Balak 5784
Rashi on the Parsha:
במדבר כג:כג – Rashi says on the words כי לא נָחַשׁ ביעקב that B’nei Yisrael are worthy of being blessed for they do not use divination or charms. The next Rashi (on the words כָּעֵת יֵאָמֵר ליעקב) describes how they had no need for these other methods as they could go at any time to a נביא and ask what Hashem wants. Perhaps a point that could be taken from these Rashis in conjunction is that a person may try to utilize their own methods to find out what they should do. However, Hashem gave us a path to connect to him and seek guidance, and our ability to receive blessing from Him is due to our seeking Him in the appropriate manner.
Halacha of Shabbos:
The prohibition of writing does not apply to already formed letters or words. However, if the letters or words are not on a base (like a Bananagrams tile) it is prohibited to attach it to a base. It is prohibited to place pieces of a letter or picture together so that they become recognizable. There is a machlokes regarding the opening of a book that has letters stamped on the edge that will become broken when opened, and it is preferable to refrain from using such a book on Shabbos if an alternative is available. One can also place a piece of paper in the book and split the letters before Shabbos as a way of avoiding this issue. (based on Rabbi Simcha Bunim Cohen’s Hilchos Shabbos set, The Shabbos Home v. 1)
Mishna Berura:
The Shulchan Aruch (סימן מו סעיף א) states that when one hears the sound of the rooster one makes the beracha of הנותן לשכוי בינה. The Mishna Berura (ס”ק ד) explains that the word שכוי means לב, as well as meaning ‘rooster’ in Arabic. The beracha is on the understanding that Hashem gives to the לב to understand the difference between day and night. The beracha is initialized when hearing the rooster because one has the benefit of knowing that it will soon be day. The beracha is connected to hearing the rooster due to the double meaning of the word שכוי.
Later on in סעיף ח there is a machlokes whether one needs to actually experience the basis for the beracha that morning in order to make the beracha.[1] The Rama states that it is not necessary. Therefore, one makes this beracha even without hearing the rooster.[2]
Mesilas Yesharim:
The Mesilas Yesharim writes that it is difficult to find true [3]חסידות in this world. Wise men are not truly familiar because they do not spend time developing their understanding and connection to the concepts and people who are not as wise don’t recognize the basics of the concepts. He describes how this has led to the concept of חסידות being equated with saying a lot of תהילים, long confessions of sins, difficult fasts and dipping in cold ice and snow.[4] He describes these as things that the mind does not rest easy on and that true חסידות is far from the way people imagine. However, because people don’t spend time learning about and delving into חסידות they are not able to recognize what is (and is not) truly חסידות.
[1] For example: saying מלביש ערומים if one was already dressed, a blind person saying פוקח עורים and so on.
[2] It is interesting to note that roosters (at least in my experience) can crow all night. I am not sure if this is due to electric lighting or some other factor, but either way, it does not seem to be that hearing the rooster tells a person that day is arriving.
[3] Keep in mind that the term חסידות used throughout Mesilas Yesharim has no connection to Hasidim. The Mesilas Yesharim uses the term to refer to someone who has achieve a very high level of spiritual growth.
[4] As a mikva