The Strangest Tale of All? Rabbi Shmuel Goldin

to do. So, let's uh buckle our seat belts. We are at this point going to touch what I consider to be the strangest para in the entire Torah and it is parasol. Setting the stage, look at the uh well, how is this para different from all other parot? It's a question. There's a fundamental difference between this narrative and everything else in the Torah. The focus isn't the focus isn't on. They're not they're not like directly spoken. Excellent. They This is the first time since our national birth where Benet Israel do not appear once in the para everything that's taking place apparently takes place out of sight. They may not know about it and Hashem lets us know afterwards. That's what that's what makes this para so unique. Now setting the stage just take a quick look at the first two paragraphs. Varipur is readipur the king of Moab is becoming afraid afraid angered upset. He sees that they Israelites defeated the Amorites, mighty nation. He sees that they're eating up He claims they're eating up the good pasture pasture land. He turns and he says, "We've got to do something." And by the way, the PO says strange strange statement. It didn't normally would have said mo and gone and told us a story. Why does it put that in later? And why does it dedicate a special phrase? The rabbis say he was not the king until the people decided to attack Israel. Once he came forward and he decided and it was a popular uh a popular event. Then they crowned him king. So whether that's so or not, it's an amazing thought and it's a true thought when we think about our history and our current our current status. So he says, "What we're going to do is we're going to we're going to go to Bilm Benor, who is a a special prophet, it would seem, who has the ability to curse or to bless. We're not going to attack the Israelites on the physical plane because they're strong and and we see that they've defeated their enemies. So we're going to hit them where it hurts. We're going to go and we're going to curse them. We're going to hit them in the spiritual realm. And that way perhaps we will be able to destroy, conquer the Israelites. So they traveled. Now, now let's just get the story line very quickly. They travel to Bilum Benbbor. Bam, as you see in the sentences down below, turns and communicates with Hashem. And Hashem says to he says, "I these people have come. They want me to go. Balak Bolock has summoned me. He's the king of Moab. What should I do? May I May I go?" And says in the first sec sentence, second sentence up from the bottom. Do not go with them. Do not go with them because you shall not curse this nation. This nation is blessed. Shine. Balac doesn't give up. Balac sends a second delegation down to meet Bum. Bum says, "Oh, maybe God changed his mind." And he asks Scott again. And strangely enough, God seems to change his mind because in the next statement, came to Bum. Hashem comes to Bum and says to him, "If these people have come to call you, get up and go with them, just do what I tell you." Wait a minute. Why Why did God not want him to go now and is willing for him to go the second time? And what does it mean? If they came to call you, why else would they come? Of course they came to call me. So the answer seems to be according to many in the way in which a person decides to go is going to help him along. Right? So therefore, it's clear that Bilm wants to go. It's clear that he wants to curse. He wants to do what he what he is being asked to do. And Hashem says according to many if they are calling you for your benefit and you think this is for you then go. The Torah continues and it's not on your sheets because it's uh sort of an aside, but it's probably one of the the most strangest passage in the Torah. Bam goes and the Torah says God gets angry that he's going. Wait a minute, God. You just told him he could go. All right. And he has an angel stand in the bed and the angel is not visible to Bum but is visible to the donkey. All right? And the donkey talks and we have that whole event. We're going to leave that one aside because that's we could do a whole class just on that event. What happens after that? Bum goes meets with Balok tries to curse Ben Israel over and over and over again. Baraku changes his clout to brahote. And that's the end of the story. Basically, Balok gets angry. He says, "I I hired you to curse this people and you're blessing them. Get out of here. Goodbye." That's not the end of Bum, though. According to a statement that's made later in the text, Bam Bor is the architect of the last event in this para which is the disaster of Balor where the Midionite ladies attempt to seduce the Israelites and get them to do idolatry as well as sexual immorality. Plague breaks out. Bilon Benor was the one who orchestrated that event strangely enough. Okay, so let's stop for a minute. That is those are the parameters of the story. Let's look at some of our overarching questions. One, what is the nature on page two of Bum's status and power? Hey, hold on a minute. A powerful man who can curse and talk to God. God communicates with him. Who is he? What what what's the nature of his power? Why does Hashem feel the need to respond? This is a very very fundamental question. What difference does it make? Let bum say whatever he says who doesn't want it to happen. It won't happen. Go tell the Jews about Israelites about it. Let let the thing play out. Finish fart. Why does God have to get involved? Why does he have to change those clot to Brahot? Shouldn't they're not being attacked physically. Yes. Maybe it's a mush for the Jews. Okay, we'll get there. Right. There are lessons. We're going to What you're saying is it's a mush. It's a an a a signpost for the Jews to to learn from. We'll see that there are very very clear messages that we will learn by the end of the class. Why does Hashem at first we dealt with that first prohibit and then revi and then finally why reveal the story? Why why tell us this story that a story in which Benet Israel are not directly involved? Why is it in the Torah? Okay, so we're going to start take these questions step by step and look at various different particulars concerning them. First of all, BAM, prophet or poser, sorcery, sorcerer or nvy? What was he? Was he really a Nvy? Was he really a prophet? Did a kadesh who grant him that status? Or was he just a sorcerer who, you know, pulled the wool over everybody's eyes? Conflicting opinions. If you take a look at the sentence in Yoshua, the Torah tells us earlier in in in the text that Bam benbar is killed by the Israelites when they attack Mij. But look how Yahosua describes him alhamb the sorcerer the magician was killed by the Israelites during that war. So clearly coming down on the side of this not a he's not a prophet he's a he's a sorcerer. But if you take a look in the garra, the garra will take a very different approach. There were seven prophets says in the track of seven prophets that prophesized to the nations of the world and among those seven is belenb. So that that statement indicates that he's a prophet. So what is he? Why can't he be both? He could he could be both, right? It's and he plays a role, you know, in determining what he is. Okay. He could yet he still communicates with could be both, right? The fact that he communicates with Kesharaku is is an indication that the prophecy is possible, right? So yes, I learned that um Hashem had to give a prophet on the level of Mosherenu to the get wait. All right. Once again, people are teaching my class for me. Yes. Go ahead. Last comment. Is it possible that the text is telling us there's a process going on? He starts at the level of eventually because of his deteriorates. All right. You're suggesting that he starts as a ny and deteriorates perhaps. Take a look at the statement at the bottom of the page. The last puk in the to last pukim in the Torah say comei o is kimosherenu. Right there never was again or will be again an avi such as Mosherenu aashem pim panim who spoke to God and saw knew God face to face. Look at the language. come say the rabbis. But come right in the words there was someone that equaled the power and the stature of Moshe in the among the nations. And who is that? Bumb. Correct. Turn to the next page. Somehow this uh got messed up. Okay. Page number three. There are then we inab in the medish we find that the rabbis suggest the differences between prophetic vision to the non-Jewish prophets and prophetic vision to the Jewish prophets. And they offer like three basic differences. One is that Hashem speaks to Jewish prophets arimbur completely and and calmly. He speaks to the others with half measures. How do we know that? From the language of the text. When it talks about our prophets, it says vayro with full word. When Hashem appears to uh bum with a prophecy in the text of this para, it says vayor. It says it leaves out the olive. The word word is not complete. That indicates that the is not complete. Goes on to other differences as well. That's scary because I'm sorry. What' you say? That's okay. Good point. All right. In parasra it says and there is a little olive there but right a small olive. The rabbis say it's because of Mosha's anivos. All right, but that hashem and actually the commentaries on that on that sentence say what we're saying here that Mo Moshe really was vayra it's a small olive because the of the tension with Mosha anivos of his his modesty humility and but it was really vayra that's what the commentaries say. Now the there are other differences. He only speaks to the non-Jewish prophets in a dream at night. He speaks to the Jewish prophets in different ways. So these are differences that Khaz will say. But what are they accepting? Clearly the ability of non-Jewish prophets. Right. Correct. Now down below we will have a sample of additional sources on Bum and the Talmud. This isn't complete, but this list is is fascinating. Look at the various different things Kazal say about this guy. Medra Shag his career begins with gambling, idolatry, and sorcery. Right? So that was the suggestion that was made that he starts off low and he somehow moves himself up. Bum granted power number two only for the sake of Israel. In other words, there he is powerful but only because this story has to happen. It's only for the sake of of Ben Israel. Next from a long line of sorcerers, possibly a descendant of Lavan. All right. So, Lavan, all of a sudden, Lavan appears in and he's going to appear again in in a in a little while. Ramban begins and ends as a sorcerer experiences fleeting episode of prophecy only with regard to this story. All right. So that's elaborating on the concept that that it's the prophecy is given to him so these events can occur and that's it. And according to the Raman it disappears. He's not a a steady prophet. Yes. Excuse. Then why would Balak approach him if he hadn't been? He must like probably the Gomorra would answer he was a sorcerer that that in other words he had a reputation of doing this kind of thing somehow pulling the wool over everybody's eyes as you know seances and things like that next and clearly Balac uh doesn't really believe in the in the pro in inu otherwise he wouldn't all these other well he does it's not that's an interesting question right isn't it because bola block but leave in a bar. If he is hiring someone who says he speaks to Akadesh Barak hiring as a as a necromancer, not as a not as a prophet, is he hiring as a necromancer or or as a to to curse them as a prophet? It's not clear. Right. You're right. You're right. That and that's and but my answer to why he would hire him is he had a reputation as a necromancer. Correct. Leave out number five. I want to come back to that. Number six is I told you the architect of Balpa killed in the war with the Midionites. And now here I'm embarrassed. Why am I embarrassed? Because I was dictating on the computer and it picked up a conversation that I didn't catch. Okay. I don't I don't remember saying this. It often says things that I don't say. So whatever. Next. Tom would bomb sota 11. I heard he was killed by Pinas. He that after the war the at the end the beginning of Pinas the Pinas changed into a bird and Pinas also had this ability and they chased each other. Okay. Beautiful Medish and killed him. Very nice Medish. The Torah just says he's killed in the war. All right. All right. Very nice. Okay. Next. This is a this is an amazing one. served as an advisor to Pharaoh and Egypt together with two others EO Job and Yro Mosha's father-in-law. Each of them reacted differently. All right. Basically, what happened was Yes, I'm sorry. So, who is it? Bum and Bum. Sorry. Those are the three. All right. Bum recommends the persecution and enslavement of the Israelites. Eov was silent. Yes fled when it said that I don't want to be part of this. And each of them is paid back in kind. Now this is a fascinating statement for two reasons. Number one, again, it's a medish. And we've often said that you can take medish literally or you can take medish medish as lessons that the rabbis are trying to teach couched in stories. There various different ways to approach. Is this literally true? Were they really advisers to parro? Maybe not. But think of two things that are happening here. One is that you're being told how different people will react differently to the same situation. And you're being told that eventually their fate will be intertwined with that action. Now it happens to the the rabbis because there is a discussion among the rabbis about Rome, right? And Rome hears of the discussion and one of them said Rome is mighty and they they all do good things. They build uh they build roads and etc. One said pretty much nothing and one said they're horrible. The one who was hor said they're horrible is imprisoned. So correct. So what happens here is very very clear appropriate for us to talk about as we approach lab. So now turn to five. Now this is very interesting. Nicoba laboritz you can always count on her to say something very powerful that you that you missed. Bum is different, she says, than every Nvi we're aware of. Every Na'vi we're aware of is hesitant to accept prophecy. Bum seeks prophecy. Bum wants to talk, wants to have this communication. In other words, look at every other basically as a rule. They don't want to do it. The the clearest one of course is Yonah. But but otherwise Mosha Rabenu didn't want to do it. Right. Right. Correct. They didn't want to but but but Bum Bum wants to and he takes personal credit for his visions. In other words, not only does he want the vision, but it's because it's me. It's me. It's it's Bum. All right. Yes. And he gets money. And he gets money. Correct. Correct. He gets paid. He gets paid for his nuvo. Correct. or or his sorcery whatever it may be. All right. So these are some of the many comments found in the Talmud about Bum. What I'm trying to show you is the vast array of opinion about this mysterious man that really so much is left unclear in the text and we have to we have to look to the rabbis to give us some o some possibilities. All right. Now somehow this particular one did not print page number four. All right. Okay. So page number four. Can I borrow someone's? And uh thank you. Page number four. Please look on beyond nua. Okay. Somehow we're worried about Bam's words. Remember I said why does Hashem have to get involved? So is there a possibility that Bum's words of Cla might have had an effect and Hashem has to stop him. All right. So that possibility exists. The moment Mo Hashem launches the story of the Jewish people with the patriarchal era, what does he say to Afraham? You you will be the source of blessing. And what he does is he hands over and he basically says what you say will make a difference. And if you remember way back when we talked about giving the braha to Yakov thinking that he's Asov. And we asked, wait a minute, hold it a minute. How does that work? If I give a braha to one of my children thinking it's the other child, Hashem is going to be forced to give this child because I said it to this child. So some would say yes that the braha particularly of it sadic once it's said it has effect. So therefore the possibility exists that number one it's an extension of God's granting power man to bless or curse. And again some ways for some reason somehow it's visited in Balok bum and the reason might be again for the so the story would unfold. Next, the Talmud says, again, this is another interesting comment, that there's one moment every day where a keshbaraku gets angry. Bum knew what that moment was, and that's when he attacked the Jews. What you're saying is he had the ability to tap into pre-existing conditions. Rashbam says perceived by Bullock not real. All right. So he is saying he's a sorcerer. He's not a prophet. Bullock thinks he's powerful but he's not. All right thinks that is what thinks that Bam is. Balok what did I say? Yeah. Yeah. Balac thinks yes. Balok thinks that Bam is powerful. Correct. Not real. Correct. Next, prophecy among non-Jews. All right, this is a big issue. What how do we feel about the fact that Kesh Baraku apparently has Naveim speaking not just to us but to other people? So there are a variety of of different approaches. One approach was mentioned before and that is to create a level playing field doesn't want um to say the only reason the Israelites and the Jews later succeed is because we had nim and they didn't. So this phrase says that's why he's giving nvoir to them in order that they will not right they will not make that claim. Next an indication that chosenness does not cannote exclusivity. This is a this is something that I that I I repeat over and over again because I feel very strongly about it. Um we are if properly observed the most tolerant religion because we basically believe what that you don't have to be Jewish. Uh I think I may be writing about this in the Tundra tidbits this coming week but just next week actually but the p fact is that chosenness does not entail exclusivity from our perspective and therefore it's possible that there could be nim because there could be nim and and that this is God's way of communicating to the to them. I actually have a problem because I understand that we had Nvie in to to guide us, to teach us, not to tell us the future or not to tell us we're fantastic. The exact opposite actually. So why do we care about the go? I mean quite honestly. Okay, good question. We we have nim who tell us what to do and why should we? Because we believe the goyam are are valuable too. Yeah, true. All right, that's that's the point. I mean the point that I'm making here is and what I said you if you heard me I said if properly observed unfortunately I think in in most cases here not here you you're all exempt from this but in many cases the attitude of Jews to non-Jews is very problematic we paint them all with one brush particularly now now don't misunderstand me the ones that are attacking us and their their conspirators if everybody in Gaza is as bad as the hostages say, then you know they should get what they should get. But that doesn't mean that there aren't um it doesn't mean that there aren't righteous among the nations of the world. I have often said that I would love to have the place in Habo that is occupied by the non-Jewish couple that accepted the Jews during the Holocaust. took that I don't know if I would have had the strength to do that. I don't know if I would have had the courage to risk the lives of my family and my children and it's really unbelievable. So the fact is that there exist non-Jews can be righteous and not only those particular individual unusual Jews, Jews can be righteous. Non-Jews can be righteous. Yeah. ex except what would their prophets be telling them to do? Good question. Maybe to observe, right? In other words, that's what that's what we believe. It's interesting. I was talking to some students about how the Rambam views mil. And he says that when we do when we have a mil one of the contingencies of a surrender should be that the place that we've conquered has to say we will observe right which is the Rambam's way of saying that the war ends up being a methodology that we're using to increase God's presence in the world which is very interesting. And finally, yes. Yeah. I'm sorry. I don't understand why chosen would exclude prophecy from other groups to other groups. Why? What? Why? What does prophecy got to do with choseness? All right, good point. What does prophecy have to do with chosenness? I would think one could argue if you didn't believe there was prophecy to the non-Jews that prophecy is a gift that is granted only to the exclusive nation that is akadesh's nation. That is not what we're saying. All right? That's not what we're but you could you could assume that you could argue that. Let's understand when I say we are the most tolerant religion. I don't know of any other religion that basically says you do what you do and it's fine as long as you obey basic moral laws. Right? Everyone else at that at least the ones that we're dealing with either want us to become like them or want to kill us because we're not like them. But they don't necessarily want us to be you. We good people as we are. Clearly not. And that's why when a when a convert comes to convert, we we are not it. It's not that we don't like converts. We we accept them. We hold them in high esteem. I think I told you the braha that we say three times a day, right? We are placing the righteous converts in very very beautiful company, right? Stellar company. Something to think about. And I'm sure we'll return to it again because I feel strongly about it. Yes. But um my understanding was for example the difference between a navi and a nihar is that the na'vi is speaking the words of hashem or in hashem's name. The navisher is speaking their own words and that that that this was bum this in a way bum maybe did both. All right. Uh but but uh but none of this relates to whether the Na'vi is Jewish or not. Correct. Right. But that's a different issue, right? That's a different Right. In other words, the the difference between a Nvisha and a true Na'vi is two things really. It's one one it's based on the fact that he's really telling you what Hashem says and the things he predicts actually come true. So here Bum is actually both that's what it would seem. Well, Bam is maybe getting God's word. We're not sure, right? But if he's getting God's word, he's getting it for his own benefit. He's not getting it because the as the Naveim that we have receive it or it could be that he's just not not not doesn't have it. All right. Finally, and this was just underscore something we said a little earlier that why our talents and abilities can cut both ways. The Torah wants us to see two people who the Talmud said are equal in power, Bam and Moshe, and the paths that they choose. Just because you have that power does not mean you're going to use it correctly. And therefore you can have individuals with the same abilities taking very very different roads. Very different roads. Okay. Why bother? Now we come to the next question. Why? Yes. Sorry. Is this chronological? Is this chronological? Okay. Um we've spoken about the issue of chronology before. The Ramban, for example, says everything is chronological, right? Unless the Torah tells you otherwise. The concept of according to the Raman doesn't exist except when the Torah says this happened earlier. The other some other commentaries at some particular times will say things are happening out of order. I don't know of anyone who says this is happening out of order. This I don't know of anyone saying that this is happening out of order. It could be but I I that there's a debate about the rebellion of Korak for example. So the difference between Bum and Moshe should have been maybe should have been introduced earlier in the Torah. The difference between Bam and Mosha should have been uh introduced earlier in the Torah. That's an interesting point. Not necessarily. In other words, it it could if that's the lesson that I want. Yes, it's an important one and maybe a should have highlighted it more, but it's emerging because of these events and the and therefore that's that's the lesson one of the lessons we're meant to learn from. Okay, next. Why bother? Why does Hashem have to intervene? Why not simply let Bum spout his spout his stuff and and it won't make a difference? So, first we said words have power. That's the first thing we said. But there are also according to some within kazal some practical reasons and dangers. The evanzra says that hashem wants to forestoall false impressions on part of the nations of the world. In other words, if bum is successful in cursing us and then we sin and are punished, the nations of the world will say what? Ah, Bum was really a nie. Bum really knew what was going to happen. He So therefore, God doesn't want Bum because we're going to sin and because we're going to fail, God doesn't want Bum to predict those future failures. Next, turn the page. Page number five. The Bravenel. The Abravenel says and this is a very practical point. This is to prevent attack. In other words, if Bum is successful, the nations of the world will feel that the Israelites are vulnerable and there will be more ready to attack. So therefore, Hashem has to change his words. Next foiled hers. Fascinating. This is the something you would expect from Rahers. God intervenes for the sake of the surrounding nations. He wants the world to realize that this is a blessed people whose character and mission reflect God's will for mankind as a whole. And therefore, he does not want to allow Bum to curse them because he wants everyone to understand. He wants everyone to know really who this this people these people are. But we're going to look at a a very very different approach. uh this is this is something that move comes from the text according to kazal and I think it's a very powerful thought if you think about it in Dvarim when Moshe Rabenu is giving his farewell addresses to cl Israel he mentions this event of baham and he says I'm down number C. God did not want Bum to succeed and God changed the curse to a blessing. Say hazal. Guess what? Every single one every single one of these curses say Hajal in page number six which I can't seem to find in this put this together. All right. Yep. Blank page. Okay. Anyway, uh No, it's it's it's after No, it's not not there. Not there. Uh not there. I'm looking for page number six and I don't I don't you have it. Okay. All right. Here's yours back. I'll take another one. All right. I mean, I remember what I wanted to say, but I I'll do better with it. Okay. Finally. Okay. The last point is that this actually it's page bottom of page five. Okay. All right. Let me let me So, so basically what happens you have it? Uh yeah, I know. It it's it doesn't have what I thought it did. Somehow it's in a different page. All right. What do the rabbis say? They say two things. Miros of shall oso Russia from the braos of bum. You can deduce what he originally wanted to curse Ben Israel with. In other words, there are things that he says in a form of blessing that couched a bit differently could have well been a curse. One easy example, right? A nation that dwells in isolation. So on the one hand, it's a meaning they're different. They have the or they're alone depending. That's the first statement Kaz. The second statement they make is even more is even more powerful. The all returned the reason it only says that God changed the braha to a braha is because all of bum's curses actually came true. The Braho reverted to clo, right? And what then is the issue, right? Except for one. And what is that? That is Matau Mishkos, which on one level is a braha that there be houses of study and bate and we would not have existed had that not occurred. So therefore, that one braha, Hashem keeps as a braha. But every one of the others and be mip say the rabbis because of our failure not because Hashem wanted it because of our failure they revert back to curses. So wait a minute now the question to why God needs to intervene is even deeper isn't it? Why does God have to intervene and and then rever reverse right? Maybe because he wants us to learn that we can't blame anyone else for our failures. That maybe that's one of the lessons that emerges from this story that you can't say that because someone cursed you or because you had that handicap or some that that's why you failed. You failed clown Israel because you failed and you have to accept the responsibility for that. So he tells us the story of bum then changes the braos back to clalos when he has to and he says it could have been otherwise these could have been braos. It's your job and you can't blame anyone else. What has changed? A simple example. What has changed from a I gave one example? All right. Is a you special nation different from everyone else has its own traditions or they're alone isolated. Isolated. Right. Correct. So in other words any of them can have a double. That's what that's what the what khazal are saying is that you can and it's a study in itself. You can into it you can from what it is that bum is saying you can see what he wanted to say and that hashem changed. That's what they're suggesting. And then the second thing is that they all became curses again. Now, yeah, on the Mauvu um braha braha, right? But Bill meant that as a as a compliment or I thought he meant it as him a compliment. He did. Yeah. In fact, if you turn to p now turn to page six, it has what I I'm doing now. There is a temporary turning point in the story of Bill. Maybe temporary. I I'm assuming it's temporary. Yeah, I'm I'm sure it's temporary because of the other things that we learned that Bum does afterwards. Varum bashm after a number of tries. Finally, Bum what? Finally, Bum realizes it, you know, got you got to knock him on the head to tell him that God doesn't want this nation to be cursed. And therefore, therefore, he didn't go to sorcery or any of his tricks to try to find a way to curse Ben Israel. He turned towards the midbar. And what does he see? Varis Israel. He sees the in Israeli encampment dwelling to its tribes based from that vision catalyzes it seems that God's presence is placed on him and he goes and and look at his words again. He even when he's doing something good, he's doing it poorly. Right. This is what Bumb has to say. He's giving himself credit again. All right. But one way or the other, what is it that he sees? In other words, why is the Torah telling us Israel? So, I'm going to give you two approaches. The first pashad approaches based on a very interesting tension that exists in the story of Kl Israel. Matantora was the most unifying experience you could possibly have. We're told that that at the moment of matantora for a moment we were totally united the only time in our history. But when we march away from Hari, what are the instructions? Very clearly this tribe here, this tribe there, this what is Hashem trailing us? That uniformity does unity does not mean uniformity that aeshb is saying to us every that we're not all the same and we all have something. So we What does that mean? It means he sees how the Israelites are balancing unity and uniformity and saying that there there are we accept the differences among us and that's what moves him to say etc. There is another explanation that that I believe is a pushup that I that is I think what the Torah is telling us. Kazal says something else. Very famous medish. Khazal say what do they what does Bam see? He sees that the openings of the tents are not facing the openings of their neighbors tents. Right? In other words, according to them, this medish is he sees them dwelling in privacy and therefore that causes him to. Now, what's so important about that for a variety of things? First of all, it's it's a negative point of our of our existence that we spend so much time worrying about everybody else's problems, not to help them, but to gain some sort of joy that they're having problems. In other words, you know, it's not joy necessarily, but you know, it's it's sort of a comfort. You know, I'm the the the these these famous people are are having this problem or this problem or that problem. There's some sort of comfort that we we sort of derive that they're normal that they're that they're normal and that it's not and that it's not happening to us. Right. Okay. That you're human. Yeah. That you're giving us the benefit of the doubt. I think it's it's it's more than that. jealousy. The rabbis, the Torah says there are three levels of evil speech. So why would it say that it's not good? No, I think it's a that point. That's the point. In other words, of everybody. No, that's what my point that I'm making is that he sees that they are not looking into the other people's tents and therefore he says so that is moved by that and what I'm saying is that in our world unfortunately there are three three levels of evil speech according to the Torah kadoshim there is railus lashanhara and mozzi shamra the last two are clear right the last two are saying some lashar is saying something negative about someone even if it's true and Mozamra is lying about someone right propag whatever whatever you say isn't true you're you're starting a rumor that has no basis but there's a step before that and the step before that in the Torah is railus how do you translate it gossip gossip now that's what we're talking What we're talking about is spending our time talking about the problems of others and we've raised it to an art form. We have magazines that are dedicated solely to that purpose, right? People magazine, whatever. Well, that that for sure. But but even even magazines and papers that are accepted across the board, it would seem just go on Facebook. So money, right? Correct. Right. And now on the internet, look, I'm not That's true. That's true. That's true. There is one of the things the internet is robbing us of is privacy. No question about it. And people's lives have been destroyed because someone decided to start a rumor on about someone or to say something about someone or to reel a truth or a a supposed truth and everybody accepts it as fact and and you have all sorts of problems. So that's number one. That's the Yes. just that um there are many uh Rabani who are even saying that what's in the accepted you know magazines that are like supposedly on a high level are problematic with what right you're right right very very very true that what you're saying is that in the Jewish world in the orthodox world there are many right there are many there are many like Mishbaha magazine In other words, does Mishbaka cross the line? I don't know. I don't read it. So, but but you know that's that. So, some rabbis may say it even that crosses the line. That's awesome. But so, therefore, what we're saying is is I don't look into your tent. But there's also another reason I shouldn't look into your tent. And that is if I spend my time looking into your tent, what am I not looking into mine? If all I'm doing is is looking at the failures of others or the problems of others and not taking an honest look at myself, then that's a problem as well. So that's those are the things that Kazal want us to to learn from this particular moment. A particular moment when Bum changes at least for a moment and is willing to if he said to based on seeing that we were father's tense and that's not really an that's coming from that was his perception right well okay very good good in other words if we're we're saying I'll repeat it for the people of that he's saying matovu as a reaction to what he sees then it's not Hashem putting the words in his mouth he's that's what he sees I think what the kazal would say is the following what he sees is the catalyst for a whole nu that begins with my tofu. It's not in other words, it's the catal the nava can begin with my reaction to what I'm seeing, right? But my interpretation of what I'm seeing and what that leads to and the other things that I will say in that paragraph are are flow from that reaction. Okay. Yes. Uh Bill was of what nation? Mid where does he get the language that he uses that that his prophecies to me at least is the most beautiful language in the Torah? Interesting point. Right. Right. Where does he get the language or is Hashem is he quoting Hashem? And if so, why don't we see any other place this poetic language? Good question. Maybe it's underscoring some of the things we said before that it's possible that there are prophets prophets in the Jewish nation pro that God wants us to see what that that it could be. Who knows? Not clear, but you're right. The language is at least biblical Hebrew. Yes, correct. I imagine that was not his. I Good point that the Midianites probably did not speak biblical Hebrew. Maybe Hashem is putting the Hashem is putting the words into his mouth. Okay. Anyway, I don't want to take too long for the next class coming up. Thank you. I just one one last point. Oh, there's no more class. Okay, we can stay here for an hour. No, today today there's no All right. All right. We can I know I know. Okay. Tragic. All right. So just let's end even even though there is no class. Yes. Eloquent familiar language. I think part of the lesson can be that when we hear eloquent famil what what I'm repeating it for the audience at home that the question was what how why does God grant him the power to have this language if that's what's happening and one explanation is that eloquence should not deceive us the fact that somebody saying good things about for example for example the new leader in Syria what do we make of him do we he's saying good pretty pretty good things but his life was spent as a terrorist so certainly you should not push it aside right but you should not willy-nilly accept him totally so that's a a very good point that eloquence or or what is being said is not necessarily so we don't know we don't know okay thank the last point is that that the epilogue which I told you already which is that aes reveals in the Torah that Bam was the orchestrator of the last so bam ends up ending his career on the lowest of possible notes. He ends up orchestrating the tragedy of Balpor and the Torah testifies to that. Okay, thank you very much everybody.