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Why did Hashem (ה׳) give such power to Bilaam to curse or bless? The Mishna lists Bilaam among those excluded from Olam Haba under 'Kol Yisrael yesh lahem chelek l'Olam Haba' - but he's not Jewish. This suggests Bilaam was meant to help build Klal Yisrael by connecting the nations to them, giving the goyim a share in our mission through validation and blessing.
Rabbi Zweig addresses fundamental questions about Parshas Balak: Why did Hashem (ה׳) grant Bilaam such power to curse or bless, and what is the deeper purpose of this entire episode? The analysis begins with a striking observation from the Mishna in Sanhedrin, which states 'Kol Yisrael yesh lahem chelek l'Olam Haba' (All Israel have a share in the World to Come), then lists exceptions including 'arba hedyotot' - four commoners, one being Bilaam. But Bilaam isn't Jewish - why would he be listed under exceptions to 'Kol Yisrael'? This anomaly suggests that Bilaam was meant to have a chelek (share) in Klal Yisrael through his role in building and developing the Jewish people. The Targum Yonasan identifies Bilaam with Lavan, who certainly had a major role in shaping Klal Yisrael - he orchestrated the marriage arrangements that gave us our four mothers and influenced the fundamental structure of the tribes. This indicates that the relationship between Jews and non-Jews in building Klal Yisrael is more complex than simple separation.
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Parshas Balak
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Why did the brothers hate Yosef when he received the kutonet pasim, yet strangers saw him as special? The kutonet represented Yaakov's recognition of Yosef's leadership ability—his power to uplift and unify. The brothers' jealousy blinded them; the Torah omits his name when they see him (just "oto"), but strangers always saw "Yosef." True chein comes from seeing others clearly, without the bias of our own needs.
Why did the materials for the Mishkan equal exactly what was needed with no waste, despite the principle that blessing doesn't rest on counted items? The shiur explains that Moshe's complete faithfulness—working solely for Hashem's agenda—transformed counting from an act of personal ownership into one that strengthened divine connection, thereby increasing blessings. Korach's self-interest inverted this principle, costing him everything.
Why does Rashi describe the Mishkan as "collateral" for Jewish sins? Rabbi Zweig develops the concept that God limited His own collection rights—accepting only the Mishkan's destruction rather than the nation's annihilation. This reflects the relationship of a father who reduces his own claims to ensure his children's survival.
Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
