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Home -> 5753 -> Balak

Rabbi L. Scheinbaum
In Balak, 5753

“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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Home -> 5753 -> Balak

Rabbi L. Scheinbaum
In Balak, 5753

“I have set up the seven altars.” (23:4)

Bilaam emphasizes to Hashem that he had instructed Balak to erect seven altars. Rashi explains that Bilaam emphasized the number of altars for a specific reason. By virtue of erecting seven altars, Bilaam sought to negate the combined efforts of Avraham, Yitzchak and Yaakov, who had built seven altars through their combined efforts. Bilaam foolishly thought that he could equate his altars to the altars erected by the Avos, Patriarchs, by merely constructing the same number of alters. Horav D. Feinstein, Shlita, suggests that perhaps Bilaam attributed a special significance to the number seven. Since Bnei Yisrael had seven altars…

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Home -> 5753 -> Balak

Rabbi L. Scheinbaum
In Balak, 5753

“And Bilaam said unto the angel of Hashem, ‘I have sinned for I did not know that you stood against me in the way.'” (22:34)

Bilaam’s statement seems enigmatic. How could it be considered sinful if, in fact, he was not aware of the angel’s presence? The commentators explain that this ignorance is in itself a sin. There are situations in which one must be acutely cognizant of who he is and before whom he stands. For example, a child can never justify striking a parent. Similarly, the king’s closest aide can not claim that he is not aware of the king’s identity. Likewise, a prophet must always be cognizant of the presence of the Eternal. For Bilaam to assert that he was unaware of…

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Home -> 5753 -> Balak

Rabbi L. Scheinbaum
In Balak, 5753

“And the donkey saw the angel of Hashem… and the donkey turned aside out of the way and went into the field.” (22:23) – “And the angel of Hashem stood in a hollow way between the vineyards, a fence (being) on this (side) and a fence (being) on this (side).” (22:24) – “And the angel of Hashem again passed, and stood in a narrow place, where there was no way to turn either to the right or to the left.” (22:26)

Horav Chaim Ehrentrau, z.l., points out that the three places at which the angel stood opposite Bilaam, barring his path, symbolize man’s three points of digression from freedom towards his ultimate loss of bechirah, free-will. In the beginning, the road towards sin appears to be a wide opening, from which it is easy to turn away to the right or left — or even turn back. This was Bilaam’s original situation. He could have returned to his home and redeemed himself. The sinner who remains adamant, continuing along his path of evil, encounters a narrower path. Although return from this…

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