Balak 5761 Summary
The sedra of Balak is possibly the most unusual in the entire Torah, for three main reasons. The first is that almost the entire narrative takes place outside the Israelite camp, the only occasion since the Exodus. Secondly, the story concerns a man named Bilam, who was asked to curse the Israelite Nation. Why does the Torah bother even to mention this story, let alone devote almost an entire sedra to it? Finally, the episode with the talking donkey, which raises many questions.

Brief Summary
Balak, the king of Moab, was a worried man. He had seen the mighty kings of Sichon and Og beaten in battle by the Israelites and was worried that the same would happen to him. He therefore sent for Bilam, to come and curse the Israelites.

Bilam received the visiting delegation, but asked them to stay overnight, to see whether or not G-d would give him permission to go. G-d refused, saying that he was not allowed to curse the Israelites. Bilam changed the wording of G-d's ruling, and led the delegation to believe that he was open to persuasion. So Balak sent another, higher-level delegation to Bilam. This time, G-d allowed Bilam to go to Balak, but warned him only to say what G-d would tell him to say.

The Torah then informs us that G-d was angry with Bilam for going, and that He sent an angel to block his path. In fact, although Bilam's donkey saw the angel and took evasive action, Bilam did not. The angel caused an obstruction three times and Bilam hit his donkey each time, as it tried to avoid the angel. The donkey then spoke to Bilam, asking why he had hit him three times; hadn't he always served his master faithfully? Bilam then saw the angel, realised that he had sinned and offered to go back. But the angel commanded him to go on, warning him only to say that which was permitted and certainly not to curse the Israelites.

Bilam commanded Balak to build a special altar and offer sacrifices, but warned him that he would have to say whatever G-d told him to say. Three times, Balak was disappointed, as Bilam blessed the people instead of cursing them. Then Bilam left, but not before predicting a glorious future for the Israelite Nation.

But it seems that there was a sting in his tail. The sedra concludes that the Israelites succumbed to the advances of Midianite and Moabite ladies, who induced them to immorality and idolatry. This seems to have been Bilam's parting shot to Balak - "don't try and beat them in battle or with words; bring them down with immorality, then they will fall apart and their G-d will not save them". Indeed, G-d sent a terrible plague that killed 24,000 people. It ended only when Pinchas killed an Israelite man and a Midianite princess, who were committing harlotry in full view of the camp.

Points to Ponder
Many questions arise about the sedra of Balak:

1. What kind of a person was Bilam?
We know that there are rich people, clever people, doctors, lawyers, musicians, sportspeople - people with great talent. That in itself is neutral, and does not make them good or bad. What people do with their talents is what counts. Bilam was a prophet, but he was a wicked, arrogant man, as seen on several occasions:

a) His arrogance became clear when Balak's messengers first approached him. Although G-d had said that he was not to go and curse Israel, Bilam told the men that "G-d won't let me go with you", implying that He would allow Bilam to accompany a more senior delegation.

b) The Israelite prophets used the phrase: Ne'um Hashem - thus says G-d, whereas Bilam said Ne'um Bilam! See chapter 24, verses: 3, 15.

c) When the Israelites fought a war with the Midianites, one of the people killed was Bilam. Our sages say that he was caught up in the battle, because he was actually encouraging the Midianites, as indicated in the summary.

2. If G-d had denied him permission to go to Balak the first time, why did He allow him to go the second time, yet become angry with him that he went?
G-d had made it clear that He was against this mission when Bilam was first visited. On the second occasion, He made it clear that Bilam would have to 'toe the line', and say what he was ordered to say. So why did he go? It seems that he was hoping to still find a way of cursing the Israelites. Moreover, it is very clear that he was tempted by the handsome financial reward on offer. (22:17,18).

3. What are we to make of the 'talking donkey', and the fact that Bilam showed no surprise when he spoke? Why did the donkey see what Bilam didn't?
In Ethics of the Fathers, Chapter 5, we are told that the mouth of the donkey was one of ten items G-d created at the very end of the Creation. It was preserved until it was needed. It is possible that Bilam wasn't surprised, because he was so consumed with his mission, his hatred of Israel, and his lust for money, that he didn't see what even his donkey saw. From this we have the saying that 'there are none so blind as those who don't want to see." Some commentaries suggest that the entire incident with the donkey was a vision.

4. Why does the Torah devote a whole sedra to events outside the camp of Israel?
Several commentaries point out that this sedra shows how G-d protects us even when we are unaware of the dangers. Entire plots can be hatched against us, come to nothing, and we are totally unaware.

5. What does the sedra as a whole say about G-d's attitude to us, His people?
This follows on from the last question. Even though we may sin, His love for us is very great.

6. Why was G-d concerned that Bilam should bless the people, rather than curse them? Can words hurt?
Looking at this issue in modern terms, the answer is that words do hurt. Anyone who knows of the Palestinian incitement against Israel, or of the blood libels against Jews, or recalls the atmosphere in Israel prior to the Rabin assassination, knows very well that words can hurt and kill. Balak and his people might have been emboldened by curses against Israel and launched a war. And, given Bilam's fearsome reputation, the Israelites might have lost heart had they known that he had levelled curses at them.

It is evident from the Torah that words are even more powerful than that - we recall that Jacob cursed the person who had stolen his father-in-law's idols, and Rachel died soon afterwards.
Therefore, Bilam's words were taken very seriously.

Shabbat Shalom