OU Israel Center Torah Tidbits - Parshat Balak 5784
Avot Chapter 6 JULY 20TH
Laws of the Fast of the 17th of Tammuz & the Three Weeks
» Pages 68-70
United We Stand
Dear Torah Tidbit’s Family
Rabbi Avi Berman
Pg 4
Haftorah Insights
Rebbetzin Dr. Adina Shmidman
Pg 54
Rabbi
Balak – Children and
Rabbi Moshe Hauer
Aliya-by-Aliya
Rabbi
Bad Man. Can’t Be a Good Prophet!
Rabbi Dr. Tzvi Hersh
A People That Dwells Alone?
Rabbi Lord Jonathan Sacks zt"l
Probing the Prophets
Rabbi Nachman Winkler
Etched in Stone
Rabbi
Rebbetzin
Rabbi
Rabbi
Bilaam Was the First Christian and the First Moslem
Rabbi
Bridging the Gap: Lessons in Leadership
Rebbetzin Dr. Adina Shmidman
56 Havdala
Rebbetzin Zemira Ozarowski
60 A Good Eye
62
Rabbi Aaron Goldscheider
Accepting Shabbat Early During Army Service
Rabbi Daniel Mann
When Does Life Begin?
Rabbi Gideon Weitzman
Laws of the Fast of the 17th of Tammuz & the Three Weeks
Rabbi Jack Abramowitz
Ma’alot: Where the Entire Torah was Studied in a Single Week
Sivan Rahav-Meir
The Secret of the Sticks
Dr. Jacob Solomon
The Y-Files Comic Netanel Epstein
Torah 4 Teens by Teens Nechama Tannenbaum
// Yaffa Kupferberg
Photographed by Julian Alper, Tverya.
‘He crouches and lies like a lion and like a lioness; who will dare rouse him?’ (Bamidbar 24:9). Sadly, lions no longer roam freely in Israel. This photo was taken in the Biblical Zoo in Jerusalem. As Rashi says (Bamidbar 24:9) we will settle the land with strength and might. ‘And from the strong comes something sweet’ (Shoftim 14:14). We pray that before too long we will live a sweet life in our beautiful land, when ‘a lion, like cattle, shall eat straw.’ (Yishaya 11:7). 54
KIDDUSH LEVANA:
Last Opportunity to Say Kiddush Levana until: 15 Tamuz/Motzei Shabbat July 20
The FAST of the 17th of TAMUZ is observed Tuesday July 23. The fast concludes at 8:01 pm (Jerusalem). See pages 68-70 for more halachot and minhagim.
CANDLE LIGHTING OTHER Z'MANIM
Yerushalayim/Maale Adumim
Aza Area (Netivot, Sderot et al)
Modiin/Chashmonaim
/ Zichron
Gush Shiloh
/ Givat Shmuel
Givat Zeev
Chevron / Kiryat Arba
/ Bikat
(Jerusalem): Balak 9:00 PM • Pinchas 8:56 PM
JERUSALEM
JERUSALEM
Ranges 11 days Wed - Shabbat
Ranges 11 days Wednesday - Shabbat
Oct x - x / x - x Cheshvan
July 17 - 27 / 11 - 21 Tamuz
Earliest Tallit and Tefillin x:xx - x:xx
Earliest Tallit and Tefillin 4:47 - 4:55
Sunrise x:xx -
Sunrise 5:45 - 5:52
Zman Kriat Shema
Sof Zman Kriat Shema 9:15 - 9:18
Avraham
Magen Avraham 8:33 - 8:37
Sof Zman Tefila
Sof Zman Tefila 10:25 - 10:27
(According to the Gra and Baal HaTanya)
(According to the Gra and Baal HaTanya) Chatzot (Halachic Noon) x:xx -
Chatzot (Halachic Noon) 12:45
Mincha Gedola (Earliest Mincha) x:xx -
Mincha Gedola (Earliest Mincha) 1:20 - 1:19
Plag Mincha x:xx -
Plag Mincha 6:17 - 6:12
Sunset (Including Elevation) 7:49 - 7:43
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DEAR TORAH TIDBITS FAMILY
DEAR TORAH TIDBITS FAMILY
RABBI AVI BERMAN Executive Director, OU Israel aberman@ouisrael.org
Soon after I started working at OU Israel, I had the honor of listening to Rabbi Sholom Gold zt”l, Dean of our Avrom Silver Jerusalem College for Adults, at OU Israel’s Yom Yerushalayim dinner. Rabbi Gold, speaking with his unique passion and excitement, told the large crowd of hundreds of people in the Ramada hotel, “When I meet people in the streets of Yerushalayim they either tell me they’re going to the Center or they are coming from the Center. The Seymour J Abrams Jerusalem World Center has become the place you are either going to or coming from.”
While I was just starting my position, Rabbi Gold’s sentiments resonated with me. I had already experienced the impact of OU Israel - whether it was reading Torah Tidbits as a teenager, going every Friday with my father when I was a newlywed to take a Safrut course at the OU Israel Center on Strauss Street, or going to the OU Israel Center on Keren Hayesod Street for shiurim after we had children.
During the 20 years we were on Strauss Street and the past 25 years on Keren Hayesod Street, the OU Israel Center has served as a community center for English-speakers from all over the world. Since Rabbi Gold spoke at the OU dinner 18 years ago, hundreds of thousands of people have come to the OU Israel Center to connect to our community and to uplift themselves with inspiring Torah, tiyulim, workshops, SCP (Semichas Chaver Program), Mommy and Me programming, Yachad activities, NCSY events, and so much more that it would be impossible to mention them all.
RABBI AVI BERMAN Executive Director, OU Israel
Yerushalayim itself has grown by over 350,000 new residents since Rabbi Gold spoke that evening, which is a tremendous blessing and a fulfillment of the prophecies. This is what I try to remind myself every time I’m sitting in traffic leaving my office.
There is not a day that goes by that the OU Israel Center staff and I are not approached by someone asking, “When will the OU start running more significant programming outside of Rechavia?” I want you to know that we hear you loud and clear.
Starting this Elul/September, we will be entering our next phase of bringing community, Torah and activities closer to you. This past year we ran a pilot of a full morning of shiurim at Beit Knesset Nitzanim in Baka. In light of the very positive feedback and many additional requests, we will be moving into the next phase starting in Elul. I am ecstatic to notify you that due to the success of this pilot, we will be opening programming in four additional neighborhoods throughout Yerushalayim.
We are excited that our programs will be more accessible across Yerushalayim. We are partnering with Beit Knesset Nitzanim in Baka, Beit Knesset HaNassi in Rechavia/Shaarei Chesed, Beit Knesset Shai Agnon in Arnona, Kehillat Hashivenu in Ramot and an additional location in Har Hotzvim in close proximity to Sanhedria Murchevet, Ramat Eshkol, Maalot Daphna and Ezrat Torah.
There is no better example of the importance of expanding our programs beyond one physical location than the OU’s SCP. Five years ago,
we started the program in the OU Israel Center with 50 participants. At a recent siyum led by Rav Elyada Goldwicht, over 1,000 people came from around Israel and shared how this and other programs are empowering them and impacting their lives. We receive similar feedback from NCSY families, Yachad members, JLIC students, our 20 Teen Centers’ participants, and our many other program participants.
We are very proud that last year we expanded Torah Yerushalayim in loving memory of David and Norma Fund z”l to Modiin. This year, we will be bringing this popular, inspirational program to four cities: Yerushalayim, Modiin, Efrat and Raanana.
I experienced two very special moments at Torah Modiin. The first was seeing the crowds, with standing room only after additional chairs were brought in, and walking through the shiurim and seeing people fully engaged in the learning. The second was standing with Rabbi David Fine, Daniella Hellerstein (OU Israel board member from Modiin), Rabbi Yitzchak and Debbie Fund, and my staff sharing the incredible feedback we received from the evening. We were touched to see so many people who came from the north, including Raanana, Tel Aviv and many yishuvim. Everyone expressed how appreciative they were that we brought this flagship program closer to them. These moments reinforced the importance and achriyut for the OU to be in more communities.
For 25 years, the OU Israel Center has served as our main program space as well as our offices. Over this time, we have grown significantly. When I started, we had 175 employees and now we have over 400. The most popular game in our office is musical offices with too many people left without a place to work. It is with tremendous excitement that I
inform you, our loyal Torah Tidbits readers, that this November we will Bezrat Hashem be moving the OU’s headquarters in Israel to Hartum Street in Har Hotzvim. While renting there, we will continue working with Mayor Moshe Lion on finding an appropriate, permanent location that will be accessible and serve as an epicenter for Israel’s English-speaking community.
As I am sure you can imagine, any major expansion and move such as this wouldn’t be possible without team effort. I want to take this opportunity to thank OU global leadership in New York, specifically President Mitch Aeder, EVP Rabbi Moshe Hauer, and EVP & COO Rabbi Dr. Josh Joseph, for their ongoing support and guidance. It goes without saying that without my partner, OU Israel President Stuart Hershkowitz, and our remarkable OU Israel board and dedicated staff, this would never become a reality.
It takes time to adjust to change. I remember when the OU moved from Strauss Street to Keren Hayesod Street and the many concerns people had. I tend to believe that it became an almost unanimous opinion that it was a good move. Deciding on this new move has been a long process, and we have been working diligently to ensure it is handled in the best way possible. We look forward to seeing how you, our OU Israel family, grow and enjoy this next stage of OU Israel’s service to empower and inspire English-speaking communities throughout Israel.
Wishing you all an uplifting and inspiring Shabbat, Rabbi Avi Berman Executive Director, OU Israel aberman@ouisrael.org
FROM THE DESK OF RABBI MOSHE HAUER
OU EXECUTIVE VICE PRESIDENT
Balak –Children and Students of Avraham
Klal Yisrael is rightfully obsessed with the work of chinuch, education.
Both Moshe and Avraham are compared to Bilaam, as our Sages likened the quality of Bilaam’s prophecy to that of Moshe (Sifrei Devarim 34:10) and contrasted the outstanding qualities of the students of Avraham with the inferior character of the students of Bilaam (Avos 5:19). Interestingly, while Moshe is known as our teacher, Moshe Rabbeinu, and Avraham as our Father, Avraham Avinu, in this context we speak of Avraham’s students.
Avraham’s role as the teacher of his children is underscored in a story which serves as the perfect contrast with Bilaam. While
Bilaam looked out onto the good Jewish people and sought to use his words to destroy them, Avraham looked at the wicked Sodom and prayed for them to be spared. It is specifically at that time – when Hashem chose to share the possible fate of Sodom with Avraham – that the Torah records Hashem’s appreciation of Avraham’s greatness (Bereishis 18:19) as the teacher of his children:
For I have known him to instruct his sons and his household after him that they should keep the way of Hashem to perform righteousness and justice, in order that Hashem bring upon Avraham that which He spoke concerning him.
When he was finally blessed with his own biological children, Avraham – whose childless years were invested in teaching mankind – would dedicate himself to teaching those children. Their distinguished ancestry would not suffice; they would need their parents to refine them and teach them a way of life. Indeed, the Mitzvah of circumcision bears Avraham’s name, briso shel Avraham Avinu, and symbolizes the parental responsibility to not just bring children into the world but to cultivate and nurture their moral and religious lives.
The OU Israel Family sends heartfelt condolences to Rabbi Baruch Taub and family on the passing of his brother
Dr. Harvey Irwin Taub
z”l
It is therefore strikingly fitting that our Sages connected Bilaam and Lavan, both of whom came from Aram Naharayim (Devarim 23:5; see Sanhedrin 105a, Targum Yonasan to Bamidbar 22:5.) Lavan came from the same good stock as Avraham. Indeed, the reason that Avraham and Yitzchak both wanted
their children to marry into the household of Lavan was because they valued their shared inherent qualities. Yet neither Lavan or Bilaam would apply to themselves the discipline of education and moral refinement and would therefore never approach Avraham’s moral and spiritual stature. Bilaam’s distinguished ancestry may have given him unusual pseudo-spiritual powers, but without the work of chinuch, of studying and absorbing the teachings of Avraham and of Moshe, he remained vacuous and greedy.
Perhaps this is what Bilaam himself was recognizing when he expressed wistfully (Bamidbar 23:10):
Who counted the dust of Jacob or the number of the seed of Israel? May my soul die the death of the upright and let my end be like his.”
While Bilaam was formed from the same dust and seed – the same yichus - as the Jewish people, his end was completely different. He finally recognized that between birth and death there is a lot of work we need to do to produce a refined and developed human being. It is that work of education and self-discipline that distinguishes Klal Yisrael, the children of Avraham who also aspire to be his students.
May the Torah learned from this issue of Torah Tidbits be נ”על our beloved
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ALIYA-BY-ALIYA SEDRA SUMMARY
RABBI REUVEN TRADBURKS RCA ISRAEL REGION
PARSHAT BALAK
Parshat Balak is unique in the Torah; it is entirely from the perspective of those looking at the Jewish people. There is no other parsha like it. All the action and conversation are aimed at the Jewish people.
Here we are, moving toward the land of Israel, having fought and defeated Sichon and Og last week. The entire flow of the Torah at this point is the description of this march. And then an entire parsha, not of the view of the Jew in the march, but the view of the non-Jew, fearful of this march. We have heard plenty of how the Jews feel during this march; unsure, fearful, confronted by opposition both from within and from the nations through whom they are marching.
But this parsha is a peek at what it feels like to be on the other side; fearful of the power of the Jewish people. While we are fearful in the march, they are just as fearful of us. Or more accurately, they are actually more fearful of us than we of them.
But more crucially Bilaam will say only what G-d says. And instead of cursing us,
G-d blesses us.
This is perhaps the most powerful lesson of this story. Because the past few weeks have been failure after failure. The spies, Korach, plagues, punishments. We might surmise that we are a failure of a people. And that G-d is displeased with us.
And then Bilaam tells us what G-d really thinks of us. We are blessed. Good. Righteous. Now, we wouldn’t have thought that at all. We would have thought we are a disappointment. Sometimes we need an outsider to remind us how blessed we are.
Failures, weakness, lack of faith? Yes, that is life. We have it all. But. Those things do not define us in the eyes of G-d. Those are things we do; they are not who we are. That is crucial. Then. And now. We make plenty of mistakes. We are unfaithful at times. We sin. Rebel. Yup, that is life and that is our people. But. It does not define us. We are a great people. And make mistakes.
This parsha is a powerful statement to us. Of the respect the nations have for us. And of the enduring love of G-d, in spite of all these conflicts and disappointments.
1ST ALIYA (BAMIDBAR 22:2-12)
On his 16th yahrzeit - 10 Tamuz
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Balak, king of Moav, is afraid of the Jewish people; they are like an ox, licking clean all in its path. He sends messengers to Bilaam, requesting of him to curse the Jewish people. Bilaam said he would only do as G-d instructs. G-d told him not to go, for the Jewish people are blessed. Balak figures that if the Jewish people can
defeat the strongest of the strong, Sichon and Og, then defeating the Jewish people will require more than military prowess. He recognizes that the spirit of the Jewish people is its power. It is this spirit that must be disrupted.
This story is also a powerful lesson in self-perception. The spies thought that the people of the Land viewed them as grasshoppers. Here, Balak describes the Jewish people as oxen. That’s quite a difference; grasshoppers or oxen. The difference in the 2 is who is speaking; is it us imagining what people think of us or is it the people telling us what they actually think of us? The spies had no idea what the people of the Land thought of the Jewish people; all they could do was project. What do I think that you think of me? That says far more about me than it does about you. As if to say; if I were you, I would think of me as a grasshopper. Because that is what I think of myself. Here, Balak tells us himself what he thinks of the Jewish people. Oxen. Powerful. Formidable.
2ND ALIYA (22:13-20)
Bilaam told the messengers to return to Balak, as G-d instructed him not to join them. Balak tried again, with greater dignitaries as messengers. He promised Bilaam great honor. Bilaam replied that even the promise of a house full of silver and gold would not allow him to ignore G-d’s word. G-d said: if these men want you to join them, you may go but only say what I tell you. This story introduces us to the complexity of our relationship with the non-Jewish nations. Balak and Bilaam see a world of powers beyond the rational, physical world. They believe in the power to curse the people. And that this power is given to specific
people. And we must assume that Bilaam had success in his powers, for Balak never questions Bilaam’s ability. In addition, Bilaam enjoys communication from G-d.
This story sets up a paradigm for the challenges the Jewish people will need to contend with over its history. People believe in all sorts of powers that will vie with our G-d for our attention. Additionally, there will be those who speak in the name of G-d, as Bilaam claims here. Here, Bilaam is trying to curse the Jewish people – in G-d’s name. Throughout history, Christianity and Islam will at times also curse the Jewish people –in G-d’s name. That our covenant has been usurped. That we are second class.
3RD ALIYA (22:21-38)
Bilaam awoke, saddled his donkey and joined the noblemen of Moav. G-d was angry. An angel with a sword appeared in front of the donkey, so it swerved to the side. It then stood in front of a narrow path; Bilaam’s leg was pushed against the side. It then blocked the way of a narrow path and the donkey stopped. Bilaam hit the donkey. The donkey spoke: why did you hit me? Have I not served you loyally? Bilaam then saw the angel with its sword. The angel spoke: you did not see what the donkey saw. Now go but only say as G-d instructs you to say. Bilaam continued with Balak’s messengers, while Balak came to greet him. Why, Bilaam did you not come? Bilaam responded that he will say only what G-d instructs.
The talking donkey is a great image. A donkey is not a smart animal. The speaking donkey can be seen as a satire. You, Bilaam, the one with prophecy, with great insight and vision, cannot see what a donkey can see? The donkey isn’t known for its wisdom.
And it sees more than you? That is a pretty humiliating moment for the prophet. And as a paradigm: be wary of those who speak in the name of G-d. Donkeys may be more reliable.
4TH ALIYA (22:39-23:12)
Balak and Bilaam build 7 altars, offer offerings and peer out at the Jewish people. G-d speaks to Bilaam, placing His words in his mouth. Bilaam returns to Balak and pronounces the prophecy: How can I curse a people that is not cursed? Oh, that my lot be theirs. Balak is not happy; Bilaam affirms that he says only what G-d places in his mouth.
Bilaam speaks in G-d’s name; but not a curse but a blessing. After all the failures and disappointments of the past few weeks, what does G-d think of the Jewish people? Blessed. What a powerful reassurance. Were we to think we have lost His love through the various failings; we hear loud and clear His enduring love.
5TH ALIYA (23:13-26)
Balak and Bilaam try a different location where only part of the Jewish people are visible. After offering offerings on 7 altars, G-d places His words in Bilaam’s mouth. Bilaam returns to Balak and prophecies: G-d does not see iniquity in Israel. He is their benevolent King. They are not sorcerers; G-d acts for them. They are like lions. Balak is again unhappy; Bilaam affirms he says what G-d instructs him to say. What are they hoping for in choosing a different location? Perhaps Bilaam and Balak acknowledge that the Jewish people as a people are blessed. But not every single Jew. We have blemishes. When G-d looks at the whole, He sees that the good outweighs
the weaknesses. If we can get Him to look at the blemishes, maybe He will overlook all the good. Oh, that we could learn from Bilaam and quit glaring at the blemishes but gaze at the Jewish people as a whole.
6TH ALIYA (23:27-24:13)
Balak and Bilaam try again from a different spot. Bilaam avoids his sorcery and gazes at the Jewish people. He prophecies: how wonderful are the Jewish people. They are as trees, watered gardens, and powerful. G-d redeemed them; they are as crouched lions. Those that bless them are blessed. Balak is again angry; Bilaam affirms he says what G-d instructs.
Bilaam gazes at the Jewish people and sees its beauty. Seeing is different than hearing. Balak who merely heard about the Jewish people saw them as an ox, licking clean all in its sight. Bilaam does not suffice with hearing, but looks at the people, seeing them as trees, water, and gardens.
7TH ALIYA (24:14-25:9)
Bilaam prophecies regarding the other nations: all will fail to stop Israel, including Moav, Edom, Amalek, Keini. The Jewish people began to be seduced by the women of Moav, attaching themselves to their gods. Pinchas arose and smote a Jewish man and Midianite woman before the people.
Balak understood the power of the Jewish people is in its relationship to G-d. And that relationship can be soured by inducing the Jews to sin. Appealing to human weakness and causing the men to sin is a true vulnerability of the Jewish people. Cursing may not work; reducing them to sin will.
Dina Yehudit Bat Chana Chasya
HAFTORAH
MICHA 5:6-6:8
This week’s haftorah makes mention of the incident of Balak the king of Moav hiring the sorcerer Bilaam to curse the Jewish people — the main topic of this week’s Torah reading.
The prophet Micha prophesied about what will occur after the war of Gog and Magog, the war which precedes the coming of the Mashiach and the Final Redemption.
“And the remnant of Jacob shall be in the midst of many peoples — like dew sent by G - d, like torrents of rain upon vegetation that does not hope for any man and does not wait for the sons of men.” The prophet describes how Hashem will remove the idols and sorcerers and how He will destroy the Jews’ enemies.
Micha then goes on to rebuke the Jewish people for not observing Hashem’s commandments, calling as witness the “mountains and hills” — a reference to the Avot and Imahot — and reminding them of the great things Hashem had done for them. He took them out of Egypt and replaced the curses that Bilaam wanted to utter against them with blessings.
The Jewish people respond by saying that they do not know how to serve Hashem
A SHORT VORT
and ask for guidance. The prophet reminds them of the Torah and that all they need to do is contained within it: “He has told you, O man, what is good, and what G -d demands of you: but to do justice, love kindness, and walk discreetly with your G-d.”
STATS
40th of 54 sedras; 7th of 10 in Bamidbar. Written on 177.8 lines (ranks 35th).
2 Parshiyot; 1 closed, 1 open. There are 2 one-parsha sedras (Vayeitzei, Mikeitz), and then this one, on the fewest parshiyot in a sedra list.
104 pesukim - rank 34 (8th Bamidbar). 1455 words - ranks 33 (8th Bamidbar). 5357 letters - rank 35 (8th Bamidbar). Balak is close to average for the Torah’s sedras but is on the small side for Bamidbar.
MITZVOT
Balak is one of 17 sedras in the Torah without mitzvot
BY RABBI CHANOCH YERES R av, Beit Knesset Beit Yisrael, Yemin Moshe
In memory of my mother’s Yarzheit, Mrs. Shirley Yeres- Chaya Sheindel bat Alexander Halevi “And Balaam rose up in the morning and saddled his donkey” (22:21)
Why does the Torah present by Balaam a story of an early awakening to saddle his donkey, like Avraham early on? “And Avraham arose early in the morning and saddled his donkey “(Vayera 22:3)
Rashi quoting the Talmud (Sanhedrin 105b) shares with us a dialogue between G-d and Balaam. “You wicked man! Their ancestor Avraham had already anticipated you in this respect. Long ago, he rose even earlier than you did.
The Rebbe from Kotzk (Rabbi Menachem Mendel 1787-1859) askes what is the significance of this comparison? He answers that G-d was conveying a deeper message to discourage Bilaaam. Avraham rose up early to fulfill My will. Nevertheless, despite his extreme intentions, his mission of Akeidat Yitzchak was not completed. G-d did not allow him to offer his son as a sacrifice, to ensure the continued existence of the Jewish people. Now you, Bilaam, come with evil intentions to attempt to destroy My special nation. You will certainly fail. - Shabbat Shalom
THE PERSON IN THE PARSHA
BY RABBI DR. TZVI HERSH WEINREB OU EXECUTIVE VICE PRESIDENT, EMERITUS
Bad Man. Can't Be a Good Prophet!
There is no doubt. People are hard to figure out. This is not only true of us twenty-first-century ordinary mortals, but is even true of biblical characters, be they heroes or villains.
Let us reflect upon the Torah readings of the past several weeks. Just two weeks ago, we read about Korach, a biblical villain. But he too is hard to figure out. As Rashi puts it, "Korach was such a clever man. What drove him to such foolishness?" It is hard to fathom that envy and jealousy can so cloud a person's judgment that he becomes capable of self-destructive decisions.
Just last week, we discovered just how difficult it is to figure out even the personality of the Torah's greatest hero, Moses. Pious, obedient, faithful, and yet capable of a sin so grievous that he is punished by being denied his life's dream, entry into the Promised Land. Yes, commentators struggle to understand just what he did to deserve such a dire
punishment. Maimonides suggests that he lost his temper and referred to the Israelites as "you rebels!" The legendary Maharal of Prague goes so far as to see the fact that Moses struck the rock not once but twice as an indication of his uncontrollable anger.
Whatever was the Almighty's reason for punishing Moses so, we are left with our own dilemma. How can this most exemplary man express such inner anger? That’s certainly hard to figure out.
This week's Torah portion, Balak, (Numbers 22:2-25:9), presents us with another person who is hard to figure out. On the one hand, he is compared, nay even equated, to Moses himself. As the Sages comment, "There was no prophet equal to Moses in Israel, but there was such a prophet for the other nations—Balaam!"
How then, are we to understand how a man with such prophetic talents, a man who regularly experiences direct communication from the Lord Himself, is capable of spitefully defying the Lord and curses the people whom He wishes to bless?
Is Balaam the only man with superior intellect and authentic religious experiences who can yet be guilty of rebellion against the divine will?
Let us phrase the question more narrowly and more specifically: "Balaam was an exceptional individual in many ways, yet he was capable of what later generations would call anti-Semitism. Are there other examples, later in human history, of such
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individuals?"
Let me share with you a fascinating Talmudic passage (Gittin 57a):
Onkelos bar Kalonikus, the son of Titus's sister, wanted to convert to Judaism. He went and raised Titus from the grave through necromancy, and said to him: “Who is most important in that world where you are now?” Titus said to him: “The Jewish people!” Onkelos asked him: “Should I then attach myself to them here in this world?” Titus said to him: “Their commandments are numerous, and you will not be able to fulfill them. It is best that you do as follows: Go out and battle against them in that world, and you will become the chief, as it is written: ‘Her adversaries have become the chief’ (Lamentations 1:5), which means: ‘Anyone who distresses Israel will become the chief.’” Onkelos said to him: “What is the punishment of that man [a euphemism for Titus himself] in the next world?” Titus said to him: “Every day his ashes are gathered, and they judge him, and they burn him, and they scatter him over the seven seas.”
Onkelos then went and raised Balaam from the grave through necromancy. He said to him: “Who is most important in that world where you are now?” Balaam said to him: “The Jewish people!” Onkelos: “Should I then attach myself to them here in this world?” Balaam said to him: “You shall not seek their peace or their welfare all the days.” Onkelos said to him: “What is the punishment of that man [again, a euphemism for Balaam himself] in the next world?"
The Talmud then reports Balaam's answer: He is tortured daily in a most degrading manner.
Apparently, Balaam had quite a famous
disciple, albeit one who lived many centuries after him, Titus. Like Balaam, he was a very gifted individual who clung to his vicious enmity of the Jewish people even in the depths of hell.
Titus and Balaam are in Gehenna. They have passed into another world entirely, a world in which the truth is revealed to them with distinct clarity. They each assert that the Jewish people are important and special. Nevertheless, they cannot abandon their hatred for the Jewish people.
Balaam and Titus are archetypes of the anti-Semitic personality, of vicious anti-Semitism existing side-by-side within the psyche of individuals who should know better. They are both wise men, philosophically sophisticated men, politically accomplished men. Yet these virtues do not compel them to reconsider their attitude toward Jews. Quite the
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contrary, even after death, they perpetuate the poison they harbored in their lifetime. This is certainly hard to figure out.
However, as we consider the course of human history, there is no dearth of individuals since Balaam and Titus who are similarly hard to figure out. One of them has fascinated me since I was an adolescent and was first introduced to secular philosophy.
His name was Martin Heidegger. His work was introduced to me by a teacher in response to my question, "Who is considered the greatest philosopher of the twentieth century?" He immediately responded, "Heidegger!" The teacher referred me to a beginner’s textbook which outlined Heidegger's philosophy, and which taught me that
The OU Israel Center and Kehilat Zichron Yosef, Har Nof together with the Gold family invite you to commemorate the first yahrzeit of our beloved
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the man's greatest contribution to philosophy was in the field of ethics, no less!
This teacher did not tell me anything about Heidegger's personal life and political affiliations. It was only upon further reading that I learned that Heidegger was an active member of the Nazi party and continued his active association with the Nazi party throughout the 1930s and the period of World War II. Indeed, he refused to renounce his previous misdeeds, even after the war, and remained silent until his death.
I have since been almost obsessed with this man, who was obviously very gifted, and who eloquently advocated proper ethical behavior between man and his fellow man. At one and the same time, however, he voluntarily cooperated with the most cruel and inhumane political regime in the history of mankind.
Did he find no contradiction between his philosophical convictions and his active participation in the horrific persecution of the Jewish people? Can one be an idealistic philosopher and an anti-Semite at the same time?
If I had to recommend one book on this painful topic to you, dear reader, it would be Heidegger's Silence by Berel Lang. It is to this book that I owe the following quotation: Gilbert Ryle offers a terse and categorical judgment of Heidegger the philosopher that would obviate the need for even a look at his work once a verdict was reached on his character: “Bad man. Can't be a good philosopher.”
Perhaps we can borrow Ryle's characterization of Heidegger and apply it to Balaam, the major character in this week's Torah portion: “Bad man. Can't be a good prophet.”
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COVENANT & CONVERSATION
THOUGHTS ON THE WEEKLY PARSHA
RABBI LORD JONATHAN SACKS ZT"L
FORMER CHIEF RABBI OF THE UNITED HEBREW CONGREGATIONS OF THE COMMONWEALTH
May the learning of these Divrei Torah be
HaRav Ya'akov Zvi ben David Arieh zt"l
A People That Dwells Alone?
The dictionary defines epiphany as “a sudden manifestation of the essence or meaning of something; a comprehension or perception of reality by means of a sudden intuitive realisation.” This is the story of an epiphany I experienced one day in May 2001, and it changed my perception of the Jewish fate. It was Shavuot and we were in Jerusalem. We had gone for lunch to a former lay leader
Mazal Tov Solly Sacks on your 80th birthday!
Wishing you continued good health, joy and nachat from our children and grandchildren. May you continue to be rewarded for your dedication to Eretz Yisrael, Am Yisrael and Torat Yisrael.
From your loving wife Gita
of a major Diaspora community. Also present at the table was an Israeli diplomat, together with one of the leaders of the Canadian Jewish Community.
The conversation turned to the then forthcoming – now notorious – United Nations’ Conference against Racism at Durban. Though the conference would not take place until August, we already knew that it, and the parallel gathering of NGOs, would turn into a diatribe against Israel, marking a new phase in the assault against its legitimacy.
The diplomat, noting that the conversation had taken a pessimistic turn, and being a religious man, sought to comfort us. “It was ever thus,” he said, and then quoted a famous phrase: “We are ‘am levadad yishkon’, the people that dwells alone.”
It comes from this week’s parsha. Bilaam, hired to curse the Jewish people, instead repeatedly blesses them. In his first utterance he says to Balak, King of Moab:
How can I curse whom God has not cursed? How can I denounce whom the Lord has not denounced? From the top of the rocks I see them, and from the hills I gaze down: a people that dwells alone; not reckoned among the nations. (Num. 23:8-9)
Hearing these words in that context I
experienced an explosion of light in the brain. I suddenly saw how dangerous this phrase is, and how close it runs the risk of being a self-fulfilling prophecy. If you define yourself as the people that dwells alone, you are likely to find yourself alone. That is not a safe place to be.
“Are you sure,” I said to the diplomat, “that this was a blessing, not a curse? Remember who said it. It was Bilaam, and he is not known as a friend of the Jews.” Bilaam is one of the people mentioned in the Mishnah (Sanhedrin 10:2) as having no share in the world to come. Having failed to curse the Israelites, he eventually did them great harm (Num. 31:16).
“Remember,” I continued, “what the Talmud says in Sanhedrin (105b), that all the blessings with which Bilaam blessed the Jewish people turned into curses with the sole exception of the phrase, ‘How good are your tents, Jacob, your homes, O Israel’” (Num. 24:5). The Rabbis suggest that Bilaam was deliberately ambiguous in what he said, so that his words could be understood as blessings but also had another and darker meaning.
“Nor,” I said, “is badad, being alone, a good place to be according to the Torah. The first time the words “not good” appear in the Torah are in the phrase Lo tov heyot ha’adam levado, ‘It is not good for man to be alone’ (Gen. 2:18). About a leper the Torah says, badad yeshev michutz lamachaneh moshavo, ‘He shall dwell alone, outside the camp’ (Lev. 13:46). When the book of Lamentations seeks to describe the tragedy that has overtaken the Jewish people it says Eichah yashva vadad ha-ir rabati am, ‘How alone is the city once filled with people’ (Lam. 1:1). Except in connection with God, being alone is rarely a blessing.
What I suddenly saw, when I heard the diplomat seeking to give us comfort, was
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how dangerous this Jewish self-definition had become. It seemed to sum up the Jewish condition in the light of antisemitism and the Holocaust. But that is not how the commentators understood the phrase. Rashi says it means that Jews are indestructible. Ibn Ezra says it means that they don’t assimilate. Ramban says it means that they maintain their own integrity. It does not mean that they are destined to be isolated, without allies or friends. That is not a blessing but a curse. That is not a destiny; still less is it an identity.
To be a Jew is to be loved by God; it is not to be hated by Gentiles. Our ancestors were called on to be “a kingdom of Priests and a holy nation.” The word kadosh, “holy,” means set apart. But there is a profound difference between being apart and being alone.
Leaders are set apart, but they are not alone. If they really were alone, they could not be leaders. Athletes, writers, actors, singers, pianists may live apart when they are preparing for a major performance, but they are not alone. Their apartness is purposeful. It allows them to focus their energies, hone and refine their skills. It is not an existential condition, a chosen and willed isolation.
There is no suggestion in the Torah that Jews will live alone. God says to Abraham,
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“Through you all the families of the earth will be blessed.” Abraham was different from his neighbours, but he fought for them and prayed for them. He was apart but not alone.
For some time now – the Durban conference was one sign of it – Israel and Diaspora Jewry have faced growing isolation. Israel has been the object of a sustained campaign of delegitimization. Meanwhile, shechittah is under attack in Holland, and brit milah in San Francisco. Battles we thought we had won for the freedom to live as Jews, individually in the Diaspora, nationally and collectively in the state of Israel, are now having to be fought all over again.
These are important fights, good fights, whose outcome will affect more than Jews. In ancient times, Israel was a small nation surrounded by large empires. In the Middle Ages, Jews were the most conspicuous minority in a Christian Europe. Today the State of Israel is a vulnerable enclave in a predominantly Muslim Middle East.
Jews have long been cast in the role of the ‘Other’, the one who does not fit into the dominant paradigm, the majority faith, the prevailing culture. One of Judaism’s central themes is the dignity of dissent. Jews argue, challenge, question. Sometimes they do so even with God Himself. That is why the fate of Jews in any given time and place is often the best index of freedom in that time and place.
It is no accident that the story of Abraham begins immediately after the biblical account of the Tower of Babel, which opens with the words, “Now the whole world had one language and a common speech.” Rabbi Naftali Zvi Yehudah Berlin (Netziv) says that this means that there was no dissent. There was an enforced uniformity of opinion. Such
a society leaves no room for dialogue, debate, disagreement and difference, the things essential for freedom.
When, therefore, Jews fight for the right to be, whether as a nation in its historic home, or as a religious group in other societies, they fight not for themselves alone but for human freedom as a whole. It was the Catholic writer Paul Johnson who wrote that Jews are “exemplars and epitomisers of the human condition. They seemed to present all the inescapable dilemmas of man in a heightened and clarified form… It seems to be the role of the Jews to focus and dramatise these common experiences of mankind, and to turn their particular fate into a universal moral.”
As we prepare ourselves for the next battle in the long fight for freedom it is vitally important not to believe in advance that we are destined to be alone, to find ourselves without friends and allies, confronting a world that neither understands us nor is willing to grant us a place to live our faith and shape our future in loyalty to our past. If we are convinced we will fail, we probably will. That is why the Rabbis were right to suggest that Bilaam’s words were not necessarily well-meant.
To be different is not necessarily to be alone. Indeed, it is only by being what we uniquely are that we contribute to humankind what we alone can give. Singular, distinctive, countercultural – yes: these are part of the Jewish condition. But alone? No. That is not a blessing but a curse.
These weekly teachings from Rabbi Sacks zt”l are part of his ‘Covenant & Conversation’ series on the weekly Torah teaching. With thanks to the Schimmel Family for their generous sponsorship, dedicated in loving memory of Harry (Chaim) Schimmel. Visit www.RabbiSacks.org for more.
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PROBING THE PROPHETS
BY RABBI NACHMAN (NEIL) WINKLER Faculty, OU Israel Center
“V’hatzne’ah Lechet Im Elokecha”
The rather obvious reason as to why our ancient scholars chose the message from the navi Michah (5:6-6:5) as a fitting haftarah for this parasha is the mention of Hashem’s “rescue” of Israel from the designs of Balak and the curses of Bil’am. It is, of course, the very story we read in the weekly Torah reading. And, although the same message was delivered by Yehoshua to the nation before his passing (see Yehoshua 24: 9-10), the Rabbis may have preferred to use the message from Michah, which the prophet includes as part of the censure of the nation – something that our scholars felt would be far more instructive for future generations, (as suggested Rav
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Moshe Lichtenstein).
And yet, one might see another reason for the Rabbis selection of this specific passage in Sefer Michah – a passage we find in the closing words of the haftarah. These words are quite well-known and they list what Hashem demands of us: “to do justice and love kindness…” –qualities that we would expect G-d to demanded – and the added quality that closes the haftarah: “v’hatzne’ah lechet im Elokecha” – “and walk humbly with your G-d”. A somewhat puzzling addition.
In trying to understand the underlying importance of the third demand, I share with you the words of the Rav, HaRav Yosef Ber Soloveitchik:
G-d requires from Man the highest of sacrifices – anonymity, humility. He loves the actor who appears on the stage for a short while, plays his or her part humbly, and disappears immediately without receiving applause….. What does the Megillah tell us about Mordecai the Jew and Esther the Queen before and after the Haman episode? Nothing! The Megillah refers us to the history books of Media and Persia. Only the activities during a short time period of time are memorialized. The rest is enveloped in mystery.
The Rav expands this approach with the following thoughts:
…Man not only rises but falls as well, and rises again from his fall, only to fall once more. Moral erring and culpability are interwoven into our very existential fabric.
our
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been memorialized in a popular song, "An eternal people does not fear the long and arduous path."
Doris Weinberger a"h
No man can claim that he is perfect….In a word, the Bible is confident of man, but it is also very suspicious of man.
Max Weinberger z”l
Patience is necessary for those who follow Isaac's way. But a wise woman taught us that patience is but another name for hope. That woman was Jane Austen, who put these words into the mouth of one of the characters in her great novel, Sense and Sensibility: "Know your own happiness. You want nothing but patience—or give it a more fascinating name: call it hope."
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The result of Man’s imperfection causes, in the words Rav Soloveitchik… ….periodic states of ecstasy, engendered by the feeling of closeness to G-d [that] alternate with the states of black despair… during moments of exile from the presence of Hashem. Those long periods of black despair contain the cathartic element which cleanses and redeems religious life.
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In short, (and in his inimitable style), the Rav sees the prophet’s call “to walk humbly with G-d”, as meaning more than the requirement to understand our insignificance vis-a-vis G-d Himself or even to internalize Hashem’s desire that we be “the actor who …. plays his or her part humbly. Rather, R. Soloveitchik suggests that our humility be built upon the person’s understanding of one’s relationship with the Divine, i.e., that the G-d fearing-individual comprehend that there are ups and downs in our journey to G-d, no matter how “G-d-fearing” one may consider him/herself. One must accept the inevitable days of light with those of darkness, the times of ecstasy becoming times of despair - without questioning Hashem’s decisions.
When we cultivate the humility to realize that we do not know everything nor do we understand Hashem’s immutable ways, we will have attained an essential tool in fostering a closer relationship with the Almighty.
Rabbi Winkler’s popular Jewish History lectures can be viewed by visiting the OU Israel Video archive: https://www.ouisrael.org/video-library
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Etched in Stone
The angel of Hashem stood in a path of the vineyards, with a fence on this side and a fence on that side (Bamidbar 22:24).
Bilam’s donkey halted in its tracks three times and on the third occurrence we are told that it was as if there was a fence on this side and that side – רדגו הזמ רדג הזמ. The Midrash (Bamidbar Raba 20:14) explains that Hashem was sending a subtle message to Bilam by using this phrase. It is similar to the way in which the Luchot were described - םיבותכְּ םה הזמו הזמ – written from this side and that side (Shemot 32:15). The words were engraved in the Luchot, such that they were visible from both sides. What is the connection between the Luchot and Bilam and his donkey? Perhaps the
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simple message may be that Bilam should not seek to curse Am Yisrael as he will never be able to overpower Am Yisrael who follow the Luchot (Torah).
MOSHE AND BILAM
The Tolna Rebbe (cited by Rabbi Frand in The Power of a Vort) offers a deeper insight with respect to the connection between the Luchot and Bilam. The Torah states דוע השמכְּ לארשיב םק אל - Never again has there arisen in Israel a prophet like Moshe (Devarim 34:10). From the term “Israel” referenced in this pasuk, the Midrash deduces that Klal Yisrael will never have a prophet like Moshe, but the other nations will. This is to preempt the claim that the other nations may raise – had they had a prophet like Moshe they would have behaved differently.
It is shocking to equate Bilam with Moshe. Bilam was wicked and in Pirkei Avot he is depicted as the prototype of bad middot (Avot 15:9). Bilam was arrogant, jealous and sought wealth. How can we compare the two?
INTERNAL VS SUPERFICIAL
We can explain this puzzling comparison with a parable. Two individuals became extremely wealthy. One individual worked hard and built a successful global empire.
The other individual was lazy and hardly worked but won the lottery and got a windfall of cash. There have been many documented cases of people rising from rags to riches overnight who later lost it all. Easy come, easy go! However, the individual who toiled to achieve success, appreciates every dollar he earned and spends it wisely. Similarly, Moshe worked hard at developing himself. He earned his level of prophecy. Bilam on the other hand- hit the lottery. He was granted prophecy so that the other nations could not complain that they did not have a prophet, but Bilam did not earn it. He remained the same repulsive individual as he was prior to receiving his prophecy. When we want something to be permanent, we describe it as “being etched in stone.” The subtle message that Hashem was sending to Bilam is that he will not be victorious over the Jewish nation because his prophecy is superficial. It does not define him as a person. Moshe’s prophecy is earned. Like the Luchot – it is permanently etched in stone.
As we enter the three weeks, we should all “internalize” the important message of this time period. It is easy to review what we ought to be doing. To work on our middot and especially on our respect for others during the period that our Mikdash was destroyed due to unjustified hatred. This year let us try to take concrete measures to change our behavior – to “etch it in stone” so that it becomes permanent. Let our improved behavior define who we are. Consider ways of respecting individuals with different ideologies, recognizing our commonality. May we be able to spread Ahavat Achim and be worthy of a geula shlema.
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Exalted Encampment
Balak king of Moav hires Bilaam to curse the Jewish people. Yet four times Bilaam looks out over the Jewish encampment and proclaims four blessings. He famously declares, “Ma tovu ohalecha Yaakov, mishkenotecha Yisrael – How good are your tents Yaakov, your dwelling places, Israel.” (Bamidbar 24:5) Chazal tell us that the tents and dwelling places here refer to the Batei Midrash and Batei Knesset, our study halls and synagogues. Rashi cites the interpretation of the Targum, mishkenotecha means chaniotecha, your encampments. What do encampments have to do with places of Torah and tefillah?
One way to understand the connection is that these are places where Hashem can encamp/dwell within us. As the Ramchal in
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Da’at Tevunot tells us, although Hashem is everywhere, nevertheless Hashem’s Presence is found more intensely in places where we gather to search out Hashem and to connect to Him. The Ohr Hachayim Hakadosh teaches (Breisheet 46:4) that a shul is designated for higher levels of Divine Presence than other places. Therefore, as the Kav Hayshar explains, even the walls of a shul are holy and one should behave with reverence and awe in a shul so indeed Hashem will rest His Presence in these edifices of kedushah.
We can also understand this as a directive to develop a perspective of ‘encampment’ prior to entering places of study and prayer. The Tosher Rebbe zt”l in Avodat Avodah explains that one ought to approach his avodat Hashem, service of G-d, with a sense of keviut, regularity and constency. This includes, notes the Rebbe, preparing oneself prior to davening, coming on time to shul, standing in a makom kavua, a fixed place, and establishing one’s place of davening with a specific group. It also includes having a sense of keviut in one’s schedule of learning. One should have a specific place where he learns and a regular course of study that he follows daily. Tenacity, perseverance and determination despite multiple distractions that often arise are the key to establishing a genuine connection to the Divine. Our shuls and study halls must be places where we “encamp” with routine steadiness so we can be worthy of the Shechinah’s presence.
The Tosher Rebbe cites the verse, “Mal’a
ha’aretz kinyanecha - the world is full of Your acquisitions” (birkot Shema) as referring to our acquisitions as well. We are put in this world to acquire Torah and mitzvot, we must fill the world with goodness and holiness. The hours of tefillah, Torah and mitzvah observance should be the most precious parts of our day.
The Ba’al Shem Tov Hakadosh offers a beautiful parable to illustrate this idea. On a special occasion, a king allowed his subjects to ask for whatever their hearts desired. One individual simply asked for permission to see the king’s face every day anytime he wanted. The king was very pleased with this request and elevated him above all his officers. Similarly, our desire should be closeness to the King of all kings throughout our day, and to dwell with consistency in His presence.
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From the Dust, Ashreinu!
In the rural Ukranian shtetl of Teplik, there was an ehrliche yid, a Breslover chassid known as “Feivel-Ashreinu”. A sincere and (seemingly) simple tailor, each night he would rise at midnight to recite Tikun Chatzos and mourn over the Beis Hamikdash. He would pour his heart out in prayer, crying rivers of tears over the state of the world and the exile of the Shechinah. Upon completing his nightly lament, he would stand up from the floor, his clothing dusty from the dirt, brush himself off and begin to sing בוט
ונקלח, “How fortunate are we, how pleasant our lot!” Over and over again, with passion, fervor and great joy, he sang, clapped and danced, celebrating the great pleasure and privilege of being a Jew. When the townsfolk became aware of his practice, they snickered in derision, and mockingly began to call him Feivel Ashreinu.
Whenever Reb Nosson Breslover would visit Teplik, Feivel would joyously come out to greet him. Reb Nosson enjoyed Feivel’s company and Feivel looked forward to spending time with Rebbe Nachman’s prized talmid. One time, when Reb Nosson arrived in Teplik, Feivel failed to appear. When Reb
Nosson asked about his whereabouts, the locals weren’t sure which Feivel he was referring to; there were a couple of Yidden with that name in town. When Reb Nosson made clear who he meant, they chuckled in jest, “Ah! You must mean Feivel-Ashreinu! Since you were here last, he passed away.”
Reb Nosson understood what it was that prompted them to deride him, if ever so slightly, and reprimanded the townspeople. “I’ll tell you this,” Reb Nosson said, “One of the punishments of the Next World, the experience called Olam HaTohu, is being forced to repeat over and over the habitual acts that we did in this world as a way to fix the precious time that we wasted here. While others will be doomed to perform the same foolish acts they did in this world, Reb Feivel’s ‘punishment’ in the next world will be to say Tikun Chatzos and then sing and dance ‘Ashreinu mah tov chelkeinu.’ Is that any reason to degrade him?”
“Who can count the dust of Yaakov? …May my soul die the death of the upright and let my end be like his.” (23:10)
“...In time it will be said to Yaakov and Yisrael, ‘What has Hashem wrought?’
Behold, a people that rises like a lioness and raises itself like a lion!” (23:23-24)
Bilaam’s intent to curse us is transformed
into wondrous praise: ‘Who can count the dust — who can begin to appreciate the extent through which Am Yisrael sanctifies and uplifts all of creation?’ As Rashi points out, רפעב ןימיקמ םהש תֹוצמב ןֹובשח ןיא, “(Even) the number of mitzvos we fulfill with dust and dirt are innumerable.” Divine laws of great detail govern the how, what and when of plowing, planting. A range of mitzvos, from םדה יוסיכְּ, covering the blood after shechitah, to the sanctity of the ashes of the Parah Adumah and the dust of the floor of the Mishkan play significant ‘roles’ in the life and rituals of Klal Yisrael, drawing our attention to appreciate and sanctify that which may seem lowly or worthless. Through the prism of Torah and experience of a life of Yiddishkeit, even dust and dirt are infused with holiness and meaning.
The great Rav and posek of Kovno, Rav Yitzchak Elchanan Spektor was once confronted by a Russian anti-Semite who contemptuously challenged the Rav: “You are a lowly people who serve no purpose; the world would be better off without you and the problems you cause. What contribution to humanity justifies your existence?” Rav Yitzchak Elchanan did not flinch.
Instead of feeling threatened or upset, the great Rav was filled with joy. Those present were confused. Smiling, he responded by quoting our pasuk: לארשילו
, “‘At that time it will be said to Yaakov and Yisrael…’ At that time when our enemies question our right to exist and say about us, ,ל-א לעפ המ ‘For what reason did God bother to create you,’ it means that the rest of Bilaam’s words will be fulfilled as well:
, “Behold, the
people will rise in like a lion cub and raise itself like a lion!”
Once again, unabashed anti-semitism has become the ‘acceptable’ norm around the globe. We face enemies who don’t simply disagree with us; they call into question our very right to exist. Yet, even with great losses and tragedies we have gone through, we are witness to, and part of, a wondrous awakening of nishmas Yisrael, Jewish identity, pride and strength. We are a dor nitzachon, a generation of victors, led by the sacrifices and dedication of our holy soldiers, whose gevurah and idealism is unmatched in perhaps all of Jewish history. Again and again (and may there be no more!) we are overwhelmed by the “last letters” written by our heroic chayalim, addressed to their families, loved ones and all of Klal Yisrael. These letters of tzavaah, ‘last will and testament’, teach us not only how to die a םירשי תוומ, “an upright death”, but how to live ‘al kiddush Hashem’, for the sake of the Land and Nation of Israel.
We have not yet even begun to process the depth of grief and lamentation over what we have lost this year, and this week marks the start of Bein haMeitzarim, our national period of reflection, ‘sitting in dust and ashes’ mourning over every churban that has come upon our Holy City, Land and People. But this year, ימוק רפעמ! “From the dust, may we arise!” May the millennia in which Jews needed to recite Tikun Chatzos come to an end. May we arise from mourning, brush off the ashes of exile, and celebrate on the holy soil of Eretz Yisrael, dancing and singing, Ashreinu mah tov chelkeinu!
For Your servants delight in its stones and cherish its dust (Tehillim, 102:15)
because essence. Sinai physical mitzvot matters. that voice, afterlife. I canFor no foland comreal amazing teachreceived us
Rabbi Jonathan Shulman,
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SIMCHAT SHMUEL
BY RABBI SAM SHOR Program Director, OU Israel Center
Our sedra this week contains one of our most familiar verses: Ma Tovu Ohalecha Yaakov, Mishkenotecha Yisrael - How good are your tents, Yaakov, your dwelling places, Yisrael...
These words which we recite each and every morning upon entering our Batei Knesset, were of course originally uttered by Bilaam HaRasha, when he intended initially to curse the Jewish people, and Hashem, caused these words of blessing to flow forth from his mouth instead. What exactly is the significance of this statement-How good are your tents, Yaakov, your dwelling places, Yisrael? Why of all possible pesukim that we might choose to focus on as we enter our synagogues, was this particular verse selected?
The Netivot Shalom, the Slonimer Rebbe zy’a, points out that as Bilaam was about to curse the Jewish people as a whole, instead the words uttered are uttered in the singular- Ohalecha Yaakov-Your (singular) tents Yaakov, Mishkenotecha, your (singular) dwelling places Yisrael. What served to protect Am Yisrael from Bilaam, and any other who might seek to harm us, is Achdut. When the Jewish people are united,as one singular entity, we are protected from each and every Bilaam, who might seek to harm us.
Rav Kook, zy’a offers a different insight regarding the significance of this verse. Rav Kook points out that an ohel- a tent, is a specific type of mishkan-dwelling place. We as Jews, explains Rav Kook, should always
perceive ourselves as if we are dwelling in an Ohel, a tent. A tent is a dwelling place, providing shelter for those who are on a journey. Rav Kook explains that, each of us should view ourselves as if we are on a journey, moving forward in growth, striving to come closer to the Ribono Shel Olam, and not chas v’shalom, remaining stagnant, settled and stuck in one place. Each of us must learn the goodness of what it means to dwell in tents, to continue to move forward, to journey on, to grow in our Avodat Hashem.
The Avodat Elazar of Kozhnitz zy’a, offers yet another beautiful interpretation of our pasuk. Ma Tovu Ohalecha Yaakov, Mishkenotecha Yisrael- what makes Am Yisrael unique amongst the nations, is the fact that even our private homes become a mishkan-a place for the Shechina’s presence, through the mitzvot we engage in each and everyday within our homes.
There is deep wisdom and relevance contained within each of these three beautiful insights. Each morning as we begin our day through tefila, we recite this verse to center us, to ground us, and root within us these three fundamental values-unity, spiritual and emotional growth, and sacred space.
Yehi Ratzon, may we merit to heed these powerful messages encrypted in this familiar pasuk, and may we indeed be blessed to fill our homes with mitzvot, and move forward, shielded from all those who wish us harm, because we continue to journey together, united as one.
GEULAS YISRAEL
BY RABBI MOSHE TARAGIN R am, Yeshivat Har Etzion YISRAEL
Bilaam Was the First Christian and the First Moslem
The three sections of keriyat shema are a condensed “constitution” of Jewish belief, incorporating fundamental religious tenets such as monotheism, Torah study, love of Hashem, fidelity to mitzvot and belief in hashgacha or Divine Providence.
The final section of shema, excerpted from Shelach, contains a reference to yetziat mitzrayim, the first moment during which Hashem’s intervention in history was unmistakable:
Shouldn’t Bilaam’s double reference to yetziat mitzrayim be favored over Shelach’s single mention? Interestingly, the gemara only disqualifies Bilaam’s section for technical reasons. As Bilaam’s prophecy is lengthy, its inclusion would disproportionately distend the recital of shema
The gemara in Berachot (12b) ponders why the prophecies of Bilaam weren’t incorporated into shema. After all, Bilaam twice marvels at yetziat Mitzrayim likening its force to the strength of an enormous bull:
Evidently, Bilaam’s prophecies asserted spurious religious and historical claims and the dismantling of his prophecy debunked these erroneous assumptions. What was Bilaam thinking and what was his plan? How did he hope to defeat the people who had escaped Egypt, benefitted from countless divine miracles and had just recently vanquished the two fiercest armies in the region? Which false claims were refuted?
TIMING AND BRIBING
Bilaam’s first mistakes were theological errors. Though he was a prophet, he was still saddled with primitive and paganistic images of G-d. He hoped to coordinate his verbal assault with the exact moment of divine rage. Through witchcraft and sorcery, he hoped to catch G-d at the precise moment that His anger flared and to channel that fury toward our people. His crude religious imagination still assumed that G-d was similar to human beings who experience emotional
oscillations. Additionally, Bilaam was still stuck with ancient pagan impressions of a G-d who is angry and vengeful. Bilaam hoped to synchronize his magical curse with the flaring of divine rage.
Additionally, Bilaam foolishly presumed that G-d could be bribed by sacrifices and gifts. After all, Bilaam himself was “persuaded” to ally with Balak because of the promise of great wealth. In his pagan mind, G-d was like humans- angry and greedy. Abundant sacrifices offered at the precise moment of divine displeasure should create a wave of hatred which would overwhelm the Jews.
Eventually, Bilaam learned that Hashem isn’t angry but compassionate. Sometimes He administers justice, but not out of rage or fury. Additionally, Hashem doesn’t experience emotional mood swings which can be exploited by humans. Furthermore, He isn’t greedy and doesn’t respond to bribery or enticements. He is transcendent, completely beyond human emotions and beyond human manipulation. Bilaam’s failed plan exposed his fraudulent religious notions and advanced the spread of monotheism. For this reason, his prophecies were considered for inclusion in Shema.
STILL CHOSEN?
Bilaam’s strategy wasn’t just based on faulty theological assumptions. He also committed a severe historical miscalculation. As a prophet he acknowledged that we had been chosen as G-d’s people. He knew about Har Sinai and had heard about our miraculous forty-year journey through a dangerous desert. However, he gambled that though we were once chosen, we were no longer chosen. After all, we had committed two heinous
sins- the egel debacle and the meraglim scandal- and had constantly questioned Hashem’s authority and ability. No longer tolerating our disobedience, G-d decided to exterminate the original generation of the Sinai covenant. The Israelite nation- version 2.0- was composed of a younger generation which hadn’t experienced Sinai as adults. This new version of the Jewish people was like every other nation- vulnerable to military assault, to supernatural jinxes, and to historical shifts.
To his dismay, Bilaam discovered that, despite our sins and despite our betrayals, our divine covenant is eternal, and our status is inalienable. His persistent attempts to curse us were repeatedly thwarted, forcing him to concede:
Despite our religious breakdowns, Hashem looks away from our “evil” (ןוא) and ignores our “toilsome betrayals” (למע . Having orig- ) inally ventured that we were “just like every other nation”, Bilaam now discerned that we remained a “different” nation, impervious to the ravages of history:
We still dwelt “alone”, unencumbered by historical forces. We still could not be cataloged alongside other nations. We were still Hashem’s children, despite our moral failures and our religious disobedience.
Bilaam, the first Christian
Effectively, Bilaam was the first to lodge a claim which Christianity would popularize and weaponize against our people. Christianity never doubted that the Jews were once the chosen people and were once the children of Hashem. Instead, it asserted that we had been
forsaken by G-d because of our rebellious conduct. Christianity’s timing was perfect. Just as this “new religion” emerged, Jewish fortunes receded. Our house of Hashem was burned to the ground, we were evicted from Yerushalayim, and scattered across the globe. Christianity’s depiction of the Jews as a “discarded people” was corroborated by the vectors of history.
Over the next two thousand years history did nothing to refute these claims. Christianity flourished while Judaism seemed to barely survive. Of course, we always believed and refused to question our ancient covenant based upon historical fluctuations. We always knew that historical redemption awaited us and would re landscape our fallen world. However, to the casual observer, Bilaam’s original claim proved to be correct. It appeared as if G-d had abandoned the Jewish people to the whims of history. Worse, it appeared that the original children of G-d were now condemned and cursed.
And then the Holocaust happened, the darkest moment of our prolonged exile. From 1940-1945 Bilaam’s claim appeared more accurate than ever. The murder of six million Jews seemed to confirm that G-d had abandoned his wayward people. Bilaam was smirking.
Three years later, the rise of the Jewish state wiped the smug smile off Bilaam’s face. In 1948, our return to Jewish sovereignty discredited all the spurious claims about the demise of the Jewish people. In the wake of the darkness of the Holocaust it became abundantly clear that
and
. 1948 provided our people with renewed faith, and completely discredited any claim
that G-d had forsaken His people.
For this reason, our presence in the Land of Hashem is so hotly contested. The flourishing of Judaism outside of the Land of Israel doesn’t challenge the claim that we are no longer chosen. However, a Jewish return to the Land of history, proves that our covenant with Hashem is still intact. The ancient “Israelites” have returned. The “Hebrews” of the Bible have reascended the historical stage. The covenant is alive as ever.
BILAAM WAS ALSO THE FIRST MUSLIM
Bilaam devised an additional tactic. In addition to adjusting history, he also sought to rewrite the origin story of Bereishit. In his prophetic arrogance he thought that he could relaunch history and create a competing “chosenness”. To restage history, he took a page out of the playbook of our Avot, matching their every move. Like Avraham, he woke up early in the morning, saddled his own donkey, and journeyed to a rendezvous with G-d. Looking to equalize and offset Bereishit, he built seven altars, matching the seven constructed by the Avot. To outdo the akeidah he sacrificed a bull and a ram.
And he was obsessed with mountains. Recognizing that Jewish history unfolded upon a mountain in Yerushalayim, he vainly tried to rewrite history atop his own mountain. To neutralize the origins of Judaism he knew that he needed a mountain:
His attempts to rewrite Biblical history foreshadowed Islam. Unlike Christianity, Islam never conceded our status as a “chosen people”. Claiming that we had corrupted the original Bible, Islam revised the “original” Bible, describing Ibrahim (instead of Avraham) “sacrificing “ Yishma’el (instead of
Yitzchak). Additionally, by inserting Islamic prophets into the Bible, the Quran rewrote history. While Christianity falsely modified history, Islam reworked the origin story of the Torah. Bilaam’s failed attempt to create a different origin story upon his own mountains foreshadowed Islam’s failed efforts to subvert Jewish chosenness by redrafting the origins of monotheism.
This is why our battle over the Land of Israel is so crucial. Our struggle with Christianity concerns events of 2000 years ago when we were expelled from Yerushalayim and apparently, in their minds, became unchosen. The resurgence of Jewish sovereignty, just a few years after the Holocaust has repudiated those claims.
Our struggle with the Arab world over the Land of Israel is about events which transpired atop the Temple Mount 3800 years ago. It is a more seminal and more difficult struggle. It must refute not just false adjustments of history but false redactions of history.
Bilaam’s false historical adjustments and his vain attempts to recast history were each foiled. With Hashem’s help we will settle His Land and, once again, frustrate any attempts to falsely tailor history or to falsely revise history.
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HAFTORAH
BY REBBETZIN DR. ADINA SHMIDMAN INSIGHTS
Bridging the Gap: Lessons in Leadership
HAFTORAH: MICHA 5:6-6:8
It is not a given that leaders have a relationship with their people. The construct of leadership in and of itself can create a divide between leader and nation, often an unbridgeable chasm. This distance can lead to an out-of-touch leader and disconnected people, resulting in apathy and disillusionment. By contrast, there are leaders who immerse themselves in the vicissitudes of their people, demonstrating deep empathy and love.
In our haftorah, Hashem confronts the Jewish nation, asking them how He has wronged them asking the mountains to act as judges and evaluate the case. He then lists the historical events starting from the exodus from Egypt, concluding with the events of Bilaam and Balak recounting in the Parsha. At all times, Hashem was there to rescue and redeem.
“My people! What wrong have I done you? What hardship have I caused you? Testify against Me.
In fact, I brought you up from the land of Egypt, I redeemed you from the house of bondage, And I sent before you Moshe, Aaron, and Miriam.
The Ibn Ezra points out in his commentary on Sefer Micha, that when Hashem enumerates the gifts we were given, קר
, I bestowed upon you a great goodness, this goodness went far beyond these historical events and miracles. Hashem emphasizes that He delivered the Jewish nation through Moshe, Aaron, and Miriam—each with their own unique role and way in guiding and teaching the people. This triad of leadership wasn’t distant or abstract. Rather, each of these exceptional leaders had a deeply personal relationship and was directly involved in the lives of the people. Even the key elements of desert existence were in the merit of these illustrious leaders, the clouds of glory to protect them, the manna and the well.
Each leader models for us even today how leaders can connect with the people, how the people can connect with leaders and how we can each connect with the other. Moshe, who spoke with Hashem “face to face,” as one speaks to a friend, epitomizes a leader with an unparalleled closeness to God. His role was not just to transmit commandments but to intercede, guide, and support the people in their journey. This direct line of communication with the Divine provided clarity and certainty, akin to a father guiding his child or a teacher instructing a student.
Aaron’s role as a prophet and spokesperson for Moshe highlights the importance of accessible leadership. He communicated Hashem’s will and Moshe’s instructions to the people, ensuring that the Divine message was understood and embraced. Aaron’s relationship with the Jewish people was one of trust and respect, facilitating their spiritual and communal growth. It was these qualities that afforded Aaron the voice of reason and peace among the people.
Miriam HaNeviah, the prophetess, played a crucial role in inspiring and leading the women of Israel. Her presence ensured that the spiritual needs of the women and all segments of the community were addressed. Through her song and leadership, she instilled hope and faith, fostering a sense of unity and purpose.
Leaders who are accessible and relatable can profoundly impact their communities. They inspire trust and facilitate growth, making the teachings and values they promote more tangible and attainable. Hashem’s message through Micha reminds us of the tremendous value in having leaders who are not only authoritative figures but also personal guides and mentors. These close, personal connections with our leaders can lead to greater understanding, unity, and spiritual growth. Let us appreciate the leaders in our lives who embody these values, and let us strive to cultivate personal, meaningful relationships within our own spheres of influence. In doing so, we can ensure that our communities continue to thrive and grow in spiritual strength.
ETOWARDS MEANINGFUL
TOWARDS MEANINGFUL TEFILLA
SHABBOS
Havdala
BY REBBETZIN ZEMIRA OZAROWSKI Director of OU Israel L’Ayla Women’s Initiative
BY REBBETZIN ZEMIRA OZAROWSKI Director of OU Israel L'Ayla Women's Initiative
ven though we already concluded our study of Birchat HaMazon in the last article, I recently came across a remarkable story about bentching that I thought would be important to share with you. The story illustrates a beautiful point brought down by the Sefer HaChinuch. The Sefer HaChinuch writes –
A braided candle, a cup of wine, a bunch of cloves…sounds like such a random list of items and yet, somehow, together they work together to create a fitting farewell ceremony for Shabbat! What is the deeper significance of our elaborate Havdala experience?
The Rambam writes that there is a wellknown mitzvah of ושדקל תבשה םוי
, of remembering the Shabbat by making Kiddush on Friday night. He says that there is also a parallel mitzvah to remember the Shabbat as it leaves, by making Havdala. By greeting the Shabbat and then taking leave properly, we give honor and respect to the Shabbat.
Anyone who is careful with their Bentching, his livelihood will be provide for him with respect all of his days
We spent a lot of time in our Birchat Hamazon series discussing the meaning and significance of all of the Brachot of the Bentching. But beyond understanding the deeper meanings, we also need to make sure to be ריהז with our bentching, to be careful how we recite the Bentching, the respect we give to it, and the way we concentrate and focus. If we do our bentching right, we are told that Hashem will reward us with a good livelihood.
How does the Havdala enable us to escort out the Shabbat properly? We use the Havdala to accomplish two things – 1. To give ourselves a dose of comfort as Shabbat leaves 2. To make sure we hold on to an important lesson of Shabbat
Havdala starts with a message of consolation and encouragement. In Gemara Beitza 16a, Rav Shimon ben Lakish explains that we are all given a neshama yeteira (an extra soul) on Shabbat and that it is removed from us on Motzei Shabbat, bringing a sense of sadness and loss as Shabbat ends. As we take leave of Shabbat, there is a feeling of melancholy in the air. The past 24-hours were a welcome hiatus from the stresses of life. We
This story is told by Rabbi Yoel Gold and has a profound message for us in our own bentching.
Two years ago, after the tragedy in Meron, a man named Chaim Ginz decided to try and be menachem avel as many of the victims’ families as possible. The first family he visited was the Zacbach family in Bnei Brak, who were mourning their 24 year old son, Menachem Asher. At the shiva house, the family gave out bentchers with the inscription – “The last will/
spent time connecting with Hashem and the things that are important in life. Suddenly, we are being thrust back into the real world. Our neshamot are quivering, we are not ready to leave this oasis. And so we begin the Havdala with a message of encouragement –
- Hashem is my salvation, I trust in Him and will not fear
- Draw water with happiness from the springs of salvation – we can draw inspiration and encouragement from our Shabbat experience and bring it into the rest of the week
היהת – In the past, the Jewish people have experienced light and happiness and we will experience the same.
After this “pep talk”, we give ourselves addeed encouragement using a variety of methods. The Rambam (Mishneh Torah Shabbat 29:29) explains the purpose of spices at Havdala –
the fragrant smell of the besamim helps to cheer up and restore our saddened souls. This, together with the light of the Havdala candle and the simcha of the wine, is a recipe designed to uplift us as we take leave of Shabbat.
The second message of Havdala is about our ability to distinguish and to discern. As Rabbi Norman Lamm wrote, “Havdalah means to distinguish or separate. When we recite this prayer, we bless God who
request (האווצ) of Menachem Asher is to bentch out of a bentcher”. The family explained that at the age of 16, Menachem Asher had taken on the practice of always bentching from a bentcher and never reciting the bentching by heart. He took this commitment very seriously and would never wash and eat bread unless he was absolutely sure there was a bentcher available in the vicinity. Chaim Ginz heard this and decided to take on this practice as well, l’iluy nishmat this young man. About a month later, Chaim was feeling pretty stuck. He was having trouble making a living. He was a Sofer and he had just completed a project and was unable to find any more work. Day after day, he would show prospective clients samples of his work but they just kept turning him away. He was feeling very rejected and depressed. One day, he was in a special apartment in Bnei Brak which sofrim use as a place to do their work. He had something to eat and was ready to bentch. He didn’t have a bentcher on him so he was about to bentch by heart. But he remembered his commitment and began to search the apartment from top to bottom. Finally, after many minutes, he located a bentcher hidden under a stack of papers on the top of a bookshelf. He noticed that the bentcher was written in תירושא בתכ, the font used by sofrim. He admired the beauty of the writing and after bentching, he decided to use the bentcher to help him with his own writing. For three hours, he
distinguishes between sacred and profane, light and dark, Israel and the nations, Sabbath and weekday…Havdalah is vital for those of us…who believe that the function and the mission of the Jew in the world is to illuminate the darkness, to sanctify the profane, to bring the Jewish message to the nations, and to introduce the warmth and meaningfulness of the Sabbath to all the days of the week”.
As we re-enter the regular world, a world where there is a jumble of good and evil and it’s not always so easy to always know what’s right and what’s wrong, we emphasize to ourselves that Hashem has given us the ability to distinguish between the two. We purposely use fire which can either cause great harm or provide great benefit, wine which can be used for celebration or for profanity, and spices which can enhance or ruin the taste of the food, to bring home this message – everything in this world can be used for the good or the bad, it’s just a matter of how much we use and how we utilize it. A world full of only chol (the mundane) would be pointless, but a world of only Shabbat wouldn’t be ideal either (at least not yet). It’s the fusion of the two, when utilized correctly that makes a winning combination. And so we end with the words – ,לוחל
We look to you Hashem as a model of how we are meant to live in a world of contradictions and incongruities, to be able to distinguish and differentiate, and make the most of the world around us.
“‘There has arisen no prophet in Israel like Moshe’ (Deuteronomy 34:10), but among the nations of the world there has arisen. Who is he? Bilam ben Be’or.”1 That is some high praise for a non-Jewish prophet, no matter how accomplished. Note, however, that the verse says “like Moshe” (השמכְּ), and this is an instance where the kaf of comparison ( - כְּ) remains in the realm of “not quite.” In fact, in one significant respect Bilam did not hold a candle to Jewish prophets of even non-Mosaic rank:
All the prophets [of the Jewish people] were motivated by the attribute of mercy toward both the Jewish people and the nations. […] As for the prophets of the nations of the world, they were motivated by the attribute of cruelty, for [Bilam] arose to uproot an entire nation for no reason at all.2
to pronounce his curse and even saddled his own donkey (Numbers 22:21). Our Sages observe that he broke with routine and did not wait for his servants, since “hate prevents thinking straight.” Contrast this with Avraham’s saddling of his own donkey prior to the Akedah, the Binding of Yitzchak—“love prevents thinking straight.”3
The Midrash tells us that Bilam exhibited the “attribute of cruelty,” so it was in character for him to attempt to harness God’s “attribute of judgment.” For one moment every day, for a mere 1/58,888th of an hour, God gets angry, and “no living being can determine precisely when this moment occurs except for the wicked Bilam.”4 Bilam’s intention was to curse the Jewish people at this precise moment, so that God Himself would be the one to destroy them.
Perhaps Bilam was bitten by the nasty bug of anti-Judaism, as his actions bespeak a blind hatred of the Jewish people. When offered a princely sum by an entourage from Moav to curse the Jewish people, he had the audacity to think God might see things his way (Numbers 22:19). He then woke early
1. Yalkut Shimoni, §966.
2. Midrash Tanchuma, Balak, §1.
It is difficult to comprehend what exactly it means for God to get angry, since He is perfectly benevolent and is not an entity that experiences passions. Rav Avraham Yitzchak Hakohen Kook viewed the notion of God getting angry as a way of teaching us about our own midot, our character and conduct.5 Every human character trait with which God has endowed us can be used positively. One should feel anger at injustice,
3. Ibid., §8, quoted by Rashi on Numbers 22:21, s.v. ונתא
.
4. Berachot 7a.
5. Ein Ayah, Berachot, 1:69.
corruption, cruelty, and other equally terrible human failings. Of the spectrum of emotions, though, anger should color our perception of the world only on the rare occasions it is truly warranted. This is what is meant by God’s anger lasting 1/58,888th of an hour. In modern parlance, this emotion should linger for a microsecond, long enough for it to register and be acted upon, and then dissipate.
The wicked, entrenched in immorality and iniquity, use the raw power of negative emotions to further their diabolical ends. Bilam used his unusual gifts to tap into divine “anger” and pipe it onto the Jewish people. The righteous, according to Rabbi Yaakov Moshe Charlop, know that God is only merciful, and so they seek to bring blessing into the world and annul divine decrees made in divine “anger.”6
Our Sages contrast Avraham and Bilam in how they view the world:
Those who have a good eye, a humble spirit, and a modest soul are among the disciples of our forefather Avraham. Those who have an evil eye, an arrogant spirit, and an insatiable soul are of the disciples of the wicked Bilam.7
The Mishnah does not focus on all the great character traits of Avraham, but on the essential attributes that were at the root of his generous spirit.
A person with a good eye wishes that others be blessed with good fortune. The Mishnah in Pirkei Avot asks: “Who is rich? Whoever is happy with their lot.” Rebbe Yehudah Aryeh Leib Alter, the Sefat Emet, imparted to his Chassidim that the very rich are those who are happy when their friends experience
6. Mo’ed Katan 16b. See Mei Marom, Nimukei Mikra’ot, 201.
7. Pirkei Avot, 5:19.
good fortune. Furthermore, by cultivating this outlook, we become more like Avraham in seeking to extend our own good fortune to others. Rabbi Tzvi Yehudah Kook drew the following contrast: “Bilam was a professional hexer. Avraham was a source of blessing… ‘[all the families of the earth] shall be blessed through you’ (Genesis 12:3).”8
Rav Kook the father explained that a good eye, arguably man’s most precious midah, 9 does not come from working on a single character trait like compassion or generosity. It is an entire perspective on the world and on life. One recognizes God’s goodness and feels blessed to live in such a world.
When a Jew awakens in the morning the first words uttered are modeh, an expression of thanks. Rav Kook explained that this prayer verbalizes a feeling of optimism and hope for oneself, one’s fellow Jew, and the entire world.10
Rav Kook once advised: If you find yourself in a dark place, don’t waste your time cursing the darkness, just light a candle. This is the Jewish way. It is no coincidence that the titles of Rav Kook’s writings incorporate the Hebrew word for lights, orot. They strive to see the world from a benevolent God’s-eyeview, as it were, in which everything is rising and fractures are healing. Divine anger is—at worst—fleeting. The kindness and compassion Rav Kook and his writings promote light up the world.
Rabbi Goldscheider is the author of the newly published book ‘Torah United’ (OU Press), featuring divrei Torah on the weekly parasha from Rav Kook, Rabbi Solovetichik, and the Chassidic Masters.
ERETZ HEMDAH ASK THE RABBI SERVICE
FROM THE VIRTUAL DESK OF THE
OU VEBBE REBBE
RAV DANIEL MANN
RAV DANIEL MANN
Accepting Shabbat Early During Army Service
Question: I am on reserve duty and wonder whether it is better to accept Shabbat early or whether I must be concerned that I may need to do melacha during tosefet Shabbat?
Answer: It is an honor to learn Torah with people, all the more so with a soldier for whom Halacha is front and center. We will discuss principles and address some scenarios.
The gemara (Shabbat 19a) says that one may embark on a sea journey that will continue into Shabbat only if: A. He sails before the last three days of the week; OR B. His trip is for a mitzva. Rishonim (see Beit Yosef, Orach Chayim 248) present different possibilities about the relevant problem of being on the ship. These include: 1. Seasickness harms oneg Shabbat; 2. The violation of techum Shabbat. 3. The Rabbinic prohibition of sailing. 4. The Ba’al Hama’or (ad loc.) says that we presume that the danger will make it necessary to do melacha on Shabbat, and that it is forbidden to enter such a situation without a legitimate need at the time of the week that Shabbat should be on his mind. The Rivash (Shut 101), accepted
by the Shulchan Aruch (OC 248:4), reasons that even those who explain the gemara differently, agree that there needs to be sufficient justification to put oneself into a situation that requires violation of Shabbat for pikuach nefesh.
Logically, making Shabbat early when the need to do melacha is expected during tosefet Shabbat is like setting up the need by entering the ship. It is unclear how high the chance of doing melacha needs to be for this to apply. In most cases, it depends if one has a shift or an operation at that time.
One pertinent question is why you are considering accepting Shabbat early. On a weekly basis, few men actively accept Shabbat early, in the way that [Ashkenazi] women do with candle lighting (see Shulchan Aruch and Rama, OC 263:10). Men do not accept Shabbat at that time (and must not if they need to daven Mincha). Some make a declaration of accepting Shabbat after Mincha, but this is not mainstream practice or required according to most poskim (see Yabia Omer VII, OC 34; Living the Halachic Process III, C-4). Rather, tosefet Shabbat is fulfilled by refraining from melacha at least a few minutes before bein hashemashot. It is detrimental to actively accept Shabbat when there is a good chance one would need to
Eretz Hemdah, the Institute for Advanced Jewish Studies, Jerusalem, is headed by Rav Yosef Carmel and Rav Moshe Ehrenreich, founded by Rav Shaul Yisraeli, zt”l, to prepare rabbanim and dayanim to serve the National Religious community in the Israel and abroad. Ask the Rabbi is a joint venture of the OU, Eretz Hemdah, and OU Israel’s Torah Tidbits.
do melachot in those minutes.
The question is if soldiers want to accept Shabbat early to enable davening Ma’ariv (with a minyan), Kiddush, and/or a seuda before a shift? Based on the above, entering the situation requires that it includes facilitating a mitzva. What counts as a mitzva?
The Tur (OC 248) cites Rabbeinu Tam that a business trip counts as a mitzva, whereas a pleasure trip is a non-mitzva. Many require a real mitzva, such as traveling to making aliya. The Shulchan Aruch (OC 248:4) rules like the stringent approach, but the Rama says that some follow Rabbeinu Tam, and they should not be criticized.
According to the approach that one needs a real mitzva, it is unclear whether doing the mitzvot of Shabbat during tosefet in a case that he can do the mitzvot in a non-optimal way (e.g., later, without a minyan, with cold food, while tired) counts. The policy of the IDF Rabbinate is that one should not accept Shabbat early if he can fulfill the mitzvot of the night after the shift. If not, one should eat his meal before the shift as a weekday meal and have a minor meal after returning from the shift. This reflects the correct general approach that one being exacting in avoiding melacha on Shabbat, even under extenuating circumstances, is more crucial than ideal fulfillment of the positive mitzvot of the day under such circumstances.
Such a general policy is for standard cases. Circumstances vary, both concerning halachic distinctions and practical concerns
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of the “army-on-Shabbat experience.” We would expect an expert army chaplain (as a high-ranking one told me) to weigh the specifics of a given case to determine if it fits the general guidelines or whether accepting Shabbat early might be worthwhile.
is reluctant to send Yishmael away and Yitzchak seeks reconciliation with Yishmael and seeks to bless Esav.
WEITZMAN
When Does Life Begin?
Last time we saw a decision of the Alabama Court that equated destroying fertilized eggs, often mistakenly called embryos, with murder and abortion. In the words of the court “the Wrongful Death of a Minor Act applies to all unborn children, regardless of their location”.
The rationale behind this somewhat astonishing position is a Christian view that life begins when the sperm and the egg meet and fertilization occurs. Usually this happens inside the body, in vivo, but if this is the beginning of life, then, logically, there is no difference between in-vivo fertilization and ex-vivo fertilization, that which takes place outside of the body.
If life begins when the complete set of genetic material exists in the cell, then, at the point of fertilization this has occurred. The entire genetic code is contained in this fertilized egg, half coming from the male cell and half from the female cell. While this is not yet life and only when the fertilized egg is implanted in the uterine lining, receives nutrients and is nurtured there can it grow to become a living human, but the potential is definitely there from the moment of fertilization.
This approach is very different from the Torah perspective; the Mishnah (Niddah 3:7) clearly states that the formation of a human
6th Aliya (25:1-11) Avraham marries Keturah; they have 6 sons. All that Avraham has goes to Yitzchak; these are sent eastward with gifts. Avraham dies at age 175; he is buried by Yitzchak and Yishmael in Ma’arat Hamachpelah. Yitzchak is blessed by G-d: he lives in Beer L’chai Roi. The transition from Avraham to Yitzchak is complete. While G-d has been a silent partner in this parsha, here He completes the generational transfer – He blesses Yitzchak. The Jewish people will be Yitzchak and not Yishmael.
embryo occurs forty days after fertilization. The Gemara (Yevamot 69a) explains that for the first forty days the fertilized egg is considered “just water”, meaning that it is fluid and not alive.
7th Aliya (25:12-18) The generations of Yishmael are enumerated. Yishmael dies. His descendants dwell from Egypt to Assyria. Yishmael’s story is brief. He has numerous and powerful offspring. The brevity is interested the Jewish length. echoes tions woman and began father’s that his icant the
While this is an accepted opinion that life in halachic terms starts at 40 days, some disagree and point to a Gemara in Sanhedrin (57b). There Rabbi Yishmael claims that a non-Jew is liable for terminating a pregnancy and the Talmud does not limit this prohibition to being applicable only forty days after conception. As such, it would appear, and this is indeed the halachic ruling, that the gentile be held responsible even if the termination of the pregnancy was performed within the first 40 days.
A SHORT VORT
If so, we cannot determine that life begins only after 40 days post-fertilization. There is a discussion as to whether this prohibition applies to Jews as well, or only to non-Jews, but even according to the opinion that it is limited to gentiles, there must be an agreement that life has already started at conception. For otherwise, during the first forty days there would be no prohibition to terminate the pregnancy.
BY RABBI
R av, Beit Knesset
When Avraham addresses the people of Cheit, trying to “Ger V’Toshav Anochi Eimachem” (23:4) “A Stranger and This seems to be a contradiction. If one is a stranger than is no longer a stranger. What did Avraham mean?
The Magid of Dubno (Jacob ben Wolf Kranz 1741-1804) this tense situation in order to, both, state his truth and be said, on the one hand, “I am a Resident’ due to G-d’s promise need your agreement to purchase a plot. In other words, Avraham “strangers”, while they understood him as saying that “they” The peace was kept, and Avraham remained true to his Shabbat Shalom
So does life begin at 40 days or before?
More on this next time.
Machon Puah for Fertility and Gynecology in Accordance with Halacha
Tzohar's Annual Summer Conference
3 Av - August 7, 2024 9:00 am - 9:30 pm
Expo Tel Aviv (Ganei Ha'tarucha)
Pavilion 10
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Rabbi David Stav Shmuel Rosner The ’Datlash Challenge’: Navigating Effective Aliyah for the Younger Generations
Zvika Klein
The New Antisemitism: Jewish Communities at the Forefront of Global Struggle
Rabbi Jacob J. Schacter
A Spiritual Perspective Post October 7th – Can Life Ever Be "Normal" Again?
Rabbi Alex Israel From Crisis to Hope in the Thought of Rabbi Sacks
Rabbanit Racheli Sprecher Fraenkel
- Keeping the Passion for Jerusalem Alive
Rachel Sharansky Danziger After the Storm: Loss and Healing in the Psalms of Exile and Return
Rabbanit Esti Rosenberg Moshe Rabeinu - Between Heaven and Earth
The conference program includes an English track alongside multiple Hebrew tracks
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A Review of Laws of the Fast of the 17th of Tammuz and the Three Weeks
THE THREE WEEKS
The Three Weeks is a period of intensifying mourning that is observed in the summer. In Hebrew, this period is known as bein hametzarim – literally, “between the straits” (a phrase from Eicha 1:3) – because the Three Weeks are bookended by fasts commemorating national tragedies: the fast of 17 Tammuz at the beginning and Tisha b’Av at the end. The mourning period can be broken down into the following stages: 17 Tammuz, the Three Weeks, the Nine Days, and Tisha b’Av. (All of these are actually part of the Three Weeks.) Let’s look at them stage by stage.
17 TAMMUZ
17 Tammuz – pronounced “Shiva Asar b’Tammuz” in Hebrew – is a fast that commemorates several national disasters, kicking off the Three Weeks. Among the tragedies that occurred on this date (see tractate Taanis 28b):
• Moses broke the first set of tablets as a response to the sin of the Golden Calf;
• Sacrifices in the First Temple had to be suspended because of a shortage of animals, caused by the siege of Jerusalem;
• Menashe, an evil king, installed an idol in the First Temple;
• The Romans prohibited sacrifices to be offered in the Second Temple;
• Apostomus, a Roman officer, publicly burned a Torah scroll;
• The walls of Jerusalem were breached, ultimately resulting in the destruction of the Second Temple.
Many more disasters occurred on this date throughout the centuries. Just to cite one example, on this date in 1239, Pope Gregory IX ordered all copies of the Talmud and other Jewish books confiscated for burning.
17 Tammuz was already a fast in Biblical times. The Book of Zechariah (chapter 8), which takes place after the destruction of the First Temple, refers to it as “The Fast of the Fourth Month.”
HOW IS THE FAST OF 17 TAMMUZ OBSERVED?
Shiva Asar b’Tammuz is a fast that, like most fasts, lasts from daybreak until nightfall (as opposed to starting at sunset the night before). Women who are pregnant or nursing, as well as people who are legitimately ill, may eat, but they should refrain from “luxury” foods (i.e., do not “let them eat cake!”). Children need not fast, though those who are old enough to understand should also refrain from treats on 17 Tammuz.
The fast of 17 Tammuz is the first day of the Three Weeks, so all of the restrictions of the Three Weeks are also in effect.
HOW ARE THE THREE WEEKS OBSERVED?
Some mourning practices are observed the entire period of the Three Weeks, with additional observances being added later in this time. The mourning customs observed the whole Three Weeks include:
• Not holding weddings;
• Not listening to music;
• Not purchasing new clothes;
• Not cutting hair or shaving;
RABBI JACK ABRAMOWITZ
EDITOR, OU TORAH
• Not holding or attending parties or other public gatherings.
A LITTLE MORE DETAIL ON THE THREE WEEKS RESTRICTIONS:
While we don’t hold weddings or parties at this time, a music-free gathering to celebrate an engagement is permitted prior to the Nine Days.
One may not play a musical instrument for enjoyment, but one may do so for practice or in a professional capacity.
Some people differentiate between listening to live and recorded music, though most authorities consider this an artificial distinction; consult your own rabbi for guidance in this matter.
The reason we don’t purchase new clothing is because we don’t do things on which one would recite the bracha of Shehechiyanu. This would include other major purchases (a new car, a new home, etc.).
The restriction on purchasing new clothes only applies to “major” garments. “Minor” garments like socks and underwear, on which Shehechiyanu would not be recited, may be purchased prior to the Nine Days.
The practice not to shave refers specifically to men shaving their faces; women may shave their body hair as per usual.
While the fast of 17 Tammuz only begins at daybreak, the Three Weeks restrictions take effect at sundown the night before.
The restriction on shaving and haircuts reflects the normative practice of Ashkenazic Jewry. The custom of many Sephardic communities is to allow shaving and haircuts until the week in which Tisha b’Av falls.
THE NINE DAYS
The last nine days of the Three Weeks are the first nine days of the month of Av. The Talmud tells us (Taanis 26b), “When the month of Av enters, we decrease our joy.” Accordingly, the mourning practices intensify as of the first of Av.
HOW ARE THE NINE DAYS OBSERVED?
The additional mourning practices observed during the Nine Days include:
• Not eating meat;
• Not drinking wine;
• Not wearing freshly laundered clothes;
• Not bathing for pleasure (which includes swimming);
• Not engaging in home improvements;
• Avoiding court cases (as much as one is able).
A LITTLE MORE DETAIL ON THE NINE DAYS RESTRICTIONS:
Meat and wine may be consumed on Shabbos, as well as at a seudas mitzvah, a meal celebrating a mitzvah (for example, a bris milah).
Freshly laundered clothing may be worn on Shabbos.
If one has small children, who constantly get dirty, their clothing may be laundered.
While we don’t bathe for pleasure, one may do so in cool water for reasons of hygiene.
One may bathe in warm water in preparation for Shabbos.
The Nine Days restrictions remain in effect until midday of the tenth of Av (i.e., the day after Tisha b’Av).
While our practice is to observe these intensified mourning customs starting from the first of Av, the Mishnah (Taanis 4:7) refers to them as practices of the week in which Tisha b’Av falls (shavua she’chal bo). Accordingly, the practice of many Sephardic communities is to observe these practices only during that week.
TISHA B’AV
Tisha b’Av, the ninth day of the month of Av, is the culmination of the Three Weeks and the Nine Days. It commemorates more national tragedies – including the destruction of both Temples – and is the time of the most intense mourning customs. Tisha b’Av is such a significant date on the Jewish calendar, and it has so many unique details, that it calls for an article all its own.
WHAT SHOULD BE OUR TAKEAWAY?
While the main theme of the Three Weeks is mourning, we should also use this time for introspection and self-improvement. Jerusalem and the Temples were destroyed because of the people’s misdeeds. Each of us should ask ourselves how we can improve, helping to merit hastening the Third Temple. Because of our long exile, we are so far removed from the Temple that we don’t appreciate what it is we’re missing. Accordingly, we’re not emotionally invested in mourning for something we never knew. It behooves each of us to learn more about the importance of proximity to God, which the Temple afforded. As the Talmud teaches (Taanis 30b), one who mourns the destruction of Jerusalem and the Temple will merit to see the future joy of their rebuilding.
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Ma’alot: Where the Entire Torah was Studied in a Single Week
International Bible Quiz Champions Speak
International Bible Quiz Champions Speak
Neta ben Amran from the city of Ma’alot, located up north in the Western Galilee shared the following with me. “In light of the ongoing war, we thought about what we could do in our city that would have a positive impact on the situation and decided to study the entire Torah in one week.
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
Much excitement has surrounded Emunah Cohen and Neta Lax, the two fresh winners of the annual International Bible Quiz. Yesterday I interviewed them and heard their story.
Our local Yeshiva under the leadership of Rabbi Yehoshua Weitzman, together with the mayor, involved the entire city in this project. The Torah was divided into sections and everyone received an amount to read of the Torah whose size was commensurate with the individual’s desire and ability.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
It turns out that they studied long hours together and were confident they would be the leading competitors. "We planned on winning together," Emunah revealed. "We thought both of us would answer every question correctly so that we would both be champions, tied for first place.
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
the first time?' Yet I simply forgot it. I thought afterwards that HaShem caused me to forget the answer in order to remind me that I do not know everything, that I am human and not perfect."
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
that is greater than its parts.
"The more you learn," Neta said, "the easier it gets. When you learn a lot of Tanach (Bible) you simply see how everything connects to your life. I truly felt that what I learned accompanied me wherever I went. It made my heart feel good."
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
In closing, Neta declared: "The two of us will continue to study the Tanach. There were parts of the Tanach that were not in the material covered by the quiz, and it's important for us to learn them too."
This project became a ray of light during these difficult days of bombardment in the North. The city was swept up in a collective spiritual mission. It was a mission that provided a powerful link to our magnificent story and to God. There were those who learned together in pairs, as well as children, women, teenagers, and yeshiva students. We felt that we were creating our own ‘Iron Dome.’
And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
And Emunah had this recommendation: "Study the Bible for 5 minutes every day. Not for school, not for the Bible quiz, but just for how much fun it will be."
But in the end Emunah won. "They made a big deal about our big hug after I lost," Neta said. "But it was the easiest thing to share in her happiness. Besides, we were just relieved that the competition was finally over."
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
In the course of the entire contest, Emunah made only one error. "I knew the answer to the question: 'When did King David cry for
What does it mean to study the entire Torah? It includes the Tanach (Bible), the Mishnah, the Babylonian Talmud, the Jerusalem Talmud, Midrashei Halacha and Midrashei Agada (expansive investigations and interpretations of Torah texts) and the holy Zohar as well. I was privileged to study nothing more than the 39th chapter of Genesis.
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But one small piece added to another small piece and so on becomes a magnificent whole
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At the celebration marking the completion of our Torah project, Rabbi Sayeg, our local rabbi, stood in front of hundreds of people and asked, actually demanded, peace and healing for the hostages, the soldiers, the wounded, and those with broken spirits... Everyone answered ‘Amen’ with deep emotion and
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North Amer
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North Amer
immediately began to sing and dance. I have looked at videos of the celebration over and over and suggest to the public to undertake similar projects. But mostly I ask that our prayers will be fulfilled and that we will hear and share good news.”
Sivan Rahav-Meir is a media personality and lecturer. Married to Yedidya, the mother of five. Lives in Jerusalem, and formerly served as the World Mizrachi Shlicha to North America. Sivan lectures in Israel and overseas about the media, Judaism, Zionism and new media. She was voted by Globes newspaper as most popular female media personality in Israel and by the Jerusalem Post as one of the 50 most influential Jews in the world.
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The Secret of the Sticks
How
Good Are Your Tents, O Ya’akov; Your Dwelling Places, O Israel! (24:5)
Chukat and Balak are always read on separate Shabbatot in Israel. Outside Israel, they are combined during the years where Shavuot falls on Friday. Due to Shavuot lasting two days in those locations, the second day’s falling on Shabbat means reading the special portion– Aser Te-aser for that day, whereas in Israel the reading is the next regular Parasha. Therefore Israel is one Parasha ahead – until Balak, when communities outside Israel catch up by reading Chukat-Balak together.
Why, in such circumstances, are Chukat and Balak joined up, instead of any other combination – for example Shelach-Lecha and Korach? What is the connection between the two Parshiot?
One possibility is that it is the stick: the stick appears prominently in both Parshiot. In Chukat, Moshe struck the rock with his stick,
and was forbidden to enter the Promised Land by Higher Authority in consequence. And in Balak, Bil’am struck his donkey with a stick when she strayed from the highway, whereupon G-d ‘opened the mouth of the donkey’ (22:28).
When Moshe struck the rock instead of speaking to it as G-d commanded, he failed to ‘make G-d holy’ (20:12) in the eyes of Israelites. As Rashi puts it, had he spoken to the rock, the Israelites would have learnt the following lesson. If the rock, which neither speaks nor hears obeys the Word of G-d, then how much more should we do likewise! Therefore, decreed G-d on Moshe: ‘You shall not bring (the Israelites)… into the land I [promised to] give them’ (20:12). So the stick brought Moshe one spiritual level downwards…
In contrast, Bil’am striking the donkey with his stick led to something positive – a communication from G-d. In response, he showed a degree of humility when he confessed ‘I have sinned’, and he was prepared to ‘return’ if it would be ‘bad’ in G-d’s ‘eyes’ (22:34). And when G-d told him to ‘go with the men and say whatever I will tell you to say’, (22:34) he did precisely that. Even though it was to cost formidable reputation, personal prestige, and high salary. So the stick brought Bil’am one spiritual level upwards…
The connection may be made with the opening section of Parashat Chukat: ‘The kohen shall take a stick made of cedar, hyssop, and a scarlet thread, and throw them into the burning of the cow…’ The stick of cedar used
in the purification from the defilement from contact with a human corpse is an integral part of that process. As the text shows, it paradoxically ‘defiles the pure’ (a ritually pure man shall gather the ash of the cow… and is defiled until evening) and ‘purifies the defiled’ (he shall purify himself with [the ashes of the red cow] on the third day, and on the seventh day he will be pure)...
Homiletically then, the stick reappears twice in Chukat-Balak. In Chukat, it ‘defiles the pure’ - Moshe striking the rock, and in Balak it ‘purifies the defiled’ - Bil’am striking the donkey… It is that which connects the two parshiot.
Another explanation that connects Chukat with Balak may be based on a very striking claim made by the Gemara: “Better the curse with which Achiya of Shiloh execrated the northern kingdom of Israel (under Yeravam ben Nevat: Melachim 14:15-16), than the blessings by which the wicked Bil’am wished on them” (Sanhedrin 105b). This, the Gemara explains, exemplifies: “The wounds that come from the person that loves you are trustworthy, yet the kisses of the people who are enemies are profuse and tiresome” (Mishlei 27:6). The rebuke and correction coming from those who truly love you, even
though painful and distressing at the time, are valuable. They draw attention to your shortcomings and to how you can improve. In contrast, the cheap, insincere praise with very likely ulterior motives are chanifut, tiresome flattery: chanifut because what the people that say it really feel and want is the complete opposite. As Bil’am: he wanted the fall of Israel, and he only gave the blessings because G-d didn’t give him any choice in the matter. As far as he was concerned, they were words of flattery, enforced by G-d. And at the end of the day, he got what he wanted with 24,000 dead resulting from the plague from Baal Peor, which he himself initiated (31:16).
Thus G-d punished Moshe after striking the rock. Yet it did not take away from the final impact that Moshe himself made in the very last days before his death. As he was to leave the people, it would have made an even greater impact, for all time. It was done out of love…
Yet in contrast, the blessings that Bil’am gave led to trouble. Unable to curse them according to Balak’s instructions, he sought to get them out of G-d’s favor through enticing them with the daughters of Moab (25:1; 31:16), in which he succeeded… In the end, he got the better of them.
TORAH 4 TEENS
BY TEENS NCSY ISRAEL
Nechama Tannenbaum
NCSY Chai Madricha
As תקוח ends with לארשי ינב’s victory over the םירומא, this week’s השרפ opens with this same tale, but from Balak’s eyes.
לארשי
One question that arises from this introduction to the well-known story of the השרפ is the significance of the specific victory arousing such fear in Moav that Balak felt compelled to enlist Bilaam to curse the Jews. In his sefer םולש תוביתנ, the Slonimer Rebbe, gives one answer. He writes that the Torah’s usage of the word לארשי signifies their unity. As the famous י״שר in ורתי תשרפ teaches us the word לארשי represents an individual, a singular being comprised of many souls, דחא שיאכְּ
דחא בלב.
In תקוח תשרפ, the קוספ writes
, ‘Israel smote him’.
Balak and Moav saw firsthand the effect of Israel’s unity, and that is what put fear into their hearts. They were so frightened and awestruck that they knew the only force that could bring לארשי ינב down was a godly one, of האובנ. Indeed, Bilaam too is struck by the
לארשי ינב, and blesses them ךְילהא
".לארשי ךְיתנכְּשמ בֹקעי
Rashi explains this ןכְּוש טבשו
.”ןיברועמ
Typically, this is understood as a praise on the תועינצ of the לארשי ינב, but perhaps it is more than that. Perhaps the Rashi on this famous bracha can help us understand what lay at the foundation of the unity of לארשי ינב. Maybe their ‘lack of involvement’ with each other is not a lesson in privacy, but rather comes to teach us that to achieve true תודחא, we must turn inwards and reflect on ourselves and worry less about the way others may impede the process.
Although we are familiar with the importance of our unity, we often, and maybe even understandably, have an easier time reflecting on the way others are behaving, and struggle with building up our own םניח תבהא.
We are quick to point fingers at others who we believe damage the unity, without reflecting on the way that we ourselves contribute to the division of our nation, even just by said finger-pointing. May we be zoche to have the strength and courage to work on our own םניח תבהא and be a truly united front that the enemy fears, and may we merit our ןוגי turning into החמש, and experience the ultimate הלואג speedily in our days.
Yaffa Kupferberg
NCSY Chai Participant 10th Grade
Yad Binyamin
This week’s parsha, Parshat Balak, starts with the pasuk,
own children.”
Balak the son of Zippor saw all that Israel had done to the Amorites.
The first sentence is written about the Jews from Balak’s point of view; the way we are presented is as villains who are taking over the land. From most of our enemies’ eyes we are seen as an evil and perhaps a corrupt nation. This is a repetitive thought of Balak throughout the pasuk.
The story states Balak is afraid of the Jews so he sends messengers to Bilam, a known prophet of God, to ask him to curse the Jews and in return he will be given many riches. Bilam receives the message, but God forbids him from carrying out Balak’s wish.
The messengers go back to Balak with that news and Balak gets angry and demands that they return to Bilam and give him any amount of money he desires.
God gives Bilam permission to go and Bilaam makes sure it is clear to Balak and his followers that he is not going for any riches or diamonds but only because God has told him to do so.
Balak and Bilaam meet and Bilam explains to the king that God has decreed He shall not curse the Jews in any way. Balak is furious. Bilam continues in the voice of God “I shall not let them be cursed You shall not touch my beloved, the ones I have reduced from the Egyptian. The ones who I have given the holy Torah to. The ones I chose to love as my
Instead God blessed us with three other blessings. In my eyes this is a beautiful story, one that is important and impactful, especially in this hard time. We are hit from every direction by our enemies and still we persevere and stay strong. God has not taken away those blessings He gave on that day. He has not let our foes destroy us; He does not stop His love for us.
God’s words in those psukim impacted me greatly and helped me remember how many times God has not left our side. Even in this horrendous war, God has stayed with us and sent us miracles. One thing it is important to never forget is that through all our hardships in the past, G-d has not left us, He has loved and protected us. And I truly believe God will do the same now. Shabbat Shalom
AlexLosky
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