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1 Parshat Balak 7 Tammuz 5774 / July 5,2014 Daf Yomi: Taanis 24; Nach Yomi: Yimeyahu 2 Weekly Dvar Torah A project of the NATIONAL COUNCIL OF YOUNG ISRAEL SPONSORED BY THE HENRY, BERTHA AND EDWARD ROTHMAN FOUNDATION ROCHESTER, NY,CLEVELAND, OHIO, CIRCLEVILLE, OHIO Vision and Perception Rabbi Yisroel Brotsky Associate Member, Young Israel Council of Rabbis, Scranton, PA Our perceptions mold the world we live in. As they say, however, two Jews in the room and you will have three different opinions. I was learning in the Beis Midrash, when all of a sudden, a man wearing tefillin and a gun in his shoulder holster came storming in! That s right, he had a gun! I was petrified. Around these parts, it s highly unusual to see a man sporting a gun, and he seemed a bit impetuous. I tried to keep my cool and pretend I didn t notice anything unusual. Apparently, I wasn t as discreet as I had thought. He asked, What are you looking at? I hesitated in fear, and he continued, Oh you are probably looking at my tefillin, they are a Sephardic pair for a lefty and I had to turn it around. You probably never saw that before! I immediately responded, Exactly! That is exactly what I had noticed, it is so interesting! Perception is everything, two people and two very different stories. Perhaps the tefillin should have piqued my interest more than the gun. This week s parsha is all about vision and perception. We begin with Vayar Balak (and Balak saw). We continue with Vayar Bilam (and Bilam saw). And we conclude with Vayar Pinchas (and Pinchas saw). Each one saw what others did not, in their own way some for the better and some for the worse. Balak saw a selfish opportunity for anti Semitism and so he seized the moment and, according to Rav Chaim Brisker, he was elevated to the status of King of Moav for this reason. Bilam selfishly saw a nation to be cursed, with wealth and honor to be attained in return. Pinchas, however, saw with a selfless eye, and he saw HaShem s honor at stake. He saw an outrageous chillul HaShem taking place, so he stood up for HaShem s honor and was blessed with a covenant of peace. The selfish and the selfless see very different things. Different people see different things. Many, however, have distorted vision. Let us turn our attention to Bilam and his distorted vision. Bilam tried to curse the Jewish people. He had a vision, a perception of us, and he thought that by focusing in on it he could destroy us. HaShem But he saw something else which

2 brought us bracha (blessing). What did Bilam see, and what was his mistake? Bilam is described as being the man with the shisum haayin. Rashi (Sanhedrin 105a) teaches us that it means he is the man with one good eye. He sees well with one eye, implying that he was blind in the other. This explanation seems a bit peculiar, for if the Torah wants to teach us that he was blind in one eye, then it should have stated so explicitly, not merely by implication. So why does the Torah describe him as the man with one good eye? Perhaps we may suggest that the Torah is teaching us something about the vision of Bilam. He did see well withone eye, but was missing the second. What is the difference between seeing well with one eye as opposed to two? The difference is two-fold. First, the man with one eye has a narrow vision, but the man with two eyes sees the broad picture, has a panoramic view, and sees the big picture. Second, the man with one eye is limited to seeing the surface of the object, whereas the man with two eyes is able to perceive the depth of the object. He is able to see the dimension on the second side more clearly and thereby perceive its depth. Bilam saw well, but only with one eye. He had a narrow vision of people and of Klal Yisrael, and was unable to perceive our depth as well. His narrow and shallow vision of us was supposed to bring a curse upon us. His prophetic mouth, however, uttered a blessing instead. His prophecy was while nofel oogiluy eynayim fallen and with both eyes wide open! HaShem opened both of his eyes! He gave Bilam the big picture, the panoramic view. He showed him the depths of His holy nation. Bilam wanted to set his narrow vision upon us, so he gazed at the Jewish encampment, but only katzaihu its edge. He was focusing on the sins of the weak, the vulnerable, possibly even the outcasts, of society. The Kli Yakar offers some insights into the nature of Bilam s narrow vision. He focused on our beginnings, Terach. Bilam said, I see evil beginnings of idol worship. HaShem, however, opened his eyes and showed him a different picture. A picture of a righteous man named Avraham as our true beginning. Bilam said, I see the sin of the golden calf, right after Har Sinai! But HaShem opened his eyes and told him I see only a few sinners. Only three thousand died at the hands of the Leviim, and it was only the Eruv Rav (mixed multitude) an appendage to my children. I see my children, the Leviim, standing up for my honor, risking their lives for me! I also know that in their heart of hearts they really desire to do my will. All I see is a nation that said naaseh venishma (we will do and we will hear) a people that deeply want to be connected to me. Perhaps Bilam, with his narrow and shallow vision, would see only the felons of the world, criminals that exploit the trusting and are now locked up in jail, away from society. On the other hand, perhaps HaShem sees a bigger picture, a picture of a people still giving away millions of dollars despite an economic recession people willing to give their money to help their brothers and sisters although not knowing what kind of economic future lies around the corner. Perhaps HaShem does not see a people serving time in prison, but rather a people involved with the very important mitzvah of pidyon shevuyim, (redemption of captives) to release their dear brother Jonathan Pollard from prison. He sees a people willing to spend a tremendous amount of time, effort, and money to release him. We must escape our Bilam vision and expand our view to the panoramic one. We must appreciate the entire person and the entire Jewish people. We must see the entire picture, and focus on the good of others, and of our communities. After the Jews were liberated from the Nazis and in a DP camp, there was a Jew who did not want to participate with the Kabalas Shabbos services. Rabbi Eliezer Silver asked him warmly why he did not want to participate. He responded that, after what he witnessed, he could not. There was a Jew who had the only Tehillim in the concentration camp. He rented it out to others for three slices of bread, taking away their last morsel of life. I want nothing to do with such people that take advantage of others like that! Rabbi Silver

3 responded without hesitation. It is unfortunate that you see things this way. I see a different picture. I see hundreds of Yidden willing to give up everything for a sefer Tehillim! We are so fortunate to be a part of this holy nation! Together they all burst into the songs of the Kabalas Shabbos! Yes, we are all fortunate to be part of this holy nation! Shabbat Shalom Printer Friendly: The Weekly Sidra "The Donkey and the Shalosh Regalim" Rabbi Moshe Greebel Associate Member, Young Israel Council of Rabbis In the time of a Bais HaMikdash (Temple), our ancestors would visit Y rushalayim on the Shalosh R galim, the three pilgrimages of Pesach, Shavuos, and Sukkos. One of the basic Mitzvos that was performed on the Shalosh R galim was the Mitzvah of R iya, or, seeing the Azarah (court of the) Bais HaMikdash, as the Passuk (verse) instructs: Three times in the year all your males shall appear before the L-rd HaShem. (Sh mos 23: 17) On this Passuk, the Mishna in Chagiga 2a has this to say: All are obligated to appear (at the Bais HaMikdash on the Shalosh R galim), except for one who is deaf, an imbecile, a minor, a Tumtum (unknown gender), a hermaphrodite, women, un-freed servants, the lame, the blind, the sick, the aged, and one who is unable to go up on foot.. Concerning the blind, the Gemarah on 2a learns the following: For it is taught that Yochanan Ben Dahabai said in the name of Rabbi Y huda, A man who is blind in one eye is exempt from appearing (at the Bais HaMikdash).. Describing this Mitzvah of R iya, the Gemarah there instructs the following: As He (HaKadosh Baruch Hu) comes to see (metaphorically), so He comes to be seen (by individuals seeing the Azarah). Just as (He comes) to see with both eyes, so also (the Azarah) is to be seen with both eyes.. And, that is why a man blind in one eye is exempt from this Mitzvah of R iya. What has all this to do with this week s Sidra? As the donkey upon which Bila am rode saw the Malach (celestial emissary), the following is stated: And when the donkey saw the Malach of HaShem, it fell down under Bila am; and Bila am s anger was kindled, and he struck the donkey with a staff. (Bamidbar 22:27)

4 The next Passuk tells us: And HaShem opened the mouth of the donkey, and it said to Bila am, What have I done to you, that you have struck me these three times? (ibid. 22:28) In LaShon HaKodesh (holy tongue) the expression three times would normally read Shalosh P amim, as seen in the following examples: Three times (P amim) in the year all your males shall appear before the L-rd HaShem. (Sh mos 23:17) And Balak s anger was kindled against Bila am, and he struck his hands together; and Balak said to Bila am, I called you to curse my enemies, and, behold, you have blessed them these three times (P amim). (Bamidbar 24:10) And she said to him, How can you say, I love you, when your heart is not with me? You have mocked me these three times (P amim), and have not told me where does your great strength lie. (Shoftim 16:15) Concerning the donkey however, the Torah reads Shalosh R galim, which of course, alludes to the Three Pilgrimages. Rashi, quoting the Midrash in Bamidbar Rabbah 20-14, has this to say: Three times.. It (donkey) hinted to him (Bila am), Do you actually desire to uproot a nation that celebrates the Three Pilgrimages every year? Now, why did the donkey rebuke Bila am specifically with the example of the Shalosh R galim? Are there not many other Mitzvos that were given to Yisroel? The commentary of the P ninim Y karim, based on an unknown Midrash, supplies us with the following. HaKadosh Baruch Hu asked Bila am, If you curse Yisroel, who will fulfill the Torah? I will uphold it, responded Bila am. But, you will be unable to uphold it, for since you are blind in one eye (Bamidbar 24:3), you are exempt from the Mitzvah of R iya! rejoined HaKadosh Baruch Hu to Bila am, which is why the donkey specifically used the language of R galim. The commentary of the Binyan Ariel gives us an additional answer. When Bila am realized that cursing Yisroel would not be as simple as he thought, the Torah tells us: And when Bila am saw that it pleased HaShem to bless Yisroel, he went not, as at other times, to seek for enchantments, but he set his face toward the wilderness. (Bamidbar 24:1) Why did Bila am ultimately face the Midbar (wilderness)? The Targum Onk los tells us: In order to seek out the (indictments against Yisroel) who worshiped a (golden) calf in the Midbar. That is, Bila am wished to awaken so to speak, the prosecution against Yisroel for having sinned with the golden calf, which he hoped would then allow him to successfully curse Yisroel. However, his attempts at this failed as well, as we read in the poetics of Shacharis (morning Service) of the

5 second day of Pesach: May these serve as an atonement for these, these are My Festivals. Basically, the term in LaShon HaKodesh for these is Aileh, a word we find in regard to all the Festivals in the Torah: These (Aileh) are the feasts of HaShem, holy gatherings, which you shall proclaim in their seasons. (Vayikra 23:4) These (Aileh) are the feasts of HaShem, which you shall proclaim to be holy gatherings, to offer an offering made by fire to HaShem, a burnt offering, and a meal offering, a sacrifice, and drink offerings, every thing upon his day. (ibid. 23:37) Additionally, the term Aileh is also mentioned with regard to the golden calf: And he (Aharon) received them (gold earrings) from their hand, and fashioned with a graving tool a molten calf; and they said, These (Aileh) are your gods, Yisroel, which brought you up out of the land of Egypt! (Sh mos 32:4) In essence, concluded the Binyan Ariel, the meaning of the poetic for Pesach then, is that the Aileh of the Shalosh R galim comes along, and atones for the Aileh of the golden calf. And, in this way, Bila am was prevented from awakening the prosecution of Yisroel s creating the calf, and why the donkey utilized the expression R galim instead of P amim. May we soon see the G ulah Sh laimah in its complete resplendence- speedily, and in our times. Good Shabbos. In addition to being a M chaneich and semi retired synagogue Rav, Rabbi Greebel delivers a Gemarah Shiur via Skype. He can be contacted at weeklysidra@yahoo.com or at belmar.rabbi@yahoo.com Printer Friendly: The Words We Live By Rabbi Dov Shapiro Associate Member, Young Israel Council of Rabbis Rav Nosson Zvi Finkel, founder the famed Slabodka Yeshiva near Kovno, Lithuania, was reverently referred to as Der Alter The Elder. It once happened that the local authorities entered the Yeshiva demanding to see the Alter who was not present in the Yeshiva at the time. One of the older students, wanting to shield the Alter from trouble, stood up and announced in a loud voice Ich bin der Alter I am the Alter, risking his own safety to protect his Rebbi. Afterwards, the student revealed to his friends that as he stood up and uttered the words Ich bin der Alter, he could not help but feel a bit of pride at his being the Alter. Although everyone in the room (except the policemen) knew that he was bluffing, it still felt good to be the Alter for a few minutes. It sounds rather silly, but apparently words have a life of their own and create feelings that transcend the reality they describe.

6 In this week s parsha we find an example of the impact that spoken words have on a person. It is important to understand this as we interact with other people, especially those who are close to us and with whom we share so many words throughout our lives. When Balak the king of Moav learned of the great military successes that Klal Yisroel had experienced in their battle against the Sichon, the powerful king of the Emorites, he became frightened that his nation might be the Jews next victims. To protect his kingdom he approached Bilam, the prophet of the idol worshipping society, and asked him to curse the Jews. Through the divine disfavor that Bilam s curse would engender, Balak hoped to vanquish the Jews and protect his country. As we know, Hashem prevented Bilam from cursing the Jews, and Balak s plan was unsuccessful. If we stop and reflect on how we would have reacted in similar circumstances, an obvious question emerges. When we are faced with a difficult adversary in a legal, financial, or personal challenge, many of us go to a gadol for a bracha (a blessing). Why did Balak only ask Bilam to curse the Jews, why didn t he ask him for a bracha for his own nation to be able to withstand the Jews advance? After all, when he sent his agents to engage Bilam s services he acknowledged Bilam s ability to bless as well as to curse; Es asher t vareich m vorach, v asher ta or yu ar those whom you bless shall be blessed and those whom you curse shall be cursed (22:6). If that was indeed the case, why did Balak only ask for the latter? At the very least, once he realized that Hashem was not going to allow Bilam to curse the Jews, why didn t Balak request a blessing? Furthermore, the commentaries explain (Daas Zkeinim 22:4 and Rashi 31:2) that Balak and his nation of Moav were not actually in any physical danger of annihilation. Hashem had previously restricted the Jews from attacking the people of Moav; any military action was to be limited to capturing Moav s possessions. To protect them from that financial risk, wouldn t Bilam s bracha suffice? The Sforno (22:6) explains that Balak understood that Bilam s power was only to bring about destruction. The supernatural power of Bilam s curse was predicated on his ability to highlight a person s sin at the time that the divine attribute of Hashem s justice was at its height, resulting in the person being punished. However Bilam had no power to bring about benefit and goodness. As ominous as it sounds, Bilam was essentially a destroyer who could create nothing positive; he could only do harm. However, in order to get Bilam to join him, Balak delicately avoided any mention this unflattering limitation. To give respect to Bilam, Balak addressed him as both a builder and a destroyer, describing him as one who can bless and curse. That was said just to make Bilam feel good. In reality, Balak never asked Bilam to bless the people of Moav, because Bilam would have been unable to do so. While this Sforno answers our first question, his explanation raises another, even more puzzling question: It s a good strategy to give Bilam honor, but how would that be effective if Balak s own behavior (by not asking Bilam for a bracha) demonstrated that he didn t really believe it himself? Apparently complimentary words have an impact. Perhaps Bilam thought that on some level Balak did believe it. Or maybe Bilam believed it himself, so the complimentary words were appreciated even though Balak did not believe it. Or maybe it just felt good to hear that Balak was making the effort to treat him with respect. Whatever the exact analysis, it is human nature that when we hear something good about ourselves, we feel valued and appreciated. And Balak understood that making Bilam feel respected could spell the difference between Bilam agreeing or refusing to join him. If this is the value of words that are not completely sincere, how much more powerful are words of encouragement that are genuine. Even if the person already knows that you respect or appreciate them, chazal are teaching us not to underestimate the impact of hearing the words being said. We often pass up opportunities to say nice things that can generate positive feelings and good will. We feel

7 that it s not necessary to tell our children how much we love them, or our spouses how much they mean to us, or our children s rebbeim and teachers how much we appreciate their efforts. After all, we reason, my children, my spouse, and my son s Rebbi know that I appreciate their efforts, so why should I bother telling them what they already know. We forget the impact that a kind word can make. Once we accustom ourselves to doing so, we will find that it is not difficult to say Thank you, I am sorry, Good job, or I am proud of you. You ll be surprised at how easily you can make people feel understood, appreciated, and respected. And you may surprised at how long such feelings remain. As a famous 20 th century American poet once wrote - I've learned that people will forget what you said, people will forget what you did, but people will never forget how you made them feel. Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead, and a Certified Mohel. He can be reached at Mohel or To receive an of his weekly parsha column, DSMohel@gmail.com Printer Friendly: The Blessing of the One by the Holy One Rabbi Dovid Sochet Associate Member, Young Israel Council of Rabbis Va-yisaw Bilam es einav, vayar es Yisroel shochein lishvatav - Bilam lifted his eyes and he saw Israel resting according to its tribes (Bamidbar/Numbers 24:2-5). Rashi, citing Chazal (Tractate Bava Basra 60A), explains that Bilam observed how "the openings to their tents were not facing one another." He was thus inspired by the high standards of privacy and mutual respect that the people afforded one another to the extent that they ensured that no one would be able to glance into his neighbor's home. This caused him not to be able to curse Yisroel but rather to bless them. The pasuk (Bamidbar 22:41) relates that when Bilam wanted to curse Bnei Yisroel, Balak the Moabite king took him to high ground from where Bilam could gaze down upon the Bnei Yisroel. The pasuk further continues Vayar misham kitzei ha am Bilam could only see a portion of the nation; he was not able to see the entire nation. This happened later again where the pasuk (Bamidbar 23:13) recounts Efes kotzeiu tireh vechulo lo tireh, vikuvnu li misham (that Balak told Balaam) let me take you to another place that you might gaze upon a portion of the nation, however you will not see the entire nation, and can curse them from there. A number of questions arise. Why did Bilam need to see Klal Yisroel in order to curse them? Further, how was it physically possible for Bilam to gaze upon the Bnei Yisroel, the children of Israel, if they were concealed by the clouds of glory?(see Ohr Hachaim in this parsha) We are taught in the Gemara (Tractate Bava Metzia 42A) that Bracha, meaning blessing, can only have an effect on that which is hidden from the eye. The Sfas Emes (Reb Yehudah Aryeh Leib of Gur ) explains the rationale for this. Everything in this world is connected to the spiritual and, indeed, derives its physical existence from the spiritual. The spiritual power that underlies the physical can be viewed as the root of the physical just as a tree s branches derive their existence from the tree s roots. Just as there is one root to a tree with many branches, so too, as one moves from the physical manifestation toward the spiritual realm the less division, or the greater is the oneness of existence.

8 At the top of the hierarchy from whence all existence sprouts - is Hashem Himself, the ultimate Unity and Root of everything. Things that are hidden from the eye cannot be counted and are viewed from the perspective of the whole rather than the individual parts. The whole, because it represents less plurality, is closer to oneness, to the spiritual than its separate components. Accordingly, only as long as something is represented as one unit, can any blessing which comes only from the source of the One Above have an effect on it. In accordance with the Sfas Emes cited above, we can explain why Bilam and Balak wanted to see the Nation. They wanted to actually see them as disparate units which is in contrast to ultimate spirituality. This would render Israel unworthy of blessing and to be subject to malediction by Bilam. But the clouds of glory hindered their view and they could not see all of Klal Yisroel, only a portion of them. Why and how did this occur? Our Rabbis teach us that some of the tribe of Dan whilst in their wandering in the wilderness were in possession of Egyptian idols taken as booty during the Exodus, and therefore the entire tribe was expectorated from the protection of the clouds of glory. It was for this reason that Dan took up the rear of Klal Yisroel during their journeys (see Bamidbar 10:25). In the Targum Yonasan, an alternate translation of the Torah which the Gemarah (See Tractae Megillah 3A) attributes authorship to the Tannai, Rebbe Yonasan ben Uziel renders the meaning of "kitzei ha am" a portion of the nation, as the 'end of the nation' alluding to those that were not included in the cloud of glory, namely the tribe of Dan. Bilam wanted to bring curse upon the entire nation by seeing a portion of them. He was intent on seeing disaccord among the entire nation and as such rendering them impossible to be the recipients of blessing, and rather the opposite - a state that a curse, Heaven forbid, can befall them. But something went wrong with their plan. Bilam lifted his eyes, as Rashi explains, he lifted his eyes with malice in order to cause a form of sorcery known as an "evil eye." This might also be explained as we suggested above; he wanted to look at 'them' in the plural sense; that is, in direct denial on their innate closeness to the Holy One which would cause them to be unworthy of blessing, hence cursable. And he saw Israel resting according to its tribes : this must mean that by seeing the tribe of Dan outside of the clouds of glory he understood that all the tribes resided separately, for if it were not so and the tribes were intermingled it would be impossible that the tribe of Dan was solely guilty of possessing an idol, and therefore expelled from the clouds of glory; the rest of Israel would be considered similarly guilty and would also not be under the aegis of the Clouds of Glory. When Balak and Bilam gazed upon Dan they observed that in spite of the fact that they had an idol with them and were therefore not protected by the "ananei hakavod" the clouds of glory- they still had the cherished quality of privacy and modesty; they did not look into one another s tents. Note the paradox: although they had idols in their possession nonetheless, being modest and private they did not look at one another s personal lives. This caused them to be worthy of blessing and not a curse. They, the Tribe of Dan, reached a level of achdus unity of their own kind; they did not violate each others' privacy. Thus the tribe of Dan might also be considered "hidden from the eye", namely their own eyes, by their own volition. They were also considered "one" and worthy of the spiritual security provided by the Holy One, leaving no place for the wicked Bilam's curse to take root. Bilam was in the final moment left with no choice but to bless Israel when he realized that are only subject to the blessings from Hashem.

9 May it be the will of Hashem that so too in our times we will act accordingly and be worthy of Hashem s blessing. Pease feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com with any questions and comments. Good Shabbos, Rabbi Dovid Sochet Printer Friendly: Meafar Kumi Rabbi Ronen Shaharabany Graduate, Young Israel Rabbinic Training Program ירק את השור כלחך סביבתינו כל את הקהל ילחכו עתה מדין זקני אל מואב ויאמר 'וכו הוא רב כי מאוד העם מפני מואב ויגר.לאמורי ישראל עשה אשר כל את צפור בן בלק וירא" :בפרשתנו כתוב ממני הוא עצום כי הזה העם את לי [קלל] ארה נא לכה ועתה.ממלי יושב והוא הארץ עין את סהכ הנה ממצרים יצא עם הנה לאמר לו לקרא 'וכו בעור בן בלעם אל מלאכים [בלק] וישלח 'וכו השדה.(ו-ב,כב במדבר) "הארץ מן ואגרשנו בו נכה אוכל אולי מה שבשביל הפסוק אמר בתחילה הא,העם ריבוי בגלל מואב יראת האם,וקשה,"הוא רב כי מאוד העם מפני מואב ויגר" כתוב.א :קושיות מספר כאן מקשה ('א דרוש,בלק פרשת) "נחל ערבי"ה היו ישראל אם כן שאין מה.וכמוהו כמוהו חיל עליהם לשכור עם בריבוי כן גם ישראל נגד לבוא מואב יכול כי,כך כל לירא אין,ריבויו מפני היה ישראל נצחון אם,ואדרבה?מואב ירא לאמורי שעשה.מהם לירא יש,הטבע כדרך שלא היה ונצחונו,מועטים,"הארץ עין את כסה הנה",הפסוק עונה זה ועל?[ממצרים שיצא הזה העם] מזיקך מה תאמר ואם :י"רש כתב זה ועל.הזמן קודם מעצמו יצא ישראל שעם וכוונתו,"ממצרים יצא עם הנה" כתוב.ב.אותם יכבשו שישראל מואב שחששו וידועה גלויה התשובה כי,מובנים לא "מזיקך מה תאמר ואם" שכתב,י"רש דברי לכאורה.מרובה שהוא דהיינו ותמוה.כ"ע,מעט מהן לחסר דהיינו.הדמים מן לו מנ ה,משנ ה לשון נכה :י"רש פירש,"'וכו הארץ מן ואגרשנו בו נ ה אוכל אולי ממני הוא עצום כי הזה העם את לי ארה נא לכה ועתה" כתוב.ג?העם רוב ישאר ועדיין ישראל מעם מעט יחסר אם םלה יעזור מה,מאוד רק במצרים היו ישראל,למעשה אבל.ישראל ארץ את ירשו כך ואחר,(יג,טו בראשית) "שנה מאות ארבע אותם ועינו ועבדום",הבתרים בין בברית אבינו לאברהם אמר 'ה :"נחל ערבי"ה מפרש.והשעבוד הגלות חוב את פרעו שלא מפני ישראל ארץ בנחלת חלק שום נטל לא (עשיו) אדום הלא?הארץ את שויר למה,שנה 400 ה חוב את פרעו לא ואם.שנה 210 שהם קדמוניו,קנזי,קיני חסר ועדיין.'ז רק נטלו ישראל אבל,(.נו בתרא בבא) עממין עשרה היא ישראל ארץ :(ג אות,ג מערכת,א"חיד להרב,לפי בדבש עיין) במפרשים המובא התירוצים אחד.שנה 400 ה מתשלום שהחסירו בגלל,וקדמוני,קנזי,קיני ירושת את ישראל מעם והחסיר ניכה 'שה נאמר,כן ואם.הכל את יקחו ישראל לבוא לעתיד ורק ומואב עמון אדום.העם ריבוי מחמת מועט בזמן עבודתם כל נשלמה ממילא.העושין למרובין מלאכה העושין מועטין דומה ואינו,הטבע כדרך שלא במצרים ורבו פרו ישראל :('ה דרוש,דרכים פרשת ראה) תירוץ עוד ולזה.לאמורי עשו שישראל מה בראותו אף לירא לו היה לא,כן ואם.הקדמוני שהוא,מואב את לירש להם אפשר אי ולכן,שנה 400 ה חוב את השלימו לא שישראל וידע,היה גדול קוסם בלק והנה אמר לזה.אותם אף לירש יוכלו ואז,החוב נשלם העם ריבוי דמחמת,השני כתירוץ בשמים יתקבל שאולי ירא,מרובה כה ישראל שעם בראותו דהיינו,"הוא רב כי מאוד העם מפני מואב ויגר" ראמ.הכל את לירש יוכלו ריבויים מחמת,דייקא "כל","סביבותנו כל את הקהל ילחכו",העם ריבוי את בראותי "עתה" :מואב ועל.להזיקך יכולים אינם,שנה 400 ה את השלימו ולא הזמן קודם שיצא שמכיון,לומר וכוונתו,"מזיקך מה כן אם תאמר ואם" י"רש וכתב,זמנו קודם "ממצרים יצא עם הנה לבלעם וישלח" שכתוב וזה את בשמים שיקבלו קללתך תפעל אולי כלומר,"בו נ ה אוכל אולי לי ארה לכה" ביקש בלק לכן.להכריתנו ויכולים "ממולי ושבי הוא" כן ואם,רבים שהם,"הארץ עין את כסה הנה" הפסוק ממשיך זה."נחל יערב"ה דברי כאן עד,הזו "הארץ מן אגרשנו" וממילא.שנה 400 ה חוב את פרעו שלא בגלל,וקדמוני קנזי קיני ירושת לישראל ויחסרו וינכו,הראשון התירוץ."הארץ מן ועלה 'וכו ירבה פן לו נתחכמה הבה.ממנו ועצום רב ישראל בני עם הנה עמו אל [פרעה] ויאמר" :(י-ט,א) שמות פרשת בהתחלת הנאמר על קשה שלכאורה מה לתרץ נראה בזה הובטח ואם.שנה 400 ישראל בני לו שהשתעבדו זכה,לאברהם פרעה שלווה פסיעות בעהאר שבזכות :(:מו סוטה) בגמרא מבואר הרי,ישראל עם של מהתרבותו חשש פרעה מדוע,קשה ולכאורה.ממצרים ויצאו "הזמן קודם" שנה 400 ה את ישלימו הם,כך כל יתרבו ישראל בני שאם הבין פרעה,מובן ל"הנ לפי אלא?להתרבותם חשש מדוע,שנה 400 לו ישתעבדו שישראל לו החכם מאמר והשניה.הגלות מן ישראל את להוציא האחת :גאולות שתי היינהת לבוא לעתיד.מהראשונה קשה והאחרונה.מישראל הגלות את להוציא מגור מרדכי רבי Parshas Balak: How Do We Know When The Al-Mighty is Speaking To Us? Parshas Балак: Как мы знаем, когда Аль-Могучий обращается к нам? Rabbi Yisroel Yitzchok Silberberg Mara D asra Young Israel of Mapleton Park, Brooklyn NY Можно с уверенностью предположить, что все мы испытали в нашей жизни той или иной форме автомобильной проблемой. Это могло бы быть спустило колесо, разряженная батарея или даже простая ошибка вождения без достаточного газа. Теперь можно предположить, что большинство из нас не приветствовал такой незапланированной проблемы автомобиль и рассматривали эти события как события, которое мы пожелал не произошло и отходов нашего времени. Однако, после рассмотрения этой недели парше, я хотел бы предложить, что мы рассматриваем любые такие трудности автомобилей как благословение в маскировке.

10 В нашем недельной главе мы имеем хорошо известную историю о том, как Валак, царь Моава нанял Билам проклинать еврейский народ. Мы знакомы с тем, как Всевышний вмешался от имени еврейского народа и как Билам был неудачным в его попытках больно нас. Да Билам был свободную волю и попытался проклясть, но аль-могучий имеет возможность вмешаться и изменить проклятия в благословения вместо этого. Что самое поразительное из истории Билама является то, что Всевышний пытался влиять свободный выбор Билам в. По дороге на вступление встречаться Валака, Билам оспаривается Hahem многократно в попытке остановить его в его треков. Впервые Хашем появляется непосредственно к Валаку и после Аль-Могучий просто спрашивает, кто эти посланники, которые пришли, чтобы нанять его, чтобы вылечить евреев были, Аль-Могучий затем насильно инструктирует Билам не вступать Валака, а не вылечить евреев. Однако, как Билам сохраняется присоединиться Валака и проклинать евреев, сопротивление Аль-Mighty По становится менее очевидным и более тонким. Хашем в конечном итоге позволяет Билам пойти с посланниками, но ставит пределы и условия о его миссии. Кроме того, когда Аль-Могучий чувствует, что Билам есть и другие идеи в уме и намерен проклясть евреев, Аль-Могучий посылает Билам еще более тонкие признаки в виде автомобиля / осла неприятности как Аль-Могучий посылает Билам подсознательные сообщения что он должен переосмыслить свою миссию. Сначала осел видит ангела с мечом в руке осел лишь поворачивает дороги. Реакция Билам типична для человека, которые испытывают проблемы с машиной, пытаясь решить эту проблему, нажав осла, а понимая, что проблема осел является лишь симптомом более серьезной проблемы, что он вызвал. Кроме того, когда осел видит ангела снова осел вынужден выжимать вдоль стены, которая вызывает боль в ноге Билам в. Билам снова не видеть этого происшествия знак свыше, чтобы отразить и, возможно, изменить свои планы и поездки, но удвоить свой гнев по отношению к ослу, ударяя ее с большей силой. Кроме того, Аль-Могучий посылает Билам еще один знак, чтобы изменить свой путь, как осел не может продолжаться в любом направлении и сама вынуждена прекратить на ее пути. Тем не менее Билам, ослепленный жаждой богатства, престижа и общей ненависти к евреям, игнорирует все знаки и сделать еще один удар на осле. На данном этапе Аль-Могучий удаляет шоры с Билама и открывает ему правду его проблем осла. В нашей жизни хорошо, хотя мы предоставлен свободный выбор в том, как мы будем действовать по отношению к другим и в отношении наших обязательств перед нашим Творцом, все же Аль-Могучего каждый так часто пытается вести нас и посылает нам знаки, что путь мы принимаем, возможно, является ошибочным. Еврейский народ только что пережил страшный потерю трех молодых еврейских студентов ешивы, которые были убиты бессмысленно арабскими террористами. И да, мы должны выследить их убийц и, возможно, изгнать арабов из определенной части страны. Однако идея, что мы должны отомстить и убить других молодых арабских мальчиков является ошибочным. Когда трагедия в приключилась на нас, мы должны занять время, чтобы отразить то, что подсознательные или прямой сообщение Аль-Могучий посылает нас. Мы не должны путать террористов как реального человека в управлении этого мира, а в качестве инструмента в арсенале Альмогучий, в котором он посылает Своих избранных нацию сообщения. Мы никогда не должны снова испытать проблемы с машиной и дай Б-г любого носил проблемы, как мы только что пережили. Но когда такие события происходят, мы должны иметь мудрость и силу, чтобы соперничает события в правильное перспективным. Хорошие Шаббат! Good Shabbos! Need to locate a Young Israel Synagogue? Need the Zmanim in a partcular zip code? See our website