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Rav Shlomo Katz explores the teachings of Rav Shlomo Carlebach zt"l on the Parsha with the sefer Even Shlomo
Okay, chevra, good morning. This is a nigun from the parsha. This is a beautiful nigun. Pesach.
מה טבו אהליך יעקב משכנתיך ישראל, מה טבו אהליך יעקב משכנתיך ישראל, מה טבו אהליך יעקב משכנתיך ישראל, מה טבו אהליך יעקב משכנתיך ישראל, ואני ברב חסדך אבוא ביתך אשתחוה אל היכל קדשך ביראתך.
מה טבו אהליך יעקב משכנתיך ישראל, מה טבו אהליך יעקב משכנתיך ישראל, ואני ברב חסדך אבוא ביתך אשתחוה אל היכל קדשך ביראתך. Shkoyach, beautiful harmony my brothers. Today we have the zchus of this breakfast sponsored by Yosef Aaron and his rebbetzin Lillian Aaron who's not feeling so well so she's not here, but you know she'd be here if she was feeling well, so dedicated by Yosef and Lillian Aaron in honor of Netanel's upcoming eighteenth birthday.
L'chaim, l'chaim Netanel. Okay brothers, let's learn for a few minutes. We have the most normal parsha in the whole Torah to learn this Shabbos, very straightforward, nothing too quirky, nothing too weird. We'll try to see how we can make it more interesting.
Chas v'shalom, the deepest parsha, this parsha, parshas Balak, it's a Mashiachdike parsha and this from all the Toras in Even Shlomo on parshas Balak, this one is always in I, whenever we've learned it in the past, I don't know if we've learned it here but in other situations I always felt like לא הגענו אמת לנקודה. We didn't really get to the point, to the inner nekuda pnimis of it. So I'm hoping that today we will. B'ezrat Hashem, if you have Even Shlomo, it's on page matayim tishim v'arba, on page 294 inside the sefer.
If you want an Even Shlomo you've got to buy it. You should buy it. Page 294. And Mazal Tov to Naftali, this Shabbos his son's Bar Mitzvah.
Mazal Tov. A big simcha tonight. If you want to hear a real beautiful Sephardic leining come to Sha'arei David. Matityahu, how excited are you? Yeah.
Okay. There's a tzaddik in Breslev, his name was Rebbe Ephraimel Krakowski, he has a sefer called Oneg Shabbos and that sefer was a sefer what he does with the parshios based on Likutei Moharan משהו מאוד מאוד מיוחד. This is another one of his sefarim they kind of put together a bunch of his teachings called Sha'arei Ephraim. And based on something in the Sha'arei Ephraim that Reb Shlomo must have seen, he builds up a whole mahalach, a whole teaching over here.
ישנה תורה בשם רבי נחמן, so it's connected to Rebbe Nachman but it's his words שבלק ראשי תיבות בינו לבין קונו. That's already pretty mahapechet harosh, that means Balak is the rashei tevot of a person has to have a personal relationship with God, beino l'vein kono. Mah perush? What does this actually mean that Balak is beino l'vein kono? And what we'll have to do to understand this is that we're going to have to differentiate between the real rishus of Balak versus Bilaam because in a certain, to a certain extent, based on the parsha, it would have made more sense that this parsha was called parshas what? Bilaam, yeah. When you learn the parsha, it's very strange that the parsha is called parshas Balak.
But when we understand the root of what made them tick, we'll understand why davka that was the name of the parsha and not Bilaam. So natchil me'hatchala, Balak haya hamidiani, sorry, hasheretz anti-shemi hachafel. He was the lowest creepy anti-Semite in the world והוא קרא לבלעם לקלל את ישראל. Okay, but what else do we know about Balak besides being the lowest rotten person? Happens to be הוא היה סב סבא של רות הקדושה.
The Gemara in Horayos shows us that Balak was the sixth generation, seems five or six generations he's the great grandfather of Ruth HaMoaviya. Don't you love when that happens, you know, Ruth HaMoaviya's alter zeide he was Balak, right, Melech Moav.
שממנה יצא דוד המלך. What's that? It's always like that with the same thing with Rivka and the same thing with Lavan's children.
It's always like from the dirt of the dirt. Mamash.
שממנה יצא דוד המלך.
השם לא היה יכול למצוא שושלת טובה יותר עבור המשיח? Reb Shlomo says, the Ribbono Shel Olam couldn't find a better lineage than for Mashiach than this? Tamua meod.
Pretty shocking.
הרבה אנשים לא כל כך קדושים מוזכרים בתורה אבל לאף אחד מהם אין פרשה שקרויה על שמו. There's a lot of reshaim in the Torah, they don't really get their parshas and don't tell me right now Korach because if you've learned any pnimiyus on Korach you wouldn't say that.
אין פרשת פרעה או פרשת לוט אבל יש פרשת בלק והפרשה הזאת נקראת תמיד בתחילת שלושת השבועות.
Right before the three weeks begin or as they begin you always learn lain this parsha.
דרכו של משיח מתחילה בפרשת בלק.
מפרשת בלק מתחיל להאיר אורו של משיח. From parshas Balak on Mashiach's light is shining in the world.
Now we're going to get to the distinction, the differentiation between the reshus of Bilaam and the reshus of Balak. We have to understand this fundamentally because then we'll answer the question we asked in the beginning why is this parsha named parshas Balak but it will also mechaven us to understand why Balak is rashei teivos beino lvein kono which is more interesting to me than anything else.
הגמרא אומרת שבלעם שנא את עם ישראל. He just hated Am Yisrael.
אבל בלק הוא לא כל כך פשוט. That's not really Balak's story.
בלק קינא שישראל כל כך קרובים להשם. His thing wasn't necessarily the hatred.
He was so jealous of the closeness that Yiddelekh felt and had with the Ribbono Shel Olam.
הוא רצה שכל העולם יהיה קרוב להשם. That's already a big kaf zchus he's giving him over here that what Balak really wanted was that the whole world should be close to Hashem.
ולכן אמר לו מדוע שיעבוד אותך רק עם אחד? Balak's coming before God and saying why should only one nation serve you like this?
מדוע לא כל שבעים האומות? Why not all seventy nations?
ובאמת למה לא הלוואי! Right? Reb Shlomo's saying, wait, tell me something- this does sound a shtickel like Korach, right? In its- it sounds a little bit like Korach but it's coming from a completely different place.
But whenever you bring that thing of, you know, that's- that voice that says why should it only be that person, you're already going to get all the libs and everyone else is going to join you on some, you know, free rights civil, you know, civil rights movement like yeah it must be holy because he's speaking about equality. You're really on it today. Huh? You're really on it today with the vans. Oh you caught that.
That was a very fast comeback. Okay, right? So everyone was like, no, for sure everyone- it's good for everybody. Oh I'm going to do that one, it's good for everybody, I'm going to run to that one.
כל הדברים האלו שכביכול יגידו שהם טובים לכולם זה לא באמת זה.
So therefore we have to understand what was really wrong with the way that Balak was toining what he was toining, claiming what he was claiming. Now how often do you get chosen- how often do you get chosen to give the answer to the famous question how do you explain why the Jewish people are the chosen nation? Which today that's almost a criminal offense to even say that on campuses, you'd probably get arrested if you said this in many different places. Mamash. If you translated Kiddush or Birkas HaTorah, if you actually translated these things in the world, right? Someone said, you know, what- what exactly what do you mean by that? Right? So of course we have our misguided brothers and sisters who changed one word.
Instead of mikol ha'amim they added the word אשר בחר בנו עם כל העמים. You've heard that before? Are you kidding? That doesn't make any sense whatsoever. I have not heard that. Mah pitom? I'm the only one that hung out in these kind of places?
אשר בחר בנו עם כל העמים.
You've never heard people say brachos like this? No. Who's they? Doesn't matter. They. But also it doesn't even make sense.
They that chose us with them. It's neutralizing. It's not chareidi, let's put it that way. Who were you hanging out with? So when you've- when you're forced to answer that question and you're trying for the life of you to like be PC, they call you out immediately and they realize you can't give that over.
Like even when you attempt to try to be politically correct and serving that either foreign idol called political correctness, you're going to get caught out- they hate you even more when you're trying to brush it off. If you just say it the way it is, then say it the way it is, right?
אשר בחר בנו מכל. It's as if I made God make his decisions. I made decisions for God.
This is God's decisions. I'm just stating what God decided. But now we're going to understand the pnimiyus of how you can answer, how you could even understand the concept of chosenness. Frankly it is strange for me when I am with some of these gatherings that involve other religions and everything and they're very sweet people and I'm always I always feel a shtikel weird when this thing comes up because it's like oh so you I'm wondering so you buy into the whole chosenness but you're not part of it, right? Keilo it's a very strange dynamic.
But before going into their heads or not there's an I say this bracha every morning. It's a real thing. It's a real bracha. It's a real real thing.
Ve'ze lo pashut to just try to brush it off and try to sound cute. There's got to be pnimiyus to this which is what we have to get to for today's shiur to understand what's going on. I was in a sitz on Shabbos and on another Dvar Torah of Shabbos. She'anachnu am hanivchar.
No, no, please say it let's go. No, I'm kidding. Yeah who knows someone it could be this is exactly it. Balak's whole thing was kina he was jealous and what was the ultimately the klala that turned to bracha from Bilam? It was מה טובו אהליך יעקב that we're not looking at each other אנחנו לא מקנאים אחד בשני.
His whole thing was that he was jealousy of Am Yisrael and the bracha that we have is that we're not beautiful. And then it goes to Pinchas the kina yafé. And that stopped that Balak and the Bilam. Now you have a much more complete Dvar Torah for Shabbos you can take in the additional supplements and now you have a real gishmak Dvar Torah.
But that's that's beautiful actually what you're saying nachon. That's the bracha מה טובו אהליך יעקב. Okay. No, no, that's a very because it is the theme over there.
Pinchas and it's so funny because Pinchas it's a tikun because it's the lashon of the Torah is בקנאו את קנאתי בתוכם. Now we know that those leshonos it's talking about zealousness but we all know that's the same words that we use for jealousy. So it's a the mefarshim do explain over here how Pinchas said we gotta put an end to this because if not the roots of jealousy are going to continue to spread like wild. Yidden will see hey this this chevre over here, this brother of ours, he was able to do this with this woman, I'm jealous so keilo me'orer kina and as the Pirkei Avos says which we're going to be learning on Shabbos about kina, taiva, and kavod מוציאין את האדם מן העולם.
These things take people out of this world. So Balak has this kina, he doesn't know what to do with it, so he transformed it into saying into sounding like one of these garbage woke tainos about equality and freedom and civil rights וכל כל השטויות הזה you know. Could you even have a concept of with Pinchas kina lishma and then kina lo lishma? Well, that's what we say we do have this concept which is called kenas sofrim meaning there is room for it when it's used in the right way, when it brings out the best of us. But you have to be holding on a very high level that that mida doesn't get tampered with because when it does, it's churban ha'olam it's the destruction of the world.
So it's a fine line mamash yes it's a fine line. Okay so let's go back.
כשאנחנו אומרים שאנחנו עם ישראל עם הנבחר מה העומק של האמירה הזאת? Like what are we really saying when we're saying we're the chosen people. And this is a good kabbalah right now we should have on ourselves for extra kavana with Birkas HaTorah and with Kiddush because then and also obviously Shalosh Regalim אתה בחרתנו מכל העמים.
Let's understand this deeper right now.
דמיינו אישה שנבחרה להיות מלכת היופי של אמריקה ואז אומרים לה יש לנו חדשות טובות עבורך מאתיים נשים נוספות נבחרו להיות מלכות היופי של אמריקה. Imagine a woman wins Miss America pageant right? And then they come to her as she gets crowned and says you just want to let you know there's another 200 women that also won being Miss America with you. How would that make her feel? Participation awards.
Be horrendous. She would I think I was hanging out with Miss Israel this week. It works nicely. You know Yehuda? Oh I play Yudi.
Yudi. You really are on track. He actually ran Miss America.
היא לא תקבל את זה בשמחה she wouldn't she wouldn't accept this gladly.
אבל אם מישהו יבוא אלינו עם הנבחר ויספר לנו שיש עולם שלם שגם הוא נבחר אנחנו נתפוצץ מאושר. I didn't understand this. I'm telling you I used to hear him say this when I was much younger. This nekuda drove me crazy.
I couldn't wrap my head around it until I started looking at the tfilos that we say actually, especially ראש השנה יום כיפור. What did he say over here? Us Yidlach, if we were told, if Hashem came down to us and told us you should know the rest of the world is also chosen, it would be the opposite of a response like Miss America. Miss America can't handle that there's anyone else but her. Our whole inyan is to make everyone else feel like that.
Now that's a cute, sounds like a cute hippie statement. If you actually look inside, Aleinu is a great example, but I'm specifically speaking of ויעשו כלם אגדה אחת, Veyivarchu Shem Kevodecha. When you look at ויקבלו עול מלכותך עליהם, יתנו שכם אחד לעבדך, meaning the maybe that's why Lubavitch actually doesn't sing, they don't do Veya'asu Chulam, they don't do that piyut. Okay, moving forward.
But when we sing that piyut, that whole piyut there, and that's the highlight of our tfila, that whole thing over there is describing what he just said right now. So I have to stop and be like, wait a second, would I really be happy if there was a besora that was now like, okay Yidlach, it doesn't diminish you, your job has been fulfilled by spreading your light, and now the era has been ushered in for everyone, the whole world, to be chosen and be holy. So I say the meaning, we sing that slichos right? Imagine, you come up to a Yid davening slichos and you're like, what does it mean to be like a Yid? A Yid is so feuer, a goy is so tuma. I just, we have to just, you know, I got to do teshuva and separate myself from goyim and from the world, right? Olosayhem Vezivchayhem.
Who's Olos and Zivachim?
עולותיהם וזבחיהם לרצון על מזבחי כי ביתי. The problem is, we're not bediyuk. It makes Miss America less chosen, because by her, it's either her or nobody. By Yidlach, it's the other way around.
So Balak, you have to realize now, where is he really operating from? He thinks he's really saying ke'ilu he's speaking about chosenness like Yidden, but he's really, if push came to shove, and he was crowned as being chosen, he would go into Miss America mindset and be like, okay, so if I'm chosen, that really means that no one else is. Now, how do you reach a place that you could really be besimcha that someone else is chosen? Which is Tikun HaKina, which is everything we're trying to do in our lives of Tikun HaMiddos. This is already going to the roots of the rashei teivos we started off with, right? So just to end this paragraph before, Anachnu Nitpotzetz MeOsher we'd be so happy, likro he quotes from Zephaniah, לקרא כלם בשם ה' לעבדו שכם אחד.
וראו כל בשר יחדיו.
כאלה מין נבחרים אנחנו. This type of chosenness who we are. Now he says like this: מהו ההבדל הבסיסי בין עבודת אלילים לעבודת השם. What's the basic difference between idol worship and serving God?
אם אני עובד אליל.
Now you all think that we're still talking about statues. I'm talking about waking up from the illusion that maybe we still are serving idols based on this peirush.
אם אני עובד אליל, if I'm serving an idol, לא מתרחש שום דבר אישי ביני ובין אותו אליל. Nothing personal happens between me and that goddess or whatever you want to call it.
Lemashal, yeshno elil katan. Everyone made this small little god-lah? SheNikra Elohei HaKesef, the god of money.
אנשים באים אליו עם כמה מנחות מתפללים אנא אלי אני צריך עוד כמה רובלים. We're laughing, but for many people this is their relationship with God, kvetching when money's tight.
So nothing personal happens between me and that god.
אנו היהודים עובדים את השם לא מפני שהשם יכול לעשות ככל שירצה וכיוון שיש לו מפתחות לכל הבנקים צריך לנצל את היתרון הזה. We don't serve God because God can do whatever He wants and He has all the keys to all the safes, and therefore we go to God because we should take advantage of this protektzia, of this connection.
בלעם אומר להשם אני רק רוצה לשרת אותך אני רוצה לומר רק מה שתגיד לי לומר.
But that's still idol worship.
ביהדות עבודת השם מגיעה עד עומק העומקים של ההוויה שלי. Basically, what are we about to approach here? Balak. What do we think about him? Eved Hashem? No.
Why not? Only when it fits his agenda's purpose. We don't have agendas. He only says what God put in his mouth, he's a tsinor. He ended up being a tsinor for what Hashem wanted to bless Yidden with.
That's not considered serving the purpose that he wasn't he didn't end up being a provider of services for Hashem's besora in the world? Obviously I'm messing with all of you guys of course. I'm trying to push us to get to a certain point. It says he went against his ratzon. I'm saying if you look at pshat of Bilam, okay? Obviously there's no one that I know that the Torah describes we have this amazing front row seat to see hishapchus hakochos, right? So you say no it wasn't really that it was all a miracle right? Right as if as if we own our all of our hishapchus hakochos in our lives there's also miracles running around all the whole place.
The nekuda of Bilam, the nekuda is what Reb Shlomo just said over here. He said Bilam says to God I just want to serve you I want to say whatever you tell me but that's that's still avodat elilim that's still idol worship. What does that mean?
ביהדות עבודת השם מגיעה עד עומק העומקים של ההוויה שלי. He's saying Yiddishkeit means service of God reaches the depth of my havaya.
What's havaya? Of my being in this world, of my existence in this world.
אין אפילו מיליונית מהלב שלי שאינני יהודי. There's not one millionth of my heart that's not a Yid essentially for an eved Hashem. He's going to explain it over here with a very famous story.
מסופר על גר צדק אברהם פוטוצקי. Did you ever remember story about Graph Potocki? You guys learned it in high we had to learn it in high school here. Anyway it's a long story.
אתם למדתם את זה? al Graph Potocki? No? I guess back in the ancient 80s we had to learn it here in high school in 90s.
This ger tzedek Avraham Potocki שקודם שהעלו אותו הנוצרים על המוקד, he was a ger tzedek and before they are about to hang him הוא התבונן בוורידים שלו. They saw him glancing at his veins. So the bishop comes and asks him על מה אתה מסתכל?
ואברהם ענה אני רוצה לראות אם כל טיפה בדם שלי היא יהודית. He says I'm just looking making sure my last seconds in this world to see if every ounce of blood that's in my veins is mamash became Jewish also.
רב צדוק הכהן מלובלין סיפר את הסיפור הזה קודם שנסטלקה נשמתו. Reb Tzadok told this story before he right before he died and he also looked at his veins והתבונן בוורידים שלו ואמר אני רוצה לראות אם נעשיתי חסיד בכל תא ותא בדם שלי. I want to see if I became a Chassid in every single one of my cells because you have to understand for Reb Tzadok to become a Chassid was a greater mahapach than Graph Potocki converting to Judaism if you understand anything about where Reb Tzadok came from right? So he's checking his veins to see I want to see if Chassidus mamash penetrated into every single cell of my body if my blood itself mamash mamash became Jewish.
מפני שהוא נולד למשפחה של מתנגדים.
So Reb Shlomo says loke'ach chayim shlemim it takes a full life a full lifetime לזכך את הפנים של הפנימיות to refine the inside of the insides.
אני רוצה שתדעו את עומק העומקים. Oh very good we're coming now to what was brought up before.
מדוע המעשה של פנחס מופיע בפרשת בלק? If you learn we have this with a few parshas.
With a few parshas it seems strange that we get introduced to the main character of the next parsha at the end of the current parsha. Where else do we have this? Bereishis. Where else do we have this? Noach because Lech Avram Avinu was already at the end of Noach. Lech Lecha? We Yisro? Why? We have in Yisro? Yisro I think we just meet him no don't we just meet him in he comes before that? tzarich iyun.
But anyway we have it's a very strange thing by Pinchas it's Rivka? Rivka? At the end of the akeida she's mentioned. Yafe. But by here the one that's really puzzling is like could we have would we have been okay well two things would we have been okay if parshas Balak never even showed up in the Torah in order to have our chronological author integrity of the Torah. It's not just Balak.
If you had, no, but if you didn't have Parshas Balak in the Torah, would everything else add up in our story? 100% al pi chitzoniyus, not al pi pnimiyus. We'll talk about it on Shabbos. But if we didn't have the end of Parshas Balak having Pinchas with the ma'aseh with Zimri and Cozbi, would Parshas Balak still more or less be okay? Yeah, and even Pinchas describes what happened, so you don't even need the end of Balak. Lo tzarich.
לא צריך את זה. And yet it had to be over there. Why? Let's learn it inside.
מדוע מעשה של פינחס מופיע בפרשת בלק כי אם חס ושלום היה נותר בליבו של פינחס חלק אחד ממיליון של כעס ואכזריות השם לא היה אומר לו הנני נותן לו את בריתי שלום אבל פינחס היה מזוכך לגמרי.
When we think of Pinchas, do we think of a calm, functioning, thought-out individual or do we see a redhead, a gingy like Zelach, a Moroccan? So what is he basically saying over here? Why did this story of Pinchas have to happen at the end of Balak? Because what's the whole Parsha of Balak dealing with? It's dealing with working through ka'as and anger and jealousy. So we're saying the tikkun for that Parsha has to be in that Parsha. And how do we know this? Because had he not really done a tikkun for that ka'as and kin'ah that's in the world, the result would not have been הנני נותן לו את בריתי שלום. You'd give him something else.
Bediyuk. It's the whole thing of nekamah, the whole series on nekamah that you did about revenge can't come because you Nachon, Nachon. It's a Klal Yisrael chillul Hashem. That's where it has to come from.
L'Balak haya chazon. What was his vision?
בלק הוא וכל העולם עובדים את השם שכם אחד אבל הוא עדיין לא ידע את הסוד של בינו לבין קונו. He did not realize what was hidden in his own name. What is Reb Shlomo telling us over here? You want to just knock off Balak and Bilaam as two reshaim? It doesn't work like that.
The Torah wouldn't make up a whole Parsha about this. In they had some nekudah in them that really felt that this concept of chosenness is not going to be good for the world and it would exclude them from serving God. So based on what we said until now, it seems that Balak and Bilaam in a certain way had this ratzon, this vision that the whole world will serve God. But to them, serving God only means I follow what the Shulchan Aruch says in order to feel that I did my service of God.
Pnimiyus haTorah comes and shows us that is the prerequisite, but for the next level, which is what roshei teivos Balak: beino levein kono. Do you have anything personal with the Ribbono Shel Olam? Do you have any secrets with Hashem? Someone once asked me that at a younger age and when I realized that I didn't, I felt sheke'ilu like the biggest impostor syndrome in the world. Talk, you could talk about all these things. Do you have any secrets with you and Hashem? beino levein kono, between you and between your Creator.
This is what Bilaam and Balak don't understand. This is what Yiddelach have to first become in order for the rest of the world la'avdo shechem echad. Zos omeret, and that's also why Mashiach davka comes from beino levein kono. That's the nekudah.
Mashiach, Rus, comes from beino levein kono. She extracted it. She was the first one to extract this out of her great-grandfather's name, that that's what Yiddishkeit is really all about. beino levein kono, do you have something personal with Hashem? So again in the second paragraph, הוא לא ידע שעבודת השם איננה רק לעשות התנועות הנכונות להעלות קורבנות על כל מיני מזבחות because we see he's busy setting up altars, bringing parim.
He's busy with these with avodas. Sorry Joey. Wilkum. He's busy doing avodas.
He is. What's the avoda? Balak is asking what's the avoda, but he's asking what's the avoda not in terms of what do I have to do in my heart, ella, okay, what's the next practical thing that I have to be busy with with my hands? But he's not going inside his heart at all, lo kashur elav.
אולי עמוק בתוכו במקום לא מודע בלק ידע את הסוד של בינו לבין קונו. Maybe he did know deep down inside, but it didn't come out to fruition.
כל מה שאנחנו חולמים עליו מתגשם בסופו של דבר.
והחלום הזה התגשם על ידי רות.
היא הייתה ממש בינו לבין קונו. At the end of the day, we dream of the deepest things in the world.
They end up happening. They ended up happening like he had a dream that it should be like this, but he didn't even understand what he was dreaming. His great-great-great-great granddaughter, she understood what her great-great-great-great grandfather was dreaming about, and she was the one to begin the beino l'veino kono on a messianic level. Now I want you to think about this.
For many of us, we are living the dreams of our great-great-great-great grandparents. They had these dreams; perhaps they didn't understand or know how to make them become real, but we are hopefully, hopefully be'ezrat hashem living in a time that we are making our great-grandparents' dreams real. That's a messianic, that's a והשיב לב אבות על בנים ולב בנים על אבותם picture. That's what the navi, that's what Malachi is saying over there.
והשיב לב אבות על בנים ולב בנים על אבותם means that great-grandparents can look at great-grandchildren and say, "Ah, nichamtanu, you actually consoled us, you chapped what I was trying to say." Balak looks at Rus and says, "Yeah, that's what it was. I got mixed up. I just thought it was just something else like lip service, but Ruth, you got it." We saw a similar thing with Korach too. That's interesting.
We could say about Korach too. But this is still a shtikel of family business. Like Midyan is, I heard this from the Rav, that it's rooted in the Bnei Keturah. And so this dream be'etzem came from Avraham Avinu and it got mekulkal on the way to Ruth, and fixed on the way to Ruth.
But like be'etzem this is, it started in a holy place, it's expressing itself here in a really twisted way, but it ends up getting fixed. By Ruth. Yeah. That's beautiful.
Rav Arash gave that over? That's gevaldig. Of course he did. And even Balak was hanging out with Avraham and he got the messages, but he just used it the wrong way. Nachon.
And that's also the tikkun for Lot. Nachon. Nachon. But now we understand a few things.
Why is this parsha called Balak? Because really it's about, it's about him, beino l'veino kono. It's also not a parsha, there's no parshat Paro or Lot because those are not, they're not coming into the program with having within their arsenal the ability to set up the future for Am Yisrael to do or for the world to do amazing things. Balak does that because of his kesher to his great-great-granddaughter. So I want to give us a bracha that when we're learning, we'll stop here.
I want to give us a bracha where we're learning this parsha and we look at these words and we see the brachos that come out. Please know and please believe that each of you, and I mean this from a really real place, and I hope I could feel it by myself as well. Maybe many of us grew up feeling like we're disappointments to our parents, but I guarantee you none of you are disappointments to your great-great-grandparents. Ein sikuy.
To your parents, maybe; they're also stuck in trying to figure out what their inyan is. But to your great-great-great-great grandparents, you're not disappointments at all. And that should give us the koach to believe that our being in this world is bringing nachas to Hashem and we should join Rus HaMoavia connecting to a tikkun for her great-grandfather beino l'veino kono and just do one more mitzvah and one more hug, one more ahavat chinam to tip the scales and bring the גאולה שלמה והאמיתית במהרה בימינו אמן. Amen.
Chazak u'baruch.