Balak – Page 13 – Peninim on the Torah

“None has beheld iniquity in Yaakov, and neither has one seen perseverance in Yisrael.” (23:21)

Rashi explains that Hashem does not scrutinize the sins of Bnei Yisrael. He attempts to look away from their iniquities as much as possible. Horav D. Kronglas, z.l., questions Rashi’s statement based upon various instances in the Talmud in which it is clearly stated that Hashem does, in fact, scrutinize our sins. He cites specific cases in which it is clear that oversight is not one of Hashem’s attributes; on the contrary, He is very exacting in His judgement. Horav Kronglas explains this contradiction in the following manner. People tend to have two distinct standards for judgement: one for their…

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Rabbi L. Scheinbaum In Balak, 5752

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

Bilaam offers a noble response to Balak which indicates a deep reverence for Hashem’s imperative. On a superficial level, there is no difference between Bilaam’s statement and our Patriarchs refusal to transgress Hashem’s command. Based on Bilaam’s actual words, the Alter of Kelm Z”l distinguishes between Bilaam’s intent and the approach of the Avos. Bilaam said, “I cannot go beyond the word of Hashem.” He refused to challenge Hashem’s literal words, but he nonetheless sought every opportunity to convince Hashem to grant him permission to go. Hashem percpetion that it was Bilaam’s desire to go, enabled him to leave….

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Rabbi L. Scheinbaum In Balak, 5752

“And Bilaam smote the donkey to turn her into the way… And the angel of Hashem said to him, why have you smitten your donkey these three times?” (22:23-32)

When Bilaam set out on his journey to Balak, who desired is services in order to curse the Jewish nation, Hashem sent an angel with an unsheathed sword to hinder him. The donkey was miraculously able to see the angel, while Bilaam could not. The angel blocked the donkey’s path three times. After the first time, the donkey veered off the path, Bilaam hit him. This recurred when the donkey pressed Bilaam’s foot against a fence. The third time, the donkey, having nowhere to turn, settled down on the ground only to be hit again by Bilaam. When the donkey…

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Rabbi L. Scheinbaum In Balak, 5752

“And Bilaam smote the donkey to turn her into the way… And she lay down under Bilaam and he smote the donkey with a stick.”(22:23-27)

At first glance it appears, that Bilaam smote the donkey simply in order to turn her onto the correct path. The sequence of pesukim, however, seems to indicate that he smote the donkey in response to her ridicule, a public demonstration of lack of respect. “And Bilaam said unto the donkey, for you have mocked me, if there were a sword in my hand, I would now kill you.” (22:29) It seems incredible that Bilaam would want to kill his donkey for exhibiting disrespect toward him. Indeed, as Horav Yosef Dov Soloveitchik Z”l explains, this is the nature of an…

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Rabbi L. Scheinbaum In Balak, 5752

“And Bilaam lifted up his eyes.” (24:2)

Rashi explains that Bilaam desired to bring upon Bnei Yisrael an evil eye. Here Bilaam’s three character traits – an evil eye, an arrogant spirit, and a greedy soul are exhibited. Rashi is referring to the Mishna in Avos (5:19) which contrasts the disciples of Bilaam to those of Avraham. The disciples of Avraham possess the attributes of a “good eye,” a humble temperament, and an insatiable spirit. Upon concluding the three comparisons between Bilaam’s and Avraham’s disciples, this same Mishna questions the difference between the disciples. The Mishna responds with the statement that Avraham’s disciples enjoy the fruits…

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Rabbi L. Scheinbaum In Balak, 5751

“And Balak, the son of Tzipor, was king of the Moabites at that time.” (22:4)

The Zohar tells why the Torah mentions Balak’s father, and not the patrlineage of the other kings. He explains that Balak, was the only descendant of Yisro who refused to convert to Judaism, and was therefore crowned as king by the Moabites as a gesture of gratitude for his defiance. His father’s name is emphasized to indicate his lack of royal lineage, because he was king of the Moabites only at that time. The statement of the Zohar may be further explained by applying the words of the Chovas Halevavos regarding the yetzer hora’s (evil inclination) various methods of enticing…

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Rabbi L. Scheinbaum In Balak, 5751

“And Bilam rose up in the morning and saddled his donkey.” (22:21)

Rashi says, Hashem said to Bilam – “wicked one, their father Avrohom has already preceded you.” This refers to Avraham’s rising early and personally saddling the donkey in preparation for Akeidas Yitzchok. It is necessary to explain the relationship between Bilaam’s act and Avraham’s act, and the significance of Avrohom having preceded Bilam. We learn from here that Hashem demands of us to exert at least the same effort in performing His Will, as the wicked exert in opposing His Will. Bilam specifically rose early in the morning and personally saddled his donkey to show his supreme devotion to…

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Rabbi L. Scheinbaum In Balak, 5751

“I would like to die the death of the righteous.” (23:10)

The Talmud in Avodah Zorah (25b) states that yeshorim (righteous) refers to the Patriarchs. Why is the reference here in describing the Patriarchs as yeshorim in contrast to other applications for describing the righteous, such as, “chasidim or “tzaddikim”? The Netziv Zt”l explains the difference between these two descriptive words. In Parashas Haazinu (32:4) the posuk states that Hashem is “The Rock, perfect in His working…righteous and straight is He”. The Netziv explains the word “yashar” (straight) as referring to the declaration of our belief, which helps explain the severe punishment meted out during the destruction of the Second Temple….

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Rabbi L. Scheinbaum In Balak, 5751

“And Bilam lifted up his eyes.” (24:2)

Rashi explains that Bilam desired to bring upon the Bnei Yisroel an evil eye and here you have his three traits, an evil eye, and an arrogant spirit, and a greedy soul. Rashi refers here to the Mishna in Avos (5:19) which delineates between the disciples of Bilam and the disciples of Avrohom. The disciples of Avrohom possess the attributes of a “good eye”, a humble temperament, and a lowly spirit, while the disciples of Bilam possess an evil eye, a haughty temperament, and an insatiable spirit. Two prototypes are contrasted in the Mishnah – Avrohom and Bilam. Yet,…

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“None has beheld iniquity in Yaakov, and neither has one seen perseverance in Yisrael.” (23:21)

“If Balak would give me his house full of silver and gold I cannot go beyond the word of Hashem.” (22:18)

“And Bilaam smote the donkey to turn her into the way… And the angel of Hashem said to him, why have you smitten your donkey these three times?” (22:23-32)

“And Bilaam smote the donkey to turn her into the way… And she lay down under Bilaam and he smote the donkey with a stick.”(22:23-27)

“And Bilaam lifted up his eyes.” (24:2)

“And Balak, the son of Tzipor, was king of the Moabites at that time.” (22:4)

“And Bilam rose up in the morning and saddled his donkey.” (22:21)

“I would like to die the death of the righteous.” (23:10)

“And Bilam lifted up his eyes.” (24:2)

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