1. religion and spirituality
2. judaism

OnegShabbos
‫בס"ד‬
North West London's Weekly Torah and Opinion Sheets
‫פרשת בלק‬
04 July ’15 ‫י"ז תמוז תשע”ה‬
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The Micro and Macro of Mitzvos
Rabbi Zvi Teichman
Congregation Ohel Moshe, Baltimore, MD
Have you ever wondered why this week’s portion is named after the wicked King
of Moav, Balak?
Korach, too, makes it to the ‘Hall of Fame’ of parshiyos, but we are told he was an
accomplished and pious scholar destined for greatness, whose children repented and
authored several chapters of Tehillim and are referred to for perpetuity as '‫'בני קרח‬, the
children of Korach. Balak, however, in his venomous hatred, sought to eradicate the
Jewish nation! What did he do to deserve having his name eternally recalled?
The Talmud cites the opinion of Rav who encourages us to engage in Torah and
mitzvos even when our motives are not for “the sake of Heaven”. We are assured that if we
stick to it, ulterior motives notwithstanding, ‫מתוך שלא לשמה בא לשמה‬, mitoch she’lo lishma,
ba lishma, we will eventually reach a level of purity of intentions in our actions.(Sanhedrin
105) The source for this concept is none other than our ‘esteemed’ villain, Balak!
Balak, in his quest to capture G-d’s attention and favour, brings a total of 42
korbanos, sacrifices, on seven different altars. The Talmud goes on to tell us that the
merit of these offerings, despite his nefarious intent, made Balak worthy of having Rus
descend from him.
!‫מתוך שלא לשמה בא לשמה‬
The irony lies not only in the fact that his efforts were frustrated, but in the reality
that the Davidic dynasty that would stem from Rus would be the one who would
ultimately ‘rise’ to, ‫“ ומחץ פאתי מואב‬pierce the nobles of Moav” (Bamidbar 24:17). This
a reference to either King David who will conquer the nation of Moav in his days (Rashi)
or to the Melech HaMashiach who in the end of time will not spare Moav (Ramban).
Some reward!
Further mystifying this theory is a passage in the Talmud (Sotah 47a) that quotes
Rabbi Chanina as saying that as a consequence of Balak’s 42 sacrifices, an equivalent
number of children were felled by a bear in the times of Elisha the Prophet (Melachim II,
chapters 2 and 3). That episode took place when Elisha miraculously sweetened water
that had gone bad, for the people of Jericho. The youths of the region, who had been
capitalizing on the situation by providing water and charging for it were obviously upset
when there was no longer any need for their services. They taunted Elisha, calling
him ‫קרח‬, kereach ‘baldy’, possibly intimating with this insult that he made ‘bald’ their
source of income through his intervention. As a punishment for their chutzpah, two
bears emerged from the forest and tore them apart.
The question is posed, that this seems to contradict the previous statement that
implies the merit for his sacrifices was that Rus descended from him? Was he then
deserving of two rewards? The Talmud answers: “his desire nevertheless was to curse
them.”
Does the desire then give him a right to a double reward? Is there a reward for his
wanting to curse them? What is the deeper meaning beneath this?
Every spiritual action has an inherent value and impact on us. The mere act of
engaging in a mitzvah infuses the doer with a sense of kedushah, holiness. Even an act
done for ulterior motives is suffused with the power to affect us. As long as one doesn’t
engage in a mitzvah with the intention to get back at someone, such as in a case where
PARSHAH
‫מוצש’’ק‬
one learns Torah seeking to become proficient, solely that he may put down and ‘cut
off’ others, the act has significance. Even when one studies Torah to gain honour and
accolades for his scholarship, it still infuses the learner with a spirit of kedushah. One
who sees Torah as a value, something that gains respect, albeit utilizing it for his own
personal honour, still benefits from the aura of its effect. One who engages to spite
another has no inherent appreciation for it other than its utility in quashing another.
(Tosafos Nazir 23b)
Balak acts out of fear that his nation might be attacked by the newly emerging and
numerous Jewish nation, 'and Moav became very frightened of the people', because it
was numerous, (Bamidbar 23:3). He pines for self-preservation.
Balak is merely seeking to maintain his nation’s honour. He presents his sacrifice
in some form of tribute and appeal to G-d, to seek His assistance in warding off this
imagined foe. He has an ulterior motive, but there is a connection to G-d that is being
addressed. This ‘micro’ deed finds its ‘macro’ effect in the evolution of Rus. The force of
a small act of kedushah, no matter how misguided, finds its expression centuries later.
That is the power of a mitzvah.
This minute investment reaps its full reward in the appearance of Rus. This now
enters into the collective soul of the Jewish people, as Rus represents a sense of malchus,
nobility, instilling an entire nation with that quality. But it is a double-edged sword.
On the other side of this micro-infusion of kedushah lies a larger dose of selfishness
and baseless fear. The moment the Jewish nation exhibits that same flaw that appeared
in Balak, it erupts violently. The young lads who were caught up in their own selfcenteredness, that echoed the ‘desire’ of Balak for self-preservation, acted derisively
to Elisha, resulting in the deaths of 42 of them, allowing the negative aspect of those
sacrifices to rear its ugly head.
)‫ שכר עבירה עבירה (אבות ד ב‬,‫שכר מצוה מצוה‬, The reward for a mitzvah is the mitzvah,
the reward for sin is the sin itself. (Pirkei Avos 4:2)
Reward here is used here perhaps in the vein of consequence. It is a metzius, an
absolute reality. The mitzvah has a powerful inherent effect on the person just as
the sin influences the individual committing it. When we do an act that has a mixed
formulation it possesses the ability to find its expression both positively and negatively
when we mimic the original flaw.
Balak teaches us a vital lesson. Even the wicked can gain a micro-dose of hope that
can transform it completely into good as it did in the emergence of Rus. Her striving
for and finding definition was the macro-expression of that miniscule seed planted by
her ancestor.
Every mitzvah we do packs a mighty wallop no matter how deficient our intentions
may be. Every person who has a regard for Torah has to be valued for the micro-deeds
they embody.
If we become aware of the power of our connection to Hashem we will seek to
purify our intentions and merit a positive macro-effect on our lives, family, community
and the world.
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1. Bilaam’s strength was in knowing the exact moment that Hashem is angry every day. However, since this anger only
lasts a moment, what could Bilaam have said in such a short time to curse the Jews?
Rabbi Reuven Lanning
United Synagogue Chevra Kadisha
2
In Parshas Balak, when Balak was trying
comments that the reason why he said this was
for the second time to get Bilaam to curse
that Bilaam wanted to cause Balak pain.
the Bnei Yisrael, Bilaam was not allowed
Hashem had told him to give a brachah, he
to curse them, but was told to give them
hadn’t said anything about causing Balak pain.
a brachah. He said to Hashem, “OK. You
Bilaam did this of his own volition.
We see that the reason that Bilaam gave that
don’t want me to give a curse, at least
don’t make me give a brachah.”
he did not want to give a brachah is invalid. He
(A bit of paraphrasing there)
himself proved that he was not worried about
causing pain to Balak, but rather he had his
In Bamidbar 23:16, it says ‘Vayasem davar
own reasons for not wanting to follow Hashem’s
b’fiv,’ which according to the peshat means, he
instructions. Either he did not want the Bnei
put words in his mouth. Rashi explains this
Yisrael blessed or he was embarrassed or maybe
differently and comments that when Bilaam
he had another reason, but it certainly had
heard that he was not allowed to curse the Bnei
nothing to do with Bilaam’s righteousness.
Yisrael, his reason for not wanting to give a
Very often we come up with excuses for not
brachah, was that he did not want to cause pain
doing mitzvos, but occasionally we are shown
to Balak.
that our excuses are merely excuses.
This, says Rashi, is the reason that Bilaam
We say we are too tired to learn and we need
gave Hashem for not giving a brachah. Hashem
a rest, but something else comes up and we
did not accept this excuse but vayesem davar
suddenly have the energy.
b’fiv, he metaphorically put a bridle in Bilaam’s
We should realise that sometimes the excuses
mouth and dragged him back to Balak to give a
in our heads are not the real reason, but laziness
brachah.
or other bad middos might be the real reason.
In passuk 18, it says “Vayomer: ‘kum Balak’”
Occasionally Hashem shows us these are
“And he said GET UP, Balak.” Now this is not a
mere excuses by our own actions. We must be
very respectful way to speak to a king and Rashi
sure to take note.
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2. Which famous Jewish person descended from Balak and why did he merit this?
PARSHAH
Is that your Excuse?
3
Jacky Weg
FEDERATION
BILAAM'S SWORD
‫קהלה קדושה‬
‫חברת‬
‫בני ישראל‬
Trustee, Federation of Synagogues
According to Midrashim, Bilaam was a gilgal
(reincarnation) of Lovon or a son/grandson
of him. Or indeed, according to some, Bilaam
and Lovon were the same person. During
Bilaam's journey to Bolok he encounters a
malach (angel) holding a sword aloft. Not
just any sword, this sword was hidden in the
matzeivah that Yaacov and Lovon erected to
signify a covenant between them and Bilaam
was now breaking that covenant. “Vatilachetz
al hakir” - this kir, wall, refers to that
matzeivah and the malach is holding aloft the
sword belonging to Lovon – in other words, it’s
actually Bilaam's sword, but Bilaam ignores
all these warnings hell-bent as he is to curse
klal yisroel.
What is this connection with Yaakov and Lovon about?
We find that after Yaacov had successfully acquired the
blessings from his father, Rivka instructs him to flee to her
brother Lovon - the words she uses are “berach lecho” (“flee for
yourself”). This word “lecho” appears a number of times in the
Chumash, usually to imply that the instruction is optional - as
we find in Parshas Lech Lecho; the words “Lech Lecho” at the
Akeida; “Shelach lecho” with the meraglim (spied), “Likro lecho”
with Bilaam.
It is relevant that the only other time in the Chumash where we
find the precise phrase “berach lecho” is near the end of Parshas
Bolok. After Bolok is so exasperated by Bilaam’s inability to curse
the Bnei Yisroel he says “berach lecho” - what is the message
Bolok is giving Bilaam here?
In order to understand this, we must first ask why in Parshas
Toldos Rivka is seemingly giving Yaacov an option. Eisav is
furious at Yaacov, ready to kill him and Rivka gives him a choice?
She ought to have just instructed Yaacov to flee, period!
In the event, Yaacov did as instructed and eventually arrived at
Lovon . After all his trials and tribulations and raising a family in the
house of Lovon, he eventually leaves. Let us now look at Bereishis
21:20. Yaacov is described as someone fleeing, furthermore
according to the plain translation of the possuk, Yaacov ‘steals’
the heart of Lovon ‘haarami’ - the ‘trickster/fraudster/swindler’.
This is the first time since the beginning of Parshas Toldos that
Lovon is described as such. So on face value we now apparently
have a thief stealing something from a thief? Furthermore, one
must ask the question - if one wants to flee from an oppressor
would he really inform him of the fact? (M’eam Loez)
In fact what the Torah is telling us here is something quite
profound. Yaacov fools Lovon – according to the Targum Yaacov
covered up his decision to flee. Furthermore, Yaacov did not fool
Lovon by the act of fleeing, he fooled lovon the first time they met.
Yaacov arrives at Lovon destitute and penniless after everything
has been stolen from him by Eliphaz the son of Eisav. Lovon
naturally assumes Yaacov is desperate. Yaacov actually informs
Lovon that he has arrived from the yeshiva of Shem Ve'ever.
Lovon embarks on a continuous campaign against Yaacov to
constantly take advantage of, trick and swindle him. Finally,
Yaacov flees. Lovon finds him and
Yaacov verbally remonstrates with lovon to stress how he has
acted so justly with him and his possessions and points out to
Lovon how badly he has been treated in return.
Lovon had a very subtle, crafty plan to continuously provoke
Yaacov. Any other person after so many years of ill treatment
would have hit back, but Yaacov as we know has the middo
(characteristic) of ‫( יש לי כל‬Hashem has provided me with
everything I need). Eisav, however, has the middo of ‫יש לי רוב‬, “I
have plenty”, meaning I have room for plenty more as well - in a
word, greed (see Parshas Vayishlach 33: 9 & 11). What Lovon was
really trying to achieve is to provoke Yaacov to retaliate, and the
moment he retaliates,his complete and total reliance in Hashem ‫ – יש לי כל‬will fall away and consequently Lovon will have
succeeded in irrevocably breaching Yaacov’s level of spirituality.
(My son Eli added the following - this may help us to
understand the passage we read in the Haggadah of “Ma bikesh
lovon ha'arami? Laakor as hakol” – Lavan wished to uproot this
wonderful middo of Klal Yisroel, ‫יש לי כל‬, and therefore the Ba’al
Haggadah describes Lovon as even far more dangerous than
Pharaoh.
So now let us return to our first question, the connection
between Berach lecho mentioned by Rivka to Yaacov and
subsequently mentioned by Bilaam. Rivka is giving Yaacov
a lesson in life: she wants him to be a ‘boreiach’, one who is
constantly fleeing; it is good for you and for generations to come
to flee from violence, confrontation and war. Bolok is actually
telling Bilaam “berach lecho” - it would be good for you to flee.
You did not carry out the task that I requested, you blessed Klal
Yisroel instead of cursing them. Now learn a lesson and take on
their middo of being a ‘boreiach’.
In Parshas Matos we find Klal Yisroel wage war against
Midyan and there Bilaam finally meets his end. But the possuk
separates his death from the death of the five kings of Midyan by
saying “ve'es Bilaam ben Beor horku bechorev - with that sword
that the malach had held aloft.
The lesson is clear: Klal Yisroel survives by its reliance on
Hashem - war, battles and fighting are a last resort and only
to be used as a form of defence. Our battles are spiritual, to be
conducted in the Beis Hamedrash by battling the yetzer hara,
through more attendance, more tefillah, more shiurim and more
mitzvos.
As a footnote - take the word berach/flee, spell it backwards
and you have cherev – sword, referring to battle. In other words,
Klal Yisroel will fight - but only as a last resort.
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3. How did Bilaam die and why in this way?
Dr Charles Landau
4
Jewish historian and Dentist. He has lectured and given shiurim around
Britain, America, German, Poland and Italy. He is a Jewish Tour leader,
having led groups to Germany, including Berlin, Italy and Poland
HISTORY
Polish Jewry [part 2]
Golden Age of Polish Jewry
The period of 1580-1648 became known as The Golden Age of
the Jews of Poland. This was a remarkable change considering
that Polish Jewry had been seen as an ignorant backwater to the
more influential and glorious Rabbinic world of the German lands
and Western Europe. That was a world graced by giants such
as Rabbeinu Gershon, Maharam, Rashba, Rosh, Ritva, Maharik,
Maharil and many others.
Yet from the end of the fifteenth to the mid seventeenth century
Polish Rabbinic leadership and scholarship bestrode the Jewish
world like a colossus. Not however, without internal disputes and
disagreement, “for the sake of heaven”
kabbalistic leanings and was critical of others such as the Rema
for his study of Philosophy. He left a large number of ‘She’elot and
Teshuvot’ . Some would say that nearly all of the great Rabbis of
the ‘Golden Age’ were disciples of the Maharshal.
Arguably the greatest Rabbinic figure of that period, and son
in law of R. Shalom Shachna, was Rabbi Moses Isserlis(Rema).
His influence was immense and his commentary affects our lives
to this very day.
The Rema (1520-1572) lived, died and is buried in Cracow and
saw Poland as the “chosen land”
“In this country there is no fierce hatred of us as in Germany.
May it continue until the advent of the Moshiach”
Poland became the epicentre of Talmudic learning, study and
Codification. Torah study was the lifeblood of Jewish youth and
that Jewish world.
“Each community maintained young men and provided for
them a weekly allowance of money that they might study
with the head of the Yeshiva…under his guidance…would
orally discuss the Gemara, Rashi and the Tosafot…There
was scarcely a house in all the kingdom of Poland where
its members did not occupy themselves with the study of
Torah”
Poland’s first Yeshiva was founded by Rabbi Yaacov Pollack
(1470-1541) in Cracow. He is said to have introduced the method
of Talmudic learning known as ‘pilpul’, a method of hair-splitting
dissection of Talmudic text, accompanied by complex questions
and answers in order to “sharpen the intellect”. But that way of
learning was considered, by many, to be a waste of effort and time
leading to arrogance and haughtiness. Torah scholars such as
the Maharal, Levush, Shelo, Maharsho and others opposed Pilpul.
Despite disagreements Rabbi Pollack attracted many pupils and
brought about a resurgence of Torah learning. Believing that all
scholars and Rabbis should use their own investigations and
studies of Talmud to come to Halachic decisions, he left no
writings.
His pupil was Rabbi Shalom Shachna of Lublin, who
continued with the controversial pilpul method and as with his
teacher never wrote a ‘psak halacha’. His grave can be visited in
Lublin today.
Rabbi Shlomo Luria, the Maharshal, (1510-1574)was one
of the great poskim of his time. His major work was Yam Shel
Shlomo, a halachic work covering sixteen tractates of the Talmud.
He too stressed the Talmud as the final arbiter on all halachic
decisions. Like many Rabbis of his time he was criticised for his
“You will be better off in this country…you have here peace
of mind”
Despite opposition, by those who feared that Talmud would
not be learnt properly, the Jewish world moved toward the advent
of recognised and universal ‘Codification of Halacha’. In fear of
laxity in observance of halacha alongside a lack in ability of people
to be able to search the Talmud for answers to halachic problems,
new codification came ever closer. Following on to earlier codes
of the Rambam, Rif and Rosh and others the Rabbi Yosef Caro
produced and had printed his Bet Yosef and then shulchan Arukh.
Its’ emphasis was for the Sephardi world. His contemporary the
Rema, working on his own code, ceased his extensive halachic
code and committed himself to writing an Ashkenaz ‘table cloth’
, The Mapah to the Sephard Shulchan Arukh. The Rema records
hundreds of variants often beginning:
“This is our custom” “The custom of these lands is”
He became responsible for “a large degree of unity in halachic
matters among all Jews for the first time since the Talmud and
Gaonim”
There is also a large volume of his Teshuvot dealing with
issues of his time. His saintliness was renowned and to World
War Two his grave was regularly visited on his Lag Ba’Omer
Yarzheit by Jew and non-Jew alike. He is buried today, with much
of his family, by the Rema shul in Cracow.
The precariousness and insecurity of Jewish life witnessed
the end of The Golden Age as the Ukrainian Cossacks revolted
against their Polish overlords.
Jewish life would never be the same again
The ‘Age’ may have died but its legacy would live on for
evermore
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4. Which passuk, verse, in Parshas Balak, do we say everyday in davening?
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5
Food…food…and more food….But
What About the Brachah? [part 2]
TYPE 2 - “ENHANCERS”
Until now we have dealt with cases in which both foods are considered important
and one wants to eat both, but because they are mixed together only one brachah is
made. Which brachah to recite is determined by which one is mezonos or by which
one is the majority ingredient.
There is, however, a very different type of case where one really wants only one
of the two foods, and the other food is there merely to help or improve the main one.
The latter food is automatically the secondary one, and a brachah is required only on
the primary one.
A food can become ‫ טפל‬tofel in several ways:
a. It is added to flavour the other food or to make it better to eat in some
way.1
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•
Pieces of fruit in yogurt – since the fruit is to add sweetness/taste to the
yogurt, a brachah is required only on the yogurt.
•
Icing on a cake – the icing improves the taste of the cake, and thus only a
mezonos is required.
B. IT IS THERE TO ADD COLOUR, TO DECORATE, OR TO BIND THE
MAIN FOOD TOGETHER:
If one of the foods is added merely to add colour, decorate, or help bind the other
food together, it is considered the secondary one and is included in the brachah made
on the primary food.
•
A piece of carrot placed on top of a slice of gefilta fish for decoration requires
no brachah of its own when one eats it together with the fish, even if one
likes carrots.
c. It makes the main food edible, such as when the main food is too
strong or bitter.3
•
A cherry on top of a fruit salad (with mainly bananas and pineapple, which
are ha’adamah) does not require a brachah of its own.
d. It serves to help one hold the main food, preventing the hands from
getting soiled.4
•
Flour/breadcrumbs put into meatballs/soup only to bind it together or
thicken the texture (and not for the taste) does not require a mezonos or
hamotzi.
•
A few croutons scattered over a vegetable salad to decorate it will not
require a mezonos, since they are put there to add colour to the salad [unless
a significant amount are put in for their own taste].
b. It is there to add colour, to decorate, or to bind the main food together.2
This is the big kiddush debate. Have you ever watched people eating at a Kiddush?
They want crackers and herring, but no-one actually knows what brachah they should
make on it. Some make a mezonos, others just a shehakol. If you will ask them why they
made the brachah they did, they may not be able to explain it to you, simply choosing to
shrug their shoulders and walk away. It reminds me of something I always tell my boys
in yeshivah, watch someone say a brachah acharonah after eating… didn’t take very
long, did it? Now ask the same person to say his brachah acharonah out loud to exempt
all those present, and all of a sudden, the same person is asking for a bentcher to use to
say the words nice and slowly! Why? Because people are listening, I need to get it right!
I think we need to start thinking a little bit more before we simply pop some food into
our mouths. How can we thank Hashem in the proper manner – by reciting the correct
brachah! Now let’s learn…
C. IT MAKES THE MAIN FOOD EDIBLE, SUCH AS WHEN THE MAIN
FOOD IS TOO STRONG OR BITTER:
When one wants to eat a food that has a strong, bitter, or salty taste, and he eats
something to weaken the strong taste of the main food, no brachah is required, since
he eats it only to make the main food edible.
•
If one dips bread into whisky because the whisky is too strong for him, no
brachah is required on the bread (unless he also wants to eat the bread).6
•
If one puts herring on a cracker because the herring is too sharp or salty
for him, no brachah is required on the cracker (unless he also wants to eat
the cracker).
ÂÂ Although we learned earlier that mezonos is not considered a secondary
food due to its importance, this is true only when it is being eaten for its
own taste. If, however, the mezonos is being eaten only to help the main food,
it is considered a secondary food and does not require its own brachah.5
This applies, for example, when the mezonos is added to decorate the other
food – e.g., biscuit crumbs on a fruit salad or biscuit crumbs sprinkled over
ice-cream, or to bind/thicken the other food (not for its flavour) – e.g., flour
placed in meatballs to hold them together, or flour used to thicken a soup,
or even to give the other food a crunch – e.g., pieces of biscuit in ice-cream
to give it a crunch.
A. IT IS ADDED TO FLAVOUR THE OTHER FOOD OR TO MAKE IT
BETTER TO EAT IN SOME WAY:
D. IT SERVES TO HELP ONE HOLD THE MAIN FOOD, PREVENTING THE
HANDS FROM GETTING SOILED:
When one eats the food merely to prevent the other food from making his hands
dirty, it is automatically considered the secondary food and requires no brachah.
•
If one is eating a cracker to hold herring (e.g., there are no forks around),
but he really wants only the herring, no brachah is recited on the cracker.
•
If a thin layer of cake is used to hold up a cheese cake or an ice-cream
cake, no brachah is recited on the cake as its purpose is only to hold up the
primary food.
If one of the two foods is being eaten to add taste to the other, it is considered the
secondary one and is exempted by the brachah made on the primary food.
•
Jam/peanut butter spread on a cracker/rice cake – since the spread is
making the cracker/rice cake tastier, a brachah is required only on the
cracker/rice cake.
•
Almonds in a bar of chocolate – since the almonds are to add a crunch or
taste to the chocolate, a brachah is required only on the chocolate.
.‫ וכ"ה בשו"ע סי' רב סעי' ד‬,‫גמ' ברכות לו‬
.‫ ועי' רמב"ם הל' ברכות פ"ג ה"ו‬.‫ וכ"כ בשו"ע סי' רד סעי' יב‬.‫גמ' ברכות לט‬
.‫ ותוס' שם ד"ה באוכלי‬.‫כמש"כ הגמ' ברכות מד‬
.‫ עי' מ"ב סי' ריב ס"ק יג‬.‫ והוי כמו כף בלבד‬,‫פשוט הוא‬
.‫עי' מ"ב סי' קסח ס"ק סב ושעה"צ סי' ריב ס"ק ד‬
1
2
3
4
5
HALACHA
The Weekly Halachic Conversation
The purpose of brachos is to remind us who our Benefactor is. The other
purpose of brachos is to praise Hashem. The Midrash says, “G-d created the
world so that we should praise Him and bless Him.” Rabbeinu Yonah (Shaarei
Tshuva 3:143) writes: “With these effortless brachos that we say with our
mouths, we are earning the greatest merits, because we are upholding one of
the main purposes of creation.”
Ok, now that we have all the rules, next week we will go into some mouth-watering
dishes, and examine their correct brachah….
‫ וע"ע בערוה"ש ס"ה ובשולחן הטוהר ס"ט שבזמננו אין מי שאוכל לחם למיתוק האכילה ללא שיכוין ליהנות גם‬6
.‫מהפת‬
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5. When Balak sends messengers to fetch Bilaam he gives them many details: his father’s name, city’s name and its
location. Why the need for all this?
R' Simon Rinkoff
6
JFS
‘How goodly are your tents, O Jacob, your
dwelling places O Israel’ (Bamidbar 24:5)
Familiar words, yet their source, coming from a
character so antithetical to the Jewish people is startling.
This week’s Torah portion gives much space to two of
Israel’s most vociferous enemies. A king, Balak, intent
on destroying an approaching adversary - an army
who had laid waste to Sichon and Og and a potent, yet
deeply flawed, prophet, Bilaam, chosen by the king to
help eradicate this force, by striking at their spiritual
root and cursing this holy nation, the Bnei Yisrael. From
the outset, the plan was doomed to failure. Why was
this so?
To arrive at an answer, one has to delve deeper into
the character of Bilaam. ‘There was nothing in the
world that the Holy One, Blessed is He, did not reveal to
Bilaam, who surpassed Moshe in wisdom,’ (Tanna D’vei
Eliyahu Rabbah 28). There are sources that tell us that
Bilaam was greater than Moshe in prophetic ability. We
are told that the nations of the world also needed their
own prophet, so they could excuse their shortcomings
by saying that they did not have a powerful prophet like
Moshe. However, whereas Moshe’s very existence was
to embrace the spiritual, Bilaam lived for physicality.
Bilaam was obsessed with material wealth. Rashi
says he was a money changer (his place of birth was
Pethor which means money changing table in Aramaic
(Bamidbar Rabbah 20:77)). Balak knew that Bilaam
would not be able to refuse a financial opportunity and
a chance to earn admiration for his ability to curse the
Jewish people and so enlisted him to carry out his plan.
As Balak feared a military defeat, he wished for Bilaam
to perceive a spiritual weakness in the Jewish nation
which would in turn bring about their downfall. Balak
made a grave misjudgement.
Rabbi Eliyahu Dessler, zt”l, highlights two forces at
work in the human psyche – ta’aveh, where a person
has a desire for indulging in the physical and ga’aveh,
SPONSORED
PARSHAH
How Goodly are your Tents
craving pride and honour. Bilaam had both these traits
in a big way. For one, he craved monetary reward to
satisfy his ta’aveh for material goods and also to
pander to his ga’aveh – to have money for the sake of
power. Bilaam’s obsession with the physical is further
highlighted through the relationship he had with his
donkey, the mode of transport he uses to go and lay
his venomous curses on the Bnei Yisrael. The Maharal
makes a comparison between Bilaam’s animal and
Avraham’s donkey. The root of the words for donkey
and materials is the same – ‫חמר‬. However, the ways
in which the two characters interact with ‫ חמר‬are very
different. Bilaam conversed with his donkey, he was
involved with it intimately and this hints to his absolute
immersion in physicality. Avraham, however, rode
above this symbol of physicality and was not controlled
by it – he used it a means to an end to get to the site of
the Akeidah.
When Bilaam finally reached his destination to carry
out Balak’s evil plans to lay a curse on the Jewish people,
he opened his mouth and only blessings came forth,
much to the chagrin of Balak. To add insult to injury,
Bilaam then sets up an altar to sacrifice to Hashem and
enlist His help! Again, only the most beautiful phrases
about the Bnei Yisrael emerge. When Bilaam stood
upon the hillside, he could only say what he saw - rows
of tents belonging to the Jewish people, the entrances
of which were all facing away from each other - the
paradigm of modesty and reserve. Bilaam simply could
not do anything but bless them!
‘How goodly are your tents, O Jacob, your dwelling
places, O Israel,’ the phrase that one should say every
morning on entering the sanctity of the Beis HaKnesses.
It is strange to think that such words could emanate
from a rasha such as Bilaam but it is testament to the
fact that the Jewish people are expected to be a shining
example of tznius, a nation who takes the physicality
so ruthlessly pursued by Bilaam for his own selfaggrandisement and elevates it.
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6. Chazal tell us how Bilaam advised Balak to use the daughters of Moav to seduce the Jewish men. At the end of
the parshah Hashem commands Moshe to kill the leaders of the sinners specifically in the light of day, “neged
hashemesh”. Why?
Rabbi Matisyohu Chaim Lawrence
Rosh Hachaburah, Kollel Kesser Yisroel / Golders Green Beis Din
7
G. SAFETY OF DRIVERS AND PASSENGERS
1. Seat-belts protect drivers and passengers from serious injury in the event of a
collision ‫ר"ל‬.
2. A person wearing a selt-belt is also far less likely to be thrown out of the vehicle
in the event of a collision ‫ ר"ל‬and is therefore far less likely to suffer injury, or to
injure other passengers.
HALACHA
DRIVING
A Practical Halachic Guide to Safe Driving
[Part 6 of 6 Part Series]
14. A person who parks in a private area, against the will of the owner of that area,
transgresses the prohibition of gezeilah – stealing.7
Public Areas
15. It is prohibited to park a vehicle on the pavement (sidewalk), since this will cause
pedestrians to endanger themselves by having to walk in the road.8
3. The law in England (and many other countries) is that a driver and all passengers
must wear seat-belts at all times.
16. It is prohibited to park a vehicle in a manner which obstructs other drivers’ vision
since this is likely to cause an accident.9
4. Therefore, all drivers and passengers are halachically obligated to wear seat-belts
at all times whilst the vehicle is in motion.1 Consequently, it is not permitted to
carry more passengers that the vehicle is equiped to carry since inevitably, one or
more passengers will not be safely strapped in.
17. It is prohibited to park a car in violation of traffic regulations in that area.10
5. Children and babies should be suitably strapped-in and/or harnessed even during
short journeys.
18. It is therefore prohibited to park on red lines, yellow lines (unless legally permitted
during certain hours), double-yellow lines and white lines (unless specific
permission is given).
Parking Bays
6. Women should not be concerned that wearing a seat-belt compromises hilchos
tznius in any way.2
19. When parking in a parking bay one should pay the statutory parking fee.11
H. DAMAGE CAUSED BY DRIVERS TO OTHER CARS OR PROPERTY
Disabled Persons Permits
7. In general, a driver is responsible to pay for damage which his car causes to
another car or property.3
21.It is prohibited to apply for a ‘disabled parking permit’ (which entitles disabled
drivers or their carers to park in special bays and other locations) by supplying
false information about one’s medical or physical state. This is considered
geneivas da’as which is a category of gezel.13
8. (Whether or not a payment made by an insurance company absolves a driver of
his responsibility to pay damages is beyond the scope of this ‫קונטרס‬.4)
9. A driver who stops his car suddenly, against traffic regulations, thereby causing
a car which is travelling behind him to crash (as the driver of the second car was
unable to stop in time) is halachically responsible for the damage caused.5
10. (Although insurance companies generally attribute liability to the driver of the
rear vehicle, this may not affect the halachic liability of the driver in front if he was
the cause of the accident. This issue is beyond the scope of this ‫קונטרס‬.)
20.A person should avoid any possibility of causing a chillul Hashem when parking. 12
22.Using a ‘disabled person’s parking permit’ when one does not qualify for
receiving such a permit is considered geneivas da’as.
23.Using a ‘disabled person’s parking permit’ when one does not qualify for
receiving such a permit is also likely to cause distress, difficulty or inconvenience
for those who do qualify for such a permit, since occupying a space reserved for a
disabled person prevents that person from parking in that place.14
24.Chazal sharply criticise people who pretend to be disabled in order to obtain
(financial) gain.15
ELECTRIC SCOOTERS
11. Electric scooters have recently become popular. Some of these scooters can travel
at relatively high speeds and can potentially cause danger to those that ride them
and to other road users. When parking these scooters, especially in entrance
areas to buildings, care should be taken not to cause an obstruction. There have
recently been incidents when people have been injured when falling over parked
scooters.
12. Many of the safety measures detailed in this ‫ קונטרס‬are relevant to those who ride
scooters and should be applied accordingly.
PARKING
Private Areas
13. It is prohibited to park in a private area against the will of the owner of that area.6
‫כיון דקבעו מומחים דע"י חגורת הבטחון שבעים אחוז ניצולו‬... ‫ע' שו"ת שבט הקהתי ח"ה סי' רמ"א וז"ל‬
‫ א"כ ע"פ דין תורה הולכין אחר הרוב וחייבין‬,‫מהריגה ופצעים ורק שלשים אחוז נהרגין ונפצעים ר"ל ע"י החגורה‬
.‫וכ"פ בשו"ת רבבות אפרים ח"ח סי' קכח‬.‫לחגור חגורה וכו' עכ"ל‬
,‫ שגורם להבלטת אברי הגוף‬,‫שמעתי שיש נשים שחוששות שלבישת חגורת ביטחון הוא חסרון בצניעות‬
‫ אבל לכאורה טענה זו נראה מוזר‬.‫ולאחרונה היה משא ומתן גדול בענין זה באחד מהירחונים המיועדים לנשים‬
.‫בטחון באופן שאינו גורם שום חסרון בצניעות ואכמ"ל‬-‫מאד ויכולות ללבוש החגורת‬
‫ והכלל הוא דאדם‬.‫ע' פתחי חושן פרק ג הערה ו שכ' דיש לו דין אדם המזיק כיון דהמכונית נוסעת מכחו עכ"ד‬
'‫ אבל במקרים מסויימים יהיה פטור דאונס גמור (ע‬,)‫מועד לעולם (ב"ק פרק א משנה ד ושו"ע חו"מ סי' שע"ח‬
.‫שם) או גרמא (ע"ש סי' שפו) וכל מקרה צריך שאלת חכם ולפעמים דין תורה בין הצדדים בבית דין‬
‫ פרק ח הערה נה‬,‫ פקדון‬,‫ע' באריכות בפתחי חושן‬
‫ וע"ע שם בהערה טו בענין החיובים של נזק כשע"י המכונית ניתז אבן או‬.‫ פרק א הערה עט‬,‫ נזיקין‬,‫פתחי חושן‬
.‫ ואכמ"ל‬,‫מים משלולית‬
‫ המשתמש בקרקע שלא‬:‫ וז"ל‬,)‫ עמוד ג אות ה‬,‫כ"פ מרן הגרי"ש אלישיב זצ”ל (תשובתו מובא בספר ממון ישראל‬
‫ ולכן מי שחונה בכביש או בחצר‬.‫ מיקרי גזלן‬,‫ כמו מי שחונה במקום חניה פרטי כנגד דעת בעה"ב‬,‫ברשות בעלים‬
‫ וכן יוצא מתשובת‬.‫ עכ"ל ע"ש‬.‫ ועובר על איסור גזילה‬,‫ כל שהבעלים מקפידים על חנייתו‬,‫פרטי בלי רשות בעלים‬
‫ שהעומד בחצר‬,‫הגרז"נ גולדברג שליט"א (שם עמוד י תשובה ד) שפסק ע"פ הרשב"ם ב"ב נז ב ד"ה לקולא‬
1
2
3
4
5
6
.‫ מיקרי שואל שלא מדעת שהוא גזלן‬,‫חבירו שלא מדעתו‬
‫ שם‬7
‫ מטעם גוזל‬5 ‫ וכ"פ במשפטי התורה סי' ל סע' ד והערה‬.‫ שו"ת מנח"י ח"ח סי' קמח מטעם בור ברשות הרבים‬8
‫ וכ"פ בשו"ת‬.‫ עפ"י רמ"א או"ח סי' תרלז סע' ב האוסר לבנות סוכה ברה"ר נגד דעת השלטונות‬,‫ומזיק הרבים‬
‫ וכ"פ בספר מנחת צבי (ח"א סי' ט) ובספר‬.‫מים ההלכה (חלק ב סי' צב) ע"פ הרמב"ם פי"א מהל' רוצח ה"ה ע"ש‬
.‫) בשם הגר"ע יוסף זצ”ל‬72 ‫ ובספר מאיר נתיבים (עמוד‬,‫) בשם הגרי"י פישר זצ"ל‬340 ‫משפט צדק (חלק ב עמוד‬
.‫ד מעשה נורא בענין זה‬-‫וע' ספר "עלינו לשבח" ח"ה עמוד קמג‬
.‫ כמבואר בהערה הקודמת‬,‫ ומטעם בור ברשות הרבים‬,‫ פשוט‬9
,‫ אסור להעמיד רכב ברחוב כנגד תקנות וחקות המלכות‬:‫ כ"פ מרן הגריש"א (הובא בספר ממון ישראל שם) וז"ל‬1 0
‫ ולא אחכד מעטי כי כבר היה‬:‫ וכ"פ בשו"ת משנה הלכות ח"ד סי' רכח וז"ל‬.‫ ע"ש‬,‫וחיוב זה עדיף מדינא דמלכותא‬
,‫לי הרהורי דברים באנשים שיש להם מכונית וכו' ומעמידים המכונית ברחוב במקום שאסור מדינא לעמוד שם‬
‫ יש בזה עוד איסור של גזל הרבים כיון דהרחוב שייך לכל העולם‬,‫לבד מה שעוברים בזה על דינא דמלכותא דינא‬
‫ ופלא שהעולם לא נזהרים בזה כי קשה גזל הרבים וכו' לפעמים הוא שמתנגדים על שמניחים‬,‫והוא גוזל מהם‬
‫המכוניות לפני בתיהם ומצערים את בעלי הבתים וכו' וצ"ע מאד אמאי סמכו אפי' שומרי התורה שמניחין‬
.‫המכוניות נגד החוק עכ"ל‬
‫ ע' שו"ת משנה הלכות ח"ד סי' רכח‬1 1
‫ וחוזר בשעה שכבר הגיע השוטר והוא עסוק‬,‫ משום שהרבה פעמים יש חשש חילול ה' אם הנהג אינו משלם‬1 2
‫ והנהג המלובש כיהודי עומד מצדו ומקבל הקנס לעין כל וע"י זה גורם‬,‫ ונותן לו קנס‬,‫ברשימת פרטי מכוניתו‬
.‫ וכ"ש כשנכנס לויכוחים עם השוטר‬,'‫חילול ה‬
‫ ספר תתן אמת ליעקב וספר מדבר שקר‬,‫ פרק טו סע' ז‬,‫ גניבה ואבידה‬,‫ פתחי חושן‬,‫ ע' שו"ע חו"מ סי' רכח סע' ו‬13
.‫תרחק‬
‫ וע' בספר הליכות בין אדם לחבירו‬.‫ ובזה עובר על מצות "ואהבת לרעך כמוך" שהוא יסוד לכל התורה כולה‬1 4
.‫ובפרט במבוא ובפרק א‬
,‫ ועושה עצמו כאחד מהם‬,‫ ע' משנה פאה פרק ח' משנה ט' וז"ל וכל מי שאינו לא חגר ולא סומא ולא פיסח‬15
‫ וע"ש בתוס' חדשים וז"ל‬."‫ שנאמר (דברים טז כ) "צדק צדק תרדף‬,‫אינו מת מן הזקנה עד שיהיה כאחד מהם‬
,‫ דהיינו צדקה‬,‫ ועל זה מביא שפיר פסוק "צדק צדק וכו'" וה"פ צדק‬,‫עני עושה רמאות כדי שיתנו לו יותר צדקה‬
‫ ואפ"ה נענש‬,‫ועושה את עצמו כך מדהוא עני שירחמו עליו‬... ‫ וע"ש בתפא"י וז"ל‬.‫ ולא ברמאות עכ"ל‬,‫צדק תרדוף‬
‫ והרי הרואה בריות יפות צריך ליתן שבח לשמו ית' וזה‬,‫ כאילו ברא בעל מום יותר בעולם‬,‫מדממעיט בכבוד שמים‬
‫ וע"ש בתוס' אנשי שם בשם ב"י טעם‬.‫ וכ"כ בהלכתא גבירתא וז"ל מפני שמיקל בכבוד ה' עכ"ל‬.‫כפוי טובה עכ"ל‬
.‫למה דוקא עונש הנזכר במשנה שייך לו‬
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7. What is the connection between the parshah and the haftorah?
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8
‫פרק ו ברייתא ב‬
‫אמר רבי יהושע בן לוי בכל יום ויום בת קול יוצאת מהר חורב‬
'‫ומכרזת ואומרת אוי להם לבריות מעלבונה של תורה וכו‬
Rabbi Yehoshua ben Levi teaches in Avos that every day
there is a Bas Kol which goes out from Har Sinai and declares,
“Woe to the people for the disgrace caused to the Torah by those
who don't study Torah.” What is the basis of this statement that
thousands of years after Kabalas HaTorah there is still a Bas Kol
going out from Har Sinai?
The Torah says in parshas Va'Eschanan (Devarim 5:19), Kol
gadol v'lo yasaf. The voice heard at Har Sinai is an ongoing,
eternal voice. The Sfas Emes teaches that this is the Bas Kol
referred to by Rabbi Yehoshua ben Levi. The sound of the Aseres
HaDibros continues today and is intended exclusively for Bnei
Yisrael, just as Kabbalas HaTorah was uniquely experienced by
Am Yisrael. We must make ourselves attuned to this voice in order
to hear it. This idea is expressed in the daily brachah we make
over learning Torah, Nosein HaTorah. The verb used is present
tense, describing Hashem as continually giving us the Torah.
This idea of the Sfas Emes is also taught by Chazal in a wellknown statement quoted by Rashi on the Chumash. The Torah
says in the second parshah of Kriyas Shema in parshas Eikev
(Devarim 11: 13), “V'hayah im shamo'a tishme'u el mitzvosai asher
anochi metzave eschem hayom - And it shall come to pass if you
will hearken diligently to my commandements which I command
you this day.” Rashi comments on the word hayom, “sheyihyu
chadashim aleichem k'ilu shematem bo bayom. They should be
new to you as if you heard them on that very day.” The words of
the Torah should be fresh and exciting to us as if we receive them
anew each and every day.
QUIZ TIME ANSWERS
The words of Rashi state, as if you heard them that very day.
The emphasis is on hearing, on developing the sensitivity to hear
PIRKEI AVOS
MiYemini Michoel
the Bas Kol which goes out every single day, as Rabbi Yehoshua
ben Levi teaches. This sensitivity of hearing was also established
by Bnei Yisrael at Har Sinai. In parshas Mishpatim, when Bnei
Yisrael received the Torah, they said, Na'aseh V'Nishma. They
could have just said Na’aseh, we will fulfill the mitzvos of the
Torah, as is brought previously in parshas Yisro (Shemos 19:8),
Kol asher diber Hashem na’aseh.
The addition of the word nishma, explains the Sfas Emes,
adds a new dimension to the mitzvos. It represents doing the
mitzvos with a particular enthusiasm, with a chassidus of lifnim
mishuras hadin, of going beyond the letter of the law. Saying we
will perform the mitzvos is sufficient. But when Bnei Yisrael say
our ears will be poised and ready to hear, ready to accept upon
ourselves the will of our Creator, they are showing a higher level
of preparedness. They are exhibiting a willingness to understand
the nuances of Avodas Hashem and not just performing the actual
mitzvos themselves.
This is the same level of preparedness necessary to hear the
sound coming every day from Har Chorev, of fulfilling the words
of Chazal and making the mitzvos fresh and new as if we heard
them that very day. The Chasid Ya'avetz adds that since Chazal
teach that the neshamos of all future generations stood at Har
Sinai as well, the acceptance of Na'aseh V'Nishma applies to the
future generations as well. This, then, is the challenge imposed
uniquely on all of Am Yisrael for all generations. And the Chasid
Ya'avetz adds the "elbonah shel Torah", the disgrace of the Torah,
is not a disgrace to the Torah itself. The kavod of Torah cannot
be taken away, it remains constantly where it is. The disgrace
would be, chas v'shalom, to us, to those who ignore the sound
and the call of the Torah. We must maintain the obligation of our
forefathers accepted at Ma'amad Har Sinai and hear the ongoing
sound of the Dibros. And when we do, we will be able to engage
ourselves in Torah with an excitement and freshness, for we will
have heard the sound of the Bas Kol that very day itself.
IDEAS FOR ANSWERS
1 Either he would have said the one word "kaleim", destroy them.
Or, as long as he started cursing in that moment of anger, he
could continue afterwards and his words would have an effect.
(Tosfas Brochos 7a)
2 Rus descended from Balak in the merit of his bringing 42
korbonos, sacrifices, with the right intentions. He was not
looking to annihilate the Jews for who they were, but rather
was acting in self defense because he felt they were threatening
his country. (Gemara Sotah 47a)
3 Bilaam died when magically flying in the air together with the
other kings of Midyon. Pinchos dressed with the tzitz chased
them. When they saw the inscription of Hashem's Name on the
tzitz the magic stopped and they fell onto swords which the
Jews below were holding up. (Matos, 31:8) This was because
hakol kol Yaakov, the power of voice belongs to the Jews,
vehayodayim yedai Esav (Toldos, 27:22), while the power of the
hand and sword belongs to the other nations. Since Bilaam
used the power of the Jews, the power of the mouth, to curse
them, he was punished and died with the power of the sword.
(Rashi, Balak, 22:23)
4 The passuk of "Ma tovu ohalecha Yaakov" (24:5) – "How goodly
are your tents, O Yakov."
5 The Ohr HaChayim (22:5) answers that this demonstrates
Balak’s desperation to destroy the Jewish people without delay.
To remove all doubt regarding who was the correct Bilaam, he
gave all these specifications.
6 The Sforno (25:4) explains that Hashem wanted the people to
see the killing and not protest. This would act as an atonement
for their remaining quiet and not protesting when seeing them
sin.
7 In the haftorah it mentions the passuk (Micha, 6:5) – "My people,
hear now what Balak, King of Moav, schemed and what Bilaam
son of Beor answered him, [and all the events] from Shittim to
Gilgal – in order to recognize the righteous acts of Hashem." The
Gemora Brochos 6a brings that "the righteous acts of Hashem"
refers to Him not getting angry during the days that Bilaam
tried cursing the Jews, as had He done so, the results would
have, G-d forbid, been catastrophic. The Chida, mentions this
as one of ten daily remembrances to be said after shacharis, as
is done by the Sefardim.
Please could you ensure that there are ample sheets left in shuls for Shabbos
before taking one home — as there have been few left in shuls.
Please Dispose Of This Sheet Appropriately As It Contains Words Of Torah