Parashat Balak: Lessons from a Soothsayer and a Talking Donkey

Baruch atah Adonai Eloheinu Melech ha-olam asher kid'shanu b'mitzvotav v'tzivanu la'asok b'divrei Torah.

(ד) כִּ֤י הֶעֱלִתִ֙יךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּמִבֵּ֥ית עֲבָדִ֖ים פְּדִיתִ֑יךָ וָאֶשְׁלַ֣ח לְפָנֶ֔יךָ אֶת־מֹשֶׁ֖ה אַהֲרֹ֥ן וּמִרְיָֽם׃ (ה) עַמִּ֗י זְכׇר־נָא֙ מַה־יָּעַ֗ץ בָּלָק֙ מֶ֣לֶךְ מוֹאָ֔ב וּמֶה־עָנָ֥ה אֹת֖וֹ בִּלְעָ֣ם בֶּן־בְּע֑וֹר מִן־הַשִּׁטִּים֙ עַד־הַגִּלְגָּ֔ל לְמַ֕עַן דַּ֖עַת צִדְק֥וֹת יְהֹוָֽה׃

Micah 6:4-5

(4) In fact, I brought you up from the land of Egypt, I redeemed you from the house of bondage, And I sent before you Moses, Aaron, and Miriam. (5) “My people, Remember what Balak king of Moab Plotted against you, And how Balaam son of Beor Responded to him. [Recall your passage] From Shittim to Gilgal— And you will recognize The gracious acts of the LORD.”

במדבר כ״ב:ז׳-כ׳

(ז) וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃ (ח) וַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַהֲשִׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּאֲשֶׁ֛ר יְדַבֵּ֥ר יְהֹוָ֖ה אֵלָ֑י וַיֵּשְׁב֥וּ שָׂרֵֽי־מוֹאָ֖ב עִם־בִּלְעָֽם׃ (ט) וַיָּבֹ֥א אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ׃ (י) וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָאֱלֹהִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מוֹאָ֖ב שָׁלַ֥ח אֵלָֽי׃ (יא) הִנֵּ֤ה הָעָם֙ הַיֹּצֵ֣א מִמִּצְרַ֔יִם וַיְכַ֖ס אֶת־עֵ֣ין הָאָ֑רֶץ עַתָּ֗ה לְכָ֤ה קָֽבָה־לִּי֙ אֹת֔וֹ אוּלַ֥י אוּכַ֛ל לְהִלָּ֥חֶם בּ֖וֹ וְגֵרַשְׁתִּֽיו׃ (יב) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃ (יג) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֙אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן יְהֹוָ֔ה לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם׃ (יד) וַיָּק֙וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ׃ (טו) וַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה׃ (טז) וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי׃ (יז) כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה׃ (יח) וַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֙אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵית֖וֹ כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּי֙ יְהֹוָ֣ה אֱלֹהָ֔י לַעֲשׂ֥וֹת קְטַנָּ֖ה א֥וֹ גְדוֹלָֽה׃ (יט) וְעַתָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף יְהֹוָ֖ה דַּבֵּ֥ר עִמִּֽי׃ (כ) וַיָּבֹ֨א אֱלֹהִ֥ים ׀ אֶל־בִּלְעָם֮ לַ֒יְלָה֒ וַיֹּ֣אמֶר ל֗וֹ אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֥וֹ תַעֲשֶֽׂה׃

Numbers 22:7-20

(7) The elders of Moab and the elders of Midian, versed in divination, set out. They came to Balaam and gave him Balak’s message. (8) He said to them, “Spend the night here, and I shall reply to you as the LORD may instruct me.” So the Moabite dignitaries stayed with Balaam. (9) God came to Balaam and said, “What do these people want of you?” (10) Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message: (11) Here is a people that came out from Egypt and hides the earth from view. Come now and curse them for me; perhaps I can engage them in battle and drive them off.” (12) But God said to Balaam, “Do not go with them. You must not curse that people, for they are blessed.” (13) Balaam arose in the morning and said to Balak’s dignitaries, “Go back to your own country, for the LORD will not let me go with you.” (14) The Moabite dignitaries left, and they came to Balak and said, “Balaam refused to come with us.” (15) Then Balak sent other dignitaries, more numerous and distinguished than the first. (16) They came to Balaam and said to him, “Thus says Balak son of Zippor: Please do not refuse to come to me. (17) I will reward you richly and I will do anything you ask of me. Only come and damn this people for me.” (18) Balaam replied to Balak’s officials, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of the LORD my God. (19) So you, too, stay here overnight, and let me find out what else the LORD may say to me.” (20) That night God came to Balaam and said to him, “If these men have come to invite you, you may go with them. But whatever I command you, that you shall do.”

QUESTION: Who is Balaam and how is he so close with the God of the Israelites?
Let's look at how Balaam is viewed in other parts of the Bible and beyond...

דברים כ״ג:ו׳

(ו) וְלֹֽא־אָבָ֞ה יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ לִשְׁמֹ֣עַ אֶל־בִּלְעָ֔ם וַיַּהֲפֹךְ֩ יְהֹוָ֨ה אֱלֹהֶ֧יךָ לְּךָ֛ אֶת־הַקְּלָלָ֖ה לִבְרָכָ֑ה כִּ֥י אֲהֵֽבְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ׃

Deuteronomy 23:6

(6) But the LORD your God refused to heed Balaam; instead, the LORD your God turned the curse into a blessing for you, for the LORD your God loves you.—

יהושע י״ג:כ״ב

(כב) וְאֶת־בִּלְעָ֥ם בֶּן־בְּע֖וֹר הַקּוֹסֵ֑ם הָרְג֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל בַּחֶ֖רֶב אֶל־חַלְלֵיהֶֽם׃

Joshua 13:22

(22) Together with the others that they slew, the Israelites put Balaam son of Beor, the augur, to the sword.)

במדבר ל״א:ט״ז

(טז) הֵ֣ן הֵ֜נָּה הָי֨וּ לִבְנֵ֤י יִשְׂרָאֵל֙ בִּדְבַ֣ר בִּלְעָ֔ם לִמְסׇר־מַ֥עַל בַּיהֹוָ֖ה עַל־דְּבַר־פְּע֑וֹר וַתְּהִ֥י הַמַּגֵּפָ֖ה בַּעֲדַ֥ת יְהֹוָֽה׃

Numbers 31:16

(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.

תרגום יונתן על במדבר כ״ג:י׳

וַהֲוָה כֵּיוַן דְחָמָא בִּלְעָם חַיָיבָא דְבֵית יִשְרָאֵל הֲווֹן גָזְרִין עוּרְלַתְהוֹן וְטַמְרִין בְּעַפְרָא דְמַדְבְּרָא אָמַר מַאן יֵיכוֹל לְמִמְנֵי זַכְוָותָא חַסִינְיָיא הָאִילֵין וּסְכוּם עוּבְדַיָא טַבְיָא דְעִם חֲדָא מִן אַרְבַּעְתֵּי מַשִׁירְיָתָא דְיִשְרָאֵל אָמַר בִּלְעָם רַשִׁיעָא אִין קַטְלִין יָתִי בֵּית יִשְרָאֵל בְּסַיְיפָא כְּבַר מְבַשְרָנָא דְלֵית לִי חוּלַק לְעַלְמָא דְאָתֵי בְּרַם אִין מַיִיתְנָא מוֹתָא דְקַשִׁיטִין לְוַאי דְתֵיהֵי סוֹפִי כִּזְעֵירָא דִבְהוֹן

Targum Jonathan on Numbers 23:10

And when Bileam the sinner beheld the house of Israel, a circumcised people, hidden in the dust of the desert, he said, Who can number the merits of these strong ones, or count the good works of one of the four camps of Israel? Bileam the wicked said: If the house of Israel kill me with the sword, then, it is made known to me, I shall have no portion in the world to come: nevertheless if I may but die the death of the true! O that my last end may be as the least among them!

According to Midrash B’midbar Rabbah 14.20, God bestowed the special abilities on Balaam so that the nations of the world should not say: “Had we possessed a prophet like Moses we [too] would have worshipped the blessed Holy One.” Thus, the nation's wasted their opportunity to find a way to the worship of God and could not claim that Israel had special privileges.
~The Women's Torah Commentary

ספרי דברים שנ״ז:מ׳

ולא קם נביא בישראל כמשה - אבל באומות קם. ואיזה? זה בלעם בן בעור! אלא יש הפרש בין נבואתו של משה לנבואתו של בלעם: משה לא היה יודע מי מדבר עמו, ובלעם היה יודע מי מדבר עמו, שנא' נאם שומע אמרי אל ויודע דעת עליון; משה לא היה יודע מי מדבר עמו עד שנדבר עמו, ובלעם היה יודע אימתי היה מדבר שנא' ויודע דעת עליון; משה לא היה מדבר עמו עד שהוא עומד, שנ' ואתה פה עמוד עמדי, ובלעם היה מדב' עמו כשהוא נופל, שנ' מחזה שדי יחזה נופל וגלוי עינים.

Sifrei Devarim 357:40

(Devarim, Ibid. 10) "And there shall not arise in Israel again a prophet such as Moses": But among the nations, there did arise. And who was he? Bilam the son of Beor. But there is a difference between the prophecy of Moses and the prophecy of Bilam. Moses did not know who was speaking to him, and Bilam did know, viz. (Bamidbar 24:16) "The speech of the hearer (Bilam) of the words of the Almighty." Moses did not know when He would speak to him until He did so. Bilam did know, viz. "and the knower of the knowledge of the Most High." Moses did not speak with Him unless he was standing, viz. (Devarim 5:28) "And you, here, stand with Me." And Bilam spoke with Him when he was fallen, viz. (Bamidbar 24:4) "The vision of the Almighty shall he see, fallen and his eyes uncovered."

The most complimentary view of Balaam is put forth by M.M. Kalisch who describes him as something of a saint: “firm and inexorable... solely an instrument of Omnipotence... like a mysterious spirit from a higher and nobler world”
~The Torah: A Modern Commentary

W. F. Albright: On the basis of his reading of the text (with some vocalizations changed), he comes to the conclusion that "Balaam was really a North-Syrian diviner from the Euphrates Valley, that he became a convert to Yahwism [Israel's faith], and that he later abandoned Israel and joined the Midianites in fighting against the Yahwists." In this reading, Balaam's oracles are those not of an unwilling adversary but of a convert, and so they speak with all the fervor of a person who has discovered a new faith.
~The Torah: A Modern Commentary

If you think about this guy Balak, a king who is an archenemy, hiring someone to curse us. Who ends up, according to the Babylonian Talmud, in Tractate Sanhedrin, in 105b, we're told that Balak is the ancestor of Ruth the Moabite, Ruth, the one who chooses Judaism and becomes the great-grandmother of King David. So Balak is actually the one from whom all these amazing leaders come forth from. And it reminds us every day to say the words of the one who came to curse us that came out blessing. How do we turn curses into blessings? What a great spiritual opportunity each and every day.
~On the Other Hand Podcast with Rabbi Rick Jacobs (reformjudaism.org)
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במדבר כ״ב:כ״א-ל״ה

(כא) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב׃ (כב) וַיִּֽחַר־אַ֣ף אֱלֹהִים֮ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ׃ (כג) וַתֵּ֣רֶא הָאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְהֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ׃ (כד) וַֽיַּעֲמֹד֙ מַלְאַ֣ךְ יְהֹוָ֔ה בְּמִשְׁע֖וֹל הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה׃ (כה) וַתֵּ֨רֶא הָאָת֜וֹן אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ׃ (כו) וַיּ֥וֹסֶף מַלְאַךְ־יְהֹוָ֖ה עֲב֑וֹר וַֽיַּעֲמֹד֙ בְּמָק֣וֹם צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְט֖וֹת יָמִ֥ין וּשְׂמֹֽאול׃ (כז) וַתֵּ֤רֶא הָֽאָתוֹן֙ אֶת־מַלְאַ֣ךְ יְהֹוָ֔ה וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָאָת֖וֹן בַּמַּקֵּֽל׃ (כח) וַיִּפְתַּ֥ח יְהֹוָ֖ה אֶת־פִּ֣י הָאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִֽי לְךָ֔ כִּ֣י הִכִּיתַ֔נִי זֶ֖ה שָׁלֹ֥שׁ רְגָלִֽים׃ (כט) וַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָת֔וֹן כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֙רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ׃ (ל) וַתֹּ֨אמֶר הָאָת֜וֹן אֶל־בִּלְעָ֗ם הֲלוֹא֩ אָנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֽוֹדְךָ֙ עַד־הַיּ֣וֹם הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַעֲשׂ֥וֹת לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא׃ (לא) וַיְגַ֣ל יְהֹוָה֮ אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְהֹוָה֙ נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבּ֥וֹ שְׁלֻפָ֖ה בְּיָד֑וֹ וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו׃ (לב) וַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ יְהֹוָ֔ה עַל־מָ֗ה הִכִּ֙יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁל֣וֹשׁ רְגָלִ֑ים הִנֵּ֤ה אָנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי׃ (לג) וַתִּרְאַ֙נִי֙ הָֽאָת֔וֹן וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁלֹ֣שׁ רְגָלִ֑ים אוּלַי֙ נָטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹתְכָ֥ה הָרַ֖גְתִּי וְאוֹתָ֥הּ הֶחֱיֵֽיתִי׃ (לד) וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ יְהֹוָה֙ חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי׃ (לה) וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְהֹוָ֜ה אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֣וֹ תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק׃

Numbers 22:21-35

(21) When he arose in the morning, Balaam saddled his ass and departed with the Moabite dignitaries. (22) But God was incensed at his going; so an angel of the LORD placed himself in his way as an adversary. He was riding on his she-ass, with his two servants alongside, (23) when the ass caught sight of the angel of the LORD standing in the way, with his drawn sword in his hand. The ass swerved from the road and went into the fields; and Balaam beat the ass to turn her back onto the road. (24) The angel of the LORD then stationed himself in a lane between the vineyards, with a fence on either side. (25) The ass, seeing the angel of the LORD, pressed herself against the wall and squeezed Balaam’s foot against the wall; so he beat her again. (26) Once more the angel of the LORD moved forward and stationed himself on a spot so narrow that there was no room to swerve right or left. (27) When the ass now saw the angel of the LORD, she lay down under Balaam; and Balaam was furious and beat the ass with his stick. (28) Then the LORD opened the ass’s mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?” (29) Balaam said to the ass, “You have made a mockery of me! If I had a sword with me, I’d kill you.” (30) The ass said to Balaam, “Look, I am the ass that you have been riding all along until this day! Have I been in the habit of doing thus to you?” And he answered, “No.” (31) Then the LORD uncovered Balaam’s eyes, and he saw the angel of the LORD standing in the way, his drawn sword in his hand; thereupon he bowed right down to the ground. (32) The angel of the LORD said to him, “Why have you beaten your ass these three times? It is I who came out as an adversary, for the errand is obnoxious to me. (33) And when the ass saw me, she shied away because of me those three times. If she had not shied away from me, you are the one I should have killed, while sparing her.” (34) Balaam said to the angel of the LORD, “I erred because I did not know that you were standing in my way. If you still disapprove, I will turn back.” (35) But the angel of the LORD said to Balaam, “Go with the men. But you must say nothing except what I tell you.” So Balaam went on with Balak’s dignitaries.

QUESTION: What can we learn from the talking donkey?

רש"י על במדבר כ״ב:כ״ח:א׳

זה שלש רגלים. רָמַז לוֹ: אַתָּה מְבַקֵּשׁ לַעֲקֹר אֻמָּה הַחוֹגֶגֶת שָׁלֹשׁ רְגָלִים בַּשָּׁנָה? (תנחומא):

Rashi on Numbers 22:28:1

זה שלש רגלים THESE THREE TIMES — By these words he suggested to him: You seek to root out a nation that celebrates three festivals (שלש רגלים) annually?! (Midrash Tanchuma, Balak 9).

מורה נבוכים, הקדמות המתרגמים, הקדמת מ. פרידלנדר קפ״ט

...

Guide for the Perplexed, Translator's Introductions, Introduction of M Friedlander 189

The theory that imagination was an essential element in prophecy is supported by the fact that figurative speech predominates in the prophetical writings, which abound in figures, hyperbolical expressions and allegories. The symbolical acts which are described in connexion with the visions of the prophets, such as the translation of Ezekiel from Babylon to Jerusalem (Ez. 8:3), Isaiah's walking about naked and barefoot (Isa. 20:2), Jacob's wrestling with the angel (Gen. 32:17 sqq.), and the speaking of Balaam's ass (Num. 22:28), had no positive reality. The prophets, employing an elliptical style, frequently omitted to state that a Certain event related by them was part of a vision or a dream. In consequence of such elliptical speech events are described in the Bible as coming directly from God, although they simply are the effect of the ordinary laws of nature, and as such depend on the will of God. Such passages cannot be misunderstood when it is borne in mind that every event and every natural phenomenon can for its origin be traced to the Primal Cause. In this sense the prophets employ such phrases as the following "And I will command the clouds that they rain no rain upon it" (Isa. 5:6); "I have also called my mighty men" (ibid. 11:3).

A great and proud man was incapable of seeing what a dumb beast could behold, and that however exalted a human being— or however close to God— his vision was limited and his sureness frail. The main burden of the story, which is full of irony and subtle humor, is not in fact the speaking but the seeing ass, contrasted with the prophet who looks and yet is blind.
~Gunther Plaut, The Torah: A Modern Commentary, p. 1062

Perhaps significant is the fact that the donkey is female. Her role as the insightful one of the pair is reminiscent of the biblical notion of Lady Wisdom (Proverbs 8-9). Perhaps, however the story is merely suggesting that even a female donkey, the lowliest of the low animals, is more perceptive than Balaam.
~Women's Torah Commentary

משלי ח׳:א׳-ב׳

(א) הֲלֹֽא־חׇכְמָ֥ה תִקְרָ֑א וּ֝תְבוּנָ֗ה תִּתֵּ֥ן קוֹלָֽהּ׃ (ב) בְּרֹאשׁ־מְרֹמִ֥ים עֲלֵי־דָ֑רֶךְ בֵּ֖ית נְתִיב֣וֹת נִצָּֽבָה׃

Proverbs 8:1-2

(1) It is Wisdom calling, Understanding raising her voice. (2) She takes her stand at the topmost heights, By the wayside, at the crossroads,

So often we err because we do not know. We judge and gossip before ever attempting to react with kindness or understanding. The sin of Balaam is not his inability to see the invisible but to assume he knows it all and react violently. The medieval commentator Rashi adds that the acknowledgment of error was a disgrace for Balaam “because he used to boast that he knew the will of the Most High (24:16) and now his own mouth bore testimony: ‘I did not know’” (Midrash Tanchuma, Balak 1). When we pretend to know the inner workings of others, we assume to know the intricacies of God’s creatures, setting ourselves up to have to confess, “I erred because I did not know.”
~Rabbi Alex Kress (Know Before Whom You Stand Before You Judge, urj.org)

Rabbi Mendel once boasted to his teacher, Rabbi Elimelech, that every evening he saw the angel who rolls away the light before the darkness, and mornings the angel who rolls away the darkness before the light. Yes, said Rabbi Elimelech, in my youth I saw that too. Later on, you no longer need to see those things.
Chaim Stern adds: Is that because you no longer need to, or because you can't?
~Day by Day, Rabbi Chaim Stern

QUESTION: Have you had an experience when you suddenly found your eyes opened in a new way? How can we cultivate this eye-opening in our lives?
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QUESTION: What can we learn from Balaam's oracles?

במדבר כ״ד:א׳-ח׳

(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׃ (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׃

Numbers 24:1-8

(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. (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.

סידור אשכנז, שבת, שחרית, הכנה לתפילה, מה טובו

(א) מַה טּבוּ אהָלֶיךָ יַעֲקב מִשְׁכְּנתֶיךָ יִשרָאֵל:

(ב) וַאֲנִי בְּרב חַסְדְּךָ אָבא בֵיתֶךָ אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ:

(ג) ה' אָהַבְתִּי מְעון בֵּיתֶךָ וּמְקום מִשְׁכַּן כְּבודֶךָ:

(ד) וַאֲנִי אֶשְׁתַּחֲוֶה וְאֶכְרָעָה אֶבְרְכָה לִפְנֵי ה' עשי:

(ה) וַאֲנִי תפילתי לְךָ ה' עֵת רָצון אֱלהִים בְּרָב חַסְדֶּךָ עֲנֵנִי בֶּאֱמֶת יִשְׁעֶךָ:

Siddur Ashkenaz, Shabbat, Shacharit, Preparatory Prayers, Ma Tovu

How fair are your tents, O Jacob,

your dwelling places, O Israel.

I, through Your abundant love, enter Your house; I bow down in awe at Your holy temple. (Psalm 5:8)

Adonai, I love Your temple abode,

the dwelling-place of Your glory.

(Psalm 26:8)

I will humbly bow down low before Adonai, my Maker. (adapted from Psalm 95:6)

As for me, may my prayer come to You, Adonai, at a favorable time.

O God, in your abundant faithfulness, answer me with Your sure deliverance.

(Psalm 69:14)

When you see the synagogue from a distance, say, “How fair are your tents, O Jacob, your dwellings, O Israel.”
Upon arriving at the synagogue door, stop momentarily to arrange your clothes properly, and say, "I, through your abundant love, enter your house."
Then enter with dignity and awe, bowing slightly toward the holy ark, and say, “I bow down in awe at Your holy temple. I love Your temple abode, the dwelling place of Your glory."
Then walk in a bit, and, bowing again, say, “I will humbly bow down low before Adonai, my Maker."
Then leave some charity for the poor — as much as you can afford — and, concentrating within yourself, say, “Here I stand, ready and willing to perform the commandment, ‘Love your neighbor as yourself.’” Then you may pursue the love of God.
~Mikdash M'at, a traditional manual for prayer as quoted in Mishkan T'filah

QUESTION: How can you approach your day today with more intention and mindfulness?