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How goodly are your tents, O Yaakov, your dwelling places, O Yisrael. (24:5)

As we enter the shul, our daily encounter with the Almighty  begins with the pasuk that Bilaam recited. Let us put this into perspective.  Bilaam was impressed and inspired by Klal Yisrael’s modesty and sensitivity  to  privacy issues, as evidenced by the arrangement of their tents.  Bilaam  was the paradigm of evil, a man whose sense of morality was so eroded that he sought to destroy Klal Yisrael through debauchery. He fully comprehended that Hashem despises licentiousness.  He recognized Hashem’s reaction to Klal Yisrael’s promiscuous attraction to the daughters of Moav.  Yet, during a brief moment of spiritual ascendency, granted…

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Behold! A man of Bnei Yisrael came and brought a Midyanite woman near to his brothers in sight of Moshe and in sight of the entire assembly of Bnei Yisrael; and they were weeping at the entrance of the Ohel Moed. (25:6)

Rashi attributes the weeping to the fact that Moshe “forgot” the law regarding a “boel aramis.” This law states that one who publicly cohabits with a gentile may be slayed by kanaim, true zealots.  Hashem caused Moshe to forget,  so that Pinchas could react and merit the blessing he received.  Pinchas reminded Moshe of the law, but Moshe told him to take action, claiming that the one who made the law known should execute it.  Horav Simcha Zissel Broide, Shlita, comments on the remarkable lesson to be derived from this pasuk.  If Hashem decrees that a person should attain a…

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Hashem opened the mouth of the she-donkey and it said to Bilaam, “What have I done to you that you have struck me these three times?” (22:28)

Chazal note that the Torah does not use  the word “pe’omim,” which means “times.” Rather, the Torah uses the word “regalim” which is an allusion to the Shalosh Regalim, Three Festivals — when Klal Yisrael went on Pilgrimage to Yerushalayim  — and to the Bais Hamikdash.  Bilaam wished to harm a nation whose devotion to Hashem was so strong, whose commitment so intense, that they left  their fields and homes three times each year to serve Hashem in Yerushalayim.  How could Bilaam think that the Almighty would permit him to harm such a dedicated nation?  It is interesting to note…

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And Balak ben Tzipor saw. (22:2)

Horav Ze’ev Weinberger, Shlita, writes that he once heard stated in the name of Horav Moshe M’Rozvandov, zl, an ambiguous statement regarding the relationship among Parshios Korach, Chukas, and Balak.  He said that the letter “Kuf,” “e” is found in all three parshios. Kuf begins  one, is in  the middle of the next, and  ends  the third parsha.  Korach, begins with a kuf; Chukas has the letter kuf in the middle, and Balak has it at the end.  Needless to say, this statement is enigmatic.  What lesson is to be derived from the position of the kuf in the names…

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And Balak the son of Tzippor saw all that Yisrael had done to the Emorites…Behold a people has come out of Egypt, see, they cover the face of the earth. (22:2, 5)

This is a paradigm of the sad tale of history, notes Horav Moshe Swiftz, zl.  The gentiles acknowledge only that which the Jews have done to the Emorites.  Did Balak also notice the violence which the Emorites perpetrated upon us?  The gentiles see the Jew through their unique spectacles.  They stand ready to condemn any Jewish action committed rightly or wrongly, without consideration and without empathy.  Their eyes are closed; their senses are numbed with indifference to the plight of the Jew. Balak said, “Behold, a people has come out of Egypt.  See, they cover the face of the earth.” …

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Behold, a man of Bnei Yisrael came and brought a Midyanite woman near to his brothers. (25:6)

During a meeting of rabbonim held in Yerushalayim, an individual raised a question  to the august assemblage.  Suddenly an older man arose and addressed the group,  “My friends, I am beyond the age of seventy, and I can, therefore, assure you that I am beyond being tainted by the pursuit of honor.  I suggest that we render the following decision…”  He  went on to state his “humble” opinion.  Upon hearing this, Horav Leib Chasman, zl, who was one of the attendees at the meeting, stood up and emphatically said, “With all due respect, I must disagree with my colleague.  It…

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Behold! A man of Bnei Yisrael came and brought a midyanite woman near to his brothers…And they were weeping at the entrance to the tent. (25:6)

The Midrash states that when Zimri brazenly brought the pagan woman before Moshe, he asked him, “Ben Amram, is this woman permitted to me — or forbidden?”  “She is forbidden,” replied Moshe.  Zimri countered, “If she is forbidden, who permitted you to marry your wife, since she is the daughter of a Midyanite priest?”  Moshe did not respond.  This caused the people around him to begin weeping.  Moshe did nothing to counter Zimri’s brazenness.  Surprisingly, he did not even implore Hashem to put a stop to Zimri’s insurgence.  The Midrash adds that Hashem inquired of Moshe, “Where is the wisdom…

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Hashem’s wrath flowed because he was going. And an angel of Hashem stood on the road to impede him….The angel of Hashem stood in the path of the vineyards. (22:22,24)

The Torah does not consistently use Hashem’s Name.  In the beginning, when it states that Hashem’s wrath flared, the Torah uses the Name Elokim, which implies the attribute of din, justice.  Afterwards, it says that Hashem dispatched an angel to save Bilaam from sin.  The Torah now employs the Name Hashem which implies the attribute of rachamim, compassion.  Why is there a change in Hashem’s relationship to the situation? The Chofetz Chaim, zl, explains that  Bilaam was ostensibly endowed with a special neshama, soul.  He had the ability to attain very high levels of spiritual achievement.  Alas, he used his…

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“And the words of the man with the open eye.” (24:3)

The Talmud in Sanhedrin 105 interprets “open eye” as referring to the fact that Bilaam was blind in one eye. Targum Onkeles defines “open eye” as meaning that Bilaam had special vision in one eye. How does Onkeles’s explanation coincide with that of the Talmud? The Baal Shem Tov suggests that the two interpretations complement one another. In order to attain the level of nevuah, prophesy, one must be a kadosh, holy person. Kedushah is achieved by purifying each organ of one’s body and sanctifying it. Indeed, this was what the Navi would do. Bilaam, however, had a problem. He…

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“Take all the chiefs of the people and hang them up unto Hashem in the face of the sun.” (25:4)

Many Jews accepted the invitation of the Midianite and Moavite women to join them in a sacrificial festival to their god, Baal–Peor. Although it was not the leaders of the tribes that sinned, they did not manage to prevent others from committing the gravest sins with the pagan women. Sforno comments that their sin progressed gradually. They began by exhibiting licentious behavior with the pagan women, followed by eating their sacrifices, until, ultimately, they began worshiping their idols. The apathy the leaders demonstrated by observing thousands succumbing to the wiles of the yetzer hora without themselves doing anything in protest,…

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