Why does the Balak and Balaam saga unfold just as the Jews are poised to enter the Promised Land?
Table for Five: Balak
In partnership with the Jewish Journal of Los Angeles
Edited by Salvador Litvak, the Accidental Talmudist
The Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the road, with a sword drawn in his hand. He bowed and prostrated himself on his face.
-Num. 22:31
Sarah Pachter, Speaker and Author
I recently lost my watch, and thought I left it at the Pilates studio. When I texted my instructor, she responded in the negative. When I walked into the studio the following week, she asked me, “Any luck finding your watch?” “Nope.” “You should say the Rabbi’s Prayer! It really works.”
I was stunned that my non-Jewish instructor was reminding me to say a prayer, and also surprised that I had totally forgotten to. I said the prayer before lighting candles that Friday. On Shabbat afternoon, out of nowhere, my three-year old announced with glee, “Mommy! Here is your watch!” She handed her pearl-studded glove to me. The inside was filled with trinkets and my watch, peacefully resting. “Tiffy, did you just find it?” “I had it…” she coyly responded.
I was thrilled and amazed. The prayer states, “All are presumed blind until the Holy One, blessed be He, opens their eyes.” I kept this quote posted in my seminary dorm and did not lose one item that year. How often are we frantically searching in the drawer for a pen, keys, or sunglasses when someone points and says, “There it is!” How many times are we searching to find merit in another person’s actions, only to come up empty-handed?
Our ability to see both physically and metaphorically comes from G-d.
We cannot see objects or think intricate thoughts without Hashem. No one can curse, harm, or even see us unless Hashem wills it. Not even Balaam. Ein Od Milvado.
Benjamin Elterman, Screenwriter, Essayist, Speechwriter at Mitzvahspeeches.com
Balaam is known as the wicked prophet. But according to the Ramban, he wasn’t really a prophet until this moment his “eyes are opened,” allowing him to perceive the Angel. Ramban notes that the term “opening the eyes” is used for ordinary individuals receiving prophecy (such as Hagar in Genesis) and wouldn’t be used for actual prophets. Upon witnessing the Angel and understanding its sword meant imminent doom, Balaam submitted to the Divine Will… for about half a second.
After that, the Angel not only didn’t kill Balaam, but allowed him to continue on the path of evil to lose his prophetic status. Why did the Angel even bother? I believe the message is that all of us are capable of recognizing the Divine and we’ve all witnessed miracles. Some of us have experienced the most profound of such instances, coming face to face with death. It is up to us as to whether we take the message to heart and change, or continue on just as we were, rationalizing the miracle and forgetting our epiphany.
Though Balaam was spared the sword here, he would inevitably die by the sword as mentioned in Joshua 13:22. What warning signs are we ignoring? What goals are we letting stay on our resolutions list every year? Because if Hashem gave the wicked Balaam second, and third, and even fourth chances, imagine how much he’s willing to overlook for us in hopes we finally make the right choice. But He won’t wait forever.
Rabbi Dr. Jason Weiner, Senior Rabbi, Cedars-Sinai; Knesset Israel of Beverlywood
It’s not easy to be honest with ourselves, and consistent with our values. We may be very proud to speak up on behalf of our truths, but do we live up to them in practice?
When Balaam finally blesses the people in Numbers 24, he refers to himself twice (verses 4 & 16) as being one with “eyes opened.” However, in our verse, God has to directly intervene to open Balaam’s eyes to that which was right in front of him. How does someone who prizes having “eyes opened” need Divine intervention to open his own eyes?
When we are challenged to look at the world in a different way, to see something that may be uncomfortable to realize, it’s not so easy to have open eyes. Balaam had preconceived notions about what he thought was true and good, and nothing but God could move him from that. If this was so difficult for Balaam, is there any hope for us?
Perhaps the sages hinted at this when they referred to Balaam as possessing an “evil eye and haughty spirit” (Pirkei Avot 5:19). The way we look at others represents our openness to seeing things from their perspective and judging others favorably. If we can strive to be humble, attempt to put ourselves in other people’s shoes, and be open to being convinced of perspectives other than our own, then perhaps there is hope that we can truly see God’s signs in our lives, and be worthy of infinite Divine blessing.
Rivkah Slonim, Director, Rohr Chabad Center for Jewish Life, Binghamton University
The gentile prophet, Balaam, clearly recognized the angel of God blocking his ill-fated attempt to curse the Jews, and yet he continued down that road. When finally, after great preparation, Balaam opened his mouth to spout blasphemies, a reverential description of the Jewish people and a cascade of blessings issued forth instead. Ironically, his words contain the most explicit of the Torah’s allusions to the Messianic era.
Why name a Torah portion containing such exalted content after Balak, a Moabite king who sought Balaam’s aid in annihilating the Jews? And why is this saga which unfolded just as the Jews were poised to enter the land of Israel included?
In the Rebbe’s novel approach, he parallels Parashat Balak to Parashat Yitro which contains the revelation at Sinai while named after Yitro, a famed idolater. In order for the Torah to be properly received, all elements of the world– including those which denied divinity, the “yitros”– had to be suffused with God consciousness. Indeed the Torah records Yitro saying: “Now I know…” Similarly, our Parasha is not merely about entering the Land, but about entrance as a precursor to the ultimate redemption, the messianic era. In anticipation thereof, those that would thwart our progress through hate and curses, the “balaks,” must be disabled and transformed; all aspects of the world must come under God’s dominion. In the iconic words of Zecharia: …the Lord will be King over the whole earth; on that day the Lord will be One and His Name One.
Mari Chernow, Senior Rabbi, Temple Israel of Hollywood
Every once in a while, we see something that changes everything. It is not unusual for a Torah story to turn on such a moment. Abraham looks up to see three messengers approaching his tent. Their visit assures Abraham that the covenant will continue for generations. When Rebekkah sees Isaac for the first time, she falls off her camel and thus begins their great love story.
In this week’s verse, Balaam is engaged in a conflict with his donkey. He can’t figure out why the donkey won’t move. Even when the donkey speaks, Balaam barely takes note of the absurdity and in no way changes course. It is not until God uncovers Balaam’s eyes that he suddenly bows to the ground, aware that he is on a mission from God. From this point on, Balaam is humble and respectful. He finds the courage to tell Balak, “I can only utter the word that God puts into my mouth” (as opposed to the curse on the Israelites that Balak desires). There are times when we, like Balaam, are stuck in a story that makes no sense. Nothing we do gets us further down the path and the nonsensical prevails. This often makes us angry and we attack whoever is closest, just as Balaam beats the donkey.
An alternative, though, is to uncover our eyes. To open them wide with curiosity and optimism. The critical change may not be the circumstances around us, but rather the way we see.
With thanks to Sarah Pachter, Benjamin Elterman, Rabbi Dr. Jason Weiner, Rivkah Slonim and Rabbi Mari Chernow.
Image: “Balaam’s Donkey” (Regensburg, c. 1400)
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