This Torah portion begins with an expression of fear towards the Israelites by Moabite King, Balak. He aims to take matters into his own hands.
(ב) וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כׇּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי׃ (ג) וַיָּ֨גׇר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קׇץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (ד) וַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כׇּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃ (ה) וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּעֹ֗ר פְּ֠ת֠וֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּ֠ה עַ֣ם יָצָ֤א מִמִּצְרַ֙יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי׃ (ו) וְעַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בּ֔וֹ וַאֲגָרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר׃
(2) Balak son of Zippor saw all that Israel had done to the Amorites. (3) Moab was alarmed because that people was so numerous. Moab dreaded the Israelites, (4) and Moab said to the elders of Midian, “Now this horde will lick clean all that is about us as an ox licks up the grass of the field.” Balak son of Zippor, who was king of Moab at that time, (5) sent messengers to Balaam son of Beor in Pethor, which is by the Euphrates, in the land of his kinsfolk, to invite him, saying, “There is a people that came out of Egypt; it hides the earth from view, and it is settled next to me. (6) Come then, put a curse upon this people for me, since they are too numerous for me; perhaps I can thus defeat them and drive them out of the land. For I know that he whom you bless is blessed indeed, and he whom you curse is cursed.”
God comes to Balaam, and says "You must not curse [the Israelite] people, for they are blessed" (Numbers 22:12). Balaam refuses to go with Balak. Balak responds by bribing Balaam with riches. At first Balaam then refuses, but changes his mind when God says "If these envoys have come to invite you, you may go with them. But whatever I command you, that you shall do (Numbers 22:20)."
(א) וַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים׃ (ב) וַיַּ֣עַשׂ בָּלָ֔ק כַּאֲשֶׁ֖ר דִּבֶּ֣ר בִּלְעָ֑ם וַיַּ֨עַל בָּלָ֧ק וּבִלְעָ֛ם פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃ (ג) וַיֹּ֨אמֶר בִּלְעָ֜ם לְבָלָ֗ק הִתְיַצֵּב֮ עַל־עֹלָתֶ֒ךָ֒ וְאֵֽלְכָ֗ה אוּלַ֞י יִקָּרֵ֤ה יְהֹוָה֙ לִקְרָאתִ֔י וּדְבַ֥ר מַה־יַּרְאֵ֖נִי וְהִגַּ֣דְתִּי לָ֑ךְ וַיֵּ֖לֶךְ שֶֽׁפִי׃ (ד) וַיִּקָּ֥ר אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֣אמֶר אֵלָ֗יו אֶת־שִׁבְעַ֤ת הַֽמִּזְבְּחֹת֙ עָרַ֔כְתִּי וָאַ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ׃ (ה) וַיָּ֧שֶׂם יְהֹוָ֛ה דָּבָ֖ר בְּפִ֣י בִלְעָ֑ם וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר׃ (ו) וַיָּ֣שׇׁב אֵלָ֔יו וְהִנֵּ֥ה נִצָּ֖ב עַל־עֹלָת֑וֹ ה֖וּא וְכׇל־שָׂרֵ֥י מוֹאָֽב׃ (ז) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר מִן־אֲ֠רָ֠ם יַנְחֵ֨נִי בָלָ֤ק מֶֽלֶךְ־מוֹאָב֙ מֵֽהַרְרֵי־קֶ֔דֶם לְכָה֙ אָֽרָה־לִּ֣י יַעֲקֹ֔ב וּלְכָ֖ה זֹעֲמָ֥ה יִשְׂרָאֵֽל׃ (ח) מָ֣ה אֶקֹּ֔ב לֹ֥א קַבֹּ֖ה אֵ֑ל וּמָ֣ה אֶזְעֹ֔ם לֹ֥א זָעַ֖ם יְהֹוָֽה׃ (ט) כִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב׃ (י) מִ֤י מָנָה֙ עֲפַ֣ר יַעֲקֹ֔ב וּמִסְפָּ֖ר אֶת־רֹ֣בַע יִשְׂרָאֵ֑ל תָּמֹ֤ת נַפְשִׁי֙ מ֣וֹת יְשָׁרִ֔ים וּתְהִ֥י אַחֲרִיתִ֖י כָּמֹֽהוּ׃
(1) Balaam said to Balak, “Build me seven altars here and have seven bulls and seven rams ready here for me.” (2) Balak did as Balaam directed; and Balak and Balaam offered up a bull and a ram on each altar. (3) Then Balaam said to Balak, “Stay here beside your offerings while I am gone. Perhaps the LORD will grant me a manifestation, and whatever He reveals to me I will tell you.” And he went off alone. (4) God manifested Himself to Balaam, who said to Him, “I have set up the seven altars and offered up a bull and a ram on each altar.” (5) And the LORD put a word in Balaam’s mouth and said, “Return to Balak and speak thus.” (6) So he returned to him and found him standing beside his offerings, and all the Moabite dignitaries with him. (7) He took up his theme, and said: From Aram has Balak brought me, Moab’s king from the hills of the East: Come, curse me Jacob, Come, tell Israel’s doom! (8) How can I damn whom God has not damned, How doom when the LORD has not doomed? (9) As I see them from the mountain tops, Gaze on them from the heights, There is a people that dwells apart, Not reckoned among the nations, (10) Who can count the dust of Jacob, Number the dust-cloud of Israel? May I die the death of the upright, May my fate be like theirs!
(במדבר כג, ה) וישם דבר בפי בלעם ר"א אומר מלאך ר' יונתן אמר חכה
§ With regard to the verse: “And the Lord placed a matter in Balaam’s mouth” (Numbers 23:5), Rabbi Elazar says: It was an angel that spoke from his mouth. Rabbi Yonatan says: It was a hook placed in his mouth to prevent him from saying anything else.
Some Rabbis argue that Bilaam did not want to offer the first two blessings. God spoke through him. Ramban explains that there is evidence for this argument in Numbers 31:16, in which we learn on Bilaam's part in an attempt to hurt the Jewish people through getting Israelite men to "prostitute themselves" with Moabite women (Numbers 25:1), which incited God's anger leading to a plague. Bilaam had malicious intent against the Israelites, but God made it impossible for Bilaam to act upon it.
(טז) הֵ֣ן הֵ֜נָּה הָי֨וּ לִבְנֵ֤י יִשְׂרָאֵל֙ בִּדְבַ֣ר בִּלְעָ֔ם לִמְסׇר־מַ֥עַל בַּיהֹוָ֖ה עַל־דְּבַר־פְּע֑וֹר וַתְּהִ֥י הַמַּגֵּפָ֖ה בַּעֲדַ֥ת יְהֹוָֽה׃
(16) Yet they are the very ones who, at the bidding of Balaam, induced the Israelites to trespass against the LORD in the matter of Peor, so that the LORD’s community was struck by the plague.
Ramban on Numbers 23:5:1
AND THE ETERNAL PUT A WORD IN BALAAM’S MOUTH. Some commentators explain that Balaam did not understand the words [he said], but God filled him with words and said to him: “Return unto Balak, and thus thou shalt speak, for the words will come forth [automatically] from your mouth.” Perhaps this is also the opinion of our Rabbis, who have said: “He shaped his mouth and formed it [so that he would speak as He desired], like a person who fixes a nail onto a board. Rabbi Eleazar says: It was an angel that spoke: Rabbi Yehoshua says: etc.” But it does not appear to me to be correct [that Balaam did not know what he was saying], because he said [that he] heareth the words of G-d; seeth the vision of the Almighty. But the meaning of [the word] ‘vayasem’ (and He put) is “instruction,” signifying He taught him the words so that he should recite them with his mouth, and he should not forget or omit any part of it, similar to [the expression], teach thou it the children of Israel; ‘simah’ (put it) in their mouths. Similarly, for by the appointment of Absalom this hath been ‘sumah’ (‘put; determined’).
AND THE ETERNAL PUT A WORD IN BALAAM’S MOUTH. Some commentators explain that Balaam did not understand the words [he said], but God filled him with words and said to him: “Return unto Balak, and thus thou shalt speak, for the words will come forth [automatically] from your mouth.” Perhaps this is also the opinion of our Rabbis, who have said: “He shaped his mouth and formed it [so that he would speak as He desired], like a person who fixes a nail onto a board. Rabbi Eleazar says: It was an angel that spoke: Rabbi Yehoshua says: etc.” But it does not appear to me to be correct [that Balaam did not know what he was saying], because he said [that he] heareth the words of G-d; seeth the vision of the Almighty. But the meaning of [the word] ‘vayasem’ (and He put) is “instruction,” signifying He taught him the words so that he should recite them with his mouth, and he should not forget or omit any part of it, similar to [the expression], teach thou it the children of Israel; ‘simah’ (put it) in their mouths. Similarly, for by the appointment of Absalom this hath been ‘sumah’ (‘put; determined’).
Or HaChayim on Numbers 23:5:1
וישם ה׳ דבו בפי בלעם, G'd put words in Bileam's mouth, etc. God wanted to use this opportunity to reveal part of the future and to mention the wonderful things that would happen to Israel at that time. He was particularly interested that this future be revealed to the Gentile nations by their own prophet. This is why He chose Bileam as His instrument to predict both Israel's eventual greatness and the other nations eventual downfall at the hands of Israel. When the Gentile nations would be able to note that one of their own had predicted all this it would impress them all the more. Due to the negative spiritual influences Bileam had surrounded himself with, the Holy Spirit which would enable him to foretell the future could not come to rest on him; not only this, but the words of God themselves are inherently sacred and not entrusted to a member of an impure nation. This is why God had to resort to a special stratagem so that words of holiness would not be spoken in impure surroundings. God constructed a barrier between the power of the speaker and the words he spoke, and the "mouth of the pig." This is what the Torah means when it writes: "God put a thing, דבר, inside Bileam's mouth." The דבר was the artificial barrier between God's holy words and Bileam's mouth. In this way Bileam's mouth was converted into a domain all by itself, divorced from Bileam the person... with the help of this barrier in his mouth Bileam would be able to speak the words of God.
וישם ה׳ דבו בפי בלעם, G'd put words in Bileam's mouth, etc. God wanted to use this opportunity to reveal part of the future and to mention the wonderful things that would happen to Israel at that time. He was particularly interested that this future be revealed to the Gentile nations by their own prophet. This is why He chose Bileam as His instrument to predict both Israel's eventual greatness and the other nations eventual downfall at the hands of Israel. When the Gentile nations would be able to note that one of their own had predicted all this it would impress them all the more. Due to the negative spiritual influences Bileam had surrounded himself with, the Holy Spirit which would enable him to foretell the future could not come to rest on him; not only this, but the words of God themselves are inherently sacred and not entrusted to a member of an impure nation. This is why God had to resort to a special stratagem so that words of holiness would not be spoken in impure surroundings. God constructed a barrier between the power of the speaker and the words he spoke, and the "mouth of the pig." This is what the Torah means when it writes: "God put a thing, דבר, inside Bileam's mouth." The דבר was the artificial barrier between God's holy words and Bileam's mouth. In this way Bileam's mouth was converted into a domain all by itself, divorced from Bileam the person... with the help of this barrier in his mouth Bileam would be able to speak the words of God.
(יח) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר ק֤וּם בָּלָק֙ וּֽשְׁמָ֔ע הַאֲזִ֥ינָה עָדַ֖י בְּנ֥וֹ צִפֹּֽר׃ (יט) לֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה׃ (כ) הִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה׃ (כא) לֹֽא־הִבִּ֥יט אָ֙וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ׃ (כב) אֵ֖ל מוֹצִיאָ֣ם מִמִּצְרָ֑יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם לֽוֹ׃ (כג) כִּ֤י לֹא־נַ֙חַשׁ֙ בְּיַעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵאָמֵ֤ר לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּ֖עַל אֵֽל׃ (כד) הֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה׃
(18) And he took up his theme, and said: Up, Balak, attend, Give ear unto me, son of Zippor! (19) God is not man to be capricious, Or mortal to change His mind. Would He speak and not act, Promise and not fulfill? (20) My message was to bless: When He blesses, I cannot reverse it. (21) No harm is in sight for Jacob, No woe in view for Israel. The LORD their God is with them, And their King’s acclaim in their midst. (22) God who freed them from Egypt Is for them like the horns of the wild ox. (23) Lo, there is no augury in Jacob, No divining in Israel: Jacob is told at once, Yea Israel, what God has planned. (24) Lo, a people that rises like a lion, Leaps up like the king of beasts, Rests not till it has feasted on prey And drunk the blood of the slain.
(א) וַיַּ֣רְא בִּלְעָ֗ם כִּ֣י ט֞וֹב בְּעֵינֵ֤י יְהֹוָה֙ לְבָרֵ֣ךְ אֶת־יִשְׂרָאֵ֔ל וְלֹא־הָלַ֥ךְ כְּפַֽעַם־בְּפַ֖עַם לִקְרַ֣את נְחָשִׁ֑ים וַיָּ֥שֶׁת אֶל־הַמִּדְבָּ֖ר פָּנָֽיו׃ (ב) וַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים׃
(1) Now Balaam, seeing that it pleased the LORD to bless Israel, did not, as on previous occasions, go in search of omens, but turned his face toward the wilderness. (2) As Balaam looked up and saw Israel encamped tribe by tribe, the spirit of God came upon him.
Why did Balaam turn towards the wilderness? What does that say about Balaam's state of mind?
Samson Rafael Hirsch
“And when [he] saw that it pleased the Lord to bless Israel, he went not, as at other times to meet with enchantments, but he set his face toward the wilderness. And Balaam lifted up his eyes and he saw Israel abiding tribe by tribe. And the spirit of God came upon him. The veil had been lifted from his eyes, as he began to realize that the will of God could not be influenced by means of sorcery. The sentiments he had uttered... now became his own inner convictions . . . Now it was not a question of God putting a word into his mouth against his will, in spite of himself, as heretofore, but of the spirit of unconstrained prophecy informing his utterances.”
“And when [he] saw that it pleased the Lord to bless Israel, he went not, as at other times to meet with enchantments, but he set his face toward the wilderness. And Balaam lifted up his eyes and he saw Israel abiding tribe by tribe. And the spirit of God came upon him. The veil had been lifted from his eyes, as he began to realize that the will of God could not be influenced by means of sorcery. The sentiments he had uttered... now became his own inner convictions . . . Now it was not a question of God putting a word into his mouth against his will, in spite of himself, as heretofore, but of the spirit of unconstrained prophecy informing his utterances.”
(ג) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃ (ד) נְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם׃ (ה) מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃ (ו) כִּנְחָלִ֣ים נִטָּ֔יוּ כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר כַּאֲהָלִים֙ נָטַ֣ע יְהֹוָ֔ה כַּאֲרָזִ֖ים עֲלֵי־מָֽיִם׃ (ז) יִֽזַּל־מַ֙יִם֙ מִדָּ֣לְיָ֔ו וְזַרְע֖וֹ בְּמַ֣יִם רַבִּ֑ים וְיָרֹ֤ם מֵֽאֲגַג֙ מַלְכּ֔וֹ וְתִנַּשֵּׂ֖א מַלְכֻתֽוֹ׃ (ח) אֵ֚ל מוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ׃ (ט) כָּרַ֨ע שָׁכַ֧ב כַּאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָרְכֶ֣יךָ בָר֔וּךְ וְאֹרְרֶ֖יךָ אָרֽוּר׃
(3) Taking up his theme, he said: Word of Balaam son of Beor, Word of the man whose eye is true, (4) Word of him who hears God’s speech, Who beholds visions from the Almighty, Prostrate, but with eyes unveiled: (5) How fair are your tents, O Jacob, Your dwellings, O Israel! (6) Like palm-groves that stretch out, Like gardens beside a river, Like aloes planted by the LORD, Like cedars beside the water; (7) Their boughs drip with moisture, Their roots have abundant water. Their king shall rise above Agag, Their kingdom shall be exalted. (8) God who freed them from Egypt Is for them like the horns of the wild ox. They shall devour enemy nations, Crush their bones, And smash their arrows. (9) They crouch, they lie down like a lion, Like the king of beasts; who dare rouse them? Blessed are they who bless you, Accursed they who curse you!
(טו) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃ (טז) נְאֻ֗ם שֹׁמֵ֙עַ֙ אִמְרֵי־אֵ֔ל וְיֹדֵ֖עַ דַּ֣עַת עֶלְי֑וֹן מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם׃ (יז) אֶרְאֶ֙נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֨ךְ כּוֹכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֙בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כׇּל־בְּנֵי־שֵֽׁת׃ (יח) וְהָיָ֨ה אֱד֜וֹם יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל׃ (יט) וְיֵ֖רְדְּ מִֽיַּעֲקֹ֑ב וְהֶֽאֱבִ֥יד שָׂרִ֖יד מֵעִֽיר׃ (כ) וַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר רֵאשִׁ֤ית גּוֹיִם֙ עֲמָלֵ֔ק וְאַחֲרִית֖וֹ עֲדֵ֥י אֹבֵֽד׃ (כא) וַיַּרְא֙ אֶת־הַקֵּינִ֔י וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר אֵיתָן֙ מֽוֹשָׁבֶ֔ךָ וְשִׂ֥ים בַּסֶּ֖לַע קִנֶּֽךָ׃ (כב) כִּ֥י אִם־יִהְיֶ֖ה לְבָ֣עֵֽר קָ֑יִן עַד־מָ֖ה אַשּׁ֥וּר תִּשְׁבֶּֽךָּ׃ (כג) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר א֕וֹי מִ֥י יִחְיֶ֖ה מִשֻּׂמ֥וֹ אֵֽל׃ (כד) וְצִים֙ מִיַּ֣ד כִּתִּ֔ים וְעִנּ֥וּ אַשּׁ֖וּר וְעִנּוּ־עֵ֑בֶר וְגַם־ה֖וּא עֲדֵ֥י אֹבֵֽד׃
(15) He took up his theme, and said: Word of Balaam son of Beor, Word of the man whose eye is true, (16) Word of him who hears God’s speech, Who obtains knowledge from the Most High, And beholds visions from the Almighty, Prostrate, but with eyes unveiled: (17) What I see for them is not yet, What I behold will not be soon: A star rises from Jacob, A scepter comes forth from Israel; It smashes the brow of Moab, The foundation of all children of Seth. (18) Edom becomes a possession, Yea, Seir a possession of its enemies; But Israel is triumphant. (19) A victor issues from Jacob To wipe out what is left of Ir. (20) He saw Amalek and, taking up his theme, he said: A leading nation is Amalek; But its fate is to perish forever. (21) He saw the Kenites and, taking up his theme, he said: Though your abode be secure, And your nest be set among cliffs, (22) Yet shall Kain be consumed, When Asshur takes you captive. (23) He took up his theme and said: Alas, who can survive except God has willed it! (24) Ships come from the quarter of Kittim; They subject Asshur, subject Eber. They, too, shall perish forever.
JONATHAN LIPNICK, "Balaam: Prophet, Sorcerer, Saint or Sinner?" http://www.jtsa.edu/balam-prophet-sorcerer-saint-or-sinner
Where do I stand on Balaam? Is he friend or foe? If it weren’t for Balaam’s words, which I recite each morning, how could I daven? I’d be disoriented. “How fair are your tents, O Jacob, Your dwellings, O Israel!” (Num. 24:5). I need his supportive words for several reasons.
Shaharit is early for me. I’m not the greatest morning person. I haven’t had my coffee. My eyes are blurry. I’m tired and grouchy. Everyone else around me has basically the same attitude. All too often, we can forget how the power of 10, a microcosm of sacred communal living, can make such a difference in the world. Here’s an example what I mean: I’ve attended hundreds of benei mitzvah over the years and seem to have lost the appreciation of the transformative power this life-cycle event has for a young person. A spiritual numbness develops. Recently, I was talking to a good friend who is Christian. She was telling me about a bat mitzvah she recently attended. She said, “What these kids accomplish is just extraordinary! And for a young person to speak before the community!” We need observers—outsiders—reminding us, helping us see that what we are doing has significance.
An outsider may affirm not only who we are, but a blessing from a third party may illuminate what we can become. Dr. Ismar Schorsch, in his 2004 JTS Torah commentary on Balak points out that the placement of Balaam’s blessings comes at a critical time when the Israelites—a ragtag bunch, exhausted and rebellious—are in need of spiritual uplift as they near Canaan. Moses, fed up, would have loved to curse his people, while Balaam, a non-Israelite, the one expected to curse Israel, ends up blessing them at an opportune time. How often does someone engaged in leadership in the Jewish community (I’m no Moses) feel fed up with so much discourse and dissent? How in the world can I find the beauty, the unity of my own people? Balaam reminds me that each day is a gift. What an extraordinary opportunity I have to work with students and colleagues toward the professional development of future educators.
Where do I stand on Balaam? Is he friend or foe? If it weren’t for Balaam’s words, which I recite each morning, how could I daven? I’d be disoriented. “How fair are your tents, O Jacob, Your dwellings, O Israel!” (Num. 24:5). I need his supportive words for several reasons.
Shaharit is early for me. I’m not the greatest morning person. I haven’t had my coffee. My eyes are blurry. I’m tired and grouchy. Everyone else around me has basically the same attitude. All too often, we can forget how the power of 10, a microcosm of sacred communal living, can make such a difference in the world. Here’s an example what I mean: I’ve attended hundreds of benei mitzvah over the years and seem to have lost the appreciation of the transformative power this life-cycle event has for a young person. A spiritual numbness develops. Recently, I was talking to a good friend who is Christian. She was telling me about a bat mitzvah she recently attended. She said, “What these kids accomplish is just extraordinary! And for a young person to speak before the community!” We need observers—outsiders—reminding us, helping us see that what we are doing has significance.
An outsider may affirm not only who we are, but a blessing from a third party may illuminate what we can become. Dr. Ismar Schorsch, in his 2004 JTS Torah commentary on Balak points out that the placement of Balaam’s blessings comes at a critical time when the Israelites—a ragtag bunch, exhausted and rebellious—are in need of spiritual uplift as they near Canaan. Moses, fed up, would have loved to curse his people, while Balaam, a non-Israelite, the one expected to curse Israel, ends up blessing them at an opportune time. How often does someone engaged in leadership in the Jewish community (I’m no Moses) feel fed up with so much discourse and dissent? How in the world can I find the beauty, the unity of my own people? Balaam reminds me that each day is a gift. What an extraordinary opportunity I have to work with students and colleagues toward the professional development of future educators.