Parshat Balak5 min read

Balaam Saw the Dawn of Creation and Still Chose Wrong

Balaam's prophetic vision reached back to God consulting the angels before creation. He saw everything. He aimed it at Israel's destruction anyway.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Last Prophet Given to the Nations
  2. How the World Was Made With Consultation
  3. Seven Altars Against the Record
  4. The Angel and the She-Ass

The Last Prophet Given to the Nations

The tradition was unambiguous about Balaam's power. He was not a charlatan performing tricks for a nervous king. He was a genuine prophet, perhaps the last genuine prophet the nations of the world would ever receive, and his access to divine communication was real. His visions reached back not just to the present moment but to the foundations of the world.

And he used all of it to try to destroy Israel.

The sages found this extraordinary. Not because they expected evil men to be weak. But because Balaam's failure was not a failure of capacity. It was a failure of will. He saw everything. He chose wrong anyway. His story became the tradition's most sustained meditation on what prophetic vision means when it is divorced from the character that should accompany it.

How the World Was Made With Consultation

Midrash Tanchuma Bereshit 1 preserves the teaching that before God created the world, He consulted the Torah. The Torah had been written two thousand years before creation, inscribed in letters of black fire on white fire. It was the architectural plan for everything that would exist. When God said in Genesis 1:26, "Let us make the human being," the sages heard that plural "us" as a reference to this consultation - God speaking with His own blueprint.

But there is a parallel layer in the tradition. The angels were also involved. The ministering angels asked: "What is the human being that You should remember him?" This was not rhetorical. The angels were challenging the plan. They did not think the human being belonged in creation. They saw what would happen - the violence, the idolatry, the persistent failure to maintain what God had made - and they doubted the wisdom of making it at all. God proceeded anyway. And Balaam, whose prophetic vision was enormous enough to encompass creation itself, had seen this moment. He had access to the debate before the world was built.

Seven Altars Against the Record

When Balaam instructed Balak to build seven altars on the high places of Moab, each with a ram and a bull, he was not improvising. He was working from knowledge. He knew that the patriarchs had each built altars: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses had each made offerings at specific moments of contact with the divine, and together their altars added up to seven. Balaam was trying to reproduce the architectural record of the relationship between Israel and its God, mirror it from the outside, and thereby generate equivalent divine attention for his own purposes.

God's response was immediate. You have built seven altars. The patriarchs built seven altars. But theirs came from love and yours comes from hatred. A dinner of herbs where love is, the verse in Proverbs says, is better than a stalled ox and hatred therewith. The sacrifice without the intention behind it is not a sacrifice at all. Balaam had the information about what made the patriarchs powerful. He did not have the thing itself.

The Angel and the She-Ass

Midrash Tanchuma Balak 10 treats the episode of Balaam's donkey with particular attention. When the angel of the Lord blocked the road and Balaam could not see it while his donkey could, the Tanchuma reads this as a pointed message: even the eye is not under your control. Balaam could reach back prophetically to the dawn of creation. He could not see what was standing three feet in front of him on a road. The gift God gave him operated when God permitted it. His vision was not his possession. It was a loan.

The angel's rebuke went further. You struck a donkey that has neither its own merit nor the merit of its ancestors, and I am required to seek satisfaction from you for that. How much more am I required to seek satisfaction from you for coming to uproot an entire people that does have merit and the merit of its ancestors. The donkey was the angel's argument. Everything Balaam thought he was doing on his own terms was operating within a framework he could not override.

BalaamCreationAngelsProphecyWisdomChoice
← All myths

From the tradition

Sources

5 sources

The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Midrash Tanchuma, Bereshit 1Midrash Tanchuma

With the beginning (Gen. 1:1). This is what Scripture means when it says: The Lord with wisdom founded the earth (Prov. 3:19). That is, when the Holy One, blessed be He, was about to create this world, He consulted the Torah before embarking upon the work of creation, as it is said: Counsel is mine and sound wisdom; I am understanding, power is mine (ibid. 8:14). How was the Torah written? It was written with letters of black fire on a surface of white fire, as is said: His locks are curled and black as a raven (Song 5:11). What is meant by His locks are curled? It means that each crowned stroke on the letters of the Torah contains heaps and heaps of law. For example, it is written in the Torah: Profane not My Holy Name (Lev. 22:2); but if you should change the het in the word yehallelu (“profane”) into a heh, the word would read “praise,” and you would thereby destroy the world. Conversely, where it is written Let everything that hath breath praise the Lord (Ps. 150:6), if you should alter the heh in the word tehallel (“praise”) into a het, the word would read “profane,” and you would thereby destroy the world.

Similarly, in the verse Hear, O Israel, the Lord our God, the Lord is One (Deut. 6:4), if you should change the dalet in the word ehad (“one”) into a resh, the word would then read aher (“another”), and you would thereby destroy the world, since it is said: For thou shalt not bow to another god (Exod. 34:14). Likewise, in the verse They have lied against the Lord (Jer. 5:12), if you should change the preposition bet (“against”) into the preposition kaf (“like”), you would thereby destroy the world.

Again, in the verse There is none holy as the Lord (I Sam. 2:2), if you alter the preposition kaf (“as”) to read bet (“in”), you would thereby destroy the world.

If a slight change in a single letter can produce such drastic consequences, how much more so the alteration of a complete word. Such, then, is the meaning of His locks are curled. Accordingly David praised God by saying: Thy commandment is exceedingly broad (Ps. 119:96); and elsewhere in Scripture it says: The measure thereof is longer than the earth (Job 11:9).

The Torah served as an artisan in all the work of creation, as it is said: Then I was with Him, as a nursling (amon) (Prov. 8:30). However, you do not read the word as amon (“nursling”), but as uman (“artisan”), since it was with the assistance of the Torah that God stretched out the heavens and established the earth, as it is said: If My covenant be not with day and night, if I have not appointed the ordinances of heaven and earth (Jer. 33:25). With it, He bound up the sea lest it should go forth and overflow the world, as it is said: Fear ye not Me? saith the Lord; nor will ye not tremble at My presence who have placed the sand for the bound of the sea (ibid. 5:22). With it, also, He locked up the deep so that it might not inundate the world, as is written: When He set a circle on the face of the deep (Prov. 8:27). Similarly, He fashioned with it the sun and the moon, as is said: The Lord giveth the sun to light the day, the ordinances of the moon and the stars to light the night. Who stirreth up the sea, that the waves thereof roar, the Lord of hosts is His name (Jer. 31:35). Hence, you learn that the world was founded upon the Torah.

The Holy One, blessed be He, gave the Torah to the Israelites so that they might devote themselves to it and to its commandments day and night, as it is said: But thou shalt meditate therein day and night (Josh. 1:8). And it says elsewhere: But his delight is in the law of the Lord, and in his law doth he meditate day and night. And he shall be like a tree planted by streams of water (Ps. 1:2–3).

(Furthermore,) the world endures because of those who guard the law, as Hannah stated: For the pillars of the earth are the Lord’s (I Sam. 2:8). Who are the pillars of the earth? They are the guardians of the law, for whose sake alone the world was fashioned, as is said: He hath fashioned the world because of them (ibid.).

It has been taught on the authority of R. Simeon the son of Lakish: Why does Scripture say of the creation process (simply) first day, second day, third day, fourth day, fifth day, the sixth day, adding the definite article (heh) only in this instance, so that it reads the sixth day? This is to teach us, the rabbi explained, that God made an agreement with the works of creation in which he declared: If Israel accepts the Torah, in which there are five books, well and good, but if not I will return you to a state unformed and void (Gen. 1:2). Hence the sons of Korah exclaimed: When the earth and the inhabitants thereof trembled, I Myself established the pillars of it (Ps. 75:4). The word pillars in this verse refers to the Torah, which the Holy One, blessed be He, revealed at Sinai.

Moses, our teacher, merited receiving the Torah, for the sole of the Torah is humility and its crown is fear. The sole of the Torah is humility, as it is said: The base of humility is the fear of the Lord (Prov. 22:4), and its crown is fear, as it is said: The fear of the Lord is the beginning of wisdom (Ps. 110:10).

Both these attributes were possessed by our teacher, Moses. As to humility, it is stated: And the man Moses was very humble (Num. 12:3), and as to fear, it is written: For he feared to look upon God (Exod. 3:6).

Our teachers maintained that in reward for three things Moses was granted three things. As a reward for And Moses hid his face (Exod. 3:6), he was granted The skin of his face sent forth beams (ibid. 34:30); as a reward for For He feared (ibid. 3:6), he was granted They were afraid to come nigh unto him (ibid. 34:30); and as a reward for He was afraid to look (ibid. 3:6), he was granted The similitude of the Lord doth he behold (Num. 12:18).

The reward for the observance of the Torah, however, is bestowed not in this world but in the world-to-come, as Scripture states in the verse: Which I command thee this day to do them (Deut. 7:11); that is, to do them today and not in the world-to-come. “(I command thee) this day to do them, but I do not decree that you should receive the reward for their observance today.” Hence Solomon said (of the woman of valor): Strength and dignity are her clothing; and she laugheth at the time to come (Prov. 31:25); (inasmuch as her reward will be given to her in the time to come).

Observe the reward given for the observance of the Torah from the example of Pharaoh. Because Pharaoh said to Joseph, I am Pharaoh (Gen. 41:44), Joseph was exalted by him exceedingly, as it is said: And Pharaoh took off his signet ring and put it upon Joseph’s hand (ibid. v. 42). How much greater, then, is the reward bestowed by the Holy One, blessed be He, who with every commandment declares, I am the Lord (Exod. 31:13). (What else do we learn from this?) We learn from this that there is no limit to the reward given for the observance of the Torah. David foresaw this and declared: Oh how abundant is Thy goodness which Thou has laid up for them that fear Thee (Ps. 31:20).

Nowhere in the entire creation narrative does the word “He wrought” occur other than with reference to the reward bestowed in the hereafter upon those who have observed the Torah. Concerning them it is said, Thou has wrought for them that take refuge in Thee (ibid.).

You find that the Holy One, blessed be He, discloses prior to their death the reward to be given to those who devote themselves to the Torah. It happened that when R. Abahu was about to depart from this world, the Holy One, blessed be He, revealed to him thirteen streams of balsam oil. Thereupon, he said to his disciples: “Happy are you who devote yourselves to the study of the Torah.” “Master,” they asked, “what is it that you have seen?” He replied, “The Holy One, blessed be He, gave me thirteen streams of balsam oil in reward for studying the Torah.” And then he went on to say, Yet I have said, “In vain have I labored, I have spent my strength for nought and vanity; yet surely my right is with the Lord, and my recompense with my God” (Isa. 49:4).

It is because of the reward given to those who devote themselves to the Torah that Isaiah declared: Happy are ye that sow beside all waters, that send forth freely the feet of the ox and the ass (ibid. 32:20). The words that sow beside all waters refer to those who devote themselves to the study of the Torah, which is compared to water, as it is said: Ho! Everyone that thirsteth, come ye for water (ibid. 55:1); the word ox alludes to the Messiah of the House of Joseph, who is compared to an ox; and the ass refers to the Messiah of the House of David, for it is said of him: Lowly and riding upon an ass (Zech. 9:9).

Scripture states, concerning the reward that students of the Torah will receive after their deaths: And from old, men have not heard or perceived by ear, neither hath the eye seen a God beside Thee who worketh for him who waiteth for Him (Isa. 64:3). It states: Happy are they who are upright in the way, who walk in the law of the Lord (Ps. 119:1); that is to say, Happy are they who honor masters of the Torah. And it says also: It is a tree of life to them that lay hold upon her, and happy is everyone that holdeth her fast (Prov. 3:18).

Similarly, Moses declared: For if ye shall diligently guard (Deut. 11:22); that is, if you guard diligently the students of Torah, then you shall be guarded in turn. Hence Scripture states: For them that honor Me I will honor, and they that despise Me shall be lightly esteemed (I Sam. 2:30). This verse alludes to those who honor the students of the Torah.

What is more, there is a tradition to the effect that the object particle (et) in the verse Thou shalt fear (et) the Lord thy God (Deut. 6:13) alludes to reverence for the scholars of the Torah as well as to fear of the Lord. This is so because there is no virtue comparable to the study of the Torah, as it is said: It is more precious than peninim (“innermost”) (Prov. 3:15); that is to say, it is more precious than the high priest who serves in the innermost part of the sanctuary.

Scripture itself declares: Happy is the man that hearkeneth unto Me, watching daily at My gates, waiting at the posts of My door (ibid. 8:34). This verse indicates that no harm will befall the person who hearkens unto the Torah, for it is written: Whosoever hearkeneth unto Me shall dwell securely and shall be quiet without fear of evil (ibid. 1:33). It states: When thou walkest, it shall lead thee (ibid. 6:22).

Full source
Legends of the Jews 6:4Legends of the Jews

The answer, as often happens in Jewish tradition, is layered and complex, and more than a little surprising.

In Legends of the Jews, compiled by Rabbi Louis Ginzberg, the story of Balaam, the last of the non-Jewish prophets, offers a powerful explanation. Balaam's life, filled with moral failings, serves as a cautionary tale about the responsibility that comes with divine gifts. His story essentially explains why God ultimately "withdrew from the heathen the gift of prophecy."

Let’s back up a bit. The tradition tells us that Shem, son of Noah, was the first prophet commissioned to speak to the nations after the flood. Go out and share My revelations! See if they'll accept it."

For four hundred years, Shem went around as a prophet. Four hundred years! And yet, the nations wouldn't listen.

Later, others arose. The book of Job, which many scholars believe originated outside of Israel, gives us Job and his friends Eliphaz, Zophar, Bildad, and Elihu. These figures, along with Balaam himself, are said to be descendants of Nahor, Abraham's brother, from his union with Milcah.

Now, here's where it gets really interesting. The text suggests that God gave the heathens Balaam as a prophet so that they couldn't later claim they were never given a fair chance. "Had we had a prophet like Moses," they might have argued, "we would have received the Torah!" So, God provides them with Balaam, who, according to this tradition, was in no way inferior to Moses in wisdom or prophetic ability. The text is claiming that Balaam was Moses' peer among the non-Jewish world! While Moses was undoubtedly the greatest prophet among the Israelites, Balaam held a similar stature among the other nations.

Of course, there were differences. Moses was called directly by God, without any need for preparation. Balaam, on the other hand, could only receive divine revelations through sacrifices. But Balaam had one advantage: Moses had to pray to God "to show him His ways," while Balaam could declare that he "knew the knowledge of the Most High." Quite a claim!

Yet, despite his prophetic gifts, Balaam failed to use them for good. He never performed a single act of kindness. Instead, his "evil tongue" nearly brought destruction upon the world. It was this moral failing, this profound disconnect between his prophetic abilities and his ethical behavior, that ultimately led God to vow never to exchange the Israelites for another people or allow them to dwell in any land other than Palestine.

The lesson? Prophecy isn't just about receiving divine messages. It's about using those messages for good, for justice, for the betterment of the world. Balaam's story reminds us that gifts, no matter how extraordinary, are meaningless without the moral compass to guide them. And perhaps, that's why prophecy ultimately took root so deeply in the Israelite tradition, a tradition that emphasizes not just knowledge of God, but also the responsibility to act in accordance with His will.

Full source
Midrash Tanchuma, Balak 10Midrash Tanchuma

(Numb. 22:31:) “Then the Lord uncovered the eyes of Balaam and he saw [the angel of the Lord….].” Was he blind? [These words were] simply to inform him that even the eye is not under his control. (Ibid., cont.) “Then he bowed down and prostrated himself on his face,” because [the angel] had spoken with him. (Numb. 22:32:) “And the angel of the Lord said unto him, ‘Why did you strike your she-ass these three times?’” The angel come to seek satisfaction at his hand for the she-ass. He said to him, “Now if for the she-ass, which has neither its own merit nor merit from ancestors, I have been commanded to seek satisfaction from your hand, how much the more so for an entire people that you have come to uproot!“ (Numb. 22:32, cont.) “Here I have come out as an adversary (satan), because your way is contrary (yrt).” [Yrt is interpreted as] an acronym [concerning the ass for] yare'ah (she feared), ra'atah (she saw), natetah (she turned away). Another interpretation: [The numerical value of] yrt, in the atbash [scheme] is [equivalent to that of] shield (magen). (Numb. 22:33:) “For the she-ass saw me and turned away from me these three times. If she had not turned away [from me, surely just now I would have killed you] and let her live.” From here you have learned that he killed the ass. (Numb. 22:34:) “Then Balaam said unto the angel of the Lord, ‘I have sinned because I did not know.’” [These words are] to teach you that he was completely evil. He knew that nothing can withstand divine punishment except for repentance; for whenever anyone sins and says, “I have sinned,” the angel has no authority to touch him. (Ibid.) “Because I did not know.” Although that wicked man was praising himself and saying (in Numb. 24:16), “who has knowledge of the Most High,” his mouth bore witness about him and said (in Numb. 22:34), “I did not know.” (Ibid., cont.) “And now, if it is evil in your eyes, I will return.” He said to him, “I did not go until the Holy One, blessed be He, said to me (in Numb. 22:20), “Arise and go with them”; yet you are saying that I should return! [Indeed] such is His practice! Similarly, did he not tell Abraham to sacrifice his son? Then after that [it is stated (in Gen. 22:11-12)], ‘But the angel of the Lord called [unto him…]. And he said, “Do not raise your hand [against the lad].”’ He is used to saying something, then to have an angel come and reverse it.” [So (in vs. 34),] “if it is evil in your eyes, I will return.” (Numb. 22:35:) “The angel of the Lord said unto Balaam, ‘Go with the men’”; for your lot is [to be] with them, and your end is to be obliterated with them from the world. (Ibid., cont.) “So Balaam went with the princes of Balak.” [These words] teach that just as they were happy to curse [Israel], so was he happy. (Numb. 22:36:) “When Balak heard that Balaam had come.” [These words] teach that he sent messengers unto [Balak] to send him tidings. (Ibid., cont.) “He went out to meet him unto the city of Moab,” [i.e.,] unto their metropolis. What was [Balak's] reason for preceding him to the borders? He said to him, “These are borders which have been fixed from the days of Noah, so that a nation would not enter the territory of its neighbor. These [people] are coming to uproot them.” He said to him, “Come to curse them.” Then he showed him how they had broken through and crossed the border of Sihon and Og, as though lodging a complaint against them. (Numb. 22:37:) “Then Balak said unto Balaam, ‘Did I not truly send unto you [to summon you; why did you not come unto me; am I really unable to honor you]?’” He prophesied that his end would be to go in disgrace. Then did Balaam also answer him like the [truth of the] matter (in Numb. 22:38), “So Balaam said unto Balak, ‘See, I have come unto you now, [but am I really able to say anything at all…?]’” For I do not have authority to say what I want.

Full source
Legends of the Jews 6:35Legends of the Jews

He's hired by Balak, a Moabite king, to curse the Israelites. Balak is terrified of them, seeing them as a threat. Balaam, knowing he can't really curse them if God doesn't allow it, tries a different tactic: flattery.

He figures he can manipulate God into giving him permission. And how does he try to do this? With sacrifices, of course! As we read in Legends of the Jews, Balaam instructs Balak to build seven altars upon the "high place of Baal."

Why seven altars? Ginzberg, in his retelling, tells us these seven altars are meant to mirror the seven altars erected by seven pious men throughout history: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. Quite the line-up. Balaam's trying to evoke the power and righteousness of these figures, hoping to piggyback on their merit.

He then asks God, "Why didst Thou favor these people, if not for the sacrifices that they offered Thee? Were it not better for Thee to be adored by seventy nations than by one?" In other words, "Hey God, look at all these offerings! Isn't it better to have more worshippers?" He's attempting to appeal to God's ego, suggesting that quantity trumps quality.

But God isn't buying it.

Instead, the Ruach (spirit) HaKodesh, the Holy Spirit, answers him with a proverb. Instead of being swayed by lavish displays, God says, "'Better is a dry morsel and quietness therewith, than a house full of sacrifices and strife.' Dearer to Me is a dry offering of meal than all these many flesh offerings by which thou strivest to stir up strife between Me and Israel." "A dry morsel and quietness." It's a powerful image, isn't it? God values sincerity, humility, and peace above all else. Balaam’s grand gesture, his attempt to impress with sheer volume, falls flat.

The lesson here? It's not about the size of the offering, but the intention behind it. A simple, heartfelt prayer said with genuine devotion is worth far more than a mountain of sacrifices offered with ulterior motives. Sometimes, the quiet, unassuming acts of faith speak the loudest.

So, the next time you offer a prayer, think about Balaam and his altars. Are you trying to impress? Or are you speaking from the heart?

Full source
Legends of the Jews 6:37Legends of the Jews

Balaam, the non-Jewish prophet-for-hire, was hired by Balak, king of Moab, to curse the Israelites (Numbers 22-24). He built seven altars – a huge number – and offered bullocks and rams, expensive sacrifices. Sounds impressive, doesn't it?

Here's the kicker. God isn't fooled. He confronts Balaam, asking, "What doest thou here?" It's not just a question of location, is it? It's a question of intention.

Balaam boasts about his altars, comparing them to those of the three patriarchs – Abraham, Isaac, and Jacob. He thinks he's impressing God with the sheer scale of his offering. But God retorts with a powerful message, quoting (Proverbs 15:17): "'Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.'" Ouch.

What does that mean? It's not about the quantity or the extravagance. It's about the heart. God continues, saying that the simple meal of matzah, unleavened bread, and herbs that the Israelites ate in Egypt, eaten with faith and love, is more pleasing than Balaam's sacrifices offered out of enmity, out of hatred.

As we find in Midrash Rabbah, it's the kavanah, the intention and devotion behind the act, that truly matters.

And then God really lays down the law. He tells Balaam that if He truly desired offerings, He wouldn't need Balaam. He could just command Michael and Gabriel, the archangels, to bring them! The audacity of Balaam thinking that God would accept offerings from the nations of the world, when He had vowed to accept them from Israel alone!

So, what happens next? Divine intervention, of course. God sends an angel to silence Balaam. The angel enters his throat, preventing him from uttering the curses he intended to speak against the Israelites. Talk about poetic justice! He can't even speak the hatred he feels!

It's a stark reminder that empty rituals and outward displays of piety are meaningless without genuine feeling and righteous intent. We can build all the altars we want, but if our hearts aren't in the right place, it's all for naught. So, what altars are we building in our lives? And what is the true intention behind them?

Full source