Parshat Balak – 5764

Bilaam, The Prophet of the Nations, and Some Illuminating Contrasts

Perhaps the most interesting, albeit quintessentially evil, of the non-Jewish personalities whom we encounter in the Torah, is Bilaam, the Prophet of the Nations. Jewish tradition adds insight to that provided by the words of the Torah themselves, by comparing and contrasting Bilaam with several Jewish and non-Jewish personalities.

The Torah’s words: Bilaam doesn’t seem so bad, until the “turning point” of the Parashah. Bilaam has protested his inability to violate the Will of HaShem to Balak’s messengers, until he says to the second such delegation (BaMidbar 22:19), “But now, you too spend the night with me, and we will see whether HaShem has changed His Mind about your mission.” Now Bilaam knows better than most that the Creator does not change His mind! And he is submitting to his own greed and hatred when he suggests otherwise.

Later, in one of the funniest incidents in the Bible, Bilaam is upstaged by his donkey. The Prophet, who claims “to have visions of the Almighty,” (BaMidbar 24:4) is unable to see the Angel of G-d brandishing a fiery sword, who is clearly visible to his donkey. Out of fear of the Angel, the donkey has first gone off the path, then crushed Bilaam’s leg against a wall, finally crouched beneath Bilaam, causing the Prophet to beat her. HaShem opens the mouth of the donkey, who reprimands Bilaam for beating her. When at last HaShem allows Bilaam to see the “Malach,” he gives Bilaam another verbal thrashing for beating the donkey. But despite all this, Bilaam does not catch on, and proceeds on his fateful journey.

The Midrash introduces us to Bilaam in an earlier setting, as an advisor to Pharaoh, on the question of implementing the genocidal plan to drown the Jewish baby boys in the Nile. The other advisors are Yitro and Iyov. Yitro gains immortality as the father-in-law of Moshe when he flees the conference. Iyov earns the severe testing of his faith by remaining silent. And Bilaam takes the first of his hate-filled steps regarding the Jewish People by heartily endorsing the watery genocide.

Pirkei Avot (5:22) contrasts Bilaam to our forefather, Avraham, and the contrast is not pretty. “Whoever has the following three traits is a disciple of ‘Avrahan Avinu,’ and whoever possesses three very different traits is a disciple of the wicked Bilaam. Those who possess a generous eye, a humble spirit and a meek soul, are among the disciples of Avraham. Those with a stingy eye, an arrogant spirit and a greedy soul, are among the disciples of the wicked Bilaam.” The Mishnah goes on to sharply differentiate between the fates that await these two groups of disciples in “This World” and the “World-to-Come.”

In a comparison that requires much explanation, Bilaam is said in the Midrash to provide for the non-Jewish world a Prophet of the stature of “Moshe Rabbeinu,” in order to level the playing field, to take away from the non-Jewish world the complaint that the Jewish People was given a decisive advantage; namely, that it was given a great Prophet, whereas they were not.

This comparison of Bilaam with Moshe, as mentioned above, is difficult to comprehend. The Talmud in Berachot 7a defines the prophetic ability of Bilaam as being able to sense the exact moments of G-d’s “Anger,” in order to curse with the full strength of that “Anger” individuals and nations. Whereas the Prophetic Spirit of Moshe is defined as precisely the opposite; with the ability to perceive the Divine Thoughts through an “Aspaklaria HaMeira,” a “Clear Lens,” as it were, he had the closest possible connection that a finite human being could have to the Infinite and Eternal G-d, and the greatest ability to emulate His Characteristics. Bilaam understood his mission, incredibly, as bringing suffering and misery into the world, whereas Moshe saw his mission as teaching the principles of Truth, Love and Compassion.

In what sense can it be said then that Bilaam was the embodiment of the desire of the nations for a Prophet on a level with Moshe?

I think that the simplest answer to this vital question is that both of these individuals started out with the same, or very similar, raw abilities. Yet it was by abuse of his “Bechirah Chofshit,” his Free Will, that Bilaam found himself or, rather, sought out, the dark, cruel side of his incredible abilities. Whereas Moshe, by the exercise of his Free Will, bound himself to the Living G-d, to holiness, and to love of his People.

Another somewhat similar approach is that of the “Kedushat Levi,” who cites the Midrash (BaMidbar Rabbah 14:20), “ ‘There arose not in Israel one like Moshe’ (Devarim 34:10). In Israel there arose none, but in the nations of the world, there did arise one – and who was he? Bilaam.” The intention of Our Sages, Z”L, was not that Bilaam was on the level of Moshe, but rather, their intention was that Bilaam was on a level parallel to but opposite Moshe’s; Moshe was in the Realm of Holiness, and Bilaam was in the Realm of Unholiness. All of his life, Moshe attempted to and succeeded in bringing good to the World, from the highest level of Holiness, whereas all of his life, Bilaam attempted to, and succeeded, in bringing curses and misery into the World, from the highest level (sic) of Uncleanness.

But when Bilaam attempted to curse Israel, HaShem placed in his mouth some of the most sublime blessings ever uttered, which found their way into the prayers of the Jewish People, that are offered daily to their Creator.

Rabbi Pinchas Frankel

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