Balak was king of Moab, a nation which would become a mortal enemy of Israel. Balak had heard about Israel’s military success, and he feared that Israel might attack his country. As soothsaying was a respectable profession in the ancient world, Balak hired Balaam, one of the pre-eminent soothsayers of the day, to go place a curse on Israel. By placing this curse, Balak believed he’d feel more secure about the future of his tribe. He describes the Israelites as a people that came out of Egypt and may be compared to a local plague, which comes out of nowhere to attack a community.

Considering our Jewish history, it is ironic-and maybe just a little refreshing-to find a neighbor of Israel afraid of the Jewish people! Usually, it is the Jewish people, who have lived in fear about anti-Semitism and violent assaults on our communities and community institutions. This same ironic twist is also illustrated in the Book of Esther. After Haman’s plot is revealed, the Persian Jews defend themselves against those who were still allegiant to Haman’s decree. The Book of Esther describes how the Jews of Persia not only successfully defended themselves but intimidated all would-be enemies. 

Back to our story: As Balaam begins his mission, he hears the voice of God commanding him to turn back and to reject the task. God informs him that the Jewish people are a blessed people, who will be immune to the curse.

Why would this pagan soothsayer suddenly hear the voice of Israel’s God? Perhaps in his travels he learned about Israel and was reluctant to curse them? Perhaps the Torah wants to teach how Israel is a resilient nation?

Whatever the reason, Balaam refuses to continue along his journey. He even tells Balak’s emissaries (who apparently were accompanying Balaam on the mission) to go back home. Rather than drop the matter, Balak sends even more emissaries to Balaam, promising to make Balaam very rich. Balaam could have been set up for life, but he refuses the potential wealth by (temporarily) refusing the mission. Balaam wants to see if God will speak to him again, perhaps reversing the command and allowing Balaam to go forward with his mission. Apparently, God does appear again to Balaam in a dream; but Balaam misinterprets the dream and presses forward to curse the Israelites.

At this moment, the Torah offers a rare bit of comedy: The talking donkey. Along the journey to curse the Israelites, Balaam’s donkey resists, refusing to continue on (think about how sometimes when we walk our dog, the animal lets us know when he has had enough exercise and wants to go home…). After Balaam strikes the donkey three times, the animal begins to speak, defending itself as a loyal animal who has always been dependable to his master. The animal complains about its treatment. While our tradition (Pirke Avot, the Ethics of our Sages) refers to the talking animal as one of the phenomena created during the first week of Creation, the narrative is certainly open to interpretation. God puts both words and saykhel (intelligence) in the mouth of that donkey. It is the donkey who leads Balaam to see the error of his ways.

Sometimes, we humans are extremely impulsive and shortsighted. We cannot see a bigger picture, which is obvious even to an animal. By not having the wisdom to refuse Balak, Balaam cannot think rationally. It takes his animal to show him the optimal path.

Eventually, Balak comes to meet Balaam to inquire about why Ballam hesitated to fulfill his mission. Balaam reaffirms how he will only act upon God’s command. Eventually, Balak chastises Balaam for ignoring the king’s command, but when Balaam observes the beauty and tranquility of the Israelite camp, he offers a blessing instead of a curse. Part of his blessing includes words, which highlight one of the most familiar prayers in Jewish liturgy:

Ma Tovu Ohalekha Ya’akov
Mishk’notekha Yisrael
How good are your tents, 0 Jacob
Your dwellings, 0 Israel

Too often in our history, the Jewish people have been victims of senseless persecution. Even during conflicts which did not initially concern Jews, foreign warriors and their followers turned against Jews in the course of war. The Ethiopian Jews are a modern example of being caught between two opposing factions. They suffered greatly. Many were rescued by Israeli planes, in daring operations which required Ethiopian Jews to risk their lives walking countless distances through difficult terrain. Soviet Jews for decades, risked their lives merely by entering a synagogue or applying for a visa. Someday, perhaps, the entire world will acknowledge the remarkable contributions of the Jewish people and respect our right to live in peace…

Haftorah Reading: Micah 5:6-6:8

The Haftorah mentions Balaam and therefore is connected to the Torah reading. In the Haftorah, Micah offers a teaching, which serves as a motto for Jewish life:

What does God require of you:
Only to do justly
And to love goodness
and to walk modestly with your God.

Micah’s words suggest that we are to remain zealous about seeking justice and resolute about living with a sense of piety and love. In a brief statement, Micah summarizes the ultimate goal of living a fulfilling Jewish life. Borrowing from a Talmudic reference to the rabbinic scholars Hillel and Shammai: The rest is commentary…