Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was actually comparable to that of Moshe. Yet, the contrast could hardly be greater. Balaam was a corrupt person whose prophecy allowed him to even further his corruption. Moshe’s prophecy, on the other hand, only enhanced his character.
The Talmud contrasts Balaam’s character to that of Abraham. Balaam was the prototype of the three central negative traits; jealousy, lust and arrogance. Abraham personified the exact opposite; satisfaction with his lot-both materially and physically, and a paradigm of humility.
Balak, the king of Moab, asked Balaam to curse the Jewish nation. In return, he offered him large sums of money and honor. Balaam conferred with G-d who refused to let him go. Balak sent higher officials with even greater promises of wealth to entice Balaam, implying that Balaam’s desire for honor and wealth could override G-d’s opposition.
Although G-d had already told Balaam that he should not go, he made the request a second time, hoping that G-d might change his mind. G-d agreed that Balaam could go, but he could only say whatever G-d would allow him. The Talmud sees in this change that a person is led in the way he desires to go, both positively and negatively.
After numerous efforts, Balaam realized that G-d would not allow him to curse the Jewish people. Instead he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate promiscuity, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam figured that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. Unfortunately they were successful, as a result of which G-d’s anger was aroused and many Jews lost their lives in a plague. The Rabbis see in Balaam’s advice a reflection of his own licentious character.
Although Balaam may have been granted great spiritual gifts, his evil character earned him a place in infamy rather than proper recognition. A person who does not develop his character properly lacks the ability to use his spiritual gifts, and they can become a source for spiritual destructiveness rather than an asset.
“I have sinned for I did not know you were standing opposite me…” (Num. 22:34)
Rav Chaim Sanzer once took a communal rabbi to task for not assisting a congregant who was suffering terribly from poverty. The rabbi excused himself that he was unaware of the situation. Rav Chaim responded that ignorance is no excuse. Even the wicked prophet, Balaam, was forced to admit to the angel that his not knowing itself was a sin. A leader must be aware of other people’s suffering.
Rav Chaim Kanievsky notes that even when admitting to his failing, Balaam does not regret trying to curse the nation, but rather he regretted being seen by the angel. This is like a thief who doesn’t regret stealing, only that he was caught.
Did You Know...
The Seventeenth of Tamuz (July 3) begins the three-week period of mourning for the loss of the Temple. One may not listen to either live or recorded music. Incidental music, such as background music to a commercial, is not prohibited. Similarly it is permitted to take music lessons.
One may not take a haircut or shave during the Three weeks, however if there is concern about a loss of money, such as losing employment, one may shave.
If possible, one should be more stringent during the last nine days preceding Tisha B’Av. One may not purchase or wear any new expensive clothing during the Three Weeks. Simple clothing, such as a new shirt or pajamas, etc, are permissible to wear or purchase.
