NUM284 See [[NUM288]] Numbers 22:32 beaten TELVOL2 306-7

SHOW FULL EXCERPT

NUM285 We must save others from shame. The Midrash adds that the angel said, "But now since she spoke and rebuked you, and you were not able to withstand her rebuke [this verse], I have killed her, lest people say: 'This is the donkey which rebuked Bilaam and he was not able to answer.' The Almighty has consideration for the honor of mankind." (Midrash Tanchuma cited by Rashi). Bilaam reached the zenith of wickedness by wanting to destroy the entire Jewish people. Even the miraculous occurrence of his donkey's speaking to him did not effect a change of attitude in Bilaam. But God has consideration even for such a person's honor, and does not want him to suffer unnecessary humiliation. All the more so must we be careful not to shame our friends and neighbors. (Rabbi Chayim Shmuelevitz).

SHOW FULL EXCERPT

NUM286 See [[GEN1176]] Genesis 24:14 water LEHRMAN 323-4

SHOW FULL EXCERPT

NUM287 One of the ways in which man knows how to behave and feel is to imitate the actions and "feelings" of God (Deuteronomy 28:9 and Maimonides, Mishneh Torah, Hilchot De'ot 1:6). There are many verses that reflect God's special sensitivity to animals. The verse in the Psalms (Psalms 145:9) says that God is good to all things and has mercy upon all His creatures. God promises bountiful crops not only for man but also for the animals to eat (Deuteronomy 28:11). When Bilaam hit his donkey for refusing to move, the angel (God's agent) got angry at him for striking the animal [this verse]. Therefore, we can see a specific benevolent, merciful, and caring attitude by God to animals. Like God, man should possess a similar attitude. In fact, the Proverbs describes a righteous person as understanding the "soul" (the feelings?) of his animals (Proverbs 12:10). Judaism does not really believe in nice feelings and attitudes. These attitudes must be reflected in a Jew's actions (See the chapter "Mitzvot"). Therefore, the Torah also commands the Jew to perform specific mitzvot that seem to teach sensitivity toward animals. For example, this attitude is clearly translated into action, as the Torah places the feeding of animals before the feeding of man (Deuteronomy 11:15). The Talmud says that this order teaches us that the Jew is to feed his animals even before he feeds himself (Gittin 62a). This statement in the Talmud is adopted into actual practice in Judaism (Maimonides, Hilchot Avadim 9:8 and Magen Avraham, Shulchan Aruch, Orach Chaim 167:18). According to the Jerusalem Talmud (Jerusalem Talmud, Yevamot 78a), a person may not buy an animal unless food preparation for that animal has been arranged in advance.

SHOW FULL EXCERPT

NUM288 One way in which Balaam, the prophet hired by Moab's King Balak to curse the Israelites, revealed his low character was through his cruelty to his donkey. When an angel of God was sent to deter Balaam from setting out on his mission, the well-paid prophet couldn't discern the angel, but the donkey did, and refused to move forward. Highly irritated, Balaam started to beat the animal with a stick until God opened his mouth, and the donkey said to Balaam, "What have I done to you that you have beaten me three times?" (Numbers 22:27–28). The prophet responded by brandishing a sword at the donkey; at that point, the angel of God spoke to Balaam in a manner similar to the prophet's donkey: "Why have you hit your donkey three times?" [this verse]. [Both Maimonides (The Guide for the Perplexed 3:17) and Judah the Chasid (Sefer Chasidim #666) regard this biblical episode concerning Balaam and his donkey as the source for the biblical prohibition of cruelty to animals (see Rabbi J. David Bleich, "Animal Experimentation," in his book, Contemporary Halakhic Problems, Volume 3, pages 201-203).] Ironically, the sword-brandishing Balaam was killed shortly thereafter by a sword (Numbers 31:8).

SHOW FULL EXCERPT

NUM289 See [[EXOD320]] Exodus 19:5 treasured DORFFRAG 67-8

SHOW FULL EXCERPT

NUM290 R. Mattithyah b Heresh said: … be a tail to lions, and not a head to foxes. Pirkei Avot, Perek IV, mishnah 20. Our Sage does not mean that it is relatively better to be one than the other. His dictum is absolute: always strive to be the first; never let yourself become the second. And do not be misled by the supposed dignity or disgrace which these terms imply. The lion's tail is still part of the lion, and the head of a fox is still part of a fox. The lion represents strength, majesty, nobility. When the infamous sorcerer Balaam looked at our people in the wilderness, seeking to crush them, this is how he saw them: "Behold, a people: as a lion as it rises up, and as a lion it lifts itself" [this verse]. ... The lion is Jewry steeped in Torah and mitzvoth.… The fox, on the other hand, symbolizes furtive cunning, scheming slyness, treachery. When we study Torah and obey its Divine precepts, slyness and trickery have no place. "Whole-hearted shall you be with the Lord your God" (Deuteronomy 18:13). Jews who seek to live by the qualities of the fox, either as individuals or in loudly trumpeted organizations, working to achieve an identity, an image, or a purpose through guile and cunning, contribute nothing sound or constructive. "Seize us," says Solomon, "the foxes, the little foxes, that spoil the vineyards, for our vineyards are in tender blossom." (Song of Songs 2:15). Do not be afraid to join fully the forces of Torah, to associate and identify yourself with them, even if it means accepting the position or role of a "tail," without immediate honor or distinction. If a lion cast fear into others, the sight of its tail is as frightening as a glimpse of its claws. On the other hand, if a bounty is offered for foxes, and traps are set for them, there is little honor in serving as the "head" of such a beast. Join the wise, the scholarly, the learned, no matter in what capacity, and you will increase your learning and improve your sense of values. Restrict yourself to leading those on a radically lower level than yourself, and your mental stores will diminish; your mental horizons will shrink. "He who walks with the wise will become wise, but the shepherd of fools will suffer harm." (Proverbs 13:20).

SHOW FULL EXCERPT

NUM291 The tzaddikim despise the wicked, as the pasuk says (Mishlei 29:27), "A man of iniquity is an abomination to the righteous." One who is not a member of the tzaddikim, even if he does not despise and curse the wicked, at least he should not bless them [this verse].

SHOW FULL EXCERPT

NUM292 R. Yehudah said in the name of Rav: Let one always occupy himself with Torah and with mitzvot, even not for the sake of Heaven, for "not for the sake of Heaven" will succeed to "for the sake of Heaven." For in reward for the forty-two sacrifices offered up by Balak, the king of Moav, he merited that Ruth issue forth from him, from home there descended Solomon, of whom it is written (I Kings 3:4): "a thousand burnt-offerings did he offer" (Sotah 47a)

SHOW FULL EXCERPT

NUM293 Any person who knows Yiddish, or even just a few Yiddish expressions, is familiar with the expression "K'neiyna Hara" (or a similar pronunciation of that expression), which is used whenever speaking about something good or that one is proud of. These words actually are "K'neged Ayin Hara" -- which are intended to be used against or to prevent the evil eye. Even people who do not believe in the occult or amulets use this expression regularly. While it is not strictly speaking of "alternative medicine," fighting off the evil eye seems to be something very mainstream to Judaism and is regarded as keeping Jews healthy and joyous. This concept is much more prevalent in Judaism than one might think. ... When Bilaam tried to curse the Jewish people and he gazed at them, Rashi says he tried to cast the evil eye upon them (this verse with Rashi commentary). The mystical book, the Zohar, explains that Bilaam had this special power of being able to cast the evil eye upon people and cause them harm (Zohar 1:68b). ... When the Mishna in Ethics of the Fathers explains that a person should have the quality of an Ayin Tova -- a good eye, and not an Ayin Hara -- an evil eye, this usually signifies that a person should be generous and not stingy in how he treats and gives to others (Mishna Avot 2:11). Rabbeinu Yonah explains that this element of stinginess is derived when someone is jealous of the good that others have (Rabbeinu Yonah commentary on Mishna Avot 2:11). When the jealous person has this Ayin Hara, or evil eye feeling against another person's success, this causes Heaven to take away the good from the person who feels jealous, but it also sometimes results in the removal of the bountiful gifts that the other person enjoys. But how and why does it work that jealousy can cause harm to a person who did nothing wrong? Apparently when people are judged on Rosh Hashana, when their worldly goods and other benefits for that year are determined, they are judged with mercy. When someone "casts an evil eye" on someone else through jealousy, it causes Heaven to "take a second look" at this person and judge him or her again, but this time more objectively. If the person is not deserving of the gifts he or she enjoys, it is possible that Heaven will decide at that point to remove some or all of these intended gifts.... Today, Jews use the expression "K'neiyna Hara" whenever they express pride in something or a special gift from God. That, in effect, signifies that Jews are asking God not to look again at their situation and change them more harshly. That is, Jews should not do anything that would draw attention to themselves and cause God to "take a second look" at them. So, for example, when people ask how many grandchildren or great-grandchildren one has, some people refuse to answer with specific number, in order not to invite the Ayin Hara so that God will not reject them and consider taking away one of those children or great-grandchildren. The same is true when speaking about a person's wealth or anything else that is good in a person's life. A Jew should simply not call attention to any benefits in his or her life.

SHOW FULL EXCERPT