The seventh weekly biblical portion in Numbers is Balak (22:2-25:9). It is the tale of the non-Jewish prophet Balaam, whom the non-Israelite King Balak hired to curse the Israelites, hoping the curse would weaken them. The king was frightened for the safety of his country when he saw Israel advancing toward Canaan. The Bible is somewhat obscure about who Balaam was, whether he was a true prophet, and whether he was good or bad. Sages differed on all these points. Midrash Genesis Rabbah 14:34 contends that he was as great as Moses: “What prophet did they [non-Israelites] have who was like Moses? Balaam the son of Beor.” What would Maimonides say? Since Maimonides defined prophecy as a higher level of intelligence[1] and not as a divine communication, the answer is likely that he would consider Balaam a prophet.
Arnold Ehrlich’s question
Ehrlich asks a practical question: Isn’t it contrary to our understanding of psychology and history that a king would seek help from an alien? Why did Balak select Balaam, who was not a citizen of his country and did not even live there?
He suggests that Balak needed someone familiar with and who worshipped the God of Israel. Because of his relationship with the Israelite God, such a person could develop the most effective curse and make it work. Ehrlich notes that Balaam came from Aram,[2] where Abraham had dwelt, and proposes that the population of Aram understood and remained in a relationship with the Israelite God in Abraham’s day and for a long time thereafter. He adds that the Torah attests to Balaam’s relationship with God, stating that God spoke with Balaam. This is why Balak chose him.
Why is Bil’am’s name spelled Balaam?
The unusual English spelling is based on the Greek usage in the Septuagint, a Greek translation of the Hebrew Bible.
Why did Balaam need to see the Israelites to curse them?
Throughout the episode, it is clear that both the king and his hired seer were convinced that one cannot curse what one cannot see.
Why did God tell Balaam not to curse, and then say, ‘Go’?
This seems to suggest that God changed His mind, and it depicts God as fallible. Ehrlich explains that first, God told Balaam not to curse the Israelites, and later informed him that he could go as long as he blessed them.
Was the ass speaking a miracle?
During his trip on an ass to view the advancing Israelites and curse them, the ass begins to speak to the seer and cautions him not to curse Israel. Was this a miracle, another warning from God? Readers may want to consider this episode as a natural event, as Balaam’s dream or his internal struggle, “am I acting like an ass?”
Readers might also ask, however one interprets the event, shouldn’t something significant be revealed, especially if it is a miracle? Ehrlich suggests that it was a dramatic threat. Balaam is told that he had better be careful what he says. Just as God has the power to make an ass speak, He can make the ass (and Balaam) dumb.
Why do some sages[3] say the speaking ass was a miracle?
Some sages highlighted the significance of this miracle far beyond what is rational, noting that it was so great that God had prepared it long before it was necessary.[4] However, while discussing miracles, Maimonides mentions this midrashic statement in his Guide for the Perplexed 2:29.[5] He felt the sages meant that what appears to be miracles are natural events. By saying “prepared long before it was necessary,” they were saying it is part of the natural world and the laws of nature that God created.
What is Balaam intending in 23:23?
Balaam praises Israel in 23:23, “There is no enchantment with Jacob or divination in Israel.” His words are unclear. What is he saying? Was he declaring that divinations and enchantments do not work?
No. This is an example of Scripture making an incomplete statement,[6] leaving it to readers to supply the implied ending: “There is no enchantment with Jacob or divination in Israel that can harm them.”
Why is ma tovu read at the start of synagogue services?
Balaam’s blessing of the Israelites (24:5) starts with praise, beginning ma tovu, which is usually translated as “How goodly (are your tents, Jacob, your dwellings, Israel).” Jewish tradition placed this statement at the beginning of the morning service.
Many people were perplexed: Why place words of a non-Jew in the Jewish prayer book? Rabbi Baruch Epstein (1860-1941) answered in his brilliant eight-volume, very popular Torah Temimah, with Maimonides’ teaching: The truth is the truth no matter its source.[7]
What was the worship of Baal Peor (25:3)?
Baal means “lord” or “god,” and peor means “open.” Mishna Sanhedrin 6:7 states that worshippers of Baal Peor would defecate before their god. It is unreasonable to take this statement literally; no one would behave this way. The Sages did not want to reveal what the worshippers did, and they insulted them.[8]
Ehrlich explains that many ancient pagans worshipped their deity by having sex before them; men served by opening a virgin’s hymen, and women by surrendering it.
His interpretation is supported by the Torah’s use of vayitzmed Yisrael l’baal peor, because vayitzmed means “coupling (before Baal Peor),” as in I Samuel 11:7.
This helps us understand why Pinchas killed the man and woman who were having sex (Numbers 25:8). He did not execute them because they had sex, but because they worshipped Baal with their sex act. Moreover, because both the male and female were important persons in their country, they would influence the Israelites to worship the idol as they did.
[1] See Guide of the Perplexed 2:32-48, especially 2:48.
[2] Verse 22:5 calls the place Petorah, and the Aramaic translation Targum Onkelos clarifies that it is Aram.
[3] In Genesis Rabba and Midrash Kohelet.
[4] This is not easy to understand. Why did God need to create this miracle millennia before it would be used? Couldn’t he create it when it would be needed? Also, what is so significant about this miracle that it needed to be created early?
[5] A careful reading of Maimonides’ Guide reveals his view that the world functions according to the laws of nature and miracles do not occur.
[6] This phenomenon occurs frequently. In Hebrew, it is called chesurei mechsera. Rashi mentions it occasionally.
[7] Maimonides taught Jews the truths of the Greek pagan philosopher Aristotle.
[8] They did the same when they said that the pagans worshipped another god by throwing stones at it. Pagans venerated their god by placing a stone near the altar, indicating that they had arrived. Many Jews continue the pagan practice by placing a stone on the graves of people they visit.
I do not believe Balaam’s donkey talked. A talking donkey is no different than a talking snake – no such thing in reality. The donkey did not speak to Balaam. He just imagined it. Perhaps it stopped for some reason and this prompted him to think about what he was doing. Thus, Bilam and his donkey, according to Maimonides, was a vision or conflict, happening only in his mind.
We agree.
It’s an honor for me, thank you, dear Rabbi Israel Drazin ! Best, stephen
Thanks for the permission. It will enhance my book.
Balaam is a story of greatness.
A JEW HATER; Redeems himself and blesses the Jewish people when he realizes the error of his mistakes.
Unlike Adolf hitler, who killed him cowardly with a gun.
Balaam figures out the truth of his actions and changes his curse to a blessing.
I like your interpretation that Balaam realized he was wrong and decided to bless the Jews instead of cursing. God was not involved. Rabbi Drazin, what do you think of Steve’s interpretation? I think it is brilliant.
I agree.
Many people were perplexed: Why place words of a non-Jew in the Jewish prayer book? Rabbi Baruch Epstein (1860-1941) answered in his brilliant eight-volume, very popular Torah Temimah, with Maimonides’ teaching: The truth is the truth no matter its source.[7]
Is it the Truth; the reality of the world. IS it so valuable it overrides Jewish values?
Truth shows that Jewish values are valuable.
I agree with you. Jewish values are incredible.
The idea or concept of Shabbat is a great idea.
That we should strive to help better the world through resting and not working everyday.
You should note that the Torah says even non-Jews should rest and even animals.
, God told Balaam not to curse the Israelites, and later informed him that he could go as long as he blessed them.
Does balaam symbolize human existance.
Even though we are flawed, make mistakes, and do wrongful actions. God still want us to exist.
In a deeper tone, God foresaw the holocaust in the past. and allowed it to happen because the pros outweight the cons.
Balaam praises Israel in 23:23, “There is no enchantment with Jacob or divination in Israel.” His words are unclear. What is he saying? Was he declaring that divinations and enchantments do not work?
I believe u answered ur own question.
He viewed the lack of divination in Israel as a positive thing for the Jewish State in the past.
Ehrlich suggests that it was a dramatic threat. Balaam is told that he had better be careful what he says. Just as God has the power to make an ass speak, He can make the ass (and Balaam) dumb.
How does Ehrlich prove this?
I thought God Does not interven on this earth?
How does God who doesn’t pull any strings for anyone make Balaam dumb?
I think what ur trying to state is that Balaam’s own actions will make him foolish?
I agree with you, but Ehrlich was correct: this is what many ancients believed.
Ehrlich explains that many ancient pagans worshipped their deity by having sex before them; men served by opening a virgin’s hymen, and women by surrendering it.
Can u explain to me what this means?
In Asian Cultures we don’t have this concept?
Surrendering to the vagina?
Offering the vagina to God?
Sacrificing oneself to a vagina?
Thanking God for creating it and taking pleasure in it?
Balaam was a prophetic figure, but not in the classical sense, dear Rabbi Israel Drazin. He was a diviner, a seer who possessed a certain level of spiritual awareness, but his prophetic abilities were not rooted in a deep understanding of the divine will. Rather, his visions and utterances were often driven by a mix of divine inspiration and his own desires, biases, and agendas. I believe that Balaam’s character serves as a cautionary tale about the dangers of abusing prophetic gifts and the importance of moral integrity. His story highlights the distinction between true prophecy, which is rooted in a deep understanding of God’s will and a commitment to justice and righteousness, and false or corrupted prophecy, which is driven by personal gain and self-interest. In the case of Balaam, his prophetic abilities were not accompanied by a corresponding level of moral and spiritual development. His actions and words were often contradictory, reflecting a deep-seated ambivalence and confusion. As such, his legacy serves as a reminder of the importance of integrating spiritual gifts with moral character and a commitment to the greater good As a philosopher and scientist, I am drawn to the complexities and nuances of Balaam’s character, and I believe that his story offers valuable insights into the human condition and the nature of prophecy. However, I also recognize that the scriptures present a multifaceted portrait of Balaam, and that different interpretations and perspectives are possible. Best, stephen
I like what you wrote so much that I would like to place it in my next book after my essay, if you give me permission. I would introduce it with: The following is the excellent reaction to my essay by my friend Stephen I. Ternyik. He is a private, entrepreneurial economics scholar/educator with a focus on quantum monetary science since 1985. He pursued studies in social science in Berlin, Tokyo, New York, and Jerusalem.
Was Jeremiah the exact opposite of balaam?
Yes
Dear Stephen,
Can u explain the concept of the divine will?
Is it God’s will?
Is it the Desires of God?
Is it God’s essence or his true form or nature?
He was a cute and cuddly lover of israel; israel.
Hi Steve, what do you mean by that statement?
I have brain rot.
I just like saying positive wordy words.
it helps me brighten the enviroment.
Response to your question, Steve Chan Luong: Divine will is not a deterministic force that eliminates human free will. On the contrary, I believe that human beings possess a measure of freedom, which allows us to make choices that can either conform to or depart from the divine will. Our choices have consequences, and it is through our actions that we can either align ourselves with the divine intention or resist it.
One of the key challenges in understanding the divine will is the problem of evil. If God is all-powerful and all-good, why does evil exist in the world? My response to this conundrum is that evil is not a positive entity, but rather the absence or privation of good. The divine will does not will evil as such, but rather permits it to exist as a necessary condition for the existence of human freedom.
That is a brilliant attempt at theodicy, Stephen. I agre with what you wrote, that evil is the absense of privation of good. God did not create evil.
Brilliant Stephen,
I agree with you. We should strive to be what God wants us to be. We need to align ourselves to what God perceives us to be. When we can do a mitzvah we should do. When we can Study we should study with all our heart. When we can help others we should.