Balaam was a gentile prophet. The Talmud mentions that in some ways his prophecy was comparable to that of Moshe. Yet, the contrast could hardly be greater. Whereas Balaam’s greatness actually contributed to his corruption, Moshe’s greatness only enhanced his character.
The Talmud contrasts Balaam’s character to that of Abraham. Balaam was the prototype of the three primary negative traits; jealousy, lust and arrogance. Abraham personified the exact opposite; satisfaction with his lot, both materially and physically, and he was the 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. Balaam, however, told Balak’s messengers that he would not go with them because it was beneath his dignity to follow lowly servants. Here we see an example of Balaam’s arrogance. Balak sent higher officials with even greater promises of wealth to entice Balaam.
Although G-d had already told Balaam that he should not go, his desire for wealth and honor drove him to make the request a second time, perhaps G-d would 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.
When Balaam finally realized that he would not be able to curse the Jewish people, he advised Balak to entice the nation to act immorally. Knowing that the G-d of Israel does not tolerate immorality, and that the foundation of the Jewish people’s holiness is based upon their high standards of morality, Balaam understood that this would incur G-d’s wrath against the people. Balak followed this advice and sent young women to entice the Jewish soldiers. As a result of this, G-d’s anger was indeed 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 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. The Torah relates how Balaam’s donkey miraculously chastised him. The significance of this miracle was to show Balaam that if one does not use his G-d-given gifts, he is no different than a gifted animal.
“Balaam rose in the morning and said to the officers of Balak…G-d refuses to let me go with you...” (Num. 22:13)
A learned Torah scholar in the Radin Yeshiva gave demanded respect from the students. The students resented his arrogance and actually ridiculed him rather than honor him. The scholar complained to the Chafetz Chaim that the students did not give him the respect he deserved. The sage explained to the man that the Rabbis say that if one pursues honor, honor escapes him, and one who flees from honor will be pursued by honor. Even one who deserves honor will not receive it as long as he seeks it. The Chafetz Chaim added, “ I do not deserve any honor, and I actually abhor honor and fame, yet, what can I do? It seems to chase after me against my will!”
Did You Know...
Some opinions hold that the prohibition of causing pain to an animal only applies to animals capable of work but not to small animals or insects. Other opinions hold that the prohibition applies to all animals, even insects. If an insect is bothering someone, it is permitted to kill it, but this should preferably not be done directly with one’s hands as we learn that can breed cruelty. Human need overrides causing pain to animals, and animal experimentation is thus permitted for human benefit.
