Today's Learning Nedarim 9:6-7 Sponsored by O.C. 206:5-207:1 the Meth family Sanhedrin 96 in honor of Avi's birthday Yerushalmi-- Yevamot 84 Martin and Michelle Swartz on the yahrzeit of grandfather John Hofmann A"H Hamaayan/The Torah Spring edited by Shlomo Katz Balak Vol. IX, No. 40 (424), 17 Tamuz 5755, July 15, 1995 The Torah writes that when Bilam was traveling to curse Bnei Yisrael, an angel confronted him three times. The first time, the Torah says, Bilam's donkey easily left the road. The second time, the donkey pressed against the wall. The third time, the donkey could not maneuver at all. Rashi writes, without explanation, that this alludes to the Patriarchs. How so? Siftei Chachamim explains as follows: The angel was hinting to Bilam, "If you wish to curse the descendants of Avraham, there is room to maneuver. Avraham had a son before Yitzchak and had sons after Yitzchak, and you may curse them. If you wish to curse the descendants of Yitzchak, there is room on one side, i.e., Esav. However, there is no possibility of cursing the descendants of Yaakov." Rav Yisrael Isserlin zatz'l (author of the responsa Terumat Hadeshen) explains in his Torah commentary that the donkey's behavior (as manipulated by the angel) alluded to the different names that each of the Patriarchs gave to the future Temple (see Pesachim 88a). Avraham called it a "mountain"--the first time that the donkey bolted it left the high road. Yitzchak called the Temple a "field"--the donkey pressed Bilam's leg against the walls of the fields. Finally, Yaakov called the Temple a "house"--just as a house is confining, the donkey became confined between two walls. What does this signify? Rav Isserlin explains that each of the Patriarchs saw G-d in a more focused manner. The merit of the Patriarchs' accomplishments protected Bnei Yisrael from Bilam. ************************************ The gemara (Bava Batra 14b) states that Moshe wrote the Torah and the parashah of Bilam. What does this mean? Isn't the "parashah of Bilam" part of the Torah? Rav Yaakov Lorberbaum of Lissa zatz'l explains in Nachalat Yaakov that Bilam did not speak the Hebrew words which the Torah records. Even if we assume that Bilam spoke Hebrew (which would not be surprising), certainly Balak did not understand it, and certainly not in the poetic form of Bilam's curses. The wonder of Moshe's prophecy was that he could record Bilam's prophecy in a different language, yet with all the nuances and double meanings (i.e., curses hidden within blessings) which Bilam intended. This is what the gemara means. Based on this, writes Rav Eliezer Waldenberg shlita, we can understand why a translation of Tanach (even a translation of the Aramaic portions of the books of Daniel and Ezra into Hebrew) loses some of its holiness. When G-d speaks to a prophet in one language (whether in Hebrew or Aramaic), His words contain nuances and allusions which are inevitably lost in translation. Only another prophet could make the transition successfully. (Tzitz Eliezer Vol. 14 No. 1) ************************************ "He raised his parable and said: . . ." (23:18, 24:3 and 24:15) What does this mean? Why do we not find any other prophecy described this way? Rav Yitzchak Yehuda Trunk zatz'l quoted Rav Avraham Borenstein of Sochatchov (his wife's grandfather) zatz'l as follows: Kabbalists teach that each part of the human body alludes to an attribute of G-d. This is the meaning of the verse, "He made man in G-d's image." Thus, man's body is a parable or a metaphor for G-d. Each and every prophet and prophetess had purified his body in order to merit Divine revelation. But not so the wicked Bilam. Thus, with each new prophecy he had to "raise his parable," i.e., his body, out of its normal state. (from Shabbat Be'shabbato No. 30) ************************************ "Return to your land, for Hashem declines to allow me to go with you." (22:13) Rashi comments: Bilam told the Moabite emissaries, "Hashem will not let me go with you, but if your king sends higher officials, I can go with them." How could Bilam say that? asks Rav Chaim Shmuelevitz zatz'l. Hashem clearly told him not to go at all! This is one of many proofs in the Torah that a person hears only what he wants to hear. A person's self-interest--in Bilam's case, his desire to curse the Jews--can twist even the words that he hears. (Sichot Mussar 5751 No. 27) ************************************ "Bilam said to his donkey, '[I hit you] because you embarrassed me; had I a sword in my hand, I would even kill you now'." (23:29) Look what happens to one who seeks honor, observed Rav Berel Soloveitchik zatz'l. In the end, he demands honor even from his donkey! He would even kill his donkey and walk, just so as not to be embarrassed. (quoted in Shai La'torah) ************************************ Bilam refers to himself as "shtum ha'ayin" (24:3). Rashi explains that Bilam was missing one eye. Onkelos, on the other hand, translates "shtum ha'ayin" as "Beautiful to see." How can these two explanations be reconciled? The story is told of a Nazi officer who offered to save the life of a Jewish woman if she could tell him which of his eyes was glass. No one had yet accomplished that feat. The woman easily pointed out the glass eye. "It's the one which doesn't look evil," she explained. (Shai La'torah) ************************************ Harav Shaul Yisraeli zatz'l We are saddened to report the passing on this past 20th of Sivan (June 16, 1995) of Rav Shaul Yisraeli, one of the roshei yeshiva of Yeshivat Merkaz Harav in Yerushalayim. He was 86 years old. Rav Yisraeli was a member of the Supreme Rabbinical Court of Yerushalayim, and was particularly known for his expertise in the halachot which pertain to the agriculture of Eretz Yisrael. Rav Yisraeli also was one of the spiritual leaders of the movement to prevent an Israeli withdrawal from Yehuda and Shomron (the "West Bank") and from the Golan Heights. In his youth, Rav Yisraeli was a member of an elite group which studied in the "Maskil L'etan" synagogue in Minsk. This group's tenacity and dedication to their studies in the face of Soviet oppression was renowned. In the winter of 1932-33, Rav Yisraeli and two colleagues (Rav David Solomon--who later opened a network of vocational yeshivot--and Rav Avraham Shadami) escaped from the Soviet Union by running across a snow covered field while camouflaged in white sheets. The trio was caught by Polish border police and nearly returned to the U.S.S.R. but through the intercession of Rav Shlomo Hertz (rabbi of the nearby town of Bortchov) and of Rav Avraham Yitzchak Hakohen Kook (the Ashkenazic Chief Rabbi of Palestine), the three obtained permits to immigrate to Eretz Yisrael. The letter of thanks which the trio wrote to Rav Kook (through his son, Rav Zvi Yehuda Kook) is dated 28 Adar 5693. Not until nearly a year later did the three reach Yerushalayim, where the were welcomed with great joy at Rav Kook's Purim seudah (feast). Rav Yisraeli remained to study with Rav Kook for the last year-and-a-half of the latter's life, and eventually ascended to the leadership of the yeshiva where he had studied. (The story of Rav Yisraeli's escape and his arrival in Yerushalayim is found in Likutei Ha'reiyah, p. 311, and Moadei Ha'reiyah, p. 265) Rav Yisraeli wrote Eretz Chemdah (a halachic work) and Perakim Bemachshevet Yisrael (a philosophical work), and was the editor of the Torah journal, Barkai. ************************************ Donations to Hamaayan are tax-deductible.