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The term Ariel, or lion, is associated with the Holy Temple in Jerusalem. The Temple’s design as a lion reflects its spiritual strength. It is a place of ultimate sanctity, and even though it is not built physically for the time being, its sanctity stands on its own. The similarity of the Temple with a lion, emphasizes its uncontrollable nature. No one can dominate a lion and turn it into a pet. This shows the divine presence and sanctity of the Temple. The Temple is a place of ultimate spiritual protection, much like a lion in the animal kingdom and this influences the protection of the entire holy land of Israel.

The uncontrollability of a lion also implies the spiritual strength and stability of the people of Israel. The verse in Numbers 24:9: brings an analogy that describes Israel as lying down like a lion, which in one second it can rise upwards. In reality, we are standing at a point in time where complete redemption can come in a minute. The Temple, also named “Ariel,” embodies these qualities, serving as a physical and spiritual reminder of the infinite power of G-dliness.

In times of threat, Israel draws on their faith for strength and resilience, believing in the special protection of the land of Israel. The lion is symbolizing resilience and strength. In the current situation, Israel’s resilience in the face of ongoing challenges exemplifies the lion’s ability to be unchallenged. This comes from the Holy Temple, which is the center of Jewish worship and strength.

Despite the fact that we stand in the Three Weeks, there is a strong belief in the eventual rebuilding of the Temple. While the Three Weeks commemorates a time of mourning, the lion imagery reminds the Jewish people of their inherent strength and the promise of future redemption. This period encourages the utmost resilience and hope for rebuilding and renewal

*This is from a series of articles by Rabbi Bernstein Moshe.

Firstly, there is no falsehood in the Gemara. The varying opinions, whether two or three, are all part of the Torah, which represents God’s will and wisdom. However, we typically follow only one of these opinions as the binding verdict. Generally, the majority opinion among the sages is the one that forms the basis of halacha (Jewish law).

Even the opinions that are not accepted as halacha are still part of the Torah and, therefore, part of G-d’s wisdom. The question arises: Is the wisdom of the Torah divine will dressed in human understanding, or is it a philosophy rooted in human reason? The Torah is G-ds will. The opinions not currently accepted as halacha might become binding in the future. For instance, the teachings of Beit Shamai are true, though not halacha for now. In the future, halacha will align with the views of Beit Shamai.

The Babylonian Talmud contains multiple opinions on various subjects that derive from the infinite depth of the Torah. While all opinions in the Talmud are part of divine wisdom, only one is typically followed as binding law, usually the majority opinion.

Even though some opinions are not followed, they are still considered part of the Torah and G-d’s wisdom. Additionally, opinions not currently accepted might become halacha in the future, as Arizal wrote in his books, that Beit Shamai’s teachings will one day be the accepted law in the Messianic era. The entire creation awaits the revelation of Moshiach and the building of the Third Holy Temple, as this would signify the end of evil in the world.

*This is from a series of articles by Rabbi Bernstein Moshe.

The portion of Pinchas provides a detailed account of how the Land of Israel was divided among the twelve tribes. This allocation, divinely ordained, underscores the profound connection between the Jewish people and their homeland-the land of Israel.

The principles inherent in this division offer profound spiritual insights. The promise of the land to Israel symbolizes God’s covenant and faithfulness, inspiring Noahides to trust in divine promises. Moreover, the equitable distribution of land among the tribes reflects the universal values of justice and fairness, core tenets of the Noahide laws.

Just as the Israelites inherited a land with defined boundaries, Noahides will have to respect the established order in creation. The planning evident in the allocation of the land mirrors the divine order that governs the universe. Believing in G-d leads to accepting the fact that the land of Israel belongs to the Jewish people. Through these insights, Noahides can deepen their spiritual connection with G-d and fulfill their moral obligations.

But the full promise G-d gave to Abraham is just about to come. In the Messianic era, the land of Israel will be given to the people of Israel in its full size, which is much bigger than the current one.

*This is from a series of articles by Rabbi Bernstein Moshe.

A bastard is defined as a child born from prohibited relationships. Specifically, this term applies to a child born from an adulterous relationship. The primary relationships that result in a bastard are those between a married woman and a man who is not her husband. Close relatives whose union is explicitly forbidden by the Torah, such as a man, his sister, or his mother

In the Babylonian Talmud, it is stated by the sages that even a Jewish bastard who is not allowed to marry a wife (unless she is a slave), if he studies Torah for heaven’s sake, is considered as if he is a high priest who enters the Holy of Holies. A non-Jewish bastard is allowed to marry a non-Jewish woman. And certainly, if he is a Noahide who learns the seven commandments given at Mount Sinai, this act elevates him spiritually far above and beyond the rank of a mere Gentile. Everyone has a free choice whether to be a good person, which means to do G-d’s will by fulfilling His commandments and behaving nicely towards people, or to choose evil, which means doing the opposite of G-d’s commandments and having negative behavior towards others. Overall a bastard is permitted to marry a woman not to mention if he is a Noahide as such he is spiritually elevated, which can have a good effect on his character traits, and certainly can marry a woman.

*This is from a series of articles by Rabbi Bernstein Moshe.

Based on the proverb “The name of the wicked will rot,” the Sages advised against naming a child after an evil person to avoid perpetuating their name. This raises a significant question about our Parsha, which is named after the wicked Balak. Balak hated Israel more than any other enemy. How can a Torah portion be named after such a wicked person?

Balak represents a disconnection from holiness, yet he was a great sage who understood the lineage of the kingdom of Israel, including King David. Ruth the Moabite, an ancestor of King David and the Moshiach was a descendant of Balak. This suggests that Balak signifies a unique form of holiness that emerges from transforming evil into good.

Initially, Balak was the antithesis of holiness, symbolizing separation from it. However, the highest form of holiness—King David and his descendent King Moshiach—eventually emerged from him. G-d’s work involves both doing good and transforming evil into good. Studying the Torah and keeping the mitzvot represent pure goodness. However, when a human being combats evil and transforms it into good, it brings divine light to this world. This is exemplified by repentance, which turns sins into merits and elevates the penitent to a higher level than the perfectly righteous.

The Torah hints at this transformation of evil to good by naming a portion after Balak. The goal is not to focus on evil but to clarify and correct it, ultimately leading to the kingdom of David and the Moshiach. Balak, therefore, symbolizes the transformation of bad into good.

This also serves as a lesson for everyone. The Torah teaches that it is possible to overcome evil and even sanctify it, achieving the highest level of holiness. When encountering someone who seems disconnected from G-d, one should recognize that this situation can be transformed for the good, revealing the spark of his soul. This transformation can help bring us closer to the true and complete redemption.

*This is from a series of articles by Rabbi Bernstein Moshe.