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“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

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“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

Continue Reading

“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

Continue Reading

“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

Continue Reading

“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

Continue Reading

“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

Continue Reading

“And Moav was disgusted in the face of the Bnei Yisrael.” (22:3)

The parsha details how Balak and Bilaam sought every opportunity to curse Klal Yisrael. They tried everything to do away with the Jewish People. In the end, when they saw that all their efforts had failed, they brought out their young women and relied on the yetzer hara, evil-inclination, to perform the function in which he excels. Regrettably, this approach met with success, as many Jews fell prey to the yetzer hara’s blandishments. We wonder why Bilaam waited so long to attempt this proven method of destroying Klal Yisrael’s spiritual stature. Why did he try the methods that were at…

Continue Reading

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

“This is the statute of the Torah…and they shall take to you a perfectly red cow.” (19:2)

The parsha that addresses the concept of chukim employs the halachos, laws, of the Parah Adumah, Red Cow, as its standard. Jewish religious thought divides Divine commandments into two categories: “rational” laws, known as mishpatim; and “edicts” or chukim. Making a related distinction, Rabbeinu Saadya Gaon speaks of mitzvos sichliyos, those commandments required by reason, and mitzvos shimiyos, commandments mandated by Revelation. In truth, as the Sefas Emes explains, the overriding approach to mitzvah observance should be in the perspective of chukim, whereby one observes all commandments simply because they constitute an expression of Hashem’s Will. The Piaseczner Rebbe, z.l.,…

Continue Reading

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