the Two Klipos that Joined Forces to Combat Yisrael

Transcription

1 Rabbi Pinches Friedman Parshas Balak 5778 Translation by Dr. Baruch Fox Clarifying an Insight from the Gra בב"ל עמל"ק Is an Anagram for בל"ק בלע"ם the Two Klipos that Joined Forces to Combat Yisrael In this week s parsha, parshas Balak, it is fitting that we explore the union of the two major reshaim Balak and Bilam. They conspired to annihilate Yisrael, employing all sorts of divisive maneuvers. Fortunately, HKB"H mercifully and compassionately foiled their malevolent plans. As the Torah teaches us (Devarim "ולא אבה ה אלקיך לשמוע אל בלעם ויהפוך ה אלקיך לך את הקללה לברכה :(6,23 but Hashem, your G-d, refused to listen to --כי אהבך ה אלקיך" Bilam; and Hashem, your G-d, changed the curse to a blessing for you, because Hashem, your G-d, loved you. Yisrael s great luminary, the brilliant Rabbi Eliyahu of Vilna, zy"a, explains in his commentary on this parsha, in the Aderes Eliyahu (Bamidbar 22, 11), that the reason Balak chose to ally himself with Bilam was because their two בל"ק בלע"ם-- names are an anagram for עמל"ק.בב"ל He intended to invoke the powers of these two Klipos to combat Yisrael. Here are his sacred words: "עמלק, ראשית גוים עמלק, ובבל ראשית ארצות, וכמו שכתוב ותהי ראשית ממלכתו בבל, ונקראת רישא דדהבא, בלע"ם בל"ק הוא בב"ל עמל"ק". Of Amalek, it states (ibid. 24, 20): "Amalek is the first of nations." Bavel ranks first among the countries, as it is written (Bereishis 10, 10): "The beginning of his (referring to Nimrod) kingdom was Bavel"; Bavel is also called (Daniel 2, 38): "The head of gold." Bilam and Balak בל"ק) (בלע"ם represent Bavel.(בב"ל עמל"ק) and Amalek Before proceeding to explain what he means, it is worth mentioning that the source for this notion is the Zohar hakadosh "בלעם ובלק מסטרא דעמלק הוו, טול ע"ם מן בלע"ם, ל"ק :(25a (Bereishis Bilam מן בל"ק, אשתאר בב"ל, )בראשית יא-ט( כי שם בלל ה שפת כל הארץ". and Balak were associated with the klipah of Amalek; if you.בב"ל what remains is,בל"ק of ל"ק and the בלע"ם of ע"ם take the In addition to being associated with the klipah of Amalek, their names also allude to their association with the klipah of Bavel, who rebelled against Hashem in the generation of the dispersion. Amalek and Bavel Are Both Leaders of the Klipah We will now explore the Gra s insightful comments regarding the meaning of the Zohar hakadosh, concerning the connection between the Klipos of Bavel and Amalek with the union of Balak and Bilam who joined forces to combat Yisrael. The Gra explains that both of them represent heads of the klipah. Regarding Amalek, the passuk in our parsha says: גוים עמלק" indicating "ראשית that it is one of the principal forces of the klipah. The same is true of Bavel. This is evident from Daniel s interpretation of Nevuchadnetzar s dream. The King of Bavel saw "אנתה הוא ראשה him: an image with a golden head; Daniel said to you די are the head of gold. This relates to that which is דהבא" written concerning Nimrod, the King of Bavel, who rebelled against Hashem in the generation of the dispersion (Bereishis 10, 10): the "ותהי beginning of ראשית ממלכתו בבל וארך ואכד וכלנה בארץ שנער" his kingdom was Bavel, Erech, Accad and Calneh, in the land of Shinar. The Targum teaches us that these four lands were in "ראשית description: the land of Shinar, which is Bavel. Thus, the indicates ממלכתו" that Bavel is also one of the principal forces of the klipah. With this understanding, the Gra interprets the statement in the Zohar hakadosh. Balak and Bilam joined forces, because as בב"ל עמל"ק alluded to by their names which are an anagram for they both represented heads of the klipah. As such, they went out to battle Yisrael. It is precisely for this reason that the Zohar Chadash states (Balak 54, column 4): "There was no time, since the creation of the world, that HKB"H had to be with Yisrael, like the time that Bilam wanted to exterminate Yisrael from the world." We should note that the Gra s comment that the galus of Bavel represented a head, coincides with the Arizal s explanation in Parshas Balak

2 בבל, מדי יון, אדום galuyot: Likutei Torah (Ki Seitzei) that the four represent the entire being of the klipah, with Bavel, the first exile, representing the head; Madai and Paras (Persia) represent its two arms; Yavan (Greece) represents its body; Edom and Yishmael represent its two, long legs. We can suggest that this explains very nicely the pronouncement issued by the generation of the dispersion. When they gathered in Bavel to rebel against Hashem, they "הבה נבנה לנו עיר ומגדל וראשו בשמים" :(4 proclaimed (Bereishis,11 let us build a city for ourselves and a tower, whose head "וראשו" reaches the heavens. They specifically mentioned its head because they intended to elevate and empower the head of the klipah "the head of gold." Similarly, when the Gra asserts that Amalek is a head of the klipah, in keeping with the description: גוים עמלק" this "ראשית is confirmed by Moshe Rabeinu s pronouncement before the battle with Amalek (Shemos,17 :(9 אנכי נצב על ראש הגבעה" --"מחר tomorrow I will stand on top of the hill (literally: "on the head of the hill"). As the head of Bnei Yisrael, the head of kedushah, it was his task to oppose and subdue the head of the klipah, Amalek. Balak Wanted to Prevent the Removal of the Nitzotz of David HaMelech from Moav As a loyal servant in the presence of his master, I would like to clarify and augment the comments of the Gra. He explained that בלע"ם and בל"ק when the Zohar hakadosh states that the names are an anagram for עמל"ק,בב"ל it is teaching us that when Balak and Bilam joined forces to combat Yisrael, they were opposing Yisrael with the combined forces of Bavel and Amalek two of the principal forces of the klipah. Now, to add some clarification, I would like to introduce the precious, inimitable words of the Agra D Kallah whose commentary illuminates for us the commentary of the Zohar "וירא 2-6): hakadosh (184b) related to the pesukim (Bamidbar 22, בלק בן צפור וגו, רבי שמעון אמר, מאי ראיה חמא, ראיה ודאי ממש חמא במשקופא Balak saw a clear and definitive vision through the דחכמתא" window of wisdom. He explains that Balk saw, by means of his witchcraft, that David HaMelech and his children were destined to descend from Ruth the Moabite. Therefore, Balak and Bilam s entire plan was designed to prevent Yisrael from extracting the holy trace of David HaMelech s neshamah that was concealed amidst the nation of Moav. Here is an excerpt from his holy words: "דהנה ידוע חיות אומה היא מחמת איזה ניצוצות מהקדושה השקועים בתוכה, וכשישראל מבררים הניצוצות אזי נשארים האומות פגרים ותתבטל אותה האומה... והנה הקליפה אשר יש בתוכה ניצוץ קדוש גדול בערך, ומתייראת הקליפה פן יבוא איזה צדיק בקדושתו ויוצא בלעם מפיהם, אזי הקליפה ההיא מיראתה פן ילקח חיותה, משקעת הניצוץ ההוא מאד מאד בתוך עמקי טומאת הקליפות, כמו שאדם מטמין אוצר נחמד במחבואות לבל ישלטו בו זרים... והנה עיקר חיות האומה במואב, היה מניצוץ הקדוש של דוד וזרעו, אשר היה ספון וטמון בקליפת מואב, ולכך נצטוו ישראל שלא להתגר בם מלחמה, עד יגיע הזמן להתגלות הניצוץ הקדוש ואז תתבטל ממלכתם". A nation s existence and life-force derive from the holy sparks (nitzotzot) that are buried within its midst. Once Yisrael extracts those sparks of kedushah, that nation will, eventually, cease to exist. The holier and more valuable the spark (nitzotz), the greater the fear of it being taken away, and the greater the effort to conceal it. Now, the essential life-force of Moav derived from the holy trace of the neshamah of David and his descendants. For this reason, Yisrael was commanded not to instigate a war with Moav until the time designated to reveal that holy spark; that would also mark the end of the realm of Moav. In this manner, the Agra D'Kallah interprets the passage from "וירא בלק בן צפור וגו, חמא במשקופא דחכמתא" above: the Zohar cited Balak saw, by means of his dark crafts, that the holy nitzotz of David HaMelech s neshamah was concealed within the nation of Moav; מואב מפני העם מאד" they "ויגר feared that Yisrael would extract that holy nitzotz from them which was the key to their continued existence; רב הוא" for "כי this was a very valuable and "ויאמר מואב אל זקני מדין עתה ילחכו הקהל את כל סביבותינו" nitzotz; special Moav announced to the elders of Midian that the people of Yisrael will now trample the unholy fences we have built to secure and surround that kedushah; השור את ירק השדה" in "כלחוך order to regain possession of the nitzotz of David HaMelech, which is not rightfully ours, and return it to the domain of kedushah. This interpretation, provides us with an insight concerning another matter in our parsha. We learn that Balak engaged Bilam to curse Yisrael; he attempted to do so on three separate occasions these are described in verses (22,36), (23,14) and (23,28). Each time, Bilam instructed Balak to construct seven altars; each time, he sacrificed on each altar a bull and a ram thus, totaling fourteen sacrifices for each set of seven altars. These numbers are significant in light of the well-known concept, whose source is in the Zohar hakadosh (Vayigash 206a), נפש that the neshamah is composed of three parts, referred to as Seeing as Balak and Bilam intended to keep the holy.רוח נשמה nitzotz of David HaMelech s neshamah within the domain of Moav, Parshas Balak

3 they built seven altars corresponding to David HaMelech, who is אברהם, יצחק, יעקב, משה, אהרן, יוסף, shepherds: the seventh of the seven Additionally, they sacrificed fourteen sacrifices on each set of.דוד דו"ד seven altars corresponding to the numerical value of the name (4+6+4); this protocol was repeated three times, corresponding to the רוח ונשמה,נפש the three parts of David HaMelech s neshamah that they were trying to hold onto. David HaMelech Was Allowed to Enter the Congregation in the Merit of Torah She b al Peh Continuing onward on this majestic path, let us consider how Balak and Bilam uniting the forces of Bavel and Amalek proposed to prevent the removal of the holy nitzotz of David HaMelech from Moav. Now, we have learned in the Gemara (Yevamos 76b) that when David killed the formidable Goliath, the Philistine, he was promised the daughter of Shaul HaMelech as his wife. Yet, Doeg HaEdomi argued that David was not suitable to enter the congregation of Yisrael. After all, the Torah "לא יבוא עמוני ומואבי בקהל ה " :(4 states explicitly (Devarim,23 neither an Ammoni nor a Moavi shall enter the congregation of Hashem. Avner, however, countered that David was worthy of entering the congregation, since he descended from Ruth the Moaviah, and we expound: ולא עמונית, מואבי ולא מואבית" the "עמוני exclusion applies only to the males of Ammon and Moav but not to the females (because the Torah employs the male forms עמוני and.(מואבי To which Doeg HaEdomi argued: מעתה ממזר ולא ממזרת מצרי ולא מצרית" as "אלא a rule, ממזר the Torah employs the male form, as we find with the terms and ;מצרי and, nevertheless, those terms also include the females. Having refuted their argument, Doeg wanted to declare David unfit to enter the congregation of Hashem. In the Gemara (ibid. 77a), Chazal relate that Yitra the Yisraeli, who is originally referred to as Yeter the Yishmaeli, immediately came forward. The Gemara explains the reason for "מלמד שחגר חרבו כישמעאל ואמר, כל מי שאינו שומע הלכה nickname: his זו ידקר בחרב, כך מקובלני מבית דינו של שמואל הרמתי, עמוני ולא עמונית מואבי this ולא teaches us that he girded his sword like a מואבית" Yishmaeli and said, "Whoever does not accept this halachah shall be impaled with the sword! Thus have I received a tradition from the Beis Din of Shmuel of Ramah: The Torah prohibits an Ammoni (male) but not an Ammonit (female); a Moavi (male) but not a Moavis (female). In other words, it is true that if we rely only on Torah she b chtav, David is unfit to marry into the congregation of Hashem; because throughout the entire Torah we find male terminology which also includes females. Nevertheless, this halachah is different, because HKB"H transmitted it in the Torah she b al peh, which was given to Moshe Rabeinu at Sinai. Then Moshe handed it down to Yehoshua, Yehoshua to the elders, the elders to the neviim, until it was taught in the Beis Din of Shmuel of Ramah: The Torah applies this lota aseh only to males a male from Ammon or Moav is prohibited from marrying into the congregation of Hashem, but a female from Ammon or Moav is permitted. "Princes have pursued me without cause, but from Your word has my heart feared" In the sefer Peninim Yikarim, the author presents an amazing idea concerning this matter in the name of the esteemed author of Baruch Ta am, zy"a; in the sefer Divrei Eliyahu (Tehillim 119), the same idea is brought down in the name of the Gra of Vilna, zy"a. They elaborate on the deeper significance of David HaMelech s "שרים רדפוני חנם ומדברך פחד לבי, :(161 ibid., heartfelt words (Tehillim Princes --שש have pursued me without אנכי על אמרתך כמוצא שלל רב" cause, but from Your word has my heart feared. I rejoice over Your word, like one who finds abundant spoils. Now, let us interject what Rabeinu Bachayei (Bo) writes "וידבר ה אל משה phrase: regarding the Torah s frequent use of the With regards to most of the mitzvot, the Torah employs the.לאמר" term implying "וידבר" a harsh form of language. This alludes to what HKB"H gave to Moshe in Torah she b chtav, which is written tersely and whose meaning is often difficult to comprehend. Whereas, the term "לאמר" implies a gentler language. This alludes to the lengthier explanation of the mitzvah transmitted by HKB"H in Torah she b al peh. "שרים HaMelech: This then is the message conveyed by David two רדפוני princes, Doeg and Achitofel--who were David s חנם" enemies attacked me without sound basis, claiming that I am not qualified to marry into the congregation, because I descend from Ruth the Moaviah; פחד לבי" the "ומדברך implication of Your word in Torah she b chtav-- caused --"דברך" me fear and concern. After all, it suggests that no descendant of Ammon or Moav may enter the congregation of Hashem. Nevertheless: אנכי על אמרתך" Your "שש word in Torah she b al peh-- gave --"אמרתך" me cause to rejoice; because "כמוצא according to the halachah that was passed שלל רב" down in an orderly fashion until reaching the Beis Din of Shmuel of Ramah, I am fit to marry into the congregation of Hashem. This is his beautiful explanation. Parshas Balak

4 David HaMelech Is the "Merkavah" for the Midah of Malchus Torah She b al Peh To explain why HKB"H arranged for David HaMelech to be allowed to marry into the congregation specifically through a teaching in Torah she b al peh, let us invoke the well-known concept that Yisrael has seven trustworthy shepherds: Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef and David. Each one is the "merkavah" and embodiment of one of the seven midot: chesed, gevurah, tiferet, netzach, hod, yesod and malchus. Hence, David HaMelech, the seventh shepherd is the "merkavah" for the midah of malchus. Therefore, he is associated with malchus even down on earth, where he became the King of Yisrael. Let us endeavor to explain why David became the embodiment of the midah of malchus. We learn in the Tikunei Zohar that "מלכות פה תורה 17a): malchus is called Torah she b al peh (Intro. The reason being that by engaging in the study of שבעל פה קרינן לה." Torah she b al peh, we make HKB"H our King. Thus, we can suggest that in the merit of his great devotion to Torah she b al peh, David HaMelech became the "merkavah" for the midah of malchus. This is substantiated by the elucidation in the Gemara (Sanhedrin 93b) regarding the description of David (Shmuel I 16, 18): "ויען אחד מהנערים ויאמר, הנה ראיתי בן לישי בית הלחמי, יודע נגן וגיבור חיל ואיש מלחמה ונבון דבר ואיש תואר וה עמו... יודע נגן, שיודע לישאל, גיבור, שיודע להשיב, איש מלחמה, שיודע לישא וליתן במלחמתה של תורה, ונבון דבר, שמבין דבר מתוך דבר, איש תואר, שמראה פנים בהלכה, וה עמו, שהלכה כמותו בכל מקום". And one of the lads spoke up and said, "Behold, I have seen a son of Yishai of Beis Lechem, one who knows how to play (the harp), and one mighty in courage, and a warrior, and understanding of all matters, and a man of appealing looks, and Hashem is with him..." "One who knows how to play" implies that he knows how to ask perceptive (Torah-related) questions; "mighty" implies that he knows how to answer difficult Torah questions; "a warrior" implies that he knows how to engage in the give and take of Torah debate; "and understanding in all matters" implies that he possesses keen deductive abilities; "a man of appealing looks" implies that he displays the appealing face of his opinions in halachah; "and Hashem is with him" implies that the halachah accords with him in every instance. Furthermore, the degree of David HaMelech s dedication to Torah she b al peh is evident from the following Midrash (V.R. 20, He "והוא טוב רואי, אמר רבי יצחק, טוב רואי בהלכה, כל הרואהו נזכר לתלמודו." :(1 was so dedicated to Torah she b al peh that its intense illumination was reflected on his countenance and everyone who saw him recalled his studies. Hence, it was precisely for this reason that it was orchestrated from above that David HaMelech was permitted to marry into the congregation specifically on account of a teaching from Torah she b al peh. In the merit of his dedicated study of it, he became the "merkavah" for the midah of malchus and was crowned the King of Yisrael. It appears that we can now suggest, with the greatest reverence and adoration, that because Balak wanted to prevent the removal of David HaMelech s holy nitzotz from Moav, he collaborated with the wicked Bilam to combat Yisrael with their combined forces of tumah. If they could cause Yisrael to forget their Torah she b al peh, they could legitimize the arguments of Doeg HaEdomi and Achitofel that Ruth the Moaviah was also prohibited from joining the congregation of Hashem. In that case, the holy nitzotz of David HaMelech would remain with Moav with Ruth the Moaviah. For, it would serve no purpose for it to leave Moav. The Klipah of Bavel Opposes the Talmud Bavli the Essence of Torah She b al Peh Following this line of reasoning, we will now proceed to clarify the comments of the Gra explaining the Zohar hakadosh. The Zohar states that the union of בל"ק and בלע"ם evokes the Klipos of בב"ל and.עמל"ק The Gra explained that they intended to wage battle against Yisrael with these two heads of the klipah. We will see that their plan was to evoke the head of tumah to combat the head of kedushah namely, Torah she b al peh, which requires mental labor stemming from the brain in one s head. So, let us examine the nature of the klipah of Bavel. We learned that Nimrod, the King of Bavel, audaciously rebelled against HKB"H in the generation of the dispersion "dor hapelagah." The "ויהי בנסעם מקדם 2): Torah chronicles the rebellion (Bereishis 11, וימצאו בקעה בארץ שנער וישבו שם, ויאמרו איש אל רעהו... הבה נבנה לנו עיר ומגדל וראשו בשמים... ויפץ ה אותם משם על פני כל הארץ ויחדלו לבנות העיר, על כן קרא And שמה בבל כי שם בלל ה שפת כל הארץ ומשם הפיצם ה על פני כל הארץ". it came to pass when they traveled from the east, that they found a valley in the land of Shinar and settled there. And they said to one another... "Come, let us build ourselves a city and a tower with its head in the heavens..." And Hashem scattered them from there upon the face of the entire earth, and they ceased building the city. Therefore, He named it Bavel, for there Hashem mixed up the language of the entire earth, and from there the Hashem scattered them upon the face of the entire earth. Parshas Balak

5 "מאי 24a): Now, we have learned in the Gemara (Sanhedrin In other בבל, אמר רבי יוחנן, בלולה במקרא, בלולה במשנה, בלולה בתלמוד." words, the name "Bavel" alludes to the Talmud Bavli, which was composed during the galus in Bavel. That Talmud is a mixture of "מאי Tanach, Mishnah and Gemara. In truth, the Gemara s question puzzling, what בבל" is the significance of the name Bavel is seeing as the Torah states explicitly: "Therefore, He named it Bavel, for there Hashem mixed up the language of the entire earth." Notwithstanding, Rabbi Yochanan responded with a different answer. Talmud Bavli Abolishes the Klipah of Bavel It appears that we can explain the matter based on what we have already learned from the teachings of the Arizal. He asserts that the galus of Bavel represents the head of the klipah. We added that this is why when the people of the "dor hapelagah" gathered in Bavel to rebel against Hashem, they declared openly: "Come, let us build ourselves a city and a tower with its head in the heavens." They wished to elevate and fortify the head of the klipah represented by the "head of gold." Now, we are familiar with the dictum of the wisest of all men (Koheles 7, 14): לעומת זה עשה האלקים" --"זה G-d has made the one in accordance with the other. In other words, the world was created with equal and opposite forces; every force within the realm of kedushah has a corresponding force opposing it within the realm of tumah, the klipah. It turns out, therefore, that to abolish the klipah of Bavel, the head of the klipah, it is necessary to elevate and strengthen the head of kedushah. This is why HKB"H arranged for the Talmud Bavli to be revealed and formulated in Bavel. For, in the merit of studying it diligently and comprehending it intellectually with the head of kedushah, we are able to defeat and subjugate the head of the klipah its corresponding and opposite force. With this in mind, we can better appreciate HKB"H s remark "בני, בראתי יצר הרע ובראתי לו תורה תבלין, :(30b to Yisrael (Kiddushin My "--ואם son, I have created אתם עוסקים בתורה אין אתם נמסרים בידו" the yetzer hara and I have created the Torah as its antidote; if you occupy yourselves with the Torah, you will not be delivered into its hand." For, by studying Torah laboriously with the brain in our heads, we overcome and defeat the head of the klipah. As a result, the yetzer hara is no longer in control. The Gemara (Shabbas 75a) expresses this phenomenon as a rhetorical question: רישא ולא ימות" is "פסיק it even conceivable that you can cut off something s head and it will survive?! Thus, we learn that the klipah of Bavel, the head of the klipah, is abolished by means of Torah she b al peh, which Yisrael study diligently with the brain located in the head. This explains very nicely the elucidation in the Gemara "במחשכים 6): (Sanhedrin 24a) related to the passuk (Eichah 3, He "--הושיבני has placed כמתי עולם, אמר רבי ירמיה, זה תלמודה של בבל" me in darkness like the eternally dead." Rabbi Yirmiyah said: This alludes to the Talmud of Bavel. Let us explain. HKB"H purposely placed Yisrael "in darkness" in the galus of Bavel, which, as the head of the klipah, is the source of darkness; so that they would reveal there the Talmud Bavli. Because Yisrael dedicate themselves painstakingly to its study, they are able to subjugate the klipah of Bavel that opposes Torah she b al peh. Accordingly, we can postulate that the reason HKB"H foiled the plans of the "dor hapelagah" who wished to build a tower "with its head in the heavens," endorsing the klipah of Bavel was because of the Talmud Bavli, which Yisrael were destined to reveal in the galus of Bavel. HKB"H foresaw that Yisrael were destined to study the Talmud Bavli tirelessly with the brain in their heads; so, He subdued the klipah of Bavel "the head of gold." This now enlightens us with regards to the Gemara s inquiry: what "מאי is the significance of the name Bavel? Yes, the בבל" Torah states explicitly that the name Bavel reflects the fact that HKB"H confused and mixed up the language of the entire world; however, what prompted HKB"H to vanquish the klipah of Bavel? "אמר responds: In response to this inquiry that Rabbi Yochanan in רבי the merit of the יוחנן, בלולה במקרא, בלולה במשנה, בלולה בתלמוד" Talmud Bavli that Yisrael were destined to formulate in Bavel. In the merit of Yisrael s establishing the head of kedushah in the future, HKB"H subjugated the head of the klipah. The Klipah of Amalek Opposes Torah She b al Peh Continuing onward on this majestic path, we will now explain the connection between the klipah of Amalek and the klipah of Bavel. It should be apparent that Amalek--which is also considered a head, as it states: גוים עמלק" also "ראשית opposes the study of Torah she b al peh, which Yisrael engages in with its head. I learned this fundamental truth from the teachings of Rabbi Tzaddok HaKohen, zy"a, in Machshavos Charutz (19). He explains why Moshe chose Yehoshua to confront and battle "ויאמר משה אל יהושע בחר לנו 9): Amalek. It is written (Shemos 17, Moshe said to Yehoshua, "Choose men --אנשים וצא הלחם בעמלק" for us, and go out to do battle with Amalek." Clearly, Yehoshua was the first person to receive Torah she b al peh from Moshe Parshas Balak

6 "משה 1): Rabeinu. In fact, the Mishnah attests to this fact (Avos 1, Moshe received Torah from Sinai --קיבל תורה מסיני ומסרה ליהושע" and transmitted it to Yehoshua. Therefore, it was fitting that he should be the one to battle Amalek, who stood in opposition to Torah she b al peh. I would now like to present an idea of my own regarding "מה היו בית עמלק 9): the following Midrash Tanchuma (Ki Seitzei עושין, היו מחתכין מילותיהם של ישראל וזורקין כלפי מעלה, ואומרים בזה What would the people of Amalek בחרת, טול לך מה שבחרת". do? They would cut up the circumcised flesh of Yisrael and throw it up in the air. Then they would say, "This is what You chose? Take that which You chose. Let us refer to the "לא כרת הקב"ה ברית עם ישראל אלא :(60b following Gemara (Gittin בשביל דברים שבעל פה, שנאמר כי על פי הדברים האלה כרתי אתך ברית ואת HKB"H only entered into a covenant with Yisrael ישראל". on account of the Torah she b al peh, as it states (Shemos 34, 27): "For according to these words have I entered a covenant with you and with Yisrael." Seeing as Amalek opposes Torah she b al peh, in whose merit HKB"H entered into a covenant with Yisrael; therefore, they cut up the remnants of the brit milah, representing that covenant. Then they brazenly threw them into the sky, insinuating that HKB"H should return Torah she b al peh back to heaven, thereby nullifying His covenant with Yisrael. We can suggest that this is alluded to by the name of,עמל"ק which is formed by the letters מלק alluding ע that its entire purpose is to excise and annul the Torah she b al peh, which has seventy facets. We can now rejoice, since we have shed some light on the Gra s explanation regarding the Zohar s teaching that Balak and Bilam joined forces in order to evoke the two Klipos Bavel and Amalek representing the head of the klipah. As we learned from the Agra D Kallah, their goal was to prevent the extraction of the holy nitzotz of David HaMelech from Moav, which was concealed within Balak, the King of Moav, from whom Ruth the Moaviah descended. We learned that it was only due to an elucidation from Torah she b al peh that David HaMelech was permitted to marry into the congregation. The halachah that prohibited only the males but not the females to marry into Yisrael was transmitted from generation to generation: ולא עמונית, מואבי ולא מואבית"."עמוני This prompted Balak and Bilam to evoke the joint efforts of Bavel and Amalek, who both oppose Torah she b al peh, in an attempt to annul the ruling that David HaMelech was permitted to marry into the congregation. Nevertheless, HKB"H intervened and foiled their plan. The take home message that we must all remember is that every Jew must designate set times to exercise the mental faculties in his head in the study of the Talmud Bavli. Thus, we will elevate and strengthen the head of kedushah and subjugate the two Klipos that represent the head of the klipah that oppose Torah she b al peh. "אין כל הגלויות הללו מתכנסות 3): (V.R. 7, The Midrash teaches us all אלא of the galuyot will be gathered in solely בזכות משניות" in the merit of the study of Mishnayos. The holy gaon, Rabbi Yosef Chaim Zonnenfeld emphasizes this point by presenting an "ציון במשפט תפדה 27): amazing allusion in the passuk (Yeshayah 1, Tziyon will be redeemed through justice, and --ושביה בצדקה" ציו"ן those who return to her through tzedakah. The words (1076); תלמו"ד ירושלמ"י possess the same gematria as במשפ"ט תפד"ה the conclusion of the passuk, ושבי"ה בצדק"ה possesses the same gematria as תלמו"ד בבל"י (524). Thus, in the merit of the Talmud Yerushalmi and the Talmud Bavli, the two main components of Torah she b al peh, the redemption will come and we will return to Tziyon swiftly, in our times! Amen. Family Madeb for the Refuah Shelimah of Lea bat Virgini לזכות Arthur & Randi Luxenberg of their wonderfull parents and children To receive the mamarim by mamarim@shvileipinchas.com Parshas Balak