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Listen "Year: 5767 - Balak - audio"
Episode Synopsis
- The contrast of the two נביאים משה ובלעם in two Parshiot that are profoundly interconnected and are created for contrast. The entire basis of the Mishkan/Mikdash and the tikkun for the מעשה העגל ושבירת הלוחות is dependant on this contrast and the creation of מה טובו. This is the ולא קם כמשה…לעיני כל ישראל-זה שבירת הלוחות such that in the Torah’s closing words these are linked! The entire ויקר-א, הלא בלכתך עמנו, ונפלינו אני ועמך is related to this process, so that the נביאות משה per se must be expressed as unique together with the הן עם לבדד.
Last week we saw that Moshe needed to learn that the מטה was more than a way to translate the דיבור השם into action—it was actually meant to be activated by Moshe’s own consciousness and דיבור into action: ודברתם אל הסלע The contrast here is then astonishing, for Bilaam had to learn exactly the opposite: never say a word of your own, only אשר אשים בפיך אותו תדבר. The very ודברת which was demanded of Moshe who refused into הכאה is precisely what is shown through the absurd הכאת האתון as demanding speaking only what God says, never saying anything of your own: precisely the opposite of Moshe. And the anger suffered by Moshe which leads everyone to believe that God is angry (Rambam) is specifically the thing that Moshe was trying to avoid, מדה כנגד מדה!
The fact of Bilaam's achievements mean that on the level of phenomenological קרי we will find all of the experiences that can be linked to a higher space. The only difference is that the experience within pure phenomenology is defined only “within one’s brain” and is thus open in essence to דרך שאדם רוצה ללכת which is the postmodernist curse. The very קרי that Bilaam believes frees him from the constraints affecting Moshe is what locks him into the sadness of his situation. But this means that the two of them are precisely the same, nested one within the other. קרי means to Bilaam the space of open possibilities which is the essence of Amalek, the Roads not Taken. To Moshe, they exist within a higher space of ראשית. But that implies that the נביאות משה is indeed linked only to ישראל-ונפלחנו אני ועמך which is why they are achieved simultaneously. It is why the definition of Mashiach-Yisrael-Creation-Avot as Yesharim are all achieved in this marvelous Parashat Bilaam (Rambam) something unique and outside of what is expressed throughout
MF: We begin by being מזכיר that ספר במדבר כנגד ויבדל האלקי"ם בין האור ובין החושך to tell us that this is the ספר המבדיל בין יוצאי מצרים לנכנסים לארץ. Last week we saw that height of הבדלה was in פרשת חוקת where for the first time we have כל העדה i—רש"י שכבר מתו מתי המדבר only those who ready to come in to ארץ ישראל are the ones who are left. We ought to one would think move on to the next step which is the story of the census which prepares the way to ירושת הארץ— but something else takes place, something paired very fundamentally with חקת: פרשת בלק which leads to מלחמת מדין which must take place before the census in פנחס as well. This means the pairing we find in the פרשיות חקת ובלק t is not just "convenientפרשיות to pair" – we know there is something fundamentally connected between them affecting this transition!
We know the contrast of חקת ובלק is itself a tremendous הבדלה: on the one hand בין יוצאי מצרים לנכנסים לארץ but there is another brilliant הבדלה: in חקת we come to define the כחות משה רבינו where he leaves things to be done and what he personally completes – and in בלק we come to contrast that with בלעם הרשע! We know this is of fundamental importance because the closing words ולא קם נביא עוד ורש"י אבל באומות קם which means he had a "counterpart"–we know the entire story of ספר במדבר and the ability for the traveling in the מדבר 40 שנה and structure of מחנה and משכן is all specifically a result of תפלתו של משה רבינו בשעת שבירת הלוחות: שלא תשרה שכינתך באומות העולם!
This is linked itself to שבירת הלוחות: first of all this פרשה almost always introduces 3 weeks , in the closing פסוק which itself mentions בלעם ומשה, the closing words are לעיני כל ישראל which refers to שבירת הלוחות and brings the whole storyback to where it was initially at the time of שבירת הלוחות where הקב"ה says רגע אחד אעלה בקרבך וכליתיך to which משה רבינו replies אם כן אל תעלנו מזה -- but of course, in those words is the source of תשעה באב in the – which means right in 17 בתמוז there is reference directly to 3 weeks (Even though it takes a long time to see it historically) it is already at the moment of שבירת הלוחות and עשיית העגל it is already clear in the תורה the "beginning of "חורבן.
The wayמשה רבינו is מתקן (and allows for a historical תיקון)is by תפלה for שלא תשרה שכינתך באומות העולם which גמרא says is ובמה יודע איפוא כי נפלינו אני ועמך הלא בלכתך עמנו! – הלא בלכתך עמנו is the מקדש ומשכן במדבר and הקב"ה indeed says הנני עושה נפלאות אשר לא נבראו that משכן becomes השוכן אתם בתוך טומאותם in which suddenly הקב"ה is willing to be משרה שכינה even whenישראל not ראוי – and all of this because of בלעם!
First of all you see clearly in the פסוק, ונפלינו אני ועמך I have to be different and therefore contrast משה ובלעם and ועמך the people need to be different – both of these comes from בלעם! ((מה טובו אהליך יעקב ובגוים לא יתחשב it is the words of בלעם that creates הן עם לבדד ישכון ובגוים לא יתחשב, the הנני הולך אל עמי comes fro בלעם!
Last week we saw that Moshe needed to learn that the מטה was more than a way to translate the דיבור השם into action—it was actually meant to be activated by Moshe’s own consciousness and דיבור into action: ודברתם אל הסלע The contrast here is then astonishing, for Bilaam had to learn exactly the opposite: never say a word of your own, only אשר אשים בפיך אותו תדבר. The very ודברת which was demanded of Moshe who refused into הכאה is precisely what is shown through the absurd הכאת האתון as demanding speaking only what God says, never saying anything of your own: precisely the opposite of Moshe. And the anger suffered by Moshe which leads everyone to believe that God is angry (Rambam) is specifically the thing that Moshe was trying to avoid, מדה כנגד מדה!
The fact of Bilaam's achievements mean that on the level of phenomenological קרי we will find all of the experiences that can be linked to a higher space. The only difference is that the experience within pure phenomenology is defined only “within one’s brain” and is thus open in essence to דרך שאדם רוצה ללכת which is the postmodernist curse. The very קרי that Bilaam believes frees him from the constraints affecting Moshe is what locks him into the sadness of his situation. But this means that the two of them are precisely the same, nested one within the other. קרי means to Bilaam the space of open possibilities which is the essence of Amalek, the Roads not Taken. To Moshe, they exist within a higher space of ראשית. But that implies that the נביאות משה is indeed linked only to ישראל-ונפלחנו אני ועמך which is why they are achieved simultaneously. It is why the definition of Mashiach-Yisrael-Creation-Avot as Yesharim are all achieved in this marvelous Parashat Bilaam (Rambam) something unique and outside of what is expressed throughout
MF: We begin by being מזכיר that ספר במדבר כנגד ויבדל האלקי"ם בין האור ובין החושך to tell us that this is the ספר המבדיל בין יוצאי מצרים לנכנסים לארץ. Last week we saw that height of הבדלה was in פרשת חוקת where for the first time we have כל העדה i—רש"י שכבר מתו מתי המדבר only those who ready to come in to ארץ ישראל are the ones who are left. We ought to one would think move on to the next step which is the story of the census which prepares the way to ירושת הארץ— but something else takes place, something paired very fundamentally with חקת: פרשת בלק which leads to מלחמת מדין which must take place before the census in פנחס as well. This means the pairing we find in the פרשיות חקת ובלק t is not just "convenientפרשיות to pair" – we know there is something fundamentally connected between them affecting this transition!
We know the contrast of חקת ובלק is itself a tremendous הבדלה: on the one hand בין יוצאי מצרים לנכנסים לארץ but there is another brilliant הבדלה: in חקת we come to define the כחות משה רבינו where he leaves things to be done and what he personally completes – and in בלק we come to contrast that with בלעם הרשע! We know this is of fundamental importance because the closing words ולא קם נביא עוד ורש"י אבל באומות קם which means he had a "counterpart"–we know the entire story of ספר במדבר and the ability for the traveling in the מדבר 40 שנה and structure of מחנה and משכן is all specifically a result of תפלתו של משה רבינו בשעת שבירת הלוחות: שלא תשרה שכינתך באומות העולם!
This is linked itself to שבירת הלוחות: first of all this פרשה almost always introduces 3 weeks , in the closing פסוק which itself mentions בלעם ומשה, the closing words are לעיני כל ישראל which refers to שבירת הלוחות and brings the whole storyback to where it was initially at the time of שבירת הלוחות where הקב"ה says רגע אחד אעלה בקרבך וכליתיך to which משה רבינו replies אם כן אל תעלנו מזה -- but of course, in those words is the source of תשעה באב in the – which means right in 17 בתמוז there is reference directly to 3 weeks (Even though it takes a long time to see it historically) it is already at the moment of שבירת הלוחות and עשיית העגל it is already clear in the תורה the "beginning of "חורבן.
The wayמשה רבינו is מתקן (and allows for a historical תיקון)is by תפלה for שלא תשרה שכינתך באומות העולם which גמרא says is ובמה יודע איפוא כי נפלינו אני ועמך הלא בלכתך עמנו! – הלא בלכתך עמנו is the מקדש ומשכן במדבר and הקב"ה indeed says הנני עושה נפלאות אשר לא נבראו that משכן becomes השוכן אתם בתוך טומאותם in which suddenly הקב"ה is willing to be משרה שכינה even whenישראל not ראוי – and all of this because of בלעם!
First of all you see clearly in the פסוק, ונפלינו אני ועמך I have to be different and therefore contrast משה ובלעם and ועמך the people need to be different – both of these comes from בלעם! ((מה טובו אהליך יעקב ובגוים לא יתחשב it is the words of בלעם that creates הן עם לבדד ישכון ובגוים לא יתחשב, the הנני הולך אל עמי comes fro בלעם!
In God we trust