Oneg Bolok

OnegShabbos

‫בס"ד‬

North West London’s Weekly Torah and Opinion Sheets

A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone

‫ | י”ז תמוז תשע”ו | פ’ בלק‬23rd July 2016

‫מוצש’’ק‬

LONDON: 10:08 PM K I N D LY S P O N S O R E D

‫הדלקת נרות‬

LONDON: 8:47 PM

‫פרקי אבות‬

’‫פרק ו‬ PirkeiseeAvos back page

‫לעילוי נשמת הש"ץ שלמה בן אברהם משה ז"ל לעילוי נשמת חנה בת אלעזר ע"ה‬

OPEN YOUR EYES Rabbi Yissocher Frand | Rosh Yeshiva, Ner Yisrael Baltimore Parshas Balak contains an incident which teaches us a tremendous ethical lesson. For me personally, it is one of the scariest mussar teachings in the Torah.

This incident involves a person named Bilaam, who had a tremendous power of speech.

Whomever he blessed was blessed; whomever he cursed was cursed. He was a very powerful man — a person who did not command divisions of armies; but he had an almost magical power of speech.

Bilaam is asked to employ this power against the Jews. He knows that Hashem does not want him to go, but he decides to go nevertheless. While on the way, what happens to him? His donkey stops, refuses to move, then all of a sudden the donkey opens up his mouth and starts talking to him. Since the history of the world began, such a thing never happened — and never again will happen — that a donkey should talk to a man.

If someone doubts whether what he is doing is right or wrong and suddenly his car stops and tells him “Don’t go” (and not just one of those recorded voices saying “Your seatbelt isn’t buckled…”) — would that not cause the person to at least stop and wonder whether he is doing the right thing?

We may ask this question even about a person who was not perceptive. However, Bilaam was a wise person. He was a perceptive person. How does a perceptive person view his donkey talking to him?

Bilaam should have said to himself, “My strength is my speech. Who gave me that power?

Hashem. The proof is that the same G-d who gave

me the power of speech, just gave my donkey the power of speech! “Who gives a mouth to man or Who makes one dumb…” [Shemos 4:11] From where is my strength? Me talking is not any bigger miracle than my donkey talking. It’s the same strength of G-d.”

What should Bilaam have concluded? He should have concluded that he was not using his power of speech correctly, and that he should turn back. Is this not as clear as day? Is the message not clear? Shouldn’t that make an impression?

Yet it did not.

For questions on Divrei Torah please contact the Editor in Chief, Rabbi Yonasan Roodyn rabbiroodyn@ jewishfuturestrust.com To receive this via email or for sponsorship opportunities please email mc@markittech.com

This week’s Oneg Shabbos Publication is sponsored

in honour of the birthday of

‫שמריהו‬ ‫פינחס‬

This is the lesson we need to learn — how blind people can be! When a person has some type of personal motive — whether it is money or power or anything — a person can literally become completely blind. Hashem can almost spell it out to him… Hashem CAN actually spell it out to him, but he will not see it!

That is what is so frightening. It can be as clear as day to the objective observer, but the person on his way to sin cannot see what is in front of his own eyes!

This is the tremendous mussar to be derived from the incident of Bilaam: There are none so blind, as those who will not see.

Riddle of the Week

BY BORUCH KAHAN

There is a Hebrew word that does not come in either the Sedrah or Rashi on the Sedrah but is made up of 3 Hebrew consecutive letters of the Aleph Beis which we are told is a secret weapon that if uttered could be used by one of the main people in this week’s Parshah against Klal Yisrael.

What is the word and who could have used it.

Any comments can be directed to bkahan47@yahoo.co.uk. Answer on page 6

NOW IN

Yerushalayim, Antwerp, Baltimore, Beit- Shemesh, Borehamwood, Chile, Cyprus, Edgware, Elstree, Gateshead, Gibraltar, Hale, Holland, Hong Kong, Ilford, Johannesburg, Lakewood, Las Vegas, London, Los Angeles, Manchester, Melbourne, Miami, Milan, New York, Petach Tikva, Philadelphia, Radlett, Toronto, Vienna, Zurich

Rabbi Dr Moshe Freedman | Rabbi, North West End Synagogue

PARSHAH

INSIGHTS INTO PARSHAS BALAK

Cruelty to Animals

The angel of Hashem said to him: ‘Why did you strike your donkey these three times? Behold I went out to impede you, for you had hastened on a road to oppose me. (Bamidbar 22:32) The Rambam cites the act of Bilaam striking his donkey as an example of tzaar baalei chaim – causing unnecessary pain and distress to an animal, which is prohibited by the Torah (Moreh Nevuchim III:7). Yet what is perplexing is that Bilaam was a non-Jewish prophet. While he may have had the ability to communicate with God, he was surely not bound by Torah law.

The Torah does not only forbid causing unnecessary suffering to animals, but it demands that we act positively to promote their wellbeing.

For example, it is forbidden to couple different species of animals together to prevent the

distress which could be caused to the weaker animal (Devarim 22:10).

The Gemara, based on a verse in Devarim (11:15) records the law that it is forbidden for a person to eat before he has fed his animal (Brachos 40a).

The Rambam explains that we are commanded to send away the mother bird before removing the young from the nest (Devarim 22:7) because living creatures instinctively care for their young and suffer just like humans when they see their young taken away or slaughtered (Moreh Nevuchim III:48).

Rav Kook zt’’l indicates that the laws which prohibit cruelty to animals and promote their wellbeing are designed to not only minimise animal suffering but are necessary to guard us against becoming desensitised. The safeguards which protect animals also encourage us to develop our sense of compassion towards every living creature (Chazon HaTzimchonut V’HaShalom Chapter 14).

This is why Bilaam was culpable; laws pertaining to animal cruelty are axiomatic and form part of a universal morality of which Bilaam should have known instinctively. The fact he cared more about his mission than the pain he might cause to his donkey revealed his true nature as a callous, self-centred and cold-hearted individual (Rav Hirsch, Horeb 17).

Cursing and swearing

So now, please come and curse this people for me, for they are too powerful for me… (Bamidbar 22:6) There are many different prohibitions in the Torah against cursing another person. The primary source is found in Leviticus and specifies the law against cursing a deaf person (Leviticus 19:14). Another verse states ‘You shall not curse a judge; neither shall you curse a prince among your people’ (Shemos 22:27). In both cases, the prohibition seems to be limited to cursing specific individuals, in this case the leaders of the Jewish people.

The Midrash and Gemara explain that in the latter verse, the phrase ‘among your people’ is superfluous to the simple meaning and therefore includes a general prohibition against cursing others (Sifra 2:13 and Sanhedrin 66b).

Why then did the Torah specify two very particular prohibitions; one against cursing someone who is deaf and another against cursing Jewish leaders, when a general prohibition would have sufficed.

The Sefer HaChinuch explains that the verse which prohibits cursing the deaf teaches us that it is forbidden to curse anyone even if they are not in earshot and are therefore effectively ‘deaf’ to the invective (Sefer HaChinuch 231). One might have thought that since the intended victim is not directly affected, the gravity of the misdeed is weakened, yet this is not the case.

3 1 6 s Kid

The Gemara offers a different approach. The Torah deliberately brings examples from the two ends of the societal spectrum; the powerful and the vulnerable. The message is that maledictions damage equally regardless of the status or stature of their target (Sanhedrin 66b).

Moreover, while receiving a curse is clearly harmful and upsetting, since the prohibition equally applies when the victim is unaffected, there appears to be another dimension to this act.

The Rambam highlights that the damage of cursing someone not only affects the victim but is detrimental to the character of the one delivering the curse (negative commandment 317). As we see from Bilaam, someone who curses others denigrates himself to an even greater degree than the one he intends to harm.

T S summer edition E T N CO design-the-cover Post your entry to Oneg Shabbos, c/o Jam Events, 36-38 Waterloo Rd, London NW2 7UH or email a scanned copy to mc@markittech.com Please provide your name, age and shul.

??

QUIZ TIME

2

Entry deadline this week! Thursday 28th July 1. livingwithmitzvos.com

Which famous Jewish person descended from Balak and why did he merit this?

Rabbi Chaim Zundel Pearlman | Machzike Hadath and Rosh Beit Midrash, Hendon

)‫ט‬:‫ (בלק כג‬:‫ּובּגֹוים ֹלא יִ ְת ַח ָּשֽׁב‬ ַ ‫ן־עם לְ ָבדד יִ ְׁשכן‬ ָ ‫ֶה‬ In this week’s parsha we see a confluence of two major themes which flow through the whole commentary of the Netziv in his Haamek Davar.

The first major theme is that Am Yisrael was chosen by the Almighty to be a light unto the nations, as spelt out by the Navi Yeshaya. )‫ו‬:‫ֶא ֶּתנְ ָך לִ ְב ִרית ָעם לְ אֹור ּגֹויִם (ישעיה מב‬

mitzrayim and can start to fulfil its raison d’etre and complete the objective of creation, which is that all populations of the universe know the existence of the Al-mighty.

I will set you for a covenant of the people for a light unto the nations.

‫הֹוציא ה' ֶאת ְּבנֵ י ישראל ֵמ ֶארץ‬ ִ ‫וַ י ְִהי ְּב ֶע ֶצם ַהּיֹום ַהּזֶ ה‬ .)‫נא‬:‫ (שמות יב‬:‫מצריםִ ַעל ִצ ְבא ָֹתם‬

:‫ְׁשּוע ִתי ַעד ְק ֵצה ָה ָא ֶרץ‬ ָ ‫ּונְ ַת ִּתיָך לְ אֹור ּגֹויִם לִ ְהיֹות י‬ )‫ו‬:‫(ישעיה מט‬

He has an original understanding of the words ‫ ַעל ִצ ְבא ָֹתם‬. This refers to the specific goal of the nation, for every nation is created for its own unique role, ‫על צבאתם‬.

I will make you for a light unto the nations so that my salvation may extend to the ends of the earth.

In the beginning of Vayechi, we are introduced to the idea that the descendants of Yaakov are going to spend many years in exile, the purpose of which is to realise their chosen role as a light unto the nations. Golus is not only a punishment but has a positive role to play in achieving the master plan of the creation.

In parshas Noach, the Netziv this refers to the role of the descendants of Shem to influence other peoples. .‫י־ׁשם‬ ֵ ֵ‫ֹלהים לְ י ֶ​ֶפת וְ י ְִׁשּכֹן ְּב ָא ֳֽהל‬ ִ ‫יפ ְּת ֱא‬ ְ )‫כז‬:‫(נח ט‬ May G-d beautify Yefes, and he should dwell in the tents of Shem. The Netziv qualifies this task.

After the sin of the spies, says the Netziv in parshas Shelach, whilst the objective remained the same, to change the attitude and behaviour of the nations of the world, the method of attaining this end changed. A new mission plan was required. The influence of Am Yisrael could only be completed by being scattered throughout the world in golus. When the nations perceive that through Divine providence the lamb (Israel) survives the onslaught of seventy wolves (seventy nations), only then will they acknowledge the divine Kingship. Thus G-d says to Moshe, after the sin,

)‫ד‬:‫ (לך לך יז‬.‫הנה בריתי אתך והיית לאב המון גוים‬ Behold my covenant is with you, and you should become a father to a multitude of nations.

Explains the Netziv, it was never the intention of G-d that all nations should be included in ‫ עדת ישראל‬but at least they should have knowledge of Hashem and reject idolatry.

In his introduction to Shemos he writes that this book is a sequel to the book of Bereishis.

After setting out the origin of the creation of mankind, there follows Shemos, which continues to address, G-d’s design. To further the plan for the world, one nation is chosen to be a light unto all the other nations of the world. Am Yisrael is formed only after yetzias

‫ואולם חי אני וימלא כבוד ה' את כל הארץ‬ )‫כא‬:‫(שלח לך יד‬ But as I live, and the Glory of Hashem shall fill the entire world.

FEDERATION

TEACHING BY EXAMPLE

THIS PAGE IS SPONSORED BY

I cannot fully grant your request to pardon your people, they must endure a bitter golus and through their survival, the Glory of Hashem will fill the earth.

If the purpose of golus is to influence the nations of the world to reject idolatry and immorality, it could be thought that Israel should therefore assimilate to be able to accomplish the maximum effect. Quite the contrary, Israel even in golus must dwell alone.

This is the second major theme of the Netziv, which is essential for the success of the first. :‫ּובּגֹוים ֹלא י ְִת ַח ָּשֽׁב‬ ַ ‫ן־עם לְ ָבדד י ְִׁשכן‬ ָ ‫ֶה‬ Israel, in exile, is warned to keep apart from the other nations. Normally, when a nation is exiled they integrate into the native population, resulting in a greater amity. This is not so with Am Yisrael - ‫ן־עם לְ ָבדד י ְִׁשכן‬ ָ ‫ ֶה‬. When they remain alone, they may dwell in peace with the indigenous population. However, ‫ּובּגֹוים ֹלא‬ ַ ‫י ְִת ַח ָּשֽׁב‬, if they attempt to become as one with their gentile neighbours, then they will not be respected. They will only be esteemed if they remain separate and alone. The precedent for this phenomenon was the experience of the Jews in Egypt the more they infiltrated into Egyptian society the greater the anti-Semitism.

The ultimate success of this policy plan is revealed to us in the brachos of parshas Ki Savo.

‫וראו כל עמי הארץ כי שם ה' נקרא עליו ויראו ממך‬ )‫י‬:‫(כי תבא כח‬ And all the peoples of the world will see that the Name of Hashem is called upon you, and they will fear you.

I would suggest an alternative translation for ‫ויראו ממך‬, they will derive their fear (of heaven) from you, i.e. from your inspiration.

From your example, your faith, your conduct, your endurance and survival the nations of the world will ultimately be inspired to see the Glory of Hashem and accept that there is one Divine authority.

T H I S P A G E I S K I N D LY S P O N S O R E D B Y T H E F E D E R A T I O N

DO YOU HAVE A SHAILA? ASK THE federation

QUIZ TIME

??

SHAILATEXT 07860 017 641 2. livingwithmitzvos.com

What do we know about how Bilaam looked?

3

PARSHAH

BILAAM - THE SEER Osher Chaim Levene | Orah NAME Bilaam FATHER Be’or COUNTRY OF RESIDENCE Midian (originally

from Egypt) POSITION Seer and Sorcerer Bilaam the Wicked, a man bent upon Israel’s ruin, was one of the most dangerous enemies Israel ever faced.1 The threat that he posed is hinted at in his name, which is a contraction of “belah am--devour the [Jewish] nation”.2 The reason for Bilaam’s passionate desire to cause the Jewish people’s destruction was his inability to tolerate their identity as a chosen people, an entity that is the very purpose of creation.3 And so, in order to obliterate Israel’s distinctiveness, Bilaam consistently plotted their downfall.4 Bilaam challenged the Jewish people’s chosen status in two ways. First, he questioned whether they were indeed unique and in possession of extraordinary virtues. Secondly, he contested their ancestral merit.

What Bilaam contended was that he was the equal of the Patriarchs. And in a malicious bid to negate the merits of the Avos, he sought to imitate their actions. For instance, in order to counteract the merit of Avraham’s initiative at the episode of the akeidah, when Avraham arose early and harnessed his donkey himself, Bilaam rose early in the morning to saddle his own ass on route to cursing the Jews.5 Similarly, Bilaam set up seven altars and offered forty-two sacrifices to counter the patriarchs’ collective seven altars and forty-two sacrifices.6 Moreover, Bilaam claimed to be as great as Moshe. There were indeed a number of similarities between the two men. For instance, both lived in Midian and their major asset lay in their speech.7 Bilaam’s prophetic ability was equal to or even greater than that of Moshe.8 But this power was 1 “Since the day the world was created, as there was no time as urgent for G-d to be with the Jewish nation as when Bilaam attempted to destroy them” (Zohar Chadash, Balak 54b).

2 Targum Yonasan, Bamidbar 22:5; See also Sanhedrin 105a 3 Zohar Chadash, op cit.

4 In Egypt, for instance, Bilaam advised Paroh to kill the Jewish babies (Sotah 11a).

5 Rashi, Bamidbar 22:21, Midrash Tanchuma, Balak 8.

6 Midrash Tanchuma, Balak 5.

7 See Rashi, Bamidbar 22:4.

8 Bava Basra 15b See Bamidbar Rabbah 14:20 and Tana De’Bei Eliyahu Rabbah 28. See Bamidbar Rabbah 14:20 about Bilaam’s superiority, in some respects, to Moshe.

HELPLINE 020www.shemakolihelpline.org 3670 1818 info@shemakolihelpline.org

??

QUIZ TIME

4

•

Arrived and welcomed by Balak to Moav

•

Summoned by Balak to curse the Jewish people.

•

Repeatedly thwarted from • cursing the Jewish people, and forced, instead, to bless them. • Counseled Balak to dispatch women to entice Jewish men in Shittim to sin.

Pursued by angel on his way to Moav.

•

•

Rebuked by his ass and sees the angel that cautioned him that his speech will be curtailed.

Killed by Pinchas.

not due to any merit of his own, but only in order to counter the complaint of the gentile nations that they lacked a spiritual leader of the stature of Moshe. And Bilaam’s personal unworthiness quickly manifested itself as he attempted to use his extraordinary powers for small and vicious purposes.

In addition to denigrating Israel’s greatness, Bilaam was determined to bring G-d’s wrath to bear upon them. To this end, he tried to force G-d’s hand by finding the infinitesimal moment of divine anger and curse them at that moment.9 As Bilaam traveled to Moav to curse Israel while gazing upon their encampment, he remained undeterred by the obstacles that G-d placed in his way. Once in Moav, Bilaam attempted to curse Israel on three successive occasions. But each time G-d turned his curses into blessings, making Bilaam an unwilling mouthpiece to laud Israel’s patriarchs and matriarchs,10 express admiration of their achievements11 and shower blessings upon them.

Bilaam affirmed the Jewish people’s affinity to G-d – “Hashem his G-d is with him”12 – and its distinctive identity: “Behold! It is a nation that will reside in isolation and not be counted among the nations”13—and he praised the Israelites’ sinless nature by lauding their homes as bastions of holiness.14 Bilaam’s own mouth defeated his purpose. He had attempted to misappropriate speech, a divine gift that is ideally only to be as a conduit of blessing, and used his words to heap curses upon his adversaries.

But now ironically words turned against him. On the way to Moav, his own ass delivered a stinging rebuke, and afterwards, his curses were transformed into blessings.15 9 Berachos 7a 10 “From its beginnings, I see it rock-like and from hills I see it” (Bamidbar 23:9). “Rock-like” refers to the patriarchs and “from hills” to the matriarchs (Rashi, ad. loc).

11 Bilaam wanted to die the death of the upright ones (Bamidbar 23:10). The book of Bereishis is called the Book of the Upright (Sefer Hayashar), because it discusses the forefathers.

12 Bamidbar 23:21.

13 Bamidbar 23:9 14 “How goodly are your tents O Israel” (Bamidbar 24:5).

15 He ultimately fell from his position as prophet, becoming a simple sorcerer (Sanhedrin 106a).

Although Bilaam failed to curse the Jewish people, he did not rest but masterminded a successful attack on their sanctity by unleashing the Shittim debacle.

He was responsible for the breakdown in morality earlier upheld by the gentile nations after the Flood.16 His advice was to entice the Jewish men into sinful lustful behavior—in consequence of which a plague claimed twenty four thousand Jewish lives.

Nevertheless, although Bilaam could hurt the Jewish people, he could not destroy them. And his end was ignominious. Following these episodes, he fell from his high position as a prophet and became no more than a sorcerer.17 Then, after journeying to Midian to claim a bounty for ensnaring the Israelites in sin, he was unceremoniously slain.18 Bilaam was a man of great spiritual potential, and could have chosen to inspire the masses towards a life of morality, integrity and G-dliness. Instead, he became a model of corruption, decadence and greed.19 In opposition to Bilaam’s transformation of sanctity into profanity, negativity and impurity, the Jewish national mission is to sanctify the mundane.

Words are “the fruits of the lips”.20 As speaking creatures fashioned “in the image of G-d”,21 we must express words that are productive and sacred.

Bilaam’s name and identity are synonymous with despicable human conduct – a far cry from Jewish traits of kindness and holiness. The chosen nation’s rescue from Bilaam is a constant reminder to the Jewish people to forever remain cognizant of their chosen nature and their saintly forefathers, and to live up to their unique task in this world. “Who is like you [Israel], a unique nation in the land?”22 16 Bamidbar Rabbah 20:9 17 Sanhedrin 106a 18 Bilaam is one of four who have no share in the World to Come (Sanhedrin 90a).

19 His disciples are characterized as having an evil eye, arrogant spirit and greedy soul--the opposite of Avraham’s students, who have a good eye, humble spirit and meek soul (Pirkei Avos 5:22).

20 Yeshayah 57:19.

21 Bereishis 2:7.

22 Shabbos Minchah Shemonei Esrei.

HELPLINE HOURS

Giving a voice to victims of abuse 3.

livingwithmitzvos.com

Sunday 6.00-8.30pm Monday 3.00-5.30pm Tuesday 11.00am-1.30pm Thursday 11.00am-1.30pm

Endorsed by leading UK Rabbonim

If Hashem never got angry during the days when Bilaam wanted to curse the Jews, how then could all Bilaam’s blessings, besides for one, switch to curses?

Dayan Elimelech Vanzetta | Rov of Kehilas Kodesh Ahavas Yisrale, Edgware The period of 21 days between 17th of Tamuz and Tisha B’Av is called “Yemei Bein HaMetzarim” – literally, the days between narrow straits. The origin of this designation is a verse in Megilas Eichah 1:3) which says that: “…her pursuers overtook her (Yerushalayim) between narrow straits.”

Our Sages z”l explain to us in the

It is an opportunity that enables us to have a greater understanding of the consequences of our actions, both individually and collectively.

Midrash (Eichah Rabban 1:29) that the expression “Bein HaMetzarim” refers to the 21 days of suffering and affliction between the two dates on the calendar

We find the following teaching in the Yerushalmi (Yomah 1:1): “Whoever has not seen our Holy Temple rebuilt in his/ her days, it is as if it had been destroyed in his/her days.”

that impose great limitations on our simchah – joy, namely, the 17th of Tammuz and the 9th of Av. During this period, many tragedies and calamities befell the Jewish people

Rav Yaakov Weinberg zt”l, the late Rosh Yeshivah of Yeshivas Ner Yisrael in Baltimore, explained this Talmudic dictum and said that the natural state of the Beis HaMikdash is to be built and present in Yerushalaym before our very own eyes and the fact that it isn’t is not indicative that we have not rebuilt it but rather that we are continuing to destroy it.

throughout the generations and it was precisely during this period that both the first and the second Holy Temples were destroyed. As a consequence, these became days of mourning over the great collective loss we all suffered and continue to suffer by not having a Beis HaMikdash.

The main purpose, however, of

However, every generation has the capacity to awaken the Almighty’s mercy, to save the Jewish nation from its enemies, to bring about the ingathering of the exiles and the materialization of the Holy Temple. How can we achieve all of this, though?

mourning during the days of Bein HaMetzarim is not to continue lamenting over the tragedy of yore, for the tragedy itself is so incredibly great that it has left in all of us an indelible sense of loss.

Rather, the main purpose of observing a period of mourning in our day and age is to inspire us in our own process

In short, this can be achieved by actively working on the betterment of our own selves as Jews and as human beings as well as the betterment of the

of mending our own ways, of becoming better people, of reminding ourselves of our misdeeds so as to correct them.

NO FONE FURSDAY!

Not touching your phone throughout Shacharis on Thursday mornings.

Can you handheld that? 0800-613-HANDLE-IT?

QUIZ TIME

??

4. livingwithmitzvos.com

world in which we live. It stands to reason, however, that so long as the Holy Temple is not with us this has not yet been achieved.

But even with a destroyed Beis HaMikdash, a dispersed Klal Yisrael and the many threats faced by Eretz Yisrael, we should never think, even for a second, that the Al-mighty is not looking after us. There’s neither a decree imposing a permanent exile on the Jewish people nor the perpetual destruction of our Holy Temple, on the contrary, we know for a fact that these are all temporary and transient circumstances that will be rectified at any moment thanks to His infinite mercy and love for the Jewish people.

On that day, our suffering and sadness will be transformed into rejoicing and happiness and Tishah B’Av will cease to be a day of fasting and mourning to become a day of feasting and celebrating.

“He will destroy death forever. The L-rd G-d will wipe away the tears from every face and remove His people’s disgrace from the whole earth…”

(Yeshayahu 25:8) May it be our will and the will of the Almighty that we should all merit to celebrate the rebuilding of our Holy Temple, immediately and in our days and that this year’s Tisha B’Av shall become a day of true happiness for the Jewish people and, indeed, the whole world.

More than 20,000 Torah videos & over 400 different speakers

How was Bilaam punished and killed?

17TH TAMMUZ

OUR PAIN OVER THE DESTRUCTION OF THE HOLY TEMPLE

torahanytime.com 5

Rabbi Avi Wiesenfeld | Rosh Kollel, Yerushalayim and Rav at Kav Halachah Beis Horaah

Amen – A simple, Yet powerful Word (Part 2) The Rema discusses an interesting question: Does an infant who passes away have a share in Olam Haba’ah? The Rama quotes Tanna D’Rav Meir (Sanhedrin 110b) who asks, “How do we know that a small child has a share in the World to Come? Since it says, “Open the gates….for those who answer amen.”

This is remarkable. Even one amen said by a baby who can hardly talk is enough to gain him a place in Gan Eden! Can we imagine a more valuable, eternal gift to give a child than encouraging him to answer amen.

Now we have a small understanding into the meaning and power of the word amen, let us explore some of the halachos pertaining to answering amen.

•

•

•

A person’s amen should not be louder than the bracha recited, unless his intention is to encourage others to answer amen. 1 The Gemarah tells us that “One who extends his amen’s, his days and years will be extended.” The length of time it takes to say amen should be at least as long as it takes to say ‫ל מלך נאמן‬-‫( א‬E-l Melech Ne’eman). However, one should not extend the amen too much.

One should not answer amen with food in his mouth.2

•

If one hears two brachos completed at the same time he should answer amen v’amen.3

•

One may not answer amen in a place where it is forbidden to say Divrei Torah, e.g., the bathroom, near a dirty nappy).4

•

If a person recited his own bracha over food or over a mitzvah, and has not yet eaten or completed the mitzvah, he may not answer amen to another person’s bracha.

•

One davening as the Shliach Tzibbur (chazzan) should make an effort to pause between each bracha in chazaras hashatz (repetition of shemonei esrei) to allow the congregation to answer amen properly.

Q. May one answer amen to a child’s bracha?

A. It depends on what the child is doing. If the child doesn’t really understand what they are doing and are only learning or repeating how to make brachos, one should not answer amen after such a bracha.5 However, if the child has reached an age where they understand what they are doing, and know what they are saying, one should answer amen to such a bracha. Some poskim contend that in any situation that a child 3 Shaarei Teshuva 124:11, Mishna Berurah 25.

4 Ramo Siman 84.

5 Shulchan Aruch 215:3.

1 Shulchan Aruch 124:12, Mishnah Berurah 47.

2 Shulchan Aruch 172:2.

HALACHAH

MY WEEKLY HALACHIC QUESTION

Follow Rabbi Wiesenfeld’s shiurim on torahanytime.com recites a bracha, one should answer amen, since it trains the child to answer amen in the future.6 Q. May one answer amen to a bracha heard from a phone, loudspeaker or live radio?

A. Some poskim held that one may answer amen to such a bracha.7 Others held that one may only answer amen to a bracha that is said close to where he actually is standing.8 Mr Cohen looked up from his newspaper and noticed that David, his five year old son, was standing next to the open refrigerator eating a fresh doughnut. His face was decorated with red Jam and he was obviously enjoying himself.

Mr Cohen realised that David had caught him while he was engrossed in his reading and he had unwittingly answered “yes” to his son’s request.

“Did you make a bracha, darling?” he asked gently.

David was so absorbed in his doughnut that he didn’t seem to quite remember whether he had said the blessing of mezonos before taking his first bite.

But it only took him a moment to come up with a smart response.

“Daddy,” he said, “I’m already a big boy, so I can say brachos quietly, like you and Mummy do!”

6 Rav Shlomo Zalman Aurbach zt”l.

7 Rav Moshe Feinstein zt”l in Iggros Moshe 4:91:4.

8 Rav Shlomo Zalman Aurbach zt”l in Minchas Shlomo 1:9.

ANSWERS 1. Rus descended from him in the merit of his bringing 42 korbanos, for the right intentions. He was not looking to annihilate the Jews for who they were but rather was acting in self defense because they were threatening his country.

(Gemara Sota 47a) 2. Bilaam was blind in one eye and lame in one leg, crushed by his donkey into the wall when the Malach, was blocking the way.

3. Perhaps it was as if the curses were not removed only were placed on hold. Like the anger of Hashem that was held back during those days. This situation continued – the potential curses are switched to blessings. However, when the Jews are no longer worthy to merit this constant switch that it can revert back to the curses without the override to switch it to blessings.

4. The Mishna (Sanhedrin 90a) brings that Bilaam has no portion in the world to come. Bilaam also in constantly afflicted with passion that destroys his body and soul (See Gemora Gittin 57a when Onkelos the convert brings up Bilaam’s soul when asking him about becoming a Jew). How he was killed was by the sword. It is mentioned in two places: in Parshas Matois (31:8) it brings that he was killed with a sword. In Sefer Yehoshua (13:22) it brings again that he was killed with a sword. The Gemara (Sanhedrin 106b) learns from here that he was killed (not only with the sword) by the four deaths meted out by Beis Din – stoning, burning, beheading and strangulation.

This begs the question how can you kill one person with all four deaths simultaneously and why does the pasuk, verse, single out to mention his death by the sword? Rashi (ibid) brings that they first hang Bilaam (strangulation), then burnt a fire below where they hung him. Then cut off his head (beheading) that fell (like stoning where throw down from height) into the fire (burning). Maharsha (ibid) does not like this explanation since it means that some of these deaths came after he had already died. Instead, he says that to begin with them stoned him a bit (stoning) while he was still a bit alive, then they put a bit of molten iron into his mouth (burning) and then strangled him a bit (strangulation) and while he still was a bit alive then they beheaded him (beheading). With this explanation of the Maharsha we understand why the pasuk only mentions him dying by the sword since this was the last one that actually fully killed him.

5. Either he said the word “kaleim“, destroy them. Or, as long as he started cursing in that moment of anger then it could be continued afterwards and would work. (Tosfos Brochos 7a) 6. The remembrance of the tzedaka and kindness of Hashem that during these days when Bilaam was attempting to curse at the moment of Hashem’s Anger, during these days there was no anger and therefore no curse. The impact from this effects all future generations and therefore is reason for a daily reminder.

Riddle Answer Kaleym Kaf,Lamed,Mem Tosfos tells us in Barachos 7 that there is a Regah a split second when Hashem would not give Bnei Yisrael protection and Bilaam was trying to find that moment so that he could say the word Kaleim meaning destroy them against Bnei Yisrael however he was never able to get that precise moment and was not successful.

DO YOU HAVE A SHAILA? ASK THE federation

SHAILATEXT 07860 017 641

??

QUIZ TIME

6

livingwithmitzvos.com

5. Hashem’s anger lasted a moment. What already could Bilaam have said in such a short time to curse the Jews?

Chazan Michoel Simon

PARSHAH

HAVE YOU LISTENED TO YOUR MESSAGES LATELY?

Author of Mimini Michoel, weekly email on the Torah & Mo’adim

A few weeks ago I was hearing a case about a professional person who appeared to have a somewhat strange modus operandi when it came to shoplifting. The facts of the allegation are not salient for the purposes of this d’var Torah, but as part of the case for the defence, a psychologist gave evidence about a concept called dissociation, which can briefly be explained as a sense of detachment from feelings and experiences. The expert gave a practical example to illustrate the point. Imagine that you are driving from home to a destination that you frequent and to which you generally take a particular route that is now very familiar. If you discover one day that you have safely navigated along part of the route, realising in retrospect that you have no recall of the immediately preceding few minutes, then that is dissociation in its mildest form. Naturally, we have a failsafe mode, so that if something out of the ordinary were to happen en route (a cow blocking the way for example), then we would snap out of our dissociative state and take back attentive control of the car.

If you can identify with this depiction, then the first thing is not to panic - it is actually perfectly normal. Unless, of course, it may be linked to an anxietyrelated disorder, in which case you would be advised to seek an urgent appointment (if you can get one) with a competent general practitioner. Dissociation is akin in many ways to automatic pilot.

Our brains can function in a manner that a particular repeated task becomes embedded, such that full concentration on it is not required.

In this week’s parshah we find the familiar story of Bilaam and his donkey.

Bilaam is first warned by Hashem not to associate himself at all with Balak’s dastardly plan to curse Bnei Yisrael.

Subsequently, Hashem gives him conditional permission to accompany the king’s messengers, with the caveat that Bilaam will only be able to articulate the words that Hashem permits to him, i.e. blessings and not the opposite. Although both conversations take place through the inferior prophetic medium of sleep, nevertheless they were communications directly from Hashem. Then, having saddled his own donkey, Bilaam experiences a journey like no other. His mode of transport veers of the path and then crushes its master’s leg against a wall. It does not seem to occur to Bilaam that this just might be Hashem’s way of informing him that He disapproves of the endeavour, because Bilaam had signed up to Balak’s nefarious intentions, rather

than abiding by the stipulations imposed.

And then it happens. The donkey speaks.

Not only does it speak, but it pointedly asks Bilaam if he had not thought the donkey’s actions to be out of character.

“No”, replies Bilaam, who had clearly paid scant attention to his donkey’s dutiful service for all the preceding years.

Whether Bilaam was simply unmoved by being verbally challenged by his donkey or whether, though surprised, he sought to cover this up to avoid embarrassment in front of Balak’s emissaries as some meforshim explain, the conclusion of this episode is depicted in the Torah as va’yakam Bilaam vayeilech vayashav lim’komo – Bilaam simply arose and returned to his place. Back to business as usual. The entire saga left no lasting impression on him whatsoever.

Many, not least the Ba’al Shem Tov, tells us how we hear and see nothing in this world that is not intended for us to witness. Moreover, these experiences are meant to penetrate into our psyches so that we can understand the dispatches from on high. So often in life, we cruise along on automatic pilot in a trance of dissociation, our daily routine passing without our giving it much critical attention. It seems that it is only when there is a cow blocking the road, so to speak, in the form of a challenging situation that suddenly our focus turns to Hashem and we experience a heightened sensitivity to all that goes on around us. Let us resolve not to wait for such circumstances. It is time to raise our state of alertness. It is time to listen to Hashem’s messages.

OGR Stock Denton LLP Winston House 349 Regents Park Road London N3 1DH T: +44 (0)20 8349 0321 www.ogrstockdenton.com

QUIZ TIME

??

livingwithmitzvos.com

6. In most Ashkenazi Siddurim, after davening it brings six remembrances for every day. In the Siddur of the Chida, taken on by the Sefardim, there are ten remembrances one of which is in remembrance of Parshas Balak. What is it?

7

‫פרקי אבות‬

Pirkei Avos

Reproduced with permission from the ArtScroll / Mesorah Heritage Foundation:

The Noé Edition PIRKEI AVOS

'‫פרק ו’ משנה ט‬ ,‫יֹוסי ֶבּן ִק ְס ָמא‬ ֵ ‫ָא ַמר ַר ִבּי‬ ‫ַפ ַּעם ַא ַחת ָהיִ ִיתי ְמ ַהלֵ ְּך‬ ,‫ּופּגַ ע ִבּי ָא ָדם ֶא ָחד‬ ָ ‫ַב ֶּד ֶּרְך‬ ‫ וְ ֶה ֱחזַ ְר ִתּי לֹו‬,‫וְ נָ ַתן לִ י ָשׁלֹום‬ ‫ ַר ִבּי ֵמ ֵאיזֶ ה‬,‫ ָא ַמר לִ י‬,‫ָשׁלֹום‬ ,‫ ָא ַמ ְר ִתּי לֹו‬,‫ָמקֹום ָא ָתּה‬ ‫ֵמ ִעיר גְ ּדֹולָ ה ֶשׁל ֲחכָ ִמים‬ ,‫ ָא ַמר לִ י‬,‫סֹופ ִרים ָאנִ י‬ ְ ‫וְ ֶשׁל‬ ‫ַר ִבּי ְרצֹונְ ָך ֶש ָׁתּדּור ִע ָמּנּו‬ ‫קֹומנּו וַ ֲאנִ י ֶא ֵתּן לְ ָך‬ ֵ ‫ִב ְּמ‬ ‫ֶאלֶ ף ֲאלָ ִפים ִדּנְ ֵרי זָ ָהב‬ ,‫ּומ ְרגָ ּלִ ּיֹות‬ ַ ‫וַ ֲא ָבנִ ים טֹובֹות‬ ‫נֹותן‬ ֵ ‫ָא ַמ ְר ִתּי לֹו ִאם ַא ָתּה‬ ‫לִ י כָ ּל כֶ ֶּסף וְ זָ ָהב וַ ֲא ָבנִ ים‬ ,‫ּומ ְרגָ ּלִ ּיֹות ֶש ָׁבּעֹולָ ם‬ ַ ‫טֹובֹות‬ ‫ֵאינִ י ָדר ֶאלָ ּא ִב ְּמקֹום‬ ‫ וְ כֵ ן כָ ּתּוב ְב ֵּס ֶפר‬,‫ּתֹורה‬ ָ ‫ְת ִּהלִ ּים ַעל יְ ֵדי ָדוִ ד ֶמלֶ ְך‬ ‫ּתֹורת ִפּיָך‬ ַ ‫ “טֹוב לִ י‬,‫יִ ְש ָׂר ֵאל‬ ‫ וְ ֹלא‬,”‫ֵמ ַאלְ ֵפי זָ ָהב וָ כָ ֶסף‬ ‫ ֶאלָ ּא ֶש ִׁב ְּש ַׁעת ְפ ִּט ָירתֹו‬,‫עֹוד‬ ‫ֶשׁל ָא ָדם ֵאין ְמלַ וִ ין לֹו‬ ‫לְ ָא ָדם ֹלא כֶ ֶסף וְ ֹלא‬ ‫זָ ָהב וְ ֹלא ֲא ָבנִ ים טֹובֹות‬ ‫ּתֹורה‬ ָ ‫ ֶאלָ ּא‬,‫ּומ ְרגָ ּלִ ּיֹות‬ ַ ,‫טֹובים ִבּלְ ָבד‬ ִ ‫ּומ ֲע ִשׂים‬ ַ ‫ “ ְב ִּה ְת ַהלֶ ּכְ ָך ַתּנְ ֶחה‬,‫ֶשׁנֶ ֱּא ַמר‬ ‫ ְב ָּשׁכְ ְבָּך ִת ְּשׁמֹור‬,‫אֹותְך‬ ָ ‫יצֹות ִהיא‬ ָ ‫ וַ ֲה ִק‬,‫ָעלֶ יָך‬ ‫ ְב ִּה ְת ַהלֶ ּכְ ָך ַתּנְ ֶחה‬,”‫ׂיחָך‬ ֶ ‫ְת ִש‬ ‫ ְב ָּשׁכְ ְבָּך‬,‫ ָבּעֹולָ ם ַהזֶ ּה‬,‫א ָֹתְך‬ ,‫ ַב ָּק ֶּבר‬,‫ִת ְּשׁמֹור ָעלֶ יָך‬ ,‫ׂיחָך‬ ֶ ‫יצֹות ִהיא ְת ִש‬ ָ ‫וַ ֲה ִק‬ ‫ לִ י‬,‫אֹומר‬ ֵ ְ‫ ו‬,‫לָ עֹולָ ם ַה ָבּא‬ ’‫ַהכֶ ֶּסף וְ לִ י ַהזָ ָּהב נְ ֻאם ה‬ .‫ְצ ָבקֹות‬

‫ – ַפ ַּעם ַא ַחת ָהיִ ִיתי ְמ ַהלֵ ְּך ַב ֶּד ֶּרְך‬Once I was walking on the road. Here R’ Yose ben Kisma relates a story to highlight the importance of living in an environment conducive to spiritual growth. Furthermore, it is taught in contrast to the last baraisa, which taught the positive value of wealth among other virtues.

R’ Yose teaches that while wealth is desirable, one should never forfeit Torah in pursuit of wealth (Tiferes Yisrael).

According to Midrash Shmuel, the word ‘once’ is meant quite literally. Generally, R’ Yose spent his time in the beis hamedrash and had no occasion to meet strangers. Perhaps he was travelling on a mitzvah related mission. According to Tiferes Yisrael, he was on the road in search of a means to support himself.

‫ּופּגַ ע ִבּי ָא ָדם ֶא ָחד‬ ָ – when a certain man met me.

He does not say: I met a certain man, rather a certain man met me. Until the moment the man greeted him, R’ Yose had not noticed him. Had R’ Yose noticed him, he would have been first to offer greetings (see 4:20). ‫ וְ ֶה ֱחזַ ְר ִתּי לֹו ָשׁלֹום‬,‫ – וְ נָ ַתן לִ י ָשׁלֹום‬He greeted me and

‫ ַר ִבּי ְרצֹונְ ָך‬,‫ָא ַמר לִ י‬ ‫קֹומנּו‬ ֵ ‫ֶש ָׁתּדּור ִע ָמּנּו ִב ְּמ‬ ‫וַ ֲאנִ י ֶא ֵתּן לְ ָך ֶאלֶ ף ֲאלָ ִפים‬ ‫ִדּנְ ֵרי זָ ָהב וַ ֲא ָבנִ ים טֹובֹות‬ ‫ּומ ְרגָ ּלִ ּיֹות‬ ַ – He said to

me, “Rabbi, would you be willing to live with us in our place? I would give you thousands upon thousands of golden dinars, precious stones and pearls.” The man invited R’ Yose to serve as the rabbi of his town. All the honour he lacked in his great city he would receive in the man’s town (Divrei Shaul). Furthermore, he would not have to worry about a living – the man himself would provide R’ Yose’s needs so that R’ Yose would not have to debase himself to ask for his salary (Midrash Shmuel).

The figure quoted here of course is an exaggeration. He meant to say that he would give R’ Yose whatever he needed. The man wanted to enhance the prestige of his town by hiring such a venerable rabbi. Alternatively, he felt that his businesses would be blessed in merit of supporting such an exemplary personality (Tiferes Yisrael).

‫נֹותן לִ י כָ ּל כֶ ֶּסף וְ זָ ָהב וַ ֲא ָבנִ ים טֹובֹות‬ ֵ ‫ָא ַמ ְר ִתּי לֹו ִאם ַא ָתּה‬ ‫ּתֹורה‬ ָ ‫ ֵאינִ י ָדר ֶאלָ ּא ִב ְּמקֹום‬,‫ּומ ְרגָ ּלִ ּיֹות ֶש ָׁבּעֹולָ ם‬ ַ - I replied,

I returned his greeting. R’ Yose tells us this so that “Even if you were to give me all the sivler and there be no misunderstanding on the part of those gold, precious stones and pearls in the world, I who heard his tale; the other person was amicable. would dwell nowhere but in a place of Torah.”

It was not a personal dislike that caused R’ Yose to This is based on the dictum of R’ Nehorai (4:18) that refuse the man’s offer; rather, it was the primacy of one should exile himself to a place of Torah and not Torah (Tiferes Yisrael). rely on self-study. Thus, a scholarly environment is ‫ ַר ִבּי ֵמ ֵאיזֶ ה ָמקֹום ָא ָתּה ָא ַמר‬,‫ – לִ י‬He said to me, integral to real Torah living (Tiferes Yisrael).

“Rabbi, from what place are you?” The man The man offered to pay R’ Yose when he would addressed him as Rabbi either because he observed move to the town. R’ Yose replied that even if the him learning Torah and assumed he was a Rabbi, or man gave him the money then, he would not be due to his distinctive rabbinic garb (see Pesachim tempted. Just as a fish cannot survive out of water, 111b and Bava Metzia 85a). Following Tiferes Yisrael, so Jews cannot survive without Torah. R’ Yose the man’s question was an unstated indictment of enunciated this basic truth: A Jew needs to live in R’ Yose’s hometown. “From what type of place are a place of Torah. Only where authentic Torah study you that its inhabitants allow you to go in search takes place is there the power to generate spiritual of a livelihood? A scholar of your calibre should be growth. (Avos al Banim). supported by the local residents.” ÂÂ Money cannot buy it. Why did not R’ Yose ben ‫סֹופ ִרים ָאנִ י‬ ְ ‫ ֵמ ִעיר גְ ּדֹולָ ה ֶשׁל ֲחכָ ִמים וְ ֶשׁל‬,‫ – ָא ַמ ְר ִתּי לֹו‬I Kisma simply take the fortune the man offered said to him, “I am from a great city of scholars him and open a yeshiva in the man’s town, thus and sages.” According to Midrash Shmuel, R’ Yose turning it into a place of Torah? The Chofetz confirmed the man’s perception that he was a Chaim explained: “Even thought the supporters scholar. Tiferes Yisrael understands the answer as a of Torah are ready to invest and finance a yeshiva, rejoinder to the man’s attempted indictment. “Since the spiritual tone of a yeshiva must be set by I come from a great city of scholars, none of whom Torah scholars. Not every place has the elements is very wealthy, they cannot provide for my needs, necessary to forge such an environment. It takes so I am in search of a livelihood.” The term ‫ֲחכָ ִמים‬ sweat, tears, self-sacrifice and a special type of idealism to make a place into an abode for Torah denotes Talmudic knowledge while ‫סֹופ ִרים‬ ְ means – not only money.”

Scriptural experts.

T H I S P A G E I S K I N D LY S P O N S O R E D B Y

Rachel Charitable Trust Please could you ensure that there are ample sheets left in shuls for Shabbos before taking one home -as there have been few left in shuls.

This newsletter contains Divrei Torah and may contain Sheimos - please dispose of accordingly.