נבואה ונביאים שיעור ב' בלעם הנביא

(10) Never again did there arise in Israel a prophet like Moses—whom the LORD singled out, face to face,

(20) And in Moshe's coming to the tent of meeting to speak with Him: It is learned (Deuteronomy 34:10), “And no other prophet arose in Israel like Moshe” - in Israel, none did arise, but among the nations of the world, one did arise; so that there not be a claim open to the nations to say, “If we had a prophet like Moshe, we would have worshiped the Holy One, blessed be He. And which prophet did they have [that was] like Moshe? This was Bilaam the son of Beor. However there is a difference between the prophecy of Moshe and the prophecy of Bilaam: Three characteristics were in the hand of Moshe that were not in the hand of Bilaam. Moshe would speak with Him, standing; as it is stated (Deuteronomy 5:28), “And you stand with Me and I will speak to you, etc.” And with Bilaam, He would only speak with him prostrate, as it is stated (Numbers 24:4), “fallen and of open eyes.” Moshe would speak to Him 'mouth to mouth,' as it is stated (Numbers 13:8), “'Mouth to mouth' I speak to him.” And with Bilaam [it is written,] “Speaks the one who hears the speeches of God” – as He did not speak to him 'mouth to mouth.' Moshe would speak to him face to face, as it is stated (Exodus 33:11), “And the Lord spoke to Moshe face to face.” And with Bilaam, He only spoke in parables, as you say (Numbers 24:15), “And he started his parable, etc.” Three characteristics were in the hand of Bilaam that were not in the hand of Moshe: Moshe did not know who was speaking with him. Bilaam knew who was speaking with him, as it is stated, “Speaks the one who hears the speeches of God, who gazes upon the vision of the Almighty.” Moshe did not know when the Holy One, blessed be He, would speak to him, and Bilaam did know when the Holy One, blessed be He, would speak to Him; as it is stated, “and who knows the mind of the Most Elevated.” They [accordingly] told a parable about the king's butcher who knows what the king brings to his table and knows how much is spent for [what goes] on the king's table. So it was that Bilaam knew what the Holy One, blessed be He, would say to him in the future. Bilaam would speak with Him any time he wanted, as it is stated, “fallen and of open eyes” - he would prostrate himself on his face and immediately, his eye would be revealed about what he was asking; and Moshe did not speak to Him anytime he wanted. Rabbi Shimon says, “Moshe too would speak to Him anytime he wanted, as it is stated, 'And in Moshe's coming to the tent of meeting to speak with Him' - immediately, 'and Moshe heard the Voice speaking to him.'”

(1) (Numb. 22:2:) “Now Balak [ben Zippor] saw (rt.: r'h).” This text is related (to Deut. 32:4), “The Rock, His work is perfect, because all His ways are justice.” As the Holy One, blessed be He, did [not] leave the nations of the world a pretext for saying in the future to come, “You alienated us and did not give us anything like what You gave Israel in this world.¹Numb. R. 20:1. What did the Holy One, blessed be He, do? Just as He raised up kings, prophets, and sages for Israel, so did He raise them up from the nations of the world. Moreover, the kings, prophets, and sages that belonged to Israel were examined alongside the kings, prophets, and sages that belonged to the nations of the world. He raised up Solomon as king over all the earth, and he did the same for Nebuchadnezzar, as stated (Jeremiah 27:6), “I even give him the wild beasts to serve him.” The [former] built the holy Temple and said many praises and supplications; and the latter destroyed it and cursed and blasphemed, and said (in Isaiah 14:14), “I will go up to high places of the clouds, I will resemble the Most High.” He gave David wealth, and he acquired the house for His name.²Cf. Ps. 30:1 [introduction]: a song at the dedication of the house (i.e., the Temple) of David. The Temple was David’s in that he acquired the materials to build it. He gave wealth to Haman, and he acquired a whole nation for slaughter. Every dignity Israel received, you find that the nations of the world [also] received. In like manner He raised up Moses for Israel, who spoke with him any time that he wanted, [and] he raised up Balaam for the nations of the world, in order that he might speak with Him any time that he wanted. Look at (rt.: r'h) what a difference there is between the prophets of Israel and the prophets of the nations of the world! The prophets of Israel warn the nations about transgressions, and so it says (in Jer. 1:5), “I have given you as a prophet to the nations.” The prophets who He raised from the nations, however, established a breach to cut off mortals from the world to come. And not only that, but all the prophets had a merciful attitude towards both Israel and the nations of the world; for so did Isaiah say (in Is. 16:11), “Therefore my inner parts throb like a harp for Moab….” And similarly has Ezekiel said (in Ezek. 27:2), “Son of man, ‘Raise up a dirge over Tyre.’” But this cruel man rose up to uproot a whole nation without cause, for nothing. Therefore the parashah about Balaam was written to make known why the Holy One, blessed be He, removed the holy spirit from the nations of the world. [It was] because He raised this man out of the nations of the world, and look (rt.: r'h) at what he did!

(1) It is a fundamental part of religion to acknowledge that God bestows prophecy upon the sons of men. But prophecy does not descend¹Nedarim, 35; Pesahim, 66; Shabbat, 30. C. G. save upon a wise man, eminent in wisdom, of sterling character, never subdued by worldly passion, but conquering it by an ever-present will-power, broadminded and settled to the highest degree. A man, endowed with all these moral principles, of sound physique, when he enters the Vineyard and is carried away with the current of these great and remote subjects, and possessed of a mind ready to understand and attain, he continuing to gain in saintliness, separated from the general public which follows the dark paths of the times, continuing to take care of himself, training his soul to heed no thought in idle affairs nor in the vanities and phantasies of the time, but his mind be constantly ready and directed Upward, connected to the Throne Beneath, to understand the Holy and Pure Intelligences and to penetrate the scope of Wisdom of the Holy One, blessed is He! from the First Intelligence even unto the summit of the earth to know from them His greatness —immediately the Holy Spirit will rest upon him. And, when the Spirit will rest upon him his soul will be mingling with the Angels of the degree of the Sphere called Men, and will be transformed into another being, and will understand his own intelligence that he is not as he was, but that he was elevated above the degree of other wise sons of man, as it is said of Saul: "And thou shalt prophesy among them and thou shalt be turned into another man" (I Sam. 10.6).

(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).

(2) Three kings and four commoners have no portion in the world to come:The three kings are Jeroboam, Ahab, and Manasseh. Rabbi Judah says: “Manasseh has a portion in the world to come, for it says, “He prayed to him, and He granted his prayer, and heard his plea and he restored him to Jerusalem, to his kingdom” (II Chronicles 33:13). They [the sages] said to him: “They restored him to his kingdom, but not to [his portion in] the world to come.” The four commoners are: Bilaam, Doeg, Ahitophel, and Gehazi.

he sunk, he fell, he lay” (Judges 5:27), which is interpreted as a reference to sexual intercourse between Sisera and Jael. § Balaam describes himself: “And he knows the knowledge of the Most High” (Numbers 24:16), and the Gemara asks: Now, if the knowledge of his animal he did not know, is it possible that the knowledge of the Most High he knew? The Gemara explains: What is the meaning of the knowledge of his animal? The princes accompanying him said to him: What is the reason that you did not ride horses? Balaam said to them: I brought the horses to graze in the pasture and rest there. The donkey said to him: “Am I not your donkey” (Numbers 22:30)? Balaam said to the donkey: Merely for burdens, not for riding. The donkey said to him: “Upon which you have ridden” (Numbers 22:30). Balaam said to the donkey: That was mere happenstance and is not a regular occurrence. The donkey said to him: “Your whole life until this day” (Numbers 22:30). The donkey continued: Moreover, I perform a conjugal act for you and we engage in bestiality at night. From where is this derived? It is written here: “Was I ever wont [hahasken hiskanti] to do so to you” (Numbers 22:30)? And it is written there with regard to Abishag the Shunammite: “And let her be a companion [sokhenet] to him” (I Kings 1:2). Just as the root samekh, kaf, nun indicates sexual relations in the case of Abishag, the same is true with regard to the donkey. Balaam was unable to best his donkey in a debate. The Gemara asks: Rather, what, then, is the meaning of the phrase “And he knows knowledge of the Most High”? Is it possible that he knew the knowledge of the Most High? Rather, he would know to determine the moment during which the Holy One, Blessed be He, is angry. He would curse at that moment and the curse was effective. And that is what the prophet said to Israel: “My nation, remember what Balak, king of Moab, advised, and how Balaam, son of Beor, responded; from Shittim to Gilgal, so that you may know the righteous acts of the Lord” (Micah 6:5). What is the meaning of the phrase “So that you may know the righteous acts of the Lord”? The Holy One, Blessed be He, said to Israel: Know how many acts of kindness I performed on your behalf, that I did not become angry during all the days of Balaam the wicked, as had I become angry during all those days, no remnant or refugee would have remained among the enemies of Israel, a euphemism for Israel itself. Instead, God restrained His anger and Balaam’s curse went unfulfilled. That is what Balaam said to Balak: “How can I curse, whom God has not cursed? And how can I condemn, whom God has not condemned?” (Numbers 23:8). Since God did not become angry, Balaam was unable to curse the Jewish people. It is written: “And God is angry every day” (Psalms 7:12). And how long is the duration of His wrath? It is one moment, as it is stated: “For His anger endures but a moment; His favor is for a lifetime” (Psalms 30:6). If you wish, say instead this proof from another source, as it is stated: “Come, my people, enter you into your chambers, and shut your doors about you; hide yourself for a brief moment, until the anger passes” (Isaiah 26:20), meaning that God’s anger passes in a mere moment. And when is the Holy One, Blessed be He, angry? It is during the first three hours of the day, when the crest of the rooster is white from the sun. The Gemara challenges: Each and every hour of the day the rooster’s crest is also white, as it does not always remain red. The Gemara explains: The difference is that during each and every other hour when the rooster stands that way, there are red streaks in his crest. But at that moment when God is angry, there are no red streaks in the rooster’s crest. The Gemara relates: There was a certain heretic who was in Rabbi Yehoshua ben Levi’s neighborhood who would upset him by incessantly challenging the legitimacy of biblical verses. One day, Rabbi Yehoshua ben Levi took a rooster and tied it by its legs and sat and waited. He said: When that moment of God’s wrath arrives, I will curse him. When that moment of God’s wrath arrived, Rabbi Yehoshua ben Levi dozed off. When he awakened, he said: Conclude from the fact that I dozed off that it is not proper conduct to curse even the wicked, as it is written: “Punishment, even for the righteous, is not good” (Proverbs 17:26). Even with regard to heretics, a righteous person should not state a curse in order to punish them. Explaining the cause of God’s anger, it was taught in a baraita in the name of Rabbi Meir: When the sun rises and the kings place their crowns on their heads and bow down to the sun, the Holy One, Blessed be He, immediately grows angry. Since this occurs in the early hours of every day, God becomes angry at His world at that time every day. § It is stated: “And Balaam rose in the morning and saddled his donkey” (Numbers 22:21). It was taught in a baraita in the name of Rabbi Shimon ben Elazar: Love negates the standard conduct of those of prominence. This is derived from Abraham, as it is written: “And Abraham rose early in the morning and saddled his donkey” (Genesis 22:3). Atypically, he saddled the donkey himself and he did not wait for his servants. Likewise, hatred negates the standard conduct of those of prominence. This is derived from Balaam, as it is stated: “And Balaam rose early in the morning and saddled his donkey” (Numbers 22:21). Rav Yehuda says that Rav says: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. Proof for this can be cited from the example of Balak, as in reward for the forty-two offerings that Balak sacrificed, even though he sacrificed them to facilitate the destruction of the Jewish people, he was privileged and Ruth descended from him. Rabbi Yosei bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab. Apropos Ruth, matriarch of the Davidic line, the Gemara cites that which Rava said to Rabba bar Mari: It is written that the servants of David said to David: “May God make the name of Solomon better than your name and make his throne greater than your throne [mikisekha]” (I Kings 1:47). Rava asks: Is it proper conduct to speak to a king in that manner and say that his son will be greater than he is? Rabba bar Mari said to Rava: She said to him: May the throne of Solomon be of the nature of your throne. He explains: As if you do not say so and do not explain it in this manner, then the verse: “Blessed above women Jael, wife of Heber the Kenite; blessed is she more than the women [minashim] in the tent” (Judges 5:24), is difficult. “The women in the tent,” who are they? They are Sarah, Rebecca, Rachel, and Leah. Is it proper conduct to speak in that manner about the Matriarchs? Rather, of the nature of the Matriarchs is what the verse says, not greater. So too in the case of David’s servants: Of the nature of his throne, is what the verse says. The Gemara notes: This explanation disagrees with the opinion of Rav Yosei bar Ḥoni, as Rav Yosei bar Ḥoni says: A person is jealous of everyone except for his son and his student. Since their success reflects well upon him, he celebrates their success. The fact that one is not jealous of his son is derived from King David’s servants telling him: May Solomon be greater than he is. And the fact that one is not jealous of his student; if you wish, say that it is derived from that which Elisha said to Elijah: “I pray you that a double portion of your spirit be upon me” (II Kings 2:9). He asked of his mentor to be greater than him, indicating that it is not an objectionable matter. And if you wish, say instead that it is derived from Moses: “And he laid his hands upon him and commanded him” (Numbers 27:23). God commanded Moses to lay only one hand upon Joshua, and instead he laid both hands upon him with all his strength. § 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. Rabbi Yoḥanan says: From the blessing of that wicked person, Balaam, you can ascertain what was in his heart. God transformed the curses that he planned into blessings. He sought to say that they should not have synagogues and study halls, and he said instead: “How goodly are your tents, Jacob” (Numbers 24:5), a blessing on their synagogues. He sought to say that the Divine Presence [shekhina] will not rest upon them, and he said instead: “And your dwellings [mishkenot] Israel.” He sought to say that the kingdom of Israel would not continue, and he said instead that it would continue: “Like the winding brooks” (Numbers 24:6), which flow continuously. He sought to say that they would have no olive trees and vineyards, and he said instead: “Like gardens by the river’s side” (Numbers 24:6). He sought to say that their fragrance would not diffuse from their fulfillment of mitzvot, and he said instead: “Like aloes that the Lord has planted” (Numbers 24:6). He sought to say that they would not have kings of stature, and he said instead: “Like cedar trees beside the waters” (Numbers 24:6). He sought to say that they will not have a king the son of a king, and he said instead: “Water shall flow from his branches” (Numbers 24:7). He sought to say that their kingdom would not rule over the nations, and he said instead: “And his seed shall be in many waters” (Numbers 24:7). He sought to say that their kingdom would not be fierce, and he said instead: “And his king shall be higher than Agag.” He sought to say that there will be no fear of their kingdom, and he said instead: “And his kingdom shall be exalted” (Numbers 24:7). Rabbi Abba bar Kahana says: All of the blessings ultimately reverted to be fulfilled as the curse that he originally intended, as all of those circumstances befell the Jewish people, except for the destruction of synagogues and study halls, as it is stated: “And the Lord your God transformed the curse into a blessing for you, because the Lord your God loved you” (Deuteronomy 23:6). A curse in the singular, not curses in the plural, was transformed permanently. Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: What is the meaning of that which is written: “Faithful are the wounds of a friend; but the kisses of an enemy are importunate” (Proverbs 27:6)? Better is the curse that Ahijah the Shilonite cursed the Jewish people than the blessing that Balaam the wicked blessed them. Ahijah the Shilonite cursed Israel with a reed, as it is stated: “For the Lord shall smite Israel as a reed is shaken in water” (I Kings 14:15). There is an aspect of blessing in that curse, as he was saying they will be just like a reed that stands in a place near water, as the water sustains it, and its stalk