Balak (parsha) - in Classical Rabbinic Interpretation - Numbers Chapter 22

Numbers Chapter 22

A Baraita taught that Moses wrote the Torah, the portion of Balaam, and the book of Job. (Babylonian Talmud Bava Batra14b.)

Classical Rabbinic interpretation viewed Balaam unfavorably. The Mishnah taught that Balaam was one of four commoners who have no portion in the world to come, along with Doeg, Ahitophel, and Gehazi. (Mishnah Sanhedrin 10:2; Babylonian Talmud Sanhedrin 90a.) Following the teaching of Rabbi Joshua, the Gemara deduced from the Mishnah’s statement that the gentile Balaam would not enter the world to come that other gentiles would do so. The Gemara read Balaam’s name to demonstrate that he was “without a people” (belo am). Alternatively, the Gemara read Balaam’s name to demonstrate that he “confused a people” (bilah am), namely the Israelites. Noting the similarity of Balaam’s father name Beor to the Aramaic word for “beast” (be’ir), the Gemara read the allusion to Balaam’s father in Numbers 22:5 to demonstrate that Balaam committed bestiality. A Tanna taught that Beor was the same person as Cushan-rishathaim and Laban. As rishathaim means “two evils,” the Tanna deduced from the name Cushan-rishathaim that Beor perpetrated two evils on Israel — one in pursuing Jacob in Genesis 31:23-29 and the other by oppressing the Jews in Judges 3:8. Noting that Numbers 22:5 calls Balaam “the son of Beor” while Numbers 24:3 says of Balaam “his son Beor,” Rabbi Johanan deduced that Balaam’s father Beor was like his son (less able) in matters of prophecy. (Babylonian Talmud Sanhedrin 105a.)

Similarly, the Mishnah taught that anyone who has an evil eye, a haughty spirit, and an over-ambitious soul is a disciple of Balaam the wicked, and is destined for Gehinnom and descent into the pit of destruction. The Mishnah taught that Psalm 55:24 speaks of the disciples of Balaam when it says, "You, o God, will bring them down to the nethermost pit; men of blood and deceit shall not live out half their days. (Mishnah Avot 5:19.)

Interpreting the words, “And the elders of Moab and the elders of Midian departed,” in Numbers 22:7 a Tanna taught that there never was peace between Midian and Moab, comparing them to two dogs in a kernel that always fought each other. Then a wolf attacked one, and the other concluded that if he did not help the first, then the wolf would attack the second tomorrow. So they joined to fight the wolf. And Rav Papa likened the cooperation of Moab and Midian to the saying: “The weasel and cat had a feast on the fat of the luckless.” (Babylonian Talmud Sanhedrin 105a.)

Noting that Numbers 22:8 makes no mention of the princes of Midian, the Gemara deduced that they despaired as soon as Balaam told them (in Numbers 22:8) that he would listen to God’s instructions, for they reasoned that God would not curse Israel any more than a father would hate his son. (Babylonian Talmud Sanhedrin 105a.)

Noting that in Numbers 22:12 God told Balaam, “You shall not go with them,” yet in Numbers 22:20, after Balaam impudently asked God a second time, God told Balaam, “Rise up and go with them,” Rav Nachman concluded that impudence, even in the face of Heaven, sometimes brings results. (Babylonian Talmud Sanhedrin 105a.)

A Midrash taught that the words of Numbers 22:20 “And God came to Balaam at night,” indicated God’s distance from Balaam. Rabbi Leazar taught that the words of Proverbs 15:29, “The Lord is far from the wicked,” refer to the prophets of other nations. But the continuation of Proverbs 15:29, “He hears the prayer of the righteous,” refers to the prophets of Israel. God appears to nations other that Israel only as one who comes from a distance, as Isaiah 39:3 says, “They came from a far country to me.” But in connection with the prophets of Israel, Genesis 18:1 says, “And the Lord appeared,” and Leviticus 1:1 says, “And the Lord called,” implying from the immediate vicinity. Rabbi Haninah compared the difference between the prophets of Israel and the prophets of other nations to a king who was with his friend in a chamber (separated by a curtain). Whenever the king desired to speak to his friend, he folded up the curtain and spoke to him. (But God speaks to the prophets of other nations without folding back the curtain.) The Rabbis compared it to a king who has a wife and a concubine; to his wife he goes openly, but to his concubine he repairs with stealth. Similarly, God appears to non-Jews only at night, as Numbers 22:20 says, “And God came to Balaam at night,” and Genesis 31:24 says, “And God came to Laban the Aramean in a dream of the night.” (Genesis Rabbah 52:5.)

A Tanna taught in the name of Rabbi Simeon ben Eleazar that intense love and hate can cause one to disregard the perquisites of one’s social position. The Tanna deduced that love may do so from Abraham, for Genesis 22:3 reports that “Abraham rose early in the morning, and saddled his donkey,” rather than allow his servant to do so. Similarly, the Tanna deduced that hate may do so from Balaam, for Numbers 22:21 reports that “Balaam rose up in the morning, and saddled his donkey,” rather than allow his servant to do so. (Babylonian Talmud Sanhedrin 105b.)

The Mishnah taught that the mouth of the donkey that miraculously spoke to Balaam in Numbers 22:28–30 was one of ten things that God created on the eve of the first Sabbath at twilight. (Mishnah Avot 5:6.)

Expanding on Numbers 22:30, the Gemara reported a conversation among Balak’s emissaries, Balaam, and Balaam’s donkey. Balak’s emissaries asked Balaam, “Why didn’t you ride your horse?”

Balaam replied, “I have put it out to pasture.”

But Balaam’s donkey asked Balaam (in the words of Numbers 22:30), “Am I not your donkey?”

Balaam replied, “Merely for carrying loads.”

Balaam’s donkey said (in the words of Numbers 22:30), “Upon which you have ridden.”

Balaam replied, “That was only by chance.”

Balaam’s donkey insisted (in the words of Numbers 22:30), “Ever since I was yours until this day.” (Babylonian Talmud Sanhedrin 105b.)