Chanaiah Mishael Azariah results of passing test

Daf 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.

How Bil'am tried to foment a war by adding one letter

Balak told Bi'am that  הִנֵּה עַם יָצָא מִמִּצְרַיִם, while Bil'am reported the conversation to Hashem as
הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם

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

הִנֵּה עַם יָצָא מִמִּצְרַיִם The repetition of הִנֵּה shows that with עַם יָצָא מִמִּצְרַיִם a separate thought is given for his consideration. The fact that עַם יָצָא מִמִּצְרַיִם, 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. קָבָה לּי. [This expression used by Balaam] is stronger than אָרָה לּי [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.