Parshiyot Chukat-Balak- 5760

Bilaam, Avraham and Moshe

In the second of the Parshiyot that we read on this Shabbat, Parshat Balak, we are introduced to one of history's most wicked people, "Bilaam HaRasha," Bilaam, the Wicked. Very few people have the "honor" of having "HaRasha" appended to their names, among them Haman, whom we encountered on Purim, and whose plans for a "final solution" to his Jewish Problem most happily went awry. Similarly, the "curses" that Bilaam sought to hurl at the People of Israel, were overturned at the gateway of his mouth to "Blessings," of such beauty that some of them have been incorporated into the "Siddur," the Jewish Prayer Book.

In discussions of the seeming partiality of HaShem towards the People of Israel, by giving them a Moshe, and consequent unfairness towards the rest of the nations, it is answered that Bilaam had the same or superior prophetic gifts as did Moshe, but he chose to abuse them, bringing eternal discredit upon himself and those who followed in his path. 

Yet, in the Fifth Chapter of Pirkei Avot, that is studied this Shabbat, we find a comparison, and a strong contrast, made between the "Talmidim," the disciples of Avraham Avinu, and the "Talmidim" of Bilaam HaRasha. Which, at first glance, is somewhat strange, in that Bilaam is usually pictured as the opposite in Prophecy to "Moshe Rabbeinu," Moses our Teacher and Master!

Let us look closely at how Avot contrasts the disciples of Avraham and the disciples of Bilaam. The disciples of Avraham have three distinguishing characteristics:
1. "ayin tovah" - "a good, unselfish eye," that is able to look at the achievements and blessings of another, physical and spiritual, and not trigger jealousy in the one who possesses it.
2. "ve-ruach nemuchah" - "and a humble spirit," a fundamental perspective of oneself as just "one of the people," attempting to fulfill the spiritual and physical potential granted him or her by G-d. An example is the Shunamite woman who answered Elisha, when he asked if he could arrange a favor for her through his contacts, "I live among my people," and need no special gifts. 
3. "ve-nefesh shefalah," a person whose physical soul has minimal needs

While the disciples of Bilaam have the opposite characteristics:
1. "ayin raah" - an "evil eye," unable to look at the achievements and blessings, physical or spiritual, of another, without causing feelings of jealousy in those who possess it
2. "ve-ruach gevohah" - a "haughty spirit," the perception of oneself as greater than anyone else
3. "ve-nefesh rechavah" - a "broad and ever-expanding soul," an attitude that no 
matter how many and to what extent this person's physical needs are satisfied, it is not enough!

What is the fate of the disciples of Avraham?

Pirkei Avot says that he eats to his satisfaction in "olam ha-zeh," this world, and inherits "Ha-olam ha-ba," the World-to-Come, as it says, in "Mishlei"/Proverbs (8:21) "to cause those who love Me to inherit 'substance,' something real, in the World-to-Come, and I will fill their storehouses in this world."

But the disciples of Bilaam, who think they are greater and entitled to more than anyone else, suffer emotional "hell" in this world, and fall into the "Well-of- Destruction" in the "World-to-Come," as it says, ("Tehilim"/Psalms 55:24), "And You, O G-d, shall lower them into the Well-of-Destruction; men of bloodshed and deceit shall not live out half their days; but I will trust in You." 

How does the Talmud in Masechet Berachot describe the greatness of Bilaam's Prophecy? It speaks of his ability to divine G-d's daily infinitesimal moment of anger, and to utilize that moment for cursing his enemies. Impressive as this may be in terms of being privy to the operation of Hashem's "Midat HaDin," Attribute of Judgment, of G-d, this does not seem to place him on the same level as Moshe in his great and powerful prophecies and encounters with G-d!

Perhaps Bilaam's "gift" was a pre-requisite to greater Prophecy, that he failed! 

Avraham too was privy to the future with respect to HaShem's "Midat HaDin." He realized what problems Yishmael would cause the Children of Israel throughout history till our time. Yet he argued with Sarah for sympathy for Yishmael until overruled by G-d.

The Torah explicitly says that he was privy to the punishment that was about to pour down from the heavens upon the heads of Sodom and Amora. HaShem says, (Bereshit 18:17) "Shall I conceal from Avraham that which I am going to do?"

What did Avraham do with his knowledge? He didn't exploit it. Rather, he tried to overrule it. He confronted G-d and argued, "Will you destroy the righteous with the wicked?" (Bereshit 18:23), and "It would be unworthy of You to do this,…Shall the Judge of all the world not render justice?!" (Bereshit 18:25)

Moshe too was privy to HaShem's moments of anger. But at the Golden Calf and at the time of the Sin of the "Meraglim," he stood in the breach, and came to the defense of the people of Israel, saying "If You forgive them, good, but otherwise, erase me as well from Your Book!" (Shemot, 32:32)

Moshe passed the test because he was the "anav mikol adam," the humblest of men, able to imagine himself in the place of the wayward Jew. He was called the "faithful shepherd" because he tried to retrieve the wayward sheep, and could not bring himself to ignore its fate. So he deserved to be raised to the heights of Prophecy, to achieve the level of "in all of My Palace, he is trustworthy" (BaMidbar 12:7). He was elevated to the level of "Adon HaNeviim," the Master of all the Prophets. 

Bilaam had the potential to be raised as high, perhaps higher, than Moshe. But in his arrogance, he failed to pass the pre-requisite test of sympathy and empathy with his fellow human beings, when they were faced with G-d's anger.

Rabbi Pinchas Frankel
Rabbi Frankel is an Educational Coordinator at the OU

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