Podcasts about parashat balak

In this week's parasha , Balak tried every which way to get Bilaam to curse the Jewish people. But as Bilaam repeatedly told him, “Whatever Hashem wants is going to happen and nobody could do otherwise.” People make all different kinds of efforts to accomplish many different things. We must always keep in mind that only what Hashem wants is going to happen. Fortunately for us, what Hashem wants is always the best for us. So we can always feel calm knowing that we're in His hands. We tell ourselves, again and again, that Hashem is always in charge and He's always choosing best, but somehow, when things don't go the way that we want, we still get upset and we still get nervous. If we really believed what we say, there would never be a reason to get frazzled no matter what's happening. There are people who are able to put into practice the emunah that they learn. One individual with real emunah can change an entire situation from a potential disaster to one of joy and spiritual elevation. A friend of mine, who practices emunah daily, told me he recently received a phone call at 7:30 in the morning from the hotel which was supposed to host the marriage of his son that night. The manager explained that a hot water tank had burst, and they had to evacuate the hotel. There was no way they would be able to accommodate the wedding there that night. The man immediately put into perspective that Hashem runs the world, and this was orchestrated by Him. He replied very calmly saying that it's okay and he understood. The manager was floored. He couldn't believe this man was so calm. The man told him, he knows Hashem is in charge and his child will get married in the best place for him and his kallah . This took so much stress off the manager and he told the man, “Don't worry, we're going to find you the best hall as quickly as we can.” In the meantime, this man calmly called his mechutan to tell him the news. He spoke softly, with a calmness in his voice, telling the mechutan everything was going to be perfect just as Hashem wants it. The mechutan responded in kind. He was also calm about it. An hour later, the hotel manager called back saying he found a kosher hotel in another city that would be perfect for them. The man happily accepted, and then they had to tell the ladies in the family the news. They spoke softly with complete emunah and told the ladies, as well as the bride and the groom, that it was going to be the best wedding ever, the way Hashem wants it to be. They were a little shocked at the news but they all accepted it with emunah. They sprang into action, calling everyone telling them of the change in venue. The day then went by like a chatan and kallah are supposed to spend it. Everyone was happy and excited. This man's emunah was contagious and everybody felt it and everyone was inspired by it. Baruch Hashem, they had the most beautiful wedding that night. It was a much nicer hall, and there was so much siyata d'Shamaya . When my friend called to tell me what happened, he said he was so happy that he actually practiced the emunah that he had been learning every day for the past ten years. There wasn't a moment that he got nervous. He felt the entire time that he was in Hashem's hands and it showed. Look how the emunah of one person can change an entire situation. We know Hashem is in control and we know He does everything for our best. If we can put our knowledge into practice, we will see amazing things happening. Shabbat Shalom.

Inleiding op Parashat Balak Numeri 22:2 – 25:9 , Micha 5:6(7)–6:8 en Johannes 18:29-19:22Balak huurt de ziener Bileam in om Israël te vervloeken. Het was alom bekend dat Bileam's woorden iets uitwerkte. Bileam spreekt recht omdat hij als priester optreedt tussen strijdende partijen. Balak meent een rechtsgeding met Israël te hebben. Bilieam laat hem tot driemaal toe 7 altaren oprichten. God antwoordt hem door Bileam drie keer in dezelfde zin: Num. 24:9b Gezegend, die Jakob zegent; en die Israël vervloeken, vervloekt!  Het is niet goed wanneer zegen en vloek uit dezelfde mond komt. Wat we belijden werkt voor nu en later wat uit. Onze belijdenis doet ertoe. Hebr.3:1 – 6 Daarom, heilige broeders, deelgenoten der hemelse roeping, richt uw oog op de apostel en hogepriester van onze belijdenis, Jesjoea de Gezalfde, die getrouw is jegens Hem, die Hem heeft aangesteld, evenals ook Mozes getrouw was in zijn huis. Heilige broeders zijn geroepen om een koninklijk priesterschap te vormen. In de Messias heeft Gods voornemen voortgang gevonden. Daarom bespreken wat de belijdenis en het vernieuwde priesterschap in het nieuwe verbond voor gelovigen inhoudt.Robert Berns, 21-07-2024Support the Show.

A Torah Thought on Parashat Balak by Rabbi Yossi Madvig of Oswego, New York. Israel Daily News website: https://israeldailynews.org Israel Daily News Roundtable: https://www.patreon.com/shannafuld Support our Wartime News Coverage: https://www.gofundme.com/f/independent-journalist-covering-israels-war Links to all things IDN:⁠ https://linktr.ee/israeldailynews⁠ --- Support this podcast: https://podcasters.spotify.com/pod/show/israeldailynews/support

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.

Ever thought the Harry Potter series could spark a profound discussion on Torah values? Join Avrum Rosensweig and Rabbi Gemara as they explore the fascinating parallels between the wizarding world of Hogwarts and the ancient story of Balaam from Parashat Balak. Why Harry Potter, you ask? Just as Voldemort wielded immense power in the magical realm, Balaam posed a grave threat to the Jewish people with his curses on their journey to the Promised Land. By drawing these connections, and others such as the significance of talking animals in these texts, we uncover timeless wisdom and delve into the core themes of Parashat Balak through the lens of J.K. Rowling's beloved series.  Prepare for an engaging conversation that blends magic, morality, and deep Torah insights. Tune in and enjoy!

The Hovot Ha'levavot writes that when a person goes out to work in the morning, he should have kavanah (the intention) that he is now performing a mitzvah , fulfilling Hashem's command that he work to earn a livelihood. A person shouldn't go to work begrudgingly, wishing he could just stay home and do nothing. Rather, he should think to himself that he performs a mitzvah , since, after all, it is Hashem's will that a person work to support himself and his family. In presenting this idea, the Hovot Ha'levavot brings a pasuk from the story of creation. After Hashem created Adam and Havah, the first human beings, he placed them in Gan Eden לעבדה ולשמרה – to work in the garden, and to guard it (Bereshit 2:15). This pasuk , the Hovot Ha'levavot writes, is the source of the notion that we fulfill Hashem's will by working for a livelihood. It is noteworthy that the Hovot Ha'levavot chose to bring this pasuk , which refers to Adam and Havah's life in Gan Eden before the sin. As we know, Adam and Havah were soon banished from Gan Eden because they partook of the forbidden fruit, and Hashem decreed that Adam would have to work very hard to earn a livelihood: בזעת אפיך תאכל לחם – “By the sweat of your brow shall you eat bread” (Bereshit 3:19). Hashem cursed the land, such that it would not produce food without lots of hard work. Already before the sin, Adam and Havah needed to work, but after the sin, the work became much more grueling. We would certainly assume that this second pasuk is far more relevant to our situation, which the Hovot Ha'levavot addresses. As we all now, we need to work very hard to support ourselves and our families, and this is because of the curse which Hashem proclaimed after Adam and Havah's sin. Why, then, did the Hovot Ha'levavot bring the first pasuk , which describes work before Adam and Havah's sin, as the source of the “ mitzvah ” to work for a living? Perhaps we can find the answer in our parashah , Parashat Balak. Balak, the king of Moav, sent a delegation to Bilam, asking him to come and place a curse on Beneh Yisrael . Hashem appeared to Bilam and said, לא תאור את העם כי ברוך הוא – “Do not curse the nation, because they are blessed” (22:12). Rashi explains that Hashem first told Bilam, לא תאור את העם – not to curse Beneh Yisrael . Bilam then asked if he should bless them, instead. Hashem replied, כי ברוך הוא – the people were already blessed, and they did not require Bilam's blessing. What does this mean? Why did Hashem not want Bilam to bless the people? The answer, sadly, is found all around us, and perhaps even within ourselves. So many people are waiting to be blessed, not realizing that they are already blessed. So many people complain and feel unhappy, seeing themselves as deprived, and their lives as “cursed,” when in truth, they are blessed. They are unhappy and discontented, because they don't see that they already have so much blessing. Hashem was telling Bilam that Benei Yisrael are already blessed, and they do not need him to bless them. And this is the perspective we should have, as well. Of course, it is perfectly acceptable to want things we don't have, and to pray for these things. However, we must always remember כי ברוך הוא – that we are already blessed, that we already have so many beautiful blessings, that we are so fortunate, that Hashem has bestowed upon us so many wonderful gifts. We don't need to wait for ברכה to feel blessed, because ברוך הוא – we already have a great deal of ברכה in our lives. This might explain why the Hovot Ha'levavot chose the pasuk describing Adam and Havah before their banishment from Gan Eden . He is indicating to us that we are to see our lives as blessed, not cursed. Even if we need to work long hours at a job we do not love, we are to feel blessed, as if we are in Gan Eden , because we are doing what Hashem wants us to do. We shouldn't see our jobs as a curse, but rather as a blessing. We should go to work and do all the things we need to do – even the hard things! – with a feeling of כי ברוך הוא , that we are blessed, that we have the good fortune of living our lives in the service of Hashem and under His constant, loving care.

On this week's parsha, Parashat Balak, King Balak orders the prophet Balaam to curse the people of Israel. And Balaam tries and tries - even by way of a talking donkey! - to fulfill the king's wishes. Yet each time he tries, he gives blessings instead. Why does King Balak care more about destroying the Israelites than he does about caring for his own kingdom? What can this teach us about our own blessings and curses? And what's it got to do with Mohammad Deif and Donald Trump? Tune in to find out. Sivan Rahav-Meir is a leading Israeli journalist, media personality and Torah scholar. You can sign up for her The Daily Portion WhatsApp group, where Sivan sends small insights about Judaism and current affairs. Check out Liel's new book, How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book, available directly from the publisher, or wherever you purchase books. You can find all of Tablet's podcasts at tabletmag.com/podcasts.

RAB MARCO KASSAB- Parashat Balak: Corre como el venado! by FOOD 4 OUR SOUL

RAB MARCO KASSAB- Parashat Balak: Los “encantos” en la mano. by FOOD 4 OUR SOUL

Parashat Balak reads like a "Lord of the Rings" style fantasy story. The message of this episode is very contemporary and it is important for all of us especially in the days when pure logic is not so able to deal with the chaotic reality around us. What will allow us to see beyond? How can we defend against dangers? For a short reading about this Parashah: https://livekabbalah.org/balak Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations

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The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak, discusses the case of a non-Jew who deliberately touches a Jew's wine for the purpose of rendering it forbidden. For example, if a non-Jew becomes angry at a Jew, and in his fury he shakes the Jew's bottle of wine so that it would become forbidden for the Jew, does the bottle of wine in fact become forbidden? The Ben Ish Hai cites different views on this issue. He notes that whereas the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) ruled that the wine becomes forbidden in such a case, others ruled that the wine is permissible, because the Sages did not forbid wine touched by a non-Jew under these circumstances. As for the final Halacha, the Ben Ish Hai writes that in situations of "Hefsed Meruba" – where a substantial financial loss is at stake, such as when dealing with expensive wine or a large quantity of wine – then the wine is certainly permissible and may be used for drinking or any other form of benefit. If, however, the financial loss at stake is not so substantial, then it is preferable not to use the wine. Even in such a case, the Ben Ish Hai emphasizes, the wine is permissible according to the strict Halacha and one may rely on the lenient position. He notes that this applies even if we do not know with absolute certainty that the gentile specifically intended to render the wine forbidden, but we can reasonably assume that this was his intent in light of the circumstances surrounding the incident. In the next passage, the Ben Ish Hai cites a particularly stringent ruling of Rabbi Menahem Hababli forbidding wine that a non-Jew looked upon, but did not touch. According to this view, one must ensure to keep his wine hidden or covered so that no non-Jew can look at it. Although there are people who follow this custom, according to the strict Halacha wine that a non-Jew looked at is permissible. Refraining from such wine constitutes a "Midat Hasidut" – a measure of special piety – and not an actual Halachic requirement. The Ben Ish Hai notes that Moslems, who worship the single Creator, are not considered idolaters, and there is thus no concern whatsoever in using wine that a Moslem has looked at, not even on the level of "Midat Hasidut." Although Halacha does not follow the view of Rabbi Menahem Hababli, his ruling demonstrates the severity of this prohibition against non-Jewish wine. If some authorities go so far as to forbid wine that was looked at by a non-Jew, then even if we do not accept this position, it emphasizes just how careful we must be when it comes to non-Jewish wine. Summary: If a gentile touched kosher wine with the specific intent to make it forbidden, the wine is permissible, as long as we can reasonably assume that this was his intent. Preferably, however, one should not use the wine, unless a substantial financial loss is at stake. Some people have the practice as a measure of special piety to ensure that a gentile does not even look at their wine, as there is one opinion that forbids wine that a non-Jew looked upon. This practice is not required according to the strict Halacha, but it demonstrates the severity of the prohibition against non-Jewish wine.

If kosher wine was mixed with forbidden wine, what is the status of the mixture? The Halacha in this case depends on which kind of forbidden wine was mixed with the kosher wine. If the wine was "Yayin Nesech," meaning, wine that had actually been used in a pagan ritual service, then the entire mixture is forbidden and must be discarded. Even if only a minuscule amount of "Yayin Nesech" mixed with the kosher wine, the wine is forbidden, and one may not drink or derive any form of benefit whatsoever from the wine. If, however, the wine was not used for a religious ritual, but was forbidden because it belonged to or was touched by a gentile, then the Halacha will depend on whether the non-Jew who owns or touched the wine is considered an idolater. Moslems believe in and worship a single Creator, and thus are not considered idolaters. Therefore, the status of wine owned or touched by a Moslem is less strict than that of wine owned or touched by other non-Jews. If wine owned or touched by a Moslem mixes with kosher wine, then we may apply the rule of "Bittul Be'shishim," which means that the wine is permissible if the forbidden wine constitutes 1/60th or less of the mixture. So long as the proportion of kosher wine to forbidden wine is at least 60:1, the wine is permissible for drinking and all other forms of benefit. If the forbidden wine that mixed with the kosher wine was owned or touched by other non-Jews, who are considered idolaters, then the wine may not be drunk regardless of the proportion of the kosher wine. Even if only a small amount of forbidden wine mixed with the kosher wine, the wine is forbidden for drinking. One may, however, sell the mixture to a non-Jew, and then destroy the amount of money equal to the value of the forbidden wine in the mixture. For example, if the forbidden wine constituted 1/15th of the mixture, and the Jew received $15 for the wine, he must destroy $1 by burning it, throwing it into the ocean, or the like, so that no one derives benefit from the forbidden wine. The rest of the money, however, is permissible and may be used. (Based on Ben Ish Hai, Parashat Balak, 12) Summary: If even a small amount of non-Jewish wine mixed with kosher wine, the entire mixture is forbidden for drinking. One may, however, sell the mixture, and then destroy the portion of the money received that is equal to the value of the forbidden wine in the mixture. There are, however, two exceptions to this rule. If the non-Jewish wine in the mixture was forbidden because it was owned or touched by a Moslem, then the mixture is permissible for drinking, assuming the forbidden wine constitutes 1/60th or less of the mixture. Secondly, if the forbidden wine had been used in pagan worship, then the entire mixture is forbidden for any purpose, regardless of the proportion of kosher wine against the non-kosher wine.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak, discusses the concept of "Yayin Mebushal" – wine that has been boiled. Although Halacha forbids using wine that has been touched by a non-Jew, this prohibition does not apply to Yayin Mebushal. Once wine has been boiled, it can no longer become prohibited through contact with a non-Jew. At one point does wine become considered "boiled" and thus attain the status of Yayin Mebushal? The Ben Ish Hai writes that wine is considered "Mebushal" once it is brought to a boil and some wine has evaporated. Once evaporation begins to occur, the wine has the status of Yayin Mebushal and cannot become forbidden through contact with a non-Jew. Hacham Ovadia Yosef, in his Halichot Olam (Balak, 6), clarifies that the wine must be boiled at a temperature of 80 degrees Centigrade (176 degrees Fahrenheit). Accordingly, Hacham Ovadia adds, wine that has undergone pasteurization is, strictly speaking, considered Yayin Mebushal and cannot become forbidden through contact with a non-Jew. Other authorities – including Rav Yosef Shalom Elyashiv (contemporary) and Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), disagree with this ruling, and maintain that the process of pasteurization does not render wine Yayin Mabushal. Hacham Ovadia therefore concludes that one should preferably ensure that pasteurized wine does not come in contact with a non-Jew if it had not been boiled in addition to pasteurization. If, however, a non-Jew did touch pasteurized wine, it is permissible "Be'di'abad" (after the fact). Hacham Ovadia makes reference in this context to the principle of "Ha'Torah Hasa Al Mamonam Shel Yisrael," which means that the Torah is sensitive to people's financial constraints, and does not want to cause them unnecessary financial losses. Therefore, since Halacha does, strictly speaking, consider pasteurized wine "Mebushal," we may permit drinking pasteurized wine that came in contact with a gentile, even if ideally this situation should be avoided. The Ben Ish Hai notes that boiling wine can only prevent wine from becoming forbidden; it cannot reverse the status of forbidden wine. Meaning, if non-Mebushal wine comes in contact with a gentile and thus becomes forbidden, it remains forbidden even if it is then boiled. Boiling only has the effect of preventing it from becoming forbidden if a gentile touches it. Furthermore, if Yayin Mebushal is mixed together with ordinary, non-Mebushal wine, and a non-Jew touches the mixture, then it becomes forbidden. Even though the Yayin Mebushal constitutes the majority of the mixture, the mixture nevertheless becomes forbidden through contact with a non-Jew. As long as there is even a drop of non-Mebushal wine in the mixture, it can become forbidden. Summary: Wine that has been boiled does not become forbidden if it is touched by a non-Jew. Some authorities maintain that pasteurized wine falls into this category, but it is preferable not to rely on this view, and to ensure that pasteurized wine does not come in contact with a non-Jew. Nevertheless, if a non-Jew does touch pasteurized wine, it may be used. If boiled wine is mixed with even a small amount of ordinary wine, and a non-Jew touches the mixture, it is forbidden.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak (5), discusses the Halachic status of brandy produced by non-Jews (listen to audio recording for precise citation). Brandy begins as wine, and is then processed into a liquor. The Ben Ish Hai writes that despite the fact that the wine is transformed, it nevertheless retains its status as wine with respect to the prohibition of Setam Yenam – partaking of non-Jewish wine. Therefore, one may not drink brandy produced by non-Jews. Brandy is permissible only if it bears reliable kosher certification. However, the Ben Ish Hai adds, the prohibition of Setam Yenam does not apply to wine that is mixed with other ingredients – such as honey, pepper or other spices – that change its flavor. Even though the product is still referred to as "wine," nevertheless, since its taste is fundamentally altered by the honey or spices, it is not considered wine. One may therefore partake of such a drink even though it was handled by a gentile. However, if only a small amount of spices was added, such that the wine's taste is essentially the taste of wine, then it is still considered wine and it thus becomes forbidden if it is handled by a gentile. Summary: Brandy produced by gentiles is forbidden, and brandy therefore requires proper kosher certification. Wine that contains other ingredients – such as honey or spices – that fundamentally change its taste is not considered wine, and it therefore does not become forbidden if it is handled by a non-Jew.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak (1), discusses the laws relevant to the prohibition of Setam Yenam – drinking the wine of non-Jews. To emphasize the severity of this prohibition, the Ben Ish Hai makes reference to an incident recorded in the book "Ayuma Ka'nidgalot" (p. 24) that demonstrates the gravity of this violation and its potential repercussions. The story involves eleven prominent Rabbis whom the king summoned to his palace. The king described the great respect and admiration he felt for them, and expressed his desire to have them reciprocate and demonstrate their respect for him. To that end, the king asked that the Rabbis do one of three things: eat pork meat, drink his wine, or have relations with non-Jewish women. The Rabbis asked for three days to evaluate the options and reach a decision. Three days later, they returned to the palace and informed the king that they were prepared to drink his wine. They decided that whereas partaking of pork and having relations with gentile women constitute Torah violations, the prohibition against Setam Yenam was enacted by the Sages and should therefore be treated less stringently. Of the three possibilities, they concluded, the least severe transgression would be drinking non-Jewish wine. The king was overjoyed, and immediately had his guests seated at the round swivel table in the royal dining room. The Rabbis were served kosher meat, whereas the others at the table ate pork. The king ordered his servants to bring the choicest wine from the royal wine chest, and the Rabbis drank. The wine was very strong, and they became moderately inebriated. Without them realizing it, the king had the table turned, such that the Rabbis ate the pork meat that was on the plates of the people sitting next to them. After the meal, the king said to the Rabbis, "You must be tired. We have special suites here on the palace where you can sleep, and we brought your wives here so you could be with them." The Rabbis agreed to sleep in the palace, but, in their intoxicated state, they did not realize that the officials had brought prostitutes – not their wives – to the rooms. They thus spent the night with these non-Jewish women. In the morning, they realized who had been with them in their rooms, and the king showed them that their kosher meat from the previous evening had not been touched, indicating that they had eaten pork meat. They had thought that by agreeing to drink the king's wine they would commit the least grievous of the three prohibitions, but as it turned out, by drinking the wine they ended up committing all three sins. The eleven Rabbis accepted upon themselves measures of repentance, but they all died an unnatural death within the year. This demonstrates that although the prohibition of "Setam Yenam" was enacted by the Sages, and does not constitute a Torah law, it is nevertheless very severe. One who breaches this enactment of Hazal potentially exposes himself to many severe Torah violations. Indeed, the Zohar comments that one who transgresses the prohibition of Setam Yenam forfeits his share in the world to come. We must therefore exercise extreme care with regard to the wine we drink, and ensure that it meets all Halachic qualifications, so that we do not violate this grave prohibition.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak (1), discusses the Halachot relevant to the prohibition against drinking the wine of non-Jews (listen to audio recording for precise citation). He writes that according to Torah law, the only wine that is forbidden is Yayin Nesech, meaning, wine that was used as part of an idolatrous religious service. The Torah compares wine poured for a pagan deity to a pagan sacrifice, and it is therefore forbidden just like something that was offered as a sacrifice to an idol. The Ben Ish Hai emphasizes that Yayin Nesech is forbidden both for drinking and for any other kind of benefit. The Sages, however, expanded this prohibition to include Setam Yenam, any wine owned by gentiles. Furthermore, they forbade even Jewish wine that was touched by a gentile. The reason given for these enactments is that the Sages wanted to prevent Jewish men from engaging in close social contact with gentile women, which could lead to promiscuity or even intermarriage. However, the Ben Ish Hai writes, this is not the primary reason for the prohibition of Setam Yenam. The real reason, he asserts, involves deep Kabbalistic concepts that the Sages understood with their keen spiritual insight. According to Kabbalistic teaching, there is something inherent in the wine of non-Jews that renders it forbidden for Jews, and this is the primary reason for the prohibition. The Sages chose not to disclose the Kabbalistic origins of this Halacha, and so they instead gave a simple reason that even the unlearned masses could understand – the interest in avoiding close social contact with gentile women. For this reason, the Ben Ish Hai adds, the prohibition of Setam Yanam will always apply, even if the stated reason becomes irrelevant. If, at some point, circumstances arise that obviate the concern of close social contact, it would nevertheless still be forbidden to partake of the wine of non-Jews. The prohibition of Setam Yenam applies to both drinking and deriving other kinds of benefit from the wine of non-Jews. However, when it comes to non-Jews who are not idolaters, their wine – or the wine of Jews that they touch – is forbidden only for drinking. Other forms of benefit are not forbidden unless the gentile who owns or touched the wine worships idols. Accordingly, the Ben Ish Hai writes, it is permissible to derive benefit from the wine of Moslems, who, as the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) ruled in one of his responsa, are not considered idolaters. Moslems believe in a single Creator, and are therefore not considered idolaters. Wine that they own or touched is thus forbidden only for drinking; other forms of benefit are permissible. The Ben Ish Hai notes that this is also the position taken by the Arizal (Rav Yishak Luria of Safed, 1534-1572). The Ben Ish Hai discusses in this context the status of non-Jews who bow before articles in their houses of worship, and notes that they are considered idolaters, and their wine is forbidden for any kind of benefit. The concept of God's unity in their thought is not pure unity, and rather constitutes "Shituf" (the belief in a "partnership" of deities), and they are thus considered idolaters with respect to the laws of Setam Yenam. Therefore, all kinds of benefit are forbidden from wine owned or touched by a believing idolaters. The Ben Ish Hai in this context emphasizes the severity of this prohibition against partaking of the wine of gentiles. He makes reference to work on this topic called Yayin Ha'meshumar, a 19th-century work by Rav Natan Shapiro, and says that a person's "hair stands up" when he reads in this book of the unique gravity of this prohibition. The Ben Ish Hai also mentions the work "Ayuma Ka'nidgalot" which (on p. 24) tells a frightening story of the grave consequences of violating this Halacha. This prohibition is so severe, the Ben Ish Hai writes, that a person who violates this law "uproots his soul from the place where it is rooted, and he has no share in the world to come." Furthermore, there are some authorities who maintain that a person must avoid the wine of non-Jews even at the risk of death. According to this view, if a doctor advises a Jewish patient that he must drink a certain wine to save his life, he should surrender his life rather than drink the wine. It does not appear that Halacha follows this opinion, but the fact that some authorities issued such a ruling demonstrates the severity with which this prohibition is treated. Summary: It is forbidden to drink wine that is owned by a non-Jew, or that was touched by a non-Jew. If the non-Jew is somebody who has the status as an idolater – such as one who bows before an article in their house of worship – then the wine is forbidden for drinking and for any other kind of benefit.

Our discussion begins with Rabbi Nathaniel Helfgot eloquently tackling the nuances of curricula, pedagogical choices, methodologies, and values in the study of Tanakh. He sheds light on how some traditional elements within the Orthodox community may potentially affect reverence for God and traditional piety, also known as "Yirat Shamayim." Rabbi Helfgot presents a compelling perspective on the attitudes of Geonic and medieval rabbis towards Midrash, and why it matters. He also highlights why intertextuality is such a powerful tool in unearthing some of the most profound ideas in TaNaKh. He then explores the famous Midrash regarding Avraham Avinu's confrontation with idolatry in his youth and shows why this Midrash serves as a model for the study of intertextuality. Is there another biblical character that this story mirrors? We explore key narratives within TaNaKh, such as Moshe striking the rock and the consequences that follow, and the uniqueness of Parashat Balak which seems to be “out of place” with the rest of the Torah. Rabbi Helfgot offers fresh perspectives on these stories, revealing deeper layers of understanding and thematic parallels that enhance our comprehension of these significant biblical events. The conversation concludes with an examination of the command to wipe out Amalek, an often-misunderstood subject that requires a proper understanding of the text in its historical context. This is one episode you don't want to miss. --- Support this podcast: https://podcasters.spotify.com/pod/show/judaismdemystified/support

Parashat Pinhas begins with Hashem announcing the reward that would be given to Pinhas, the grandson of Aharon, who saved Beneh Yisrael during the tragic incident of Ba'al Pe'or . The people had committed severe sins with the women of Moav, and Hashem punished them by bringing a deadly plague that killed thousands of people. The plague ended only when Pinhas stood up and killed two public violators – the leader of one of the tribes, woman from Midyan with whom he committed a public sinful act. Hashem would have destroyed the entire nation if Pinhas had not done what he did. Hashem announced that Pinhas' reward would be בריתי שלום – “My covenant of peace.” According to one view, this means that Pinhas would be Eliyahu Ha'navi, who will come in the future to prepare the Jewish People for Mashiah . Just as Pinhas brought peace between Hashem and the people at the time of the sin of Ba'al Pe'or , he will also bring peace between Hashem and His nation in the future, at the time of the final redemption. What does all this mean for us? And what is the connection between Pinhas' act and Mashiah ? The idea to lure Beneh Yisrael to sin was conceived by Bilam, whom we read about in the previous parashah , Parashat Balak. He was hired to place a curse on Beneh Yisrael , but he was not successful, and so he advised luring the people to sin, instead – a plan which, unfortunately, succeeded. Bilam describes himself as שתום העין – a man with a “closed eye.” The Rabbis explain that we are created with two eyes because we are to look at the world from two different viewpoints. One eye is to see the here-and-now, our current and immediate needs and wants. The other eye is to look beyond the here-and-now, toward our long-term goals, seeing the purpose for which we were brought into this world, and all that we are meant to accomplish during our brief sojourn on earth. Bilam set out to destroy Beneh Yisrael by “closing” their second “eye,” by having them see only the here-and-now, the enjoyment that they could experience in the present. Most of the mistakes that people make result from the closing of the second eye, from their failure to see beyond the present moment. They forget their long-term goals and purpose, and focus only on the vain pleasures available to them right now. This is how Bilam nearly succeeded in destroying Beneh Yisrael – by closing their second eye. Pinhas ended the plague by doing something drastic, redirecting the people's attention toward the things that really matter. He in essence opened their second eye, making them look beyond the present moment, and be mindful of the greater purpose for which they were created. The Mishnah (Eduyot 8:7) teaches that Eliyahu Ha'navi is going to come before Mashiah לרחק המקורבין...ולקרב המרוחקין – “to distance those who are close…and to bring close those who are distant.” One explanation of this teaching is that Eliyahu will come to fix our priorities, to show us that the things which are “close,” that we focus our attention on, that we spend a great deal of time of on, should be “distanced,” and moved down to a lower rung of our priority scale. And he will show us how to bring “closer” into focus that which we have “distanced,” the important things, the things that really matter, the goals and ambitions that should be our highest priority. This is why Pinhas is Eliyahu – because both “open our eyes” to give us proper perspective. They teach us that we need to look beyond the here-and-now, beyond the vain matters that take up our time and to which we devote our attention, to see the greater purpose of life, the important goals that we ought to be pursuing. Let us all work to keep both eyes open, to of course tend to our needs and enjoy the world, while always remaining cognizant of the important missions that we have been brought here to accomplish.

Parashat Balak 2023 - Message du Rav avant Shabbath by Rav David Touitou

In Deut 23:4-5 staat de geschiedenis waar deze parashat over gaat kort samengevat: De Moabieten zijn u op de weg niet tegengekomen met brood en met water, als gij uit Egypte uittoogt; en omdat hij,  Balak tegen u gehuurd heeft Bíleam, de zoon van Beor, van Pethor uit Mesopotámië, om u te vloeken.  Doch de HEERE, uw God, heeft naar Bíleam niet willen horen; maar de HEERE, uw God, heeft u de vloek in een zegen veranderd, omdat de HEERE, uw God, u liefhad.Daarmee eindigt de geschiedenis niet. Want Bileam gaf Balak een verwoestend advies. Wanneer je vrouwen de mannen van Israel verleiden zodat deze offers aan Kamos, de afgod van Moab gaan brengen, dan houdt de zegen niet alleen op, maar dan breng je hun Naijverige God tot toorn over hen. De offers aan Kamos waren kinderoffers.Seks buiten het huwelijksverbond neemt de zegen weg. In onze dagen promoten politieke agenda's allerlei samenlevingsverbanden ten koste van het Bijbelse concept van een gezin, tussen één man en één vrouw. De universele rechten van de mens zijn voortgekomen uit de ideeën van de “Verlichting” maar perverteren vrijheid in losbandigheid, gelijkheid in het uitwissen van alle grenzen (ook tussen man en vrouw)  en, broederschap in inclusief denken en doen, waarbij je de zonde moet aanvaarden met de zondaar.Ten diepste staat Gods woord deze ontwikkelingen in de weg. In Arkansas, Detroit en Oaklahoma  heeft de lhbti-lobby het initiatief genomen om gruwelijke tweeslachtelijke afgodsbeelden met een geitenkop naast een monument van de tien geboden te onthullen. Hun transgender agenda komt niet zomaar uit de lucht vallen.Maar Jeremia 8:9 zegt terecht: Zie, het woord des Heren hebben zij verworpen, wat voor wijsheid zouden zij dan hebben?  Dat Israel door alle landen in de UN raad voor de rechten van de mens in maart 2017 veroordeeld is tot de “Grootste schender van de universele rechten van de mens” geeft aan dat hun denken geperverteerd is. Maar zonder waarheid is er geen recht en zonder recht geen vrede.Waakt daarom en bidt dat wanneer Zijn toorn over ons land komt er plaats blijft voor ontfermen.Support the show

בס"ד מקור: https://www.youtube.com/watch?v=NHrNe3P3Mtk הידברות https://www.youtube.com/@TVhidabroot/videos לקניית ספרי כבוד הרב הגואל אלקריף 2 אפשרויות לפנות להוצאת יפה נוף לינק לאתר: https://bit.ly/3ERazQ6 או לגשת לרחוב משה פרדו 5 בני ברק מייל לשליחת שאלות סיפורים לכבוד הרב הגואל rutrut40@gmail.com

Join us in this week's captivating video as we unravel the intriguing mystery behind Parashat Balak's name. While Bilaam takes a prominent role in the narrative, the question arises: Why is the Parsha named after Balak? Delving into the profound depths of the Hebrew language and the carefully chosen words of the Torah, we discover the significance of Balak and the powerful lessons hidden within the opening verses of the Parsha with the timeless lessons that hold tremendous relevance for us today! Prepare to embark on a fascinating journey as we explore the true essence of Parashat Balak and uncover the profound wisdom that lies beneath its surface.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak (4), discusses the parameters of the prohibition of Setam Yenam – non-Jewish wine and wine that was touched by a gentile (listen to audio recording for precise citation). He writes that according to the practice of Sepharadim, who follow the rulings of the Shulhan Aruch, any wine that is owned or that was touched by a non-Jewish idolater is forbidden both for drinking and for any other kind of Hana'a (benefit). One may not sell this wine or give it as a gift. It goes without saying that it is forbidden to have a store that sells this kind of wine. If a person happens to have wine that was touched or owned by a non-Jew, he must pour it down a drain. The Ben Ish Hai emphasizes that this applies even nowadays, and one should not be lenient with regard to this prohibition.This Halacha is very relevant to people who receive gifts from their non-Jewish employers or associates around the time of the gentile holidays, and these gifts occasionally include a bottle of wine. It is forbidden to pass the bottle on as a gift to a non-Jewish employee, partner or client. One must pour the wine out and not derive any benefit from it whatsoever.The Ben Ish Hai addresses the question of whether there is room to be lenient in a case where a gentile owes money to a Jew, and the only way the Jew can receive the owed money is through a bottle of wine. The Shulhan Aruch forbids receiving wine from a non-Jew as payment for a debt, and this is also the position of the Keneset Ha'gedola (Rav Haim Banbenishti of Izmir, Turkey, 1603-1673). However, the Ben Ish Hai notes that the Rashba (Rabbi Shelomo Ben Aderet of Barcelona, 1235-1310) ruled leniently on this issue. He therefore concludes that one may accept a bottle of wine from a gentile in lieu of payment for a loan, if he will otherwise be unable to retrieve the owed funds.Later (in Halacha 10), the Ben Ish Hai writes that a gentile's contact with wine renders it forbidden regardless of whether he moved it with his hand or with his foot. The wine also becomes forbidden if the gentile intentionally moved the bottle indirectly, with an object he was holding in his hand, or if he drank from the bottle or simply lifted the bottle, such that he caused the wine to move, even slightly. However, if the non-Jew only touched the bottle, without moving it at all, then although one may not drink the wine, other forms of benefit are allowed.Summary: One may not derive any form of benefit from wine owned by a non-Jewish idolater, or that was touched by a non-Jewish idolater. One may not sell this wine or give it as a gift to a non-Jewish associate; it must be poured down the drain. Wine becomes forbidden if a gentile moves it – even indirectly – in a manner that the wine is jostled, even slightly. If the gentile touches a bottle of wine but does not move it, then the wine is still forbidden for drinking, but other forms of benefit are permissible.

Walking Through Torah Parashat Balak - Steve Van Bruaene http://netivonline.org   and https://noahidecourse.org 

Walking Through Torah Parashat Balak - Steve Van Bruaene https://netivonline.org     https://noahidecourse.org 

Parashat Pinhas begins with G-d's announcement of the reward that He would be giving Pinhas for his heroic act of killing two public sinners. As we read in the final verses of Parashat Balak, the nations of Moab and Midyan schemed to lure Beneh Yisrael to sins of immorality and idolatry by sending their women to seduce them. G-d punished Beneh Yisrael by bringing a deadly plague that killed 24,000 people. The plague ended only when Pinhas arose and killed Zimri – the leader of the tribe of Shimon – and Kozbi – a princess of Midyan – as they committed a public sinful act. G-d then informed Moshe that if not for Pinhas' zealotry, He would have annihilated all of Beneh Yisrael, and He was therefore granting Pinhas great reward. Rashi explains that this announcement was needed because the people harshly condemned Pinhas for slaying a prominent member of the nation. They looked down upon him for committing such an act of zealotry. G-d therefore affirmed that Pinhas acted correctly under these extraordinary circumstances, and would be receiving reward. Several explanations have been given for why the people initially condemned Pinhas for what he did. One approach stems from the comment of Targum Yonatan Ben Uziel (25:15) that Kozbi – the woman killed by Pinhas – was the daughter of Balak, king of Moab, who instigated this scheme. Our Sages teach us that although Balak was a bitter enemy of Beneh Yisrael, they were not to wage war against him because of his progeny – his great-granddaughter was none other than Rut, the righteous convert who joined Beneh Yisrael. Rut was the great-grandmother of King David, and was thus the matriarch of the Davidic royal dynasty, and the ancestor of Mashiah. Therefore, it was not a simple matter to kill Kozbi, a daughter of Balak. What if she was the daughter from whom Rut would descend? Killing her would mean preventing Rut from coming into the world – and thus preventing King David and Mashiah from being born! Indeed, many years earlier, back in Egypt, before Moshe killed the Egyptian taskmaster who was beating a slave, "Va'yar Ki En Ish" (Shemot 2:12) – Moshe looked around and saw "that there was no man," which Rashi explains to mean that Moshe saw that no righteous people would descend from this evil taskmaster. By the same token, before killing Kozbi, it was necessary to ensure that she was not destined to be the ancestor of Mashiah. This is why the Torah says that as Zimri and Kozbi committed their act, "Va'yar Pinhas" (25:7) – "Pinhas saw." Pinhas looked and saw that no righteous people could possibly descend from Kozbi. The Gemara in Masechet Sanhedrin (82a) teaches that if a man, Heaven forbid, has a relationship with a non-Jewish woman, then no Torah scholars will descend from him, and if he is a Kohen, he will have no descendants worthy of serving in the Bet Ha'mikdash. This is what Pinhas "saw" – he understood that Kozbi was not destined to be the ancestor of Mashiah, because righteous people could not be produced from a person guilty of this kind of act. Beneh Yisrael, however, condemned Pinhas, accusing him of essentially "killing" Mashiah. They charged that Pinhas acted recklessly, thereby destroying the nation's future. G-d therefore affirmed that Pinhas acted correctly, because Mashiah was not destined to descend from Kozbi. Moreover, G-d announced that Pinhas would be rewarded with "Beriti Shalom" – "My covenant of peace" (25:12). Targum Yonatan explains that it was here that G-d declared that Pinhas – who was the prophet Eliyahu – would live forever. As we know, Eliyahu was taken to the heavens alive, and will return to us to herald the imminent arrival of Mashiah. In response to the people's accusations, G-d declared that Pinhas will in the future be the one to announce the nation's redemption, that Mashiah would be coming to redeem Am Yisrael. Whereas the people charged that Pinhas in effect killed Mashiah – G-d proclaimed that to the contrary, Pinhas himself will arrive to inform the Jewish Nation that the time has come for Mashiah to come and bring us from exile.

Sometimes, the words just come out wrong. And sometimes, they come out of your donkey. This episode, we read one of the top three most buck-wild, sexual, violent, and miracle-stuffed portions in the whole Torah, and ask: "Hey! What is Mah Tovu doing here?"Produced by Mishkan Chicago.  Music composed, produced, and performed by Kalman Strauss. See our upcoming Shabbat services and programs here, and follow us on Instagram and like us on Facebook for more updates. Check out Shabbat Replay on Contact Chai for more from Rabbi Deena.Transcript

Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky present Parsha Talk. Parashat Pinchas [Numbers 25:10-30:1] is the parashah that is most read from during the year, since the maftir reading for Rosh Chodesh and the holidays comes from chapters 28-29. But there is a lot more here, including the end of the story which began at the end of Balak last week. There, the Israelites go astray at Baal Peor and Pinchas takes matters into his own hands by killing two people caught in fragrante delicto. Parashat Balak ends with the notice of 24,000 Israelites dying in the plague. This week the focus is on Pinchas and God's response to his deed. We talked about this, but also about Moshe, commanded here to go up the mountain for a look at the Promised Land that he will not enter, and what that might mean to him. And, there is the appointment of Joshua as his successor. Still, there is much more we might have discussed. So listen now, and come back next year! Shabbat Shalom!!

Parashat Balak tells the famous story of the attempt made by Balak, the king of Moab, to annihilate Am Yisrael by hiring a gentile prophet, Bilam, to place a curse on them. G-d intervened and protected Beneh Yisrael by forcing Bilam to bless them, instead. The Gemara in Masechet Berachot (12b) makes a startling statement, telling us that the Rabbis considered including this section of the Torah as part of our daily Shema text. They thought that this story is so vitally important that it should be read each and every day, as one of the paragraphs of Shema. The only reason why they did not include it, the Gemara tells, is because it is quite lengthy, and would inconvenience people to have them recite it each day. The obvious question arises, why would this section have been selected for the daily Shema recitation? What is it about the story of Bilam that warranted its daily recitation as part of the text of Shema? Rav Pinchas Friedman (contemporary) finds the answer in the connection between Bilam and another evil man who sought to destroy our nation – Laban, the uncle and father-in-law of Yaakob Abinu. As we read in Parashat Vayeseh (Bereshit 31:23-24), Laban pursued Yaakob, and just before he caught up to him, G-d appeared to Laban and warned him not to "speak with Yaakob good or bad" – implying that, like Bilam, Laban sought to kill Yaakob and his family with speech, by placing a curse on them. The Arizal (Rav Yishak Luria, 1534-1572) taught that Laban was Bilam's grandfather – and, moreover, that Laban's soul was reincarnated in Bilam. This explains several aspects of the story of Bilam, including the incident when an angel obstructed his path as he traveled, and the donkey veered to the side and crushed Bilam's leg against the wall (22:25). Targum Yonatan Ben Uziel writes that this wall was the heap of stones prepared by Laban and Yaakob as a symbol of the truce that they eventually made (Bereshit 31:46-53). They pledged that neither would cross this collection of stones to inflict harm upon the other. Bilam – a reincarnation of Laban – violated this truce when he crossed these stones on his way to curse Beneh Yisrael, and so his leg was injured by these very stones. One of the points of connection between Laban and Bilam is the fact that they both despised Beneh Yisrael, but ended up helping our nation. As much as Laban despised Yaakob and everything he stood for, he ended up giving Yaakob four wives with whom he produced the twelve tribes. In essence, Laban – who hated Am Yisrael – inadvertently built the foundations of the Jewish Nation. Bilam, too, set out to destroy Beneh Yisrael by cursing them, but G-d transformed these curses into beautiful blessings, some of which are used even to this day. We can now understand why the story of Bilam was deemed worthy of being included in the text of Shema, when we reaffirm our faith in G-d. Shema begins with the proclamation, "Hashem Elokenu Hashem Ehad" – that G-d is one, that He is the only fully independent power in the world. Nothing else in the world has any independent control or authority; the sun rises each morning only because G-d has it rise. The greatest – or at least one of the greatest – manifestations of G-d's exclusive power is the way He manipulates the wicked to achieve the precise opposite of what they set out to accomplish. The story of Bilam shows us how even when an exceedingly powerful or talented enemy sets out to destroy Am Yisrael, he not only fails, but ends up making Am Yisrael better and stronger. This is why the Rabbis considered including this story as part of Shema – because it serves as a powerful lesson in Emuna, teaching us that nobody and nothing has any power besides G-d. Learning this story, then, should reinforce our faith in Hashem, and remind us that no matter what kind of problem we face, no matter what difficulties we struggle with, G-d, who exercises full, unlimited control over the world, can assist us. We never need to experience fear or anxiety, because, as the story of Bilam reminds us, G-d has the power to transform any situation – no matter how difficult – into a source of great blessing.

We have a mitzvah every single day to remember that Balak and Bilaam tried to wipe out our ancestors in the desert. The mitzvah is to remember that Hashem did not get angry all that time, so that the curse of Bilaam would not be able to take effect. The Shelah HaKadosh writes, this miracle was even greater than Yehoshua stopping the sun for 36 hours, which was a change affecting the entire system that Hashem put into creation. The reason is, because there it was a created being causing a change to another creation, but here, the miracle affected the way Hashem Himself acts. It was not just a change in the lower worlds; it was a change in the highest Upper Worlds. And it was all because of Hashem's love for us. We have to remember on a daily basis that Hashem acts the same way for every single individual. At that time, the Jewish People did not know what kind of danger they were in, so they couldn't even pray to protect themselves. Hashem was showing us that although when we are able to make a hishtadlut to be saved from danger, we have to do it, but when we are unable to, because we don't know about that danger, we are exempt. And Hashem will protect us without us having to do anything. Hashem is always there for us, and He gave us numerous ways to access His help when we need it. When Miriam was stricken with leprosy, the pasuk says Moshe Rabbenu cried out to Hashem in tefila saying, קל נא רפא נא לה. Why did Moshe use the word נא, which means please, two times? The Lev Simcha explained based on what the Chatam Sofer said in parashat V'etchanan when Moshe was praying to be allowed to enter Eretz Yisrael. There he said, אעברה נא ואראה, please let me go in and see the Land. And Hashem told him, אל תוסיף דבר אלי עוד בדבר הזה. The Chatam Sofer explains that to mean Hashem said, "Don't use the word נא again, because if you do, I will have to fulfill your request." What is so special about using the word נא twice? The Lev Simcha explains, every time a Jew is in pain and needs one of his requests to be fulfilled, kavayachol, the Shechina is also in pain, like it says בכל צרתם לו צר. So when a person prays, he should not only be thinking about his own suffering, but rather he should also be thinking about the suffering the Shechina is going through as well. When Chanah was praying for a baby, the pasuk says, ותתפלל חנה על ה'. And the mefarshim ask, it should have said אל Hashem. The Nefesh HaChaim explained it means she was praying on behalf of Hashem so that He wouldn't be in pain because of her pain. And this is what it means to say the word נא twice. The first one is to ask Hashem to take Himself out of pain, and the second one is for the person praying to also be relieved of his pain. When we first pray on behalf of Hashem, it blocks out all of the מקטרגים, the negative angels, from being able to say anything negative about our tefila. And that paves the way for us to be answered for what we want. Of course, this is only assuming the person really cares about the צער of the Shechina and is not just saying it as a segula to get his prayers answered. But what a beautiful avodah this would be, honestly trying to think about Hashem being in pain because we are in pain. And then, wanting Him to be relieved from that pain. Hashem is always there for us. If we remember this every single day, we even get a mitzvah for it. Shabbat Shalom.

Parashat Balak. Machloket Rabenu Tam Rab Elyahu about kesher tefilin by Rabbi Benjamin Lavian

2 - Parashat Balak - The Gilgul of Bilam - Hilula of Ohr Hachaim Hakadosh by Rabbi Benjamin Lavian

1 - Parashat Balak - The Gilgul of Bilam by Rabbi Benjamin Lavian

Bilam y Mashiaj

In this episode, Rabbi Dobrusin shares a sermon he delivered on this week's Torah portion more than 15 years ago. The subject was thoughts on the rise of anti-Semitic rhetoric in the United States. Given all that we as Jews and our nation in general have experienced over the intervening years, does the message and tone of the sermon still have the same impact? Would the subject be approached differently in light of the events of recent years? 

Based on Parashat Balak

Parashat Balak by Rabbi Benjamin Lavian

Parashat Balak and freedom of choice. پاراشای هفته. פירוש אור החיים הקדוש(שלח)

פירוש על הפרשה לכבוד הילולת אור החיים הקדוש זכותו יגן עלינו אמן

Parashat Balak - When your freedom of choice is taken away پاراشای هفته. פירוש אור החיים הקדוש(שלח) by Rabbi Benjamin Lavian

In Parashat Balak, the ruler of Moav calls on Bilam to curse Israel. God ends up putting words of blessing in his mouth, and he speaks prophetically about the people of Israel. The episode raises questions about prophecy—when it is and isn't present, and for whom.

While we may need to [legally] acknowledge that Parashat Balak is NOT the same as the Shrek trilogy, we are grateful to have Eliana Light, songleader and prayerground phenomenon helping us find the Jewish joy in this week's episode. Whether talking about the magic behind Mah Tovu or how we might protest against a prayer practice that is a struggle for us, both Eliana Light and Q&A guest Becky Mann bring forward the idea that music in itself is magical and that we have a lot to look forward to when we're able to draw a line between liturgy and t'filah. References: God is Not One (by Stephen Prothero): https://www.amazon.com/dp/B00DRZP82U/ Mi Yodea (by Isaac Sonett-Assor & Becky Mann): https://www.facebook.com/isaac.sonett.assor/videos/4517244893672 To continue the conversation: Eliana's Website: https://elianalight.com Eliana's Youtube: Eliana Light The Light Lab Podcast: https://elianalight.com/podcast The Light Lab's Facebook: thelight.lab The Light Lab's Instagram: @thelight.lab Becky's Facebook: Becky Mann Becky's Instagram: @torahtheexplorah Becky's Soundcloud: Becky Mann Becky's YouTube: Becky Mann Our Discord Server: https://discord.gg/xeeghhpSy3 Show the love with some Drinking and Drashing: Torah with a Twist merchandise at store.drinkinganddrashing.com, and don't forget to subscribe and give us a rating on Apple Podcasts—it's a great way to help our show grow! Edited by Kate Griffin

Balak, the king of Moab, sends a prophet named Bilaam is sent to curse the Jewish people, but the words come as blessing. Adira and Miriam-Simma ask: What was Balak was so afraid of? And can Bilaam really can put curses on people?

Source Sheet: https://tinyurl.com/2o67b5jm

Parashat Balak: The Outsider’s View Description: Parashat Balak narrates the strange tale of a foreign seer who is hired to curse the Israelites but is compelled by God to bless them. What is this story doing in the Torah? It … Read the rest The post Parashat Balak: The Outsider's View first appeared on Elmad Online Learning. Continue reading Parashat Balak: The Outsider’s View at Elmad Online Learning.