A focus on the parsha's story of Bilaam, the donkey, and its deeper meaning, through the lens of Mussar.
A person is made up of what we might describe as "layers." These descend through the conscious and the subconscious to the very core of the person. When we do Hashem's will consciously, repeatedly, and well, the goodness of our "upper layer" permeates to our cores. The goodness penetrates past all the nonsense, the obstinacy, and the sin. We become saturated with good. And we then are the people with whom Hashem prides himself. ~Rabbi Yechiel Perr, Balak.
Parsha Summary
- The Moabite king Balak, hears about the Amorites' defeat (previous parsha).
- Fearing a similar outcome, Balak engages the prophet Balaam to curse Am Yisrael.
- On the way, Balaam is berated by his donkey, who sees (before Balaam) the angel that God sent to block their way. Balaam beats the donkey with his staff and the donkey speaks in response!
- Balak arranges for the curses to take place on mountaintops. When Balaam arrives prepared to curse them, he ends up blessing them instead.
- Three times, from three different vantage points, Balaam attempts to pronounce his curses; each time, blessings issue forth instead.
- Balaam says prophesies about the end of the days and the coming of the Messiah.
- The Israelite men fall prey to the charms of the Moabite women, sinning and being enticed to worship the idol Peor.
- When a high-ranking Israelite official publicly takes a Midianite princess into a tent, Pinchas kills them both, stopping the plague raging among the people.
(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) he sent messengers to Balaam son of Beor in Pethor, which is by the Euphrates,[Lit.the River] 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 whomever you bless is blessed indeed, and whomever you curse is cursed.”
אל זקני מדין. וַהֲלֹא מֵעוֹלָם הָיוּ שׂוֹנְאִים זֶה אֶת זֶה, שֶׁנֶּאֱמַר "הַמַּכֶּה אֶת מִדְיָן בִּשְׂדֵה מוֹאָב" (בראשית ל"ו), שֶׁבָּאוּ מִדְיָן עַל מוֹאָב לַמִּלְחָמָה? אֶלָּא מִיִּרְאָתָן שֶׁל יִשְׂרָאֵל עָשׂוּ שָׁלוֹם בֵּינֵיהֶם; וּמָה רָאָה מוֹאָב לִטֹּל עֵצָה מִמִּדְיָן? כֵּיוָן שֶׁרָאוּ אֶת יִשְׂרָאֵל נוֹצְחִים שֶׁלֹּא כְמִנְהַג הָעוֹלָם, אָמְרוּ מַנְהִיגָם שֶׁל אֵלּוּ בְּמִדְיָן נִתְגַּדֵּל, נִשְׁאַל מֵהֶם מַה מִּדָּתוֹ, אָמְרוּ לָהֶם אֵין כֹּחוֹ אֶלָּא בְּפִיו, אָמְרוּ, אַף אָנוּ נָבֹא עֲלֵיהֶם בְּאָדָם שֶׁכֹּחוֹ בְּפִיו (תנחומא):
אל זקני מדין AND MOAB SAID] TO THE ELDERS OF MIDIAN But did not these (Moab and Midian) always hate one another, just as is stated, (Genesis 36:35) “who had smitten Midian in the country of Moab”, from which it is evident that Midian had come against Moab in war? But out of fear of Israel they now made peace between themselves (Midrash Tanchuma, Balak 3; cf. Sanhedrin 105a).
And what induced Moab to take counsel of Midian? When they saw that Israel was victorious in a supernatural manner they said: the leader of these people grew up in Midian; let us ask them what is his chief characteristic. They replied to them; “His power lies only in his mouth (in prayer)”. Whereupon they said: “Then we must come against them with a man whose power lies in his mouth” (Midrash Tanchuma, Balak 3).
According to the Zohar, the fear of the Moabites was due to their having noticed that wherever the Israelites encamped (40th year near the Jordan river) many gentiles would join them and convert to Judaism.
Balaam was so great a prophet, his prophecy equaled that of Moses. Since G‑d created His world with symmetry, everything that exists on the positive side has a negative counterpart. The equivalent of Moses was Balaam. ~Bamidbar Rabbah , 14:20
(יט) כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. מַה בֵּין תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ לְתַלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. תַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ, אוֹכְלִין בָּעוֹלָם הַזֶּה וְנוֹחֲלִין בָּעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (משלי ח) לְהַנְחִיל אֹהֲבַי יֵשׁ, וְאֹצְרֹתֵיהֶם אֲמַלֵּא. אֲבָל תַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע יוֹרְשִׁין גֵּיהִנֹּם וְיוֹרְדִין לִבְאֵר שַׁחַת, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱלֹהִים תּוֹרִידֵם לִבְאֵר שַׁחַת, אַנְשֵׁי דָמִים וּמִרְמָה לֹא יֶחֱצוּ יְמֵיהֶם, וַאֲנִי אֶבְטַח בָּךְ:
(19) Whoever possesses these three things, he is of the disciples of Abraham, our father; and [whoever possesses] three other things, he is of the disciples of Balaam, the wicked. A good eye, a humble spirit and a moderate appetite he is of the disciples of Abraham, our father. An evil eye, a haughty spirit and a limitless appetite he is of the disciples of Balaam, the wicked. What is the difference between the disciples of Abraham, our father, and the disciples of Balaam, the wicked? The disciples of Abraham, our father, enjoy this world, and inherit the world to come, as it is said: “I will endow those who love me with substance, I will fill their treasuries” (Proverbs 8:21). But the disciples of Balaam, the wicked, inherit Gehinnom, and descend into the nethermost pit, as it is said: “For you, O God, will bring them down to the nethermost pit those murderous and treacherous men; they shall not live out half their days; but I trust in You” (Psalms 55:24).
Bilaam was a severely flawed human being. He could not bear that should be blessed with good. He had a haughty attitude. And he had a rapacious appetite for wealth. The question we may ask is what was the use of granting Bilaam the gift of prophecy....
When prophecy was gifted to him, it brought out the worst in him. Chazal tell us that if a person is worthy, Torah serves as a "perfect medicine" for all his spiritual ills. But if he is not worthy, then the Torah is in fact a poison. ~Rabbi Yechiel Perr, Balak.
One of the earliest recorded stories of anti-Semitism gained more credibility this week. Balak, the legendary ruler of Moab from the Book of Numbers who asked the prophet Balaam to curse the Israelites camping in his kingdom as they journeyed to the Promised Land, was likely a real historical figure, scholars concluded this week in a journal article. Religion unplugged, May 13, 2019
.....according to prevalent preconceptions, there is no humor in the Bible, it should be noted that this story is quite funny. The humor serves the purposes of a monotheistic satire of pagan notions of the professional seer with independent powers to curse or bless: Balaam the celebrated visionary cannot see the sword-wielding divine messenger who is plainly visible to his ass, and he is reduced to spluttering frustration, finally engaging in an angry argument with his beast of burden. ~Robert Alter
(2) May my discourse come down as the rain,
My speech distill as the dew,
Like showers on young growth,
Like droplets on the grass.
Let my teaching drop as rain: Just as the rain is one thing, yet it falls on trees, enabling each to produce tasty fruit according to the kind of tree it is – the vine in its way, the olive tree in its way, and the date palm in its way – so the Torah is one, yet its words yield Scripture, Mishna, laws, and lore. Like showers on new grass: Just as showers fall upon plants and make them grow, some green, some red, some black, some white, so the words of Torah produce teachers, worthy individuals, sages, the righteous, and the pious. ~Sifrei, Haazinu 306.
...the impure art of sorcery is intimately tied up with the impure institution of idolatry. It follows that whoever pursues and engages in sorcery cannot possibly be a servant of the Holy One Blessed is He. Rather, he is a servant of the Sitrah Acharah. Woe to him and woe to his soul! The crime is no less severe if he does not engage in the sorcery himself but asks another to do so on his behalf. For the sorcerer must approach the Sitrah Acharah and the demons appointed over magic and say to them, “So-and-so sent me to you to act as his agent, who is the same as himself. I stand in his place and offer his submission to you, placing him under your dominion to be your slave. He accepts and agrees to whatever you do, as long as you agree to do him this favor — for his livelihood or some other matter has taken a turn for the worse and he requests that you inform him of the cause and the remedy.”
(7) The elders of Moab and the elders of Midian, versed in divination,*versed in divination Lit. “with divination in their power (hand).” 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 יהוה may instruct me.” So the Moabite dignitaries stayed with Balaam. (9) God came to Balaam and said, “What do these men 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 יהוה will not let me go with you.”
(קהלת יצחק פ' בלק).
And he took up his parable, and said: This is the word of Balaam the son of Beor, and the saying of the man with the blinded eye. (ibid. 24:3)
…this is the saying of the man who sees well. (Targum Unkelos)
I heard in the name of the Baal Shem Tov the meaning of this Targum. The Midrash asks why G‑d chose to rest His Presence on such a wicked Gentile as [Balaam]? And it answers, so that the Gentile nations will not have any allegation [against G‑d], saying “Had you given us prophets, we too would have improved our ways.”
Given that the snake and donkey are the only two talking animals in Tanach, there is something to be learned from the various differences and similarities in their stories. The episode of Bilaam and the donkey can be understood as a replay of the incident of Chava and the snake, but with the ending it should have had. A sneaky, irreverent animal is replaced by a dependable, steadfast one; a sin against God that brings a curse upon humanity is replaced by an adherence to God’s word that brings blessing into the world. Although Bilaam is not the most obvious analog to Chava, the two biblical figures are more easily connected by their interactions with talking animals, for better or for worse. The Talmud (Sotah 47a) notes that Balak is Ruth’s ancestor, which also makes him the ancestor of Mashiach, who will arrive riding on none other than a donkey (Sanhedrin 98a). While it remains to be seen whether Mashiach’s donkey will also be able to talk, it is clear that the Jewish people’s history and future is unexpectedly yet inextricably linked with this humble beast of burden. ~Talia Weisberg, Yeshivat Maharat
(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׃
(28) Then יהוה 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 יהוה uncovered Balaam’s eyes, and he saw the messenger of יהוה standing in the way, his drawn sword in his hand; thereupon he bowed right down to the ground [and prostrated himself to his nostrils.] (32) The messenger of יהוה 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 messenger of יהוה, “I erred because I did not know that you were standing in my way. If you still disapprove, I will turn back.”
(ב) ואם תשכיל בנסתר בענין הפרשה תמצא כי דבור האתון כדבור הנחש, וזה וזה לא מדעת עצמן כי אין בהם נפש מדברת, וטעם זה סמך לויפתח ה' את פי האתון ויגל ה' את עיני בלעם וירא את מלאך ה', כי תיכף שדברה ומתה נגלה לו המלאך ודבר עמו, ולכך הזכיר בפרשה שלשה פעמים ותרא האתון את מלאך ה', כי נטיתה מן הדרך ולחיצת הרגל והרביצה שהם שלשה סימנים כל אחד ואחד היה מצד המלאך, ואין צריך לומר הסימן הרביעי שהוא הדבור.
והסתכל בדבור המלאך שאמר לו על מה הכית את אתונך זה שלש רגלים, הושוה עם הדבור של אתון שאמר לו מה עשיתי לך כי הכיתני זה שלש רגלים. ותשכיל בכאן שלשה אנשים נצבים שהיו אנשים ממש והיו מלאכים ממש, וזה תבין בדברי המלאך שהזכיר לו יצאתי, והיה יכול לומר הנה אנכי לשטן, אבל אמר יצאתי כלומר אחר דבור האתון יצאתי אני לדבר לך ולהשטין לך, וזהו מבואר.
(2) Now if you reflect upon the mystical dimension of our portion, you will find that there is a similarity between the donkey speaking [to Bil'am] and the serpent speaking [in Eden to Eve]. Neither of them spoke by their own power, since they did not possess the type of soul that produces speech.
This is the reason that the verse “the Lord opened the mouth of the donkey,” is followed [in verse 31] by, “God uncovered Bil'am’s eyes and he saw the angel of the Lord.” Because as soon as the donkey had spoken, she died, and only then did an angel appear to Bil'am and spoke with him. Therefore, the portion mentions three times that the donkey saw the angel of the Lord--for she went off to the side of the road, and she pressed his leg against the wall, and she sat down--for these were three indications, each the appearance of an angel. And it goes without saying that the fourth indication was the speech [of the angel itself].
Now consider in the speech of the angel that he said to him, "Why have you struck your donkey three times now?" This parallels the speech of the donkey, "What have I done to you that you have struck me three times now?" Realize from this that three men were standing there who were truly men and truly angels. And you can understand this through the words of the angel who tells him, "I came out." He could have said, "I am here as an adversary," but he said, "I came out." In other words [the angel meant], "After the speech of the donkey, I came forth myself to speak with you and to be your adversary." And this is clear.
(52) By now it is clear that Bil’am’s disqualification as a true leader is primarily based on his actions. That being the case, we can understand that the Torah would want to hit hard at his behavior, even while remaining honest about his accomplishments and powers. Perhaps the strongest way in which the Torah does this is via our talking donkey. Returning one last time to this famous biblical passage, the fact that God makes a dumb animal speak is an obvious swipe at Bil’am, who, as many commentators pick up, is actually being compared here to a donkey. “God opened the donkey’s mouth” (Bemidbar 22:28) is not fundamentally different from “God placed words into Bil’am’s mouth" (Bemidbar 23:5). The opening of a prophet’s mouth – meaning the very act of prophecy – is as dependent on Divine intervention as is the opening of a donkey’s mouth. This could be said about any prophet, but it is not, and that is the vital difference.
G‑d sent the angel and made the donkey speak to bring about this humiliation, shattering Balaam’s ego and making him a fitting conduit for G‑d’s blessings. Therefore, when he asked the angel if he should return, the angel told him to go, because now that he was a broken man, with no self to get in the way, he was finally fitting to be the deliverer of G‑d’s infinite blessings. ~Bat Ayin, Parshat Balak
(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׃
(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 יהוה will grant me a manifestation, and whatever is revealed to me I will tell you.” And he went off alone [to a bare height] (4) God became manifest to Balaam, who stated, “I have set up the seven altars and offered up a bull and a ram on each altar.”
G‑d happened upon Balaam (23:4)
Regarding G‑d’s appearances to Moses the Torah uses the word vayikra (“and He called”), which is an expression of closeness and love; whilst to the prophets of the idolatrous nations the word used is vayikar (“and He happened upon”)—an expression that connotes temporality and promiscuity. ~Midrash Rabbah; Rashi
The hallmark of evil and unholiness is an attitude of "It just happened." Nothing is coincidental to the Jew; every event is purposeful and significant. ~Chassidic saying {The Baal Shem Tov says that there is meaning in everything that happens to a person}.
Moshe, known for his troubles with speaking and stuttering, was nevertheless able to be the mouthpiece of B’nei Yisrael because he was able to see God panim el panim (face to face) (Shemoth 33:11). Moshe truly saw God. Balaam, however, had to have his eyes opened by God, had to learn to really see the people, and only then was he able to bless B’nei Yisrael. ~Rabba Sara Hurwitz, Yeshivat Maharat
(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׃ (יא) וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם מֶ֥ה עָשִׂ֖יתָ לִ֑י לָקֹ֤ב אֹיְבַי֙ לְקַחְתִּ֔יךָ וְהִנֵּ֖ה בֵּרַ֥כְתָּ בָרֵֽךְ׃ (יב) וַיַּ֖עַן וַיֹּאמַ֑ר הֲלֹ֗א אֵת֩ אֲשֶׁ֨ר יָשִׂ֤ים יְהֹוָה֙ בְּפִ֔י אֹת֥וֹ אֶשְׁמֹ֖ר לְדַבֵּֽר׃
(8) How can I damn whom God has not damned,
How doom when יהוה 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-cloud of Israel?
May I die the death of the upright,
May my fate be like theirs! (11) Then Balak said to Balaam, “What have you done to me? Here I brought you to damn my enemies, and instead you have blessed them!” (12) He replied, “I can only repeat faithfully what יהוה puts in my mouth.”
What does it mean to be a nation alone? That dwells apart? How do we understand that concept and its' blessing? Has it been a blessing? In what ways? The vision of Zionism was to 'normalize' Israel, to be a nations like others. What does this mean in the context of this blessing?
(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׃
(1) Now Balaam, seeing that it pleased יהוה 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 [gever; more precisely, a man who makes his presence felt] whose eye is true [ open].(4) Word of one 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 יהוה,
Like cedars beside the water;