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Why does Rashi (רש"י) fault Balaam for saying he wouldn't transgress Hashem (ה׳)'s will even for all of Balak's wealth? The shiur develops that using someone else's money as your standard reveals covetousness. While rejecting money for principle is virtuous, measuring by another's possessions exposes an unhealthy desire for what belongs to others.
The shiur examines a perplexing Rashi (רש"י) on Parshas Balak that derives Balaam's love of money from what appears to be a virtuous statement. When Balaam tells Balak's messengers that even if Balak gave him a houseful of silver and gold, he couldn't transgress Hashem (ה׳)'s word, Rashi concludes that this proves Balaam coveted money. This seems problematic - using money as a standard to show one's dedication to Hashem appears praiseworthy, not blameworthy. Rabbi Zweig points to similar statements by righteous figures that are viewed positively. Yosef ben Kisma in Avos declares he wouldn't leave a place of Torah (תורה) even for all the world's silver, gold and precious stones. Dovid HaMelech says 'Better is Your Torah to me than thousands of gold and silver pieces.' These statements demonstrate proper priorities, not greed.
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How does the covenant of Arvot Moav differ from earlier obligations? The shiur develops the yesod that this covenant created a new level of unity — not just working for the same Master, but collectively becoming a reflection of Hashem's presence. When Klal Yisrael embraces yichud Hashem as a shared vision rather than individual service, future generations become bound, teshuvah becomes natural, and mutual responsibility reaches the depth of "kol Yisrael areivim zeh bazeh."
Why was Miriam punished with tzaraas when her criticism of Moshe seemed justified? The shiur develops a yesod based on a Midrash that Miriam's error wasn't lashon hara in the conventional sense — she actually intended to help with a shalom bayis issue — but rather her failure to search out Moshe's unique madrega and recognize that his separation from his wife was a halachic requirement for his level of nevuah, not just a chumra. This reframes the entire mitzvah of "zachor es asher asah Hashem" as an obligation to actively seek out people's hidden ma'alos.
Parshas Balak 22:18
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