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Balaam Confessed That God Does Not Notice Israel's Sins

An orchard whose keeper falls asleep can be emptied before dawn. Balak had paid a man to find that hour. Balaam hunted for it from three hilltops.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Third Hilltop
  2. An Orchard Whose Keeper Never Sleeps
  3. What Balaam's Eye Actually Saw
  4. The Lion That Does Not Sleep
  5. He Came Back for the Wage
Balaam Confessed That God Does Not Notice Israel's Sins Click for full size

The Third Hilltop

Balaam opened his mouth on the third hilltop and heard himself acquit them.

"No one has beheld falsehood in Jacob. No one has seen perversity in Israel."

Balak was standing right there. The words kept coming, and Balaam, who understood exactly what he was saying even while he could not stop saying it, filled in the rest of it himself. God does not notice the transgressions in their hands. He notices only what they have earned.

The two words the oracle used for what God was not looking at, perversity and sin, are not abstractions in the older readings. They are two figures. Samael is one of them and the snake out of the garden is the other, and they were both standing in the account, and God was looking past them.

An Orchard Whose Keeper Never Sleeps

Balaam explained the problem to his employer, since his employer had paid for a professional opinion.

An orchard with nobody watching it gets stripped in broad daylight. An orchard with a keeper who dozes gets taken quietly in the hour before dawn. Either way there is a moment, and the whole trade of a man like Balaam is knowing when the moment is.

"The one who keeps Israel neither slumbers nor sleeps. So how am I supposed to harm them?"

Balak did not accept it. He went looking for a different angle the way a man walks around a locked building trying windows.

"You cannot touch them because of Moses, who protects them. Fine. Look past Moses. Look at Joshua, the one who comes after him. Tell me his deeds are weak."

Balaam looked. "He will be strong like him." And out of his mouth came the sound of a shofar, a shout going up out of a camp, and a wall going over sideways into its own dust.

What Balaam's Eye Actually Saw

Balak had hired him on a false description. A people came up out of Egypt, Balak had said, as though they had walked out on their own. They did not walk out. They were brought out.

And there was the matter of the trade itself. Balaam was standing on a hilltop reading omens to find the weak place. The people below him did not do that. When they went to war a priest put on the breastplate and the urim and thummim were asked, and the answer came from the one who made the enemy. Their diviners were nullified by repentance, which is the one countermeasure no omen can be read against.

Then Balaam saw the camp the way it actually was, and the sight was worse than the failure. Israel was sitting in front of God the way a student sits in front of his master, being told why each portion was written the way it was written. The ministering angels were outside that circle. They cannot come into it. They have to stand at the edge and ask the students afterward, what did He teach you today.

Balaam confessed the rest of it out loud, in front of the man paying him. "I was in error. I believed Israel could be attacked easily. They have taken deep root in the earth and they cannot be uprooted." He knew why, too. God carried many of their sins for the sake of the mark of the covenant they had kept in their flesh, and the sign they had kept on their doorposts, and the food they would not eat, and the customs that made them impossible to file with anybody else.

The Lion That Does Not Sleep

Here is a people that rises up like a lion.

They sleep like anyone. Then they get up, and before their feet are properly under them they say that the Lord is one, and at that the destroying spirits that came in the night to touch them are finished, and on their way out they answer after the man who said it, blessed be the name of His glorious kingdom forever. He hands his spirit over when he lies down and it is handed back in the morning, passed from the night watch to the day watch like a package between guards.

A lion, the oracle went on, does not sleep until it has eaten its prey and drunk the blood of the slain.

Balaam was still talking when he said it. He had been hunting for the hour when the guard slept, and what came out of his mouth was that this particular lion would not lie down until it had eaten. The prey in that sentence was Balaam. The slain were the five kings of Midian, who were still alive at the time, and so was he.

He Came Back for the Wage

He went home. That should have been the end of him in the story.

Then he heard the number. Twenty-four thousand Israelites dead in the plague at Peor, all of it out of the advice he had sold on his way out of Moab, and he turned around and came back to collect on the work.

He was in the air over the battlefield when they caught him. Moses had warned the men what they were walking into. "Balaam has worked magic for them. He is making the five kings fly, and he flies himself. Hold up the plate with the Name engraved on it, and they will come down."

They held up the gold plate off the high priest's forehead, the one with holy to the Lord cut into it, and five kings and a diviner dropped out of the sky onto the ground they had been flying over. The sword took him among the corpses of the men he had come back to be paid by.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Midrash Tanchuma, Balak 14Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

(Numb. 23:21:) “No one has beheld falsehood in Jacob […].” Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.) “The Lord their God is with him.” You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21:) “The Lord their God is with him (i.e. Moses).” Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at Joshua, his successor, and his deeds.” He said to him, “He also will be strong like him.” (Numb. 23:21:) “The Lord their God is with him; a royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall. (Numb. 23:22:) “God brings them out of Egypt.” You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather God brought them out.” (Ibid. cont.) “Like the heights of His loftiness (r'm).” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt. rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23:) “There is no augury in Jacob and no divination in Israel.” Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance and nullify their divinations. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.” (Numb. 23:23, cont.) “Now it is said for Jacob and for Israel, [‘What has God done?’]” His (i.e. Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18), “for her profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e. Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, ‘What has God done?’” (Numb. 23:24:), “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they begin worldly business pursuits. If one of them should stumble, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He. (Numb. 23:24, cont.) “It (a lion) does not sleep until it has eaten its prey.” When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever.” Through the recitation of the Shema' he is sustained from the day watch to the night watch. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.” Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “There is no nation like this one.” (Numb. 23:24, cont.) “And drunk the blood of the slain.” He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” these are the five kings of Midian. It is so stated (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6:) “With the vessels of the sanctuary.” This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.” (Numb. 31:6, cont.) “And the trumpets for sounding the alarm in his hand.” Moses said to Israel, “Balaam the wicked has practiced magic for you and is making the five kings fly. So he flies and makes [others] fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved, and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel, he returned to get his wage. For that reason Balaam ben Beor is recorded (n Numb. 31:8) together with the five kings of Midian.

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Legends of the Jews 6:41Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Legends of the Jews turns to Balaam Admits Israel Cannot Be Uprooted From the Earth.

Balaam admitted, "I was in error when I believed Israel could be easily attacked, but now I know that they have taken deep root in the earth, and cannot be uprooted." He realized something fundamental: the connection between the Jewish people and their land, their roots, runs incredibly deep.

Why this resilience? Why this protection? Balaam offers some clues. He says, "God forgives them many sins out of consideration for their having preserved the token of the Abrahamic covenant..." That "token" is brit milah, circumcision, the physical sign of the covenant between God and Abraham and his descendants. It's a constant reminder, a physical embodiment of this ancient agreement.

It's not just about that single act. Balaam continues, "Israel is distinguished from all other nations by their custom, by their food, by the token of the covenant upon their bodies, and by the token upon their doorposts.." That last one refers to the mezuzah, the small case containing a parchment inscribed with verses from the Torah, affixed to the doorposts of Jewish homes. These aren't just rituals; they're constant, visible reminders of a unique identity.

And this uniqueness has profound implications. Balaam declares, "it is a people that shall dwell alone, and shall not be reckoned among the nations." This isn't about isolationism or superiority; it's about a distinct path, a separate destiny.

It even affects how God judges them. "God doth not judge them at the same time with other nations, for He judges the latter in the darkness of the night, but the former in bright daylight." What does that mean? Perhaps it suggests a different standard, a more direct and transparent relationship with the Divine.

Balaam goes on: "Israel is a separate people, alone they enjoy the blessings God gives them, no other nation rejoices with Israel." It’s a powerful image of a people receiving blessings tailored specifically for them.

And this separateness, this unique connection to the Divine, extends even into the Messianic age. "So too in the Messianic time Israel will quite alone rejoice in delights and pleasures, whereas in the present world it may also partake of the universal welfare of the nations." Even in a future of universal peace and prosperity, Israel will have a unique and distinct joy, a separate portion of blessing.

So, what does all this mean for us today? Does it mean we should isolate ourselves? Absolutely not. But perhaps it’s a reminder to cherish the unique aspects of our heritage, to find strength in our traditions, and to recognize the enduring covenant that connects us to something far greater than ourselves.

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Tikkunei Zohar 101:24Tikkunei Zohar

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

Jewish mysticism often explores this very idea, the hiddenness of God, the hiddenness of ourselves. And sometimes, that hiddenness is tied to moments of judgment, moments when things feel...off. to a fascinating little snippet from the Tikkunei (spiritual repair) Zohar, a core text of Kabbalah that expands on the original Zohar. Here, we're exploring a verse from the Torah and a verse from Psalms, linking them to some pretty intense spiritual concepts.

The Tikkunei Zohar zeroes in on Balaam, that ambiguous prophet in the Book of Numbers. Remember him? The one hired to curse the Israelites, but who ends up blessing them instead? He says, "He has not seen sin in Jacob, nor has He seen perversity in Israel" (Num. 23:21). Seems straightforward. God doesn't see the Israelites' flaws. But the Tikkunei Zohar takes a sharp turn. It equates "perversity and sin" with Samael (the angel of death) and the snake.

Whoa. Samael is often considered the angel of death or a powerful, adversarial force. And the snake? Well, that brings us right back to the Garden of Eden and the whole story of temptation and the introduction of evil into the world. So, what's the Tikkunei Zohar trying to tell us?

It suggests that even when things look rosy The first reading – when Balaam is proclaiming Israel's innocence – these darker forces are still present, lurking beneath. They are the "sin" and "perversity" that God, in a sense, chooses not to see.

But the passage doesn't stop there. It goes on to say that when these forces "oppress Her so-as-to look upon Her, She is self-concealed from everything." Who is "Her"? In Kabbalah, this often refers to the Shekhinah, the Divine Presence, the feminine aspect of God that dwells in the world. When negativity and judgment are rampant, the Shekhinah withdraws. The Divine Presence becomes hidden.

And when does this happen? “In the seventh month.” The text then quotes (Psalm 81:4): "Blow the ram’s horn on the New Moon, on the appointed time for the day of our festival." Now, here's where it gets really interesting. The Tikkunei Zohar asks, "What is… 'on the appointed time' (keseh)?" And it answers: "In the month in which the moon is self-concealed (it-kasya)." The seventh month, Tishrei, is when we celebrate Rosh Hashanah (the Jewish New Year) and Yom Kippur, the High Holy Days. Rosh Hashanah, the New Year, is literally timed with the new moon – when the moon is at its darkest, most "self-concealed." Yom Kippur follows soon after, a day of intense introspection and atonement.

So, the Tikkunei Zohar is connecting the dots: the presence of negative forces, the hiding of the Divine Presence, and the time of year when we are called to look inward, to confront our own shortcomings and strive for renewal. The "self-concealment" of the moon mirrors the self-concealment of the Divine.

What does it all mean? Maybe it's a reminder that even in times of celebration and apparent blessings, we need to be aware of the shadows. That spiritual work isn't just about basking in the light, but also about confronting the darkness within ourselves and in the world. Perhaps, by acknowledging the "perversity and sin," by recognizing the forces that obscure the Divine, we can actually draw closer to the Shekhinah, to the hidden God. By blowing the shofar, by making noise, we can pierce the veil.

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