Balak
Numbers 22:2-25:9
Micah 5:6-6:8
Balaam was one of the foremost prophets among the nations, an impressive and poetic personage who demonstrates the universalistic ideal that the Almighty communicates with non-Jews as well as with Israelites.
But aside from the exalted and lyrical cadences of his pronouncements — which are in the literary style of Moses’ song at the end of Deuteronomy and of Isaiah’s visions of redemption — there are two fundamental ways in which Balaam parts company from his Israelite counterparts. These differences teach volumes about the unique message of Israelite prophets.
First, while the Israelite prophets chastised their people, Balaam has only the best things to say about the descendants of Abraham and Sarah, Isaac and Rebecca, Jacob, Leah and Rachel.
The psalmist shouts in the name of the Lord: “For 40 years I argued [against you] in the desert, and I said, ‘They are a nation whose heart led them astray, they do not know [or love] My paths’” (Psalms 95:10).
Similarly, Isaiah thunders: “My soul detests your new moons and festivals. When you extend your hands in prayer, I hide My eyes from you. Your hands are replete with blood” (Isaiah 1:14, 15).
Balaam, however, speaks fulsome praises: “This is a nation that rises like the king of beasts and lifts itself like a lion” (Numbers 23:24). “How good are your tents, Jacob, your dwelling places, Israel” (Numbers 24:5).
On one level, this difference may be a logical and necessary outgrowth of the person doing the prophesying. As a midrash (Numbers Rabbah 1) states:
“It would have more fitting had the chastisements emanated from the mouth of Balaam and the blessings from the mouth of Moses; but then the Israelites would have said that their enemy is cursing them, and the Gentiles would have said that their beloved leader is praising them.
“The Holy One Blessed be He therefore decreed, ‘Let Moses chastise them, because he loves them, and let Balaam bless them, because he hates them. Then Israel will know that both the blessings and the curses are honest and true.’”
I believe, however, that there is an even more important reason for this difference. The Israelite prophets chastised their people because they wished to instruct, improve and refine them.
The book of Proverbs teaches that those whom one loves, one chastises (3:12, 13:24). The prophet-shepherds cared deeply about their people-flocks and were hurt to the quick if they thought they were backsliding.
Balaam, on the other hand, sought Israel’s destruction. He importunes the Almighty to allow him to act as sorcerer for the wicked king Balak and goes from place to place hoping to find a possible location from which to curse the seed of Abraham.
Upon discovering that G-d will not allow His chosen nation to be reviled, Balaam tries to fill them with the false pride and conceited hubris that will take them off-guard and render them easy prey for the evil instinct. Then they will become worthy of G-d’s curses and will self-destruct.
The second distinction between the Israelite prophets and Balaam lies in their ultimate vision. Balaam understands Israel’s messianic role, and even foretells the eventual destruction of her enemies.
“A star shall go forth from Jacob and a staff shall arise in Israel, crushing all of Moab’s princes. Edom shall be demolished, his enemy Seir destroyed, but Israel shall emerge triumphant” (Numbers 24: 17-19).
But Balaam does not see an ultimate world of peace and redemption for all nations, a time when “nation will not lift up sword against nation, and humanity will not learn war anymore” (Isaiah 2:4).
Indeed it is only the Israelite prophets — Isaiah, Micah, Zechariah — who understand the true mission of Israel, the perfection of the world under the Kingship of G-d.
When that mission is fulfilled, “the Torah will come from Zion and the word of G-d from Jerusalem” to all peoples (Isaiah 2:3); “the wolf will dwell with the lamb” (Isaiah 11:6); “each individual will sit unafraid under his vineyard and fig-tree” (Micah 4:4); and “the knowledge of G-d will fill the world as the waters cover the seas” (Isaiah 11:9).
Rabbi Shlomo Riskin is chancellor of Ohr Torah Stone and %u2028chief rabbi of Efrat.
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