מה טובו מפגש עשרים

How good are your tents, Jacob: your dwelling places, Israel. As for me, through Your abundant kindness I will enter Your House; I will prostrate myself toward Your Holy Sanctuary in awe of You. Adonoy, I love the Dwelling, Your House, and the place where Your glory resides. I will prostrate myself, and bow, I will kneel before Adonoy, my Maker. May my prayer to You Adonoy be at a favorable time; God, in the abundance of Your kindness answer me with the truth of Your deliverance.

One does not recite [biblical] verses prior to the blessing of the Torah, even though one is saying it in the way of supplications. And there are those who say that there is no concern since one is not saying them other than in the way of supplications. And it is correct to be concerned according to the former opinion. Rem"a: but the practice is according to the latter opinion, for [we see] on the days of s'lichot (penitential liturgical poems), we pray the s'lichot, and afterwards we bless regarding the Torah along with the order of the rest of the blessings. And so every day when we enter the synagogue, we say a few verses and supplications, and afterwards bless regarding the Torah. And the practice is to order the blessing of the Torah immediately after the blessing of "who formed", and we do not change it. [and so is taught in Tosafot and Mordechai, first chapter of Berachot] . And it is good to say in Shacharit after "Hear O Israel, etc." "Blessed be the glorious Name of His kingdom forever and ever" for sometimes we delay with [the recitation of] the Sh'ma to recite it when it is not its [proper] time, and one fulfills [one's obligation] with this (i.e. an early morning recitation) [Tur]

How fair are your tents, O Jacob,
Your dwellings, O Israel!

(9) O LORD, lead me along Your righteous [path]^-b
because of my watchful foes;
make Your way straight before me.

(2) It is forbidden for one to leave the synagogue before the Kedusha of "Uva l'tzion". Rem"a: At the conclusion of the prayers, we say Aleinu Leshabei'ach while standing (Kol Bo), and one should be careful to say it with concentration; and when he reaches [the words] "Lo Yoshia", he should pause a moment before saying "Va'anachnu Kor'im etc."[Tur]. And then they say Kaddish Yatom after Aleinu; and even if there is no orphan in the synagogue, it should be said by a person who does not have a [living] father and mother; And even one who has a [living] father and mother may say it as long as his father and mother are not particular about it [Agur, Tashbe'tz, and Teshuvat Mahari"l - siman 64]. And one should say "Pitum Ketoret" in the afternoon and morning after the prayers; and they say "Ein Kelokeinu etc" first. And then they say "Ha'shir She'halevi'im Hayu Om'rim Ba'mikdash", but only during Shacharit (Tur). There is an opinion that one should be careful to recite "Pitum Ketoret" from a text and not by heart; since the reading is in place of the burning [of the incense], and we are concerned that he might omit [Beit Yosef in the name of Mahari"a and Orchot Chaim] one of the spice ingredients [in his reading], and we say that there is a death penalty for someone who leaves out one of the spices [from the actual Ketoret]. Therefore, the custom is to not recite it during the week when people are rushing to get to work, and we are concerned that one might omit [one of the ingredients]. And when one leaves the synagogue, he should say "Hashem, nechani etc." [Kol Bo], and he bows and then leaves. [Mahari"l]

In the morning when I come to the synagogue I start praying with the verse Wa-ani be-rob hasdeka and skip the verse Mah tobu ohaleka, because Balaam said it, and his intent was to curse the Israelites and not to bless them. I also omit the verse Wa-ani tefilati, but say it on Sabbath at the afternoon prayer. When I sit down I say: Ashre yoshbe beteka and Ashre ha-am.

he sunk, he fell, he lay” (Judges 5:27), which is interpreted as a reference to sexual intercourse between Sisera and Jael.§ Balaam describes himself: “And he knows the knowledge of the Most High” (Numbers 24:16), and the Gemara asks: Now, if the knowledge of his animal he did not know, is it possible that the knowledge of the Most High he knew? The Gemara explains: What is the meaning of the knowledge of his animal? The princes accompanying him said to him: What is the reason that you did not ride horses? Balaam said to them: I brought the horses to graze in the pasture and rest there.The donkey said to him: “Am I not your donkey” (Numbers 22:30)? Balaam said to the donkey: Merely for burdens, not for riding. The donkey said to him: “Upon which you have ridden” (Numbers 22:30). Balaam said to the donkey: That was mere happenstance and is not a regular occurrence. The donkey said to him: “Your whole life until this day” (Numbers 22:30).The donkey continued: Moreover, I perform a conjugal act for you and we engage in bestiality at night. From where is this derived? It is written here: “Was I ever wont [hahasken hiskanti] to do so to you” (Numbers 22:30)? And it is written there with regard to Abishag the Shunammite: “And let her be a companion [sokhenet] to him” (I Kings 1:2). Just as the root samekh, kaf, nun indicates sexual relations in the case of Abishag, the same is true with regard to the donkey. Balaam was unable to best his donkey in a debate.The Gemara asks: Rather, what, then, is the meaning of the phrase “And he knows knowledge of the Most High”? Is it possible that he knew the knowledge of the Most High? Rather, he would know to determine the moment during which the Holy One, Blessed be He, is angry. He would curse at that moment and the curse was effective.And that is what the prophet said to Israel: “My nation, remember what Balak, king of Moab, advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is the meaning of the phrase “So that you may know the righteous acts of the Lord”? The Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during all the days of Balaam the wicked, as had I become angry during all those days, no remnant or refugee would have remained among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled.That is what Balaam said to Balak: “How can I curse, whom God has not cursed? And how can I condemn, whom God has not condemned?” (Numbers 23:8). Since God did not become angry, Balaam was unable to curse the Jewish people. It is written: “And God is angry every day” (Psalms 7:12). And how long is the duration of His wrath? It is one moment, as it is stated: “For His anger endures but a moment; His favor is for a lifetime” (Psalms 30:6).If you wish, say instead this proof from another source, as it is stated: “Come, my people, enter you into your chambers, and shut your doors about you; hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment. And when is the Holy One, Blessed be He, angry? It is during the first three hours of the day, when the crest of the rooster is white from the sun. The Gemara challenges: Each and every hour of the day the rooster’s crest is also white, as it does not always remain red. The Gemara explains: The difference is that during each and every other hour when the rooster stands that way, there are red streaks in his crest. But at that moment when God is angry, there are no red streaks in the rooster’s crest.The Gemara relates: There was a certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood who would upset him by incessantly challenging the legitimacy of biblical verses. One day, Rabbi Yehoshua ben Levi took a rooster and tied it by its legs and sat and waited. He said: When that moment of God’s wrath arrives, I will curse him. When that moment of God’s wrath arrived, Rabbi Yehoshua ben Levi dozed off. When he awakened, he said: Conclude from the fact that I dozed off that it is not proper conduct to curse even the wicked, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26). Even with regard to heretics, a righteous person should not state a curse in order to punish them.Explaining the cause of God’s anger, it was taught in a baraitain the name of Rabbi Meir: When the sun rises and the kings place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours of every day, God becomes angry at His world at that time every day.§ It is stated: “And Balaam rose in the morning and saddled his donkey” (Numbers 22:21). It was taught in a baraitain the name of Rabbi Shimon ben Elazar: Love negates the standard conduct of those of prominence. This is derived from Abraham, as it is written: “And Abraham rose early in the morning and saddled his donkey” (Genesis 22:3). Atypically, he saddled the donkey himself and he did not wait for his servants. Likewise, hatred negates the standard conduct of those of prominence. This is derived from Balaam, as it is stated: “And Balaam rose early in the morning and saddled his donkey” (Numbers 22:21).Rav Yehuda says that Rav says: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. Proof for this can be cited from the example of Balak, as in reward for the forty-two offerings that Balak sacrificed, even though he sacrificed them to facilitate the destruction of the Jewish people, he was privileged and Ruth descended from him. Rabbi Yosei bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab.Apropos Ruth, matriarch of the Davidic line, the Gemara cites that which Rava said to Rabba bar Mari: It is written that the servants of David said to David: “May God make the name of Solomon better than your name and make his throne greater than your throne [mikisekha]” (I Kings 1:47). Rava asks: Is it proper conduct to speak to a king in that manner and say that his son will be greater than he is? Rabba bar Mari said to Rava: She said to him: May the throne of Solomon be of the nature of your throne.He explains: As if you do not say so and do not explain it in this manner, then the verse: “Blessed above women Jael, wife of Heber the Kenite; blessed is she more than the women [minashim] in the tent” (Judges 5:24), is difficult. “The women in the tent,” who are they? They are Sarah, Rebecca, Rachel, and Leah. Is it proper conduct to speak in that manner about the Matriarchs? Rather, of the nature of the Matriarchs is what the verse says, not greater. So too in the case of David’s servants: Of the nature of his throne, is what the verse says.The Gemara notes: This explanation disagrees with the opinion of Rav Yosei bar Ḥoni, as Rav Yosei bar Ḥoni says: A person is jealous of everyone except for his son and his student. Since their success reflects well upon him, he celebrates their success. The fact that one is not jealous of his son is derived from King David’s servants telling him: May Solomon be greater than he is. And the fact that one is not jealous of his student; if you wish, say that it is derived from that which Elisha said to Elijah: “I pray you that a double portion of your spirit be upon me” (II Kings 2:9). He asked of his mentor to be greater than him, indicating that it is not an objectionable matter. And if you wish, say instead that it is derived from Moses: “And he laid his hands upon him and commanded him” (Numbers 27:23). God commanded Moses to lay only one hand upon Joshua, and instead he laid both hands upon him with all his strength.§ With regard to the verse: “And the Lord placed a matter in Balaam’s mouth” (Numbers 23:5), Rabbi Elazar says: It was an angel that spoke from his mouth. Rabbi Yonatan says: It was a hook placed in his mouth to prevent him from saying anything else.Rabbi Yoḥanan says: From the blessing of that wicked person, Balaam, you can ascertain what was in his heart. God transformed the curses that he planned into blessings. He sought to say that they should not have synagogues and study halls, and he said instead: “How goodly are your tents, Jacob” (Numbers 24:5), a blessing on their synagogues. He sought to say that the Divine Presence [shekhina] will not rest upon them, and he said instead: “And your dwellings [mishkenot] Israel.” He sought to say that the kingdom of Israel would not continue, and he said instead that it would continue: “Like the winding brooks” (Numbers 24:6), which flow continuously. He sought to say that they would have no olive trees and vineyards, and he said instead: “Like gardens by the river’s side” (Numbers 24:6). He sought to say that their fragrance would not diffuse from their fulfillment of mitzvot, and he said instead: “Like aloes that the Lord has planted” (Numbers 24:6).He sought to say that they would not have kings of stature, and he said instead: “Like cedar trees beside the waters” (Numbers 24:6). He sought to say that they will not have a king the son of a king, and he said instead: “Water shall flow from his branches” (Numbers 24:7). He sought to say that their kingdom would not rule over the nations, and he said instead: “And his seed shall be in many waters” (Numbers 24:7). He sought to say that their kingdom would not be fierce, and he said instead: “And his king shall be higher than Agag.” He sought to say that there will be no fear of their kingdom, and he said instead: “And his kingdom shall be exalted” (Numbers 24:7).Rabbi Abba bar Kahana says: All of the blessings ultimately reverted to be fulfilled as the curse that he originally intended, as all of those circumstances befell the Jewish people, except for the destruction of synagogues and study halls, as it is stated: “And the Lord your God transformed the curse into a blessing for you, because the Lord your God loved you” (Deuteronomy 23:6). A curse in the singular, not curses in the plural, was transformed permanently.Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: What is the meaning of that which is written: “Faithful are the wounds of a friend; but the kisses of an enemy are importunate” (Proverbs 27:6)? Better is the curse that Ahijah the Shilonite cursed the Jewish people than the blessing that Balaam the wicked blessed them. Ahijah the Shilonite cursed Israel with a reed, as it is stated: “For the Lord shall smite Israel as a reed is shaken in water” (I Kings 14:15). There is an aspect of blessing in that curse, as he was saying they will be just like a reed that stands in a place near water, as the water sustains it, and its stalk

And the Rabbis say that proof that Saul was pardoned is derived from here, from what the Gibeonites said to David: “Let seven men of his sons be given to us and we will hang them up unto the Lord in the Giva of Saul, the chosen of the Lord” (II Samuel 21:6). Certainly the Gibeonites, who were furious at Saul, would not refer to him as the chosen of the Lord. Therefore, this phrase must be understood as having been spoken by a Divine Voice that emerged and said the chosen of the Lord, because Saul had been pardoned for his transgressions and included among the completely righteous.
The Gemara returns to the primary focus of the chapter, the recitation of Shema. Rabbi Abbahu ben Zutarti said that Rabbi Yehuda bar Zevida said: The Sages sought to establish the blessings of Balaam that appear in the Torah portion of Balak, as part of the twice-daily recitation ofShema. And why did they not establish it there? Because extending Shema would place an encumbrance on the congregation, from which the Sages sought to refrain. The Gemara seeks: Why did the Sages seek to add the blessings of Balaam in the first place? If you say that they did so because the exodus from Egypt is mentioned, as it is written therein: “God, who brought them forth out of Egypt, is like the horns of the wild ram” (Numbers 23:22), certainly mention of the Exodus is not unique to this Torah portion. Many other portions mention the exodus as well. Let us say the portion of usury (Leviticus 25:35–38) or the portion of weights (Leviticus 19:35–37), as the exodus from Egypt is written therein as well. In addition, they are brief and would not constitute an encumbrance on the congregation. Rather, Rabbi Yosei bar Avin said: The reason the Sages sought to establish the portion of Balak as part of the recitation of Shema is because it is written therein: “He couched, He lay down like a lion and a lioness; who shall rouse Him? Those who bless You are blessed and those who curse You are cursed” (Numbers 24:9). This is reminiscent of what is said in Shema: When you lie down, and when you rise. On this, the Gemara asks: And if it is important to include this as part of Shema because of this single verse, then let us say this verse and nothing more. The Gemara rejects this: It is impossible to do this, as they learned through tradition that any portion that Moses, our teacher, divided, we too divide and read separately. However, a portion that Moses, our teacher, did not divide, we do not divide and read separately. And, as stated above, the Sages did not wish to institute the recitation of the entire portion of Balak to avoid placing an encumbrance on the congregation.

(24) Numbers 24,5. “how fair are your tents , O Yaakov, ‎your dwellings O Israel.” This may best be understood in ‎light of the sages urging us to set aside definitive hours each day ‎for Torah study. (Avot 1:15). “Yaakov” is the name used for ‎Israel when it is at “low” ebb spiritually, whereas “Israel,” is the ‎name applied to the Jewish people when they are spiritually at ‎their best. When Torah study is only an occasional activity of the ‎Jewish people, they are on the level of “Yaakov.” [The ‎word: ‎אהל‎ always denotes a temporary abode, as opposed to ‎משכן‎ ‎which always describes permanent dwellings. When Torah study ‎comprises a major part of their waking hours, i.e. it is a fixture, ‎they are referred to as Israel. Ed.]‎

But I, through Your abundant love, enter Your house;
I bow down in awe at Your holy temple.

O LORD, I love Your temple abode,
the dwelling-place of Your glory.

Come, let us bow down and kneel,
bend the knee before the LORD our maker,

Commentary on the the Blessing "Heal us". Containing 1 Se'if:
"Heal us, O God, and we shall be healed..." Even though a verse that is written in the singular may not be modified to the plural [i.e. like the beginning words of this blessing which in Jeremiah 17:14 is written in the singular "heal me"] - this applies in the case when it was intended to be recited [as a verse], but when one says it in the context of a prayer or a request, it is permitted [to modify it]. Gloss: Nevertheless, if one says an entire psalm, it is forbidden to alter it from singular to plural or vice versa. (Tur and the Rosh on the chapter "Hakoreh Omed" [Talmud Megillah 4] in the name of the Ri]

(14) Heal me, O LORD, and let me be healed;
Save me, and let me be saved;
For You are my glory.

And He, the merciful One, will atone iniquity, and will not destroy, He frequently withdraws His anger, and does not arouse all His rage. You, Adonoy, do not withhold Your mercy from us; may Your kindness and truth always protect us. Deliver us, Adonoy, our God, and gather us from among the nations to give thanks to Your holy Name to be extolled in Your praise. If You, God, should preserve iniquities, my Master, who could survive? But with You there is forgiveness, [in order] that You may be feared. Do not deal with us according to our sins nor repay us according to our iniquities. If our iniquities testify against us, Adonoy, act [mercifully] for Your Name’s sake. Remember Your mercies Adonoy, and Your kindnesses, for they are from the beginning of the world. Adonoy will answer us on the day of distress, the Name of the God of Jacob will fortify us. Adonoy, deliver [us]; the King will answer us on the day we call. Our Father, our King, favor us and answer us, for we have no [good] deeds; deal charitably with us for the sake of Your Name. Our Master, our God, heed our supplications; and remember unto us the covenant of our fathers and deliver us for Your Name’s sake. And now, my Master, our God, who brought out Your people, from the land of Egypt with a mighty hand, and made for Yourself a name to this day;’ we have sinned, we have acted wickedly. My Master, with all Your righteousness turn away Your anger and Your rage from Your city, Jerusalem, Your holy mountain; for because of our sins and the iniquities of our fathers, Jerusalem and Your people are [held] in contempt by all who surround us. And now, listen our God, to the prayers of Your servant and to his supplications; and let Your radiant countenance shine upon Your desolate Sanctuary for Your sake, my Master.

(12) O LORD, You will not withhold from me Your compassion;
Your steadfast love will protect me always.

As for me, may my prayer come to You, O LORD,
at a favorable moment;
O God, in Your abundant faithfulness,
answer me with Your sure deliverance.