's counsel and was led by Zimri ben Saloo — Pinchas saw the letter “mem,” full of blood, suspended above the heads of Yisrael. He perceived, wisely, that this was the sign of the Malach HaMavet — attempting to unite the letter “mem” with the letters “vov-tov” to form the Hebrew word מו”ת (death), in order to bring widespread death to the people of Yisrael. Pinchas reacted by uttering the shem HaMeforrash and capturing the letter “mem.” Upon realizing that Pinchas had snatched the letter “mem” away from him, he immediately backed away. Pinchas joined the “mem” with the numerical value of his own name 208 ) פינח”ס ) — represented by the letters ר”ח(“reish” equals 200; “ches” equals 8) — to form the word רמ”ח . Describing this event, the possuk states (Bamidbor 25, 7): “ויקח — and he took a רמח (a spear) in his hand — in other words, he used the letter “mem” which he snatched away from the Malach HaMavet to kill those involved in the transgression. As a result: “ותעצר המגפה מעל בני ישראל” — the plague was halted. This, then, is the interpretation of the possuk: ”פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל”-- Pinchas the son of Elazar, the son of Aharon HaKohen, turned back My wrath from upon Bnei Yisrael, when he zealously avenged Me among them — he deflected the wrath of the letter “mem,” which hung, full of blood, above the heads of Yisrael; בקנאו את קנאתי בתוכם' “ — he zealously avenged Hashem ” בתוך ם“, by capturing the letter “mem,” thus, sparing the lives of the people of Yisrael:

When do קָרְבָּנוֹת appeal to God? When do they not?

How is it that Bilam—who is referred to as "Bilam HaRasha"—could seem to have experienced prophecy in the same way as Moshe Rabbeinu?

BH What can we learn from Bilam?

​​​​​​​Ramban On The Torah | 04 | Balak, by Rav Eli Weber One of the major differences between Rashi and the Ramban is how they see biblical figures. Rashi sees them in 2D; once he decides that someone is good, he picks out Midrashim that support that view. Same for people Rashi sees as bad. The Ramban, who came after, sees biblical figures in 3D. This is a good person, but he's not perfect. Or, this is a bad person, but he has redeeming qualities. Bilam is a good example of both Rashi and the Ramban's approaches.

Balak: Bilam, taking responsibility and talking to God and more about the Parsha with Ari Abramowitz, Jeremy Gimpel and Tehila Gimple. Join The Land of Israel Fellowship and gain access to all the Bible teachings from Judea and receive your personal invitation to join the exclusive live online gatherings with families around the world every week. To join go to: secured.israelgives.org/donate/Fellowship This is the audio recording of session 53 of The Land of Israel Fellowship recorded live on Sunday 27 June 2021. Session #53: Parsha Balak