Sabba Hillel

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Web Name: Sabba Hillel

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I have been using this to put in Divrei Torah that might be of interest to people. I do not put in posts every day and have not bothered with politics or social media.

Wednesday, October 04, 2017 Chanaiah Mishael Azariah results of passing testDaf 93a (Art Scroll 93a2 discusses the three options regarding what happened to Chananiah, Mishael, and Azariah after Hashem saved them from the furnace.

Rav says they died through the "evil eye".

Note 14 discusses the idea of ayin hara based on the Chazon Ish, Maharal, Rabbi Dessler in Michtav MeEliyahu, and Rabbi Avigdor Miller. The basic idea is that the evil results can be triggered by good things that cause anguish to other people. This means that

Sanhedrin daf 93 a (Art Scroll 93a2) discusses the fate of Chananiah Mishael and Azariah after they were saved from the furnace.
Rebbi Eliezer (tanna) and Rav (amora) say they died from ayin hara.

Note 14 discusses the idea of ayin hara based on the Chazon Ish, Maharal, Rabbi Dessler in Michtav MeEliyahu, and Rabbi Avigdor Miller. The basic idea is that the evil results can be triggered by good things that cause anguish to other people. This means that when the people saw that the test could be surmounted the anger and grief that they felt for failing was turned on the three of them, This is what we see nowadays in those who resent the fact that "orthodox" Jews actually follow the torah and Hashem as well as those who push the BDS and ant-semitic and anti-Israel agenda while claiming to be "Jewish". This is like what Rabbi Akiva said about his attitude towards talmidei chachamim (scholars) when he was still an am ha'aretz (ignorant).

A modern story (I think about Rabbi Twerski) is told that he was once sitting next to a not (yet) religious Jew who castigated him for his dress and beard and following the old fashioned customs and behaviors of Judaism. When he turned and said *I am Amish*, the person fell all over himself saying what respect he has for the Amish because they maintain their traditions.

Rebbi Yehoshua (tanna) and Shmuel (amora) say "they drowned in spittle" (as explained in note 15). Earlier the daf explains that when the three came out of the furnace unharmed, the goyim spit on Bnai Yisrael, saying how could you have bowed to the idol when you have such a powerful G0d. This shows the reaction of those not subject to the test when seeing people fail it. The humiliation of this was felt by the three of them because they felt it as if it was their humiliation and injury. Nowadays, it is like those who have contempt for the non-religious and anti-religious Jews. Indeed, it is the left who show their anti-Semitism and contempt for the Jews who try to deny their Judaism and join them in their activities.


The chachamim (tannaim) and Rav Yochanan (amora) say that they went to Eretz Yisrael, married, and raised their families. This is from the viewpoint of the heroes themselves. They did not regard themselves as having done anything extraordinary, but just did what they were required to do. As a result, they continued their lives in the same way, raising their children to continue in the same way. This is like the bracha Hashem gave Avraham when he said that Avraham would continue and teach his children how to live. It is why the Bnai Yisrael at Sinai are described as everyone who would be born in the future is treated as having accepted the torah. It is the way the "orthodox" built frum communities after World War II and are continuing in our current day.

This is what we see in the shuls and yeshivahs of the current day and the way that the "Orthodox" are increasing while the non-religious and anti-religious groups are dwindling.
Posted byUnknownat2:34 PM6commentsEmail ThisBlogThis!Share to TwitterShare to FacebookShare to Pinterest Friday, July 07, 2017 How Bil'am tried to foment a war by adding one letterBalak told Bi'am that הנה עם יצא ממצרים, while Bil'am reported the conversation to Hashem as
הנה העם היצא ממצרים

Rashi, reports on the other obvious strengthening of the words of the report in order to inflame matters, but we see that just changing one letter can cause the impact of the report to be completely different.

According to Rav Hirsch, Balak said the main situation was not that this was a particular people, but that a people who had been completely submerged in the power of the Egyptian Empire had wrested themselves free and were now going to completely destroy the surrounding nations (even if they are not going to attack Moav directly).
Balak 22:5

הנה עם יצא ממצרים The repetition of הנה shows that with עם יצא ממצרים a separate thought is given for his consideration. The fact that עם יצא ממצרים, that a mass of people politically and socially submerged in the power and nationality of Egypt could go out of Egypt as a socially united people to freedom and independence, marks this people as something unique. And it is to the cause which could have effected this remarkable unheard-of event which your mind must concentrate on, if you are willing to help my purpose to be achieved.

On the other hand, Bil'am knew who they were and what was occurring as a result of Hashem's specific will. He knew that it was not some random people showing the breakout from Egypt, but was the people, the specific people that Hashem had taken out גוי מקרב גוי and the answer to Balak's request as asked would be Tell Balak not to worry, they are moving at my explicit command and will not invade you. Bil'am, on the other hand wanted to see them destroyed and actually tried to get Balak to fight them. As Rashi says on Balak 22:11

curse it: Heb. קבה לי. [This expression used by Balaam] is stronger than ארה לי [used by Balak in verse 6], for it specifies and details [the curse]- [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]
and drive it out: of the world. Balak said only, and I will drive him out of the land (verse 6). [His intention was:] I want only to get them away from me, but Balaam hated them more than did Balak. [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

Thus, Bil'am referred to this people in order to avoid any possibility of it being someone or something other than Bnai Yisrael as well as to avoid the possibility of being told to reassure Balak that they would not invade Moav and would not need to be fought off.
Posted byUnknownat1:22 PM2commentsEmail ThisBlogThis!Share to TwitterShare to FacebookShare to Pinterest Thursday, July 21, 2016 Why does Hashem show different reactions while Balaam insists on going to BalakRav Hirsch among others explains that if someone insists on trying to disobey Ahashem's will, Hashem will allow him to destroy himself. For example, in the explanation of Balak 22:12-13 Rav Hisrch points out

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Now had Balaam been a prophet of the Truth he would faithfully havetransmitted this declaration of Hashem to the envoys of Balak and thepurpose of Hashem's intervention would have been achieved without thewhole following episode. Balak, andMoav, instead of fearing theattacking and conquering might of this People, would have been inducedto know the moral factor which was innate in it to which Hashem hadpromised His blessing and to befriend them to their own advantage. But

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Balaam suppressed the second part, the really essential part ofHashem's warning. He just speaks in general terms מאן השם, whichforthwith allows it to be understood tat he himself would be pleasedto curse the people, only מאן השם לתתי להלוך עמכם, the Hashem Whoseprophet I am does not finnd it befitting for me to go with *you*.After all, they were only, as remarked above, זקני מואב not שרי מואב,only plebeans, not really princes.

As a result of this,

Balak knew his man and did not let himself be put off from his by thefirst refusal

As a result of Balaam attempting to work around Hashem, Hashem says, that if it for your personal honor that they came for you, go ahead and try to go with them. However, do not forget that you were categorically forbidden to curse the Bnai Yisrael, even though you hid that from Moav.

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We have already remarked on verses 16 17)that Balak's request had two points (a) that Balaam come at hisinvitation and (b) that he curses Israel. For the first part he wasgiven permission, regarding the second part, whic constituded the realintended purpose of Balak, it had in verse 12, already at the firstmission had been peremptorily denied to him.

As we see, Hashem is telling Balaam that if he insists on going, he will only be able to convey the blessing, the exact opposite of what Balak intends.

The question now arises, why was Hashem angry? The reason given by Rav Hisrsch is that while Balaam was given permission to go with the messengers (אתם) he actually went with the intention to somehow bring about their purpose.

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no כי הלך that he went with Balak's messengers, ... But he did notjust go with them, הולך הוא, he was "goer" with them, one striving toreach his own end. In spite of the definite warning he had receivedfrom Hashem, his mind was still obscured by the obsession that hewould be able to achieve the purpose so desired by Balak and himself.

As a result, the מלאך is sent to point out the result of what he is attempting to do. It is actually a final attempt to show mercy to Balaam and get him do do teshuvah.
Posted byUnknownat1:53 PM2commentsEmail ThisBlogThis!Share to TwitterShare to FacebookShare to Pinterest Wednesday, July 20, 2016 Modern Politics and the meraglimWhen the meraglim came into Kena'an, Hashem caused a number of deaths so that the meraglim would be ignored. A possible suggestion about the political turmoil throughout the world is to keep the nations so stirred up that they cannot focus their attention on Eretz Yisrael.

Also as a result of the terrorist actions, the nations are being forced to fight against those who would otherwise be actively attempting to destroy us.

Posted byUnknownat8:47 PM1 commentsEmail ThisBlogThis!Share to TwitterShare to FacebookShare to Pinterest Thursday, March 24, 2016 A Bonus Gematriah for PurimA Bonus Gematriah for Purim

1) 500 people were killed in Shushan, everywhere else, they killed 75,000 people

2) Achshveirosh ruled over 127 countries and if we assume Shushan was one of them, then it comes out that in the remaining 126 countries, they killed 75,000 people.

3) If you do the math (175,000/126), we see each country killed 595 people , which equals 74,970.

4) In Shushan they killed 500 + Haman. Haman is gematriah 95. So in every other country they needed to kill 595 to match what happened in Shushan.

5) You still have to account for an extra 30 people killed. (75,00074,970=30). The Medrash says Haman had 30 sons. 10 were hung, 10 were killed and 10 were beggars. We know a poor person is like a dead person. In order to make up the 30 sons killed, an extra 30 people were killed.

Posted byUnknownat4:47 PM0commentsEmail ThisBlogThis!Share to TwitterShare to FacebookShare to Pinterest Saturday, January 23, 2016 Count of Pesukim in each ParshaThe counts were taken from the Art Scroll Chumash notes at the end of each parsha. Note that while the masoretic count of Tzav is 96, A physical count of Pesukim shows 97.

Pekudei does not have a note at the end of the parsha but the Art Scroll commentary says the edition of the Chumash printed with the Malbim's commentary.gives it as 92 (which matches the physical count in the chumash)

Yisro appears to use the taamei elyon count (10 pesukim) instead of the taamei tachton count (13 pesukim) for the total given at the comment at the end. This is based on comparing the note to the physical count as printed in the Chumash.

The mesorah note for Vayeilech of 70 appears for the combined parshiyos of Nitzavim and Vayeilech. This means 40 in Nitzavim and 30 in Vayeilech

The Art Scroll Chumash on the page right after Vzos Haberachah give the total count according to the Mesorah for each sefer and for the total number of pesukim in the Torah.

Bereishis1534Shmos1209Vayikra859Bamidbar1288Devorim955Total 5845
However, These numbers do not appear to match the totals calculated from the numbers given at the end of each parsha

Bereishis1534Shmos1206Vayikra858Bamidbar1288Devorim952Total5838
It appears that the difference in Shmos is the Aseres Hadibros in Yisro between the Taamei Elyon and Taamei Tachton (3 pesukim) The difference in Vayikra is the mesorah note in Tzav and the physical count in Tzav. Vaeschanan starts the Taam Tachton at 5:6 and ends at 5:18, also for a count of 13. This accounts for the three total difference. However the mesorah count at the end says 118 while the printed count shows 7+49+30+25+11 = 122 However, the sefer total differs by 3 rather than 4 so there must be another difference in the sefer.

Double AA points out: In an answer on judaism.stackexchange.com I show that the correct mesorah note in old manuscripts for Vaeschanan is 119 which solves the issue in that parsha, but the book total issue remains for Artscroll. However, in Mechon Mamre's edition based on the old manuscripts, Yisro has only 74 verses and Vaeschanan has only 121 verses (counting both with taamei tachton, unlike how the individual parsha mesorah does) which gives the correct traditional book totals below of 1209 and 955. So the individual parsha mesorah uses the taamei elyon while the book total uses the taamei tachton, and there are no issues remaining when we use the manuscript versions.

I found a blog at eSefer - Aseres Hadibros which discusses the differences and has a comment

all bible texts published by mosad harav kook are based on the edition prepared by r. mordechai breuer

on breuer, see http://agmk.blogspot.com/2007/02/r-mordechai-breuer-ztll-master-masoret.html#links

he explains the trop to the first two pesukim in depth in his "dividing the decalogue into verses and commandments" in The Ten Commandments In History and Tradition, ed. Ben Zion Segal (1990), pp. 291-330.

Note that following the link gives a message
This blog is open to invited readers only
http://agmk.blogspot.com/

and

The Kesav Ve'hakabalah has a fascinating discussion of the different verse totals of the Decalogue reflected in the various masoretic notes. He claims that there are actually four versions of the division of the decalogue into verses: a) 12 verses - our tahton b) 9 verses - our elyon c) 13 verses - our tahton but with anochi and lo yiheh split into two d) 10 verses - our elyon but with anochi and lo yiheh combined into one. He maintains that the four masoretic totals (end of yisro, end of shemos, end of va'es'hanan and end of devarim) actually reflect the four versions; do the arithmetic and you'll see that he's apparently correct. [I first came across this dicussion of his in an issue of the Ihud Be'hidud weekly ...] Note that this is at the end of the sefer after Devarim.

Another difference is that the mesorah count at the end of Parshas Bo shows 105 pesukim. However the count of the numbers in each perek (29+10+51+16) shows 106. However, it is possible that based on the trop for Bo 13:1, that the first pasuk was counted with the second pasuk leaving the last perek with 15 pesukim so that 29+10+51+15 = 105.

וידבר יהוה אלמשה לאמר

Note that the English translation ends that pasuk wit a comma and not a period.

ParshaCountSefer TotalTotalSecular YearBreishis146146146Noach153299299Lech Lecha126425425Vayera147572572Chayei Sara105677677Toldos106783783Vayetzei148931931Vyishlach15410851085Vayeshev11211971197Miketz14613431343Vayigash10614491449Vaychi8515341534Shmos1241241658Vaeira1212451779Bo1053501884Beshalach1164662000Yisro725382072Mishpatim1186562190Terumah967522286Tetzaveh1018532387Ki Sisa1399922526Vayakhel12211142648Pekudei9212062740Vayikra1111112851Tzav962072947Shmini912983038Tazria673653105Metzora904553195Acharei Mos805353275Kedoshim645993339Emor1247233463Behar57780 3520Bechukosai788583598Bamidbar15915937571 CE is 3761Naso1763353933173Beha'aloscha1364714069309Shlach1195904188428Korach956854283523Chukas877724370610Balak1048764474714Pinchas16810444642882Mattos11211564754994Masei132128848861126Devarim10510549911231Va'eschanan11922451101350Eikev11133552211461Re'eh12646153471587Shoftim9755854441684Ki Seitzei11066855541794Ki Savo12279056761916Nitzavim4083057161956Vayeilech3086057461986Ha'azinu5291257982038Vezos Habrachah4195358392079

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