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Beit Midrash
- Sections
- Chemdat Yamim
- Parashat Hashavua
- Torah Portion and Tanach
- Bamidbar
- Balak
On the pasuk, "Another prophet like Moshe never arose in Israel, whom Hashem knew face to face" (Devarim 34:10), Chazal (Sifrei , V’zot Haberacha 357:10) derived an extremely positive appraisal: "While in Israel there was not as great as Moshe, among the nations there was Bilam." The difference is that Moshe did not know Who was speaking to him, and Bilam did know; Moshe did not know when Hashem would speak to him and Bilam did know. To put things in perspective, they explained that Bilam knew so much, just like a royal chef knows about the ins and outs of the goings on of the king’s kitchen – without being an important officer. In this vein, Moshe is uniquely described as, "in My house, he is trusted" (Bamidbar 12:7).
Bilam earned, in Rabbinic parlance, the title Bilam Harasha (the wicked). "Whoever has these three qualities is a disciple of Bilam Harasha: a bad eye (looks negatively on others), a high spirit (haughtiness), and a broad spirit (desires great pleasures) (Avot 5:19). They accuse him of involvement in immoral acts such as bestiality with his donkey (Avoda Zara 4b). On the pasuk, "Vayiker Elokim el Bilam …," the midrash sees the first word as a reference to impurity.
The most direct description used in Tanach against Bilam is found in Yehoshua (13:22) – "Bilam the son of Be’or the sorcerer (hakosem), Bnei Yisrael killed by sword." What does a kosem mean? In our "rational" world, this is a reference to one who uses sleight of hand. However, throughout history, this has referred to people who steeped themselves in an impure world of occult powers. Therefore, magic was connected to the source of impurity – to the dead. Indeed, the Torah forbids interaction with secrets from the world of the dead (Devarim 18:10-11).
Bilam increased the impurity by involving himself and those around him in promiscuity. While on the one hand he praised Bnei Yisrael for the modesty of their homes (Bamidbar 24:5), his plan succeeded in causing many in Bnei Yisrael to sin with Moavite women (see Micha 6:5). Chazal asked how he could be called a kosem if he was a prophet, and answered that he was originally a prophet, but later on was a kosem (Sanhedrin 106a).
Hashem sent His trusted servant Moshe to save His people, Bnei Yisrael, from Egyptian bondage, bring them to Sinai to accept the Torah, and then bring them into the Land to establish a moral society that could serve as a light to the nations. Hashem gave the non-Jewish world a prophet on an equally high level, Bilam. This man decided to leave the path of prophecy and purity and cling to sorcery and impurity. After choosing this path, he fell to the 50th level of impurity. After Balak invited him to curse Bnei Yisrael, he saw the purity in Bnei Yisrael and realized that the only way to "return Bnei Yisrael to Egypt" was to make them sin. That is why Bnei Yisrael had no choice but to fight Midian and kill "Bilam ben Be’or the sorcerer."
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
P'ninat Mishpat Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Rabbis in Midrash
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Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
P'ninat Mishpat Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
