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Why does the Mishna list Bilaam among those without a share in Olam Haba when he wasn't Jewish? The shiur explains that Bilaam possessed the same transcendent power as Israel - the ability to make nature respond rather than forcing it, symbolized by the ten miracles created Friday before Shabbos (שבת). Unlike Jews who use this power to elevate toward holiness, Bilaam directed it downward toward hedonism and forfeited his spiritual inheritance.
This shiur delves deeply into the complex character of Bilaam and the fundamental question of why the Mishna includes him among those who have no share in Olam Haba, despite him not being Jewish according to the stated rule. The analysis begins with several puzzling contradictions about Bilaam: the Torah (תורה) shows concern for his honor (killing the miraculous donkey so people won't mock him), yet reveals his immoral relationship with his donkey; he's compared to Moshe Rabbeinu as a prophet, yet engages in the lowest forms of behavior. The key insight emerges through understanding the ten miracles created 'Erev Shabbos (שבת) bein hashmashot' (Friday afternoon before Shabbos). These miracles differ from all others because they involve entities jumping levels of creation - the donkey speaks (animal to human level), the earth opens its mouth to swallow Korach (inanimate to animate), the writing on the tablets grows around the letters rather than being carved out. These miracles represent the marriage between Shabbos and the Jewish people, the fourth element of 'ruach' that transcends all natural boundaries.
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Parshas Balak, Numbers 22-24
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