This week’s Torah commentary, written by Hebrew Seminary Professor of Jewish Thought Rabbi Robin Podolsky, has been sponsored by Julie Gann.
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In this week’s Parashah, Balak, we are introduced to the enigmatic figure Balaam. The man is clearly a prophet, an individual in direct contact with HaShem. From a prophecy attributed to him, found in our parashah, we derive one of our most beautiful daily prayers: “How good are your tents, Ya’akov, your dwellings, Israel!” (Numbers 24:5). Jews regularly recite this prayer, based on Balaam’s prophecy, upon entering a synagogue. And yet, our Rabbis almost universally despise this man and regard him to be a rank opportunist and a bitter enemy of the Jewish people.
At first glance, Balaam’s behavior appears to be unimpeachable. More than once, he tells the Moabite King Balak’s emissaries—who have been sent with a request that Balaam curse the people of Israel—that Balaam himself will not go against the will of God for any amount of money. Indeed, he tells them, “If Balak were to give me his full house of silver and gold, I would not cross the words of HaShem, my God, to do anything little or big” (Numbers22:18). Balaam doesn’t simply say God; he says, “my God” (Elohai, אֱלֹהָ֔י). At this point, at least, his allegiance seems clear.
However, the Spanish-born Rabbi Avraham Ibn Ezra (1089–1167) reminds us that Balaam never comes out and tells the messengers of Balak that God has categorically refused to allow him to curse the Israelites. The implication here is that Balaam is happy to string the messengers along in the hope that, perhaps, God, will have a change of heart. Each time they repeat their request, Balaam invites the messengers to stay the night and brings their offer to God again. It appears that this prophet is not averse to cursing the Israelites if God allows it. Balaam withholds information and distorts the truth. He seeks to take advantage of Balak’s fears of the Israelites for his own economic gain.
Finally, HaShem grants Balaam permission to go with the messengers but reminds him that he must obey the Holy One in all things. Balaam is surprised, however, when his donkey balks on the road on the way to meet Balak. Here, we are given more insight into this prophet’s character. When this animal, who has always served him faithfully, refuses to go on, Balaam beats her cruelly. The reader knows that the donkey sees things much more clearly than does the human being who is riding her. She sees an angel of God with a drawn sword blocking their way (Numbers 22:23).
Even when God “opens the mouth” of the donkey and she speaks, Balaam responds to her with verbal violence, telling her that—if he had a sword—he would kill her (Numbers 22:28–29). Only when the angel reveals its presence does he desist, saying again that, if God commands it, he will turn back. The angel allows Balaam to go forward, reminding him that he is only to do and say what he is told (Numbers 22:31–35).
In Balaam’s treatment of his donkey, we are shown the cruel streak threaded through his character. This behavior is absolutely the opposite of that which Jewish law and values commands. We learn in the Babylonian Talmud, Bava Metzi’a 32b, that Jews are commanded to relieve tza’ar ba’alei chayyim, the suffering of living creatures. Not only is Balaam brutal in his behavior to an animal who, as she says, has borne him all along and had not been in the habit of disobeying him; Balaam demonstrates a disturbing lack of wonder in the presence of a miracle. When his donkey speaks to him, he is not even slowed down in his violence; he only takes advantage of her capacity for conversation to issue threats.
In Balaam, we are given an example of a person who has spiritual power but no moral judgment. Why has God made use of such a vessel?
According to Tanna DeVey Eliyyahu, a collection of Midrashim traceable to the 10th Century C.E. but attributed to the 3rd century Jewish sage Anan, God purposefully shares prophecy with people of all nations to demonstrate God’s universal availability. However, the other example of a non-Israelite prophet mentioned in this Midrash is Yo’av, a person of impeccable character. Why would HaShem choose someone as venal as Balaam?
Perhaps to demonstrate the inexorability of Divine intention. Four times Balak offered the sacrifices commanded by Balaam, hoping to get his way. Four times Balaam prophesied and could only praise the people Israel and predict their prosperity.
According to the Babylonian Talmud, Bava Batra 60a, when Balaam saw the tents of Israel, he saw that “the doors of the individual tents did not face each other,” such that each family’s privacy was protected. It was that modesty and mutual respect that made those dwelling places “good.”
We learn in Numbers 31:16 that it was that capacity for modesty which Balaam would eventually attack. According to the text, it was Balaam who incited the Israelite men to engage in orgies with the women of Midian and to sacrifice to their god at Baal-Peor. The issue here is religious promiscuity as much as illicit sexual conduct—the men instrumentalized the Divine, trying to see if they could get a better deal from the Midianite deity, much as Balaam did by attempting to elicit permission to curse the people Israel for money.
Through the story of Balaam, we are taught that psychic and spiritual power are without value if they are not accompanied by moral sense and compassion. We are taught that God is universally available and can be sought, not only in visions and epiphanies but also by the instruction, given through Torah and its commentaries, for how to live well; how to treat all of creation kindly and fairly.
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