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15

Good question. Or HaChaim (Bamidbar 25:8) asks the same question, and answers that she had the דין of the animal involved in bestiality -- "ואת הבהמה תהרוגו," "and you shall kill the animal" (Vayikra 20:15). וידקר את שניהם וגו'. קשה בשלמא דקירת איש ישראל כמשפט ההלכה, שקנאים פוגעים בו, אבל האשה אינה חייבת מיתה ואינה מצווה, ואם על חששת היותה אשת איש לא ...


12

Typical navi: sees prophetic visions only in a dream state (Rambam, Hil. Yesodei Hatorah 7:2) becomes terrified and physically weak from the experience (ibid.) sees a metaphorical vision, from which he or she then deduces the actual meaning (ibid. 7:3). This is because their prophecy comes to them via an angel (ibid. 7:6) - or as the Gemara puts it ...


8

Some people were already being enticed to idolatry via their Moabite girlfriends (Num 25), so idolatry seems to sometimes be intertwined with relations. More specifically, Sanhedrin 82a brings the following (Soncino translation): And Moses said unto the judges of Israel, Slay ye every one of his men that were joined unto Baal Peor. Thereupon the tribe ...


8

In otzros hatorah page 263 on "vayiftach hashem es pi haton" rabenu bechayeh is quoted asking that Bilam should have been amazed but he was not. He should have marveled at this wonder. However because of his cruelty and evil nature and desire to go curse the Jews, he answered the donkey's question. It continues that from here you can understand why people ...


7

Perhaps they were astounded, but the pasuk does not mention it, because it is not relevant to the narrative. Alternatively, perhaps because this was all part of a dream sequence? See Ibn Caspi, or see Dr. Yitzchak Levine. Where were Balaam's two servants during these discussions and events? Where were Balak's officials and dignitaries? Not in the dream! ...


7

Like many Anglicized versions of biblical names, the name Balaam comes through the Greek language of the Septuagint, which renders בלעם as βαλααμ. The reason the Septuagint spells it so differently from the Hebrew MT may either be due to limitations of the Greek language to accurately represent Hebrew, changes in the way Greek and/or Hebrew vowels were ...


6

The Daas Z’keinim and Paneiach Raza write that the angel killed the officers who were traveling with Bilaam, which explains why no further mention is made of them. Rabbeinu Bechaye explains that they were traveling in front of Bilaam and therefore didn’t observe or hear the commotion and exchange between Bilaam, his donkey, and the angel. Alternatively, even ...


6

This law applies only when we dwell in Eretz Yisrael (end of Chinuch 532). Since at that time they didn't live in Israel, the law of yefas toar was not in effect. Postscript: I found this answer in Sifsei Chachamim to Rashi, Bemidbar 31:50, as well as another answer: That a yefas toar is only permissible in a milchemes reshus, but this was a milchemes ...


6

Parashath Bilaam is written with stories that Mosha Rabbeinu never experienced, for example the story with the donkey, no one was there but the donkey bilaam and the maloch. Also the sacrifices and such is from the perspective of bilaam and not Mosha Rabbeinu. Therefore, the gamoro in BB is saying that Mosha Rabbeinu did write it even though the perspective ...


6

I don't have a source for this, but I always assumed the idea was not Bilaams personal performance, but rather how the nations interacted with Bilaam. "I gave you a prophet and you asked him to help win wars and deliver curses. Couldn't you have asked him for some directions on how to live a meaningful life?" G-d's response to the unasked question is ...


6

Rashi on Numbers 22:5, s.v. "Eretz Benei Amo" ("the land of his people"), says Balaam was a special case: ואם תאמר מפני מה השרה הקב"ה שכינתו על גוי רשע, כדי שלא יהא פתחון פה לאומות לומר אלו היו לנו נביאים חזרנו למוטב, העמיד להם נביאים והם פרצו גדר העולם, שבתחלה היו גדורים בעריות וזה נתן להם עצה להפקיר עצמן לזנות:‏ If you ask, “Why did God bestow ...


5

R. Menachem Mendel Kasher, in Torah Shelaima (vol. 19 pg. 363) quotes several answers: Ein Yaakov (Peirush): this is to tell us that despite not being involved in any of the Bilaam story, Moshe was still told this story in all of its details exactly how it was written in the Chumash, and it has a similar status as Sefer Devarim, in that Moshe wasn't told ...


5

Due to the fact that Rus came from him, who is the for-bearer of Dovid HaMelech and Mashiach. (Source, source.) Balak realized that everything is controlled by Hashem. (Source.)


5

The Rambam (Maimonides) writes with regards to a man marrying a non-Jewish woman: When a Jew engages in relations with a woman from other nations, [taking her] as his wife or a Jewess engages in relations with a non-Jew as his wife, they are punished by lashes, according to Scriptural Law. As [Deuteronomy 7:3] states: "You shall not intermarry with them. ...


5

Aside from the people who died in the plague, though, you might also have to consider the ones who were executed judicially. Moshe instructs the judges, "Each of you kill his people who are attached to Baal Peor," and Rashi there (citing Yerushalmi, Sanhedrin 10:2) explains that there were 78,600 judges, each of whom was to judge and kill two of the sinners. ...


5

Bilaam and Lavan were related (according to Midrash Tanchuma they were the same person) - see here. This Parsha Question Sheet says that Bilaam hated The Jews because: Bilam thought that Ya’akov made him poor by robbing Lavan’s assets . As a source, they quote the Sanhedrin 105a, however, I did not see it there. This does fit well with the idea that Bilaam ...


4

Numbers 25:9 וַיִּהְיוּ, הַמֵּתִים בַּמַּגֵּפָה--אַרְבָּעָה וְעֶשְׂרִים, אָלֶף.‏ And those that died by the plague were twenty and four thousand.


4

The Ohr Hachayim asks: a) Why does it say Balak saw what Israel did... The entire Moav was scared, it should say Moav saw. b) Midyan had plenty to be scared of, too, but the pasuk doesn't mention it. He answers that Balak was really part of the chiefs of Midyan. When the Torah says Balak saw, its like saying Midyan was worried about the situation. ...


4

Levi Ginsburg in his commentary to the Yerushalmi explains that apparently there were people who claimed that the story of Bilaam was not realy part of the Torah but was added to it from an external source (he brings proof that such a claim existed from other sources in Chazal). Therefore, Chazal wanted to refute this and said that Moshe Rabbeinu wrote this ...


4

I heard Rabbi Frand give this Derasha in person, but I found it online, so here it is: If a person had any doubts about whether what he was doing was right or wrong, and his car suddenly stopped and told him "Don't Go" (and not just one of those recorded voices saying "Your seatbelt isn't buckled...") -- would that not cause the person to at least stop ...


4

According to Rabbi Munk, Beor, the father of Bil'am, was the son of Lavan. There are meforshim who say that the wall that his leg was squeezed against was the rock that Lavan and Yaakov put up as "Gal Aid" to guarantee that members of either family would not cross to harm the other. According to this, he was of the same nationality as Lavan. Rabbi Sacks ...


4

Summary: The Gemara says that a zealot may kill various sinners including one who has relations with a non-Jewess. The sinner may defend himself. But the Rosh writes that bystanders may not kill the zealot and would be considered murderers if they do. The Mishna in Sanhedrin (9:6) writes that there are three sins for which zealots kill the offender: ...


3

Maharil Diskind (based on the Rambam in Shemoneh Perakim) explains it like this: A prophet experiences prophecy through the channel of his personality. Therefore, no two prophets ever prophesize with the same style (Sanhedrin 89a). Every prophet puts the stamp of his/her own personality on their prophecy. However, Moshe Rabbeinu saw the prophecy ...


3

The Brisker Rov answers at first he was not King, it was only after he said theses Jews bring all the suffering in the world then and only then did they make him a King. Like the Gemara says in Gittin (56b): "המיצר לישראל נעשה ראש"


3

The Sefer Ginzie Yosef gives an amazing answer from Kadmonim It says in the Medrash that why was Rivkah unable to have a child? The Medrash answers so people should not say that Lavan's Bracha came true and therefore she had children. This Illustrates an important point that the *The blessing of a wicked man is really a curse*and now we understand Billam's ...


3

The Beis Yisroel of Ger said this is a lesson. When it comes to קנאות-zealotry,the first thing you do is check things out, what were the motivations what was the intended goals only after it all checks out then comes the reward.The Chasam Sofer adds another point the way to check the legitimacy of the Zealot is to see what happens after he is mocked for his ...


3

The question is really: What is it about Bilaam's statement, and not R' Yosei ben Kisma's, that implied greed? Several answers are collected and described here, by Bar-Ilan's Professor Yaakov Spiegel. Among them: R' Yosei ben Kisma was explicitly offered אלף אלפים דינרי זהב ואבנים טובות ומרגליות "thousands of dinars of gold and silver, gems and ...


3

Being righteous or not, is up to the individual person. G-d can give a person (i.e. Bilam) the gift of prophecy, but then it is up to him how he uses these gifts. Itro is an example of a gentile that searched very hard, and found the truth. When a person chooses a certain path, and has a strong will to go in that path, he/she get help and assistance ...


3

According to this article from Bar Ilan, although I know the idea is brought down in a commentary of Ralba"g as well, everything from B'midbar 22:20 (through :35?) was a dream. No need to be shocked at talking animals in dreams.



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