Parshat Balak7 min read

God Put an Angel in Balaam's Throat So He Could Not Curse

Balaam said of himself that he knew the knowledge of the Most High. He could not see the angel in the road, and his donkey could.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Prophet the Nations Were Given
  2. The Donkey Saw What He Could Not
  3. The Angel Asked About the Donkey
  4. He Said I Have Sinned and Meant Something Else
  5. Seven Altars to Match Seven Men
  6. The Angel in His Throat
God Put an Angel in Balaam's Throat So He Could Not Curse Click for full size

The Prophet the Nations Were Given

After the flood God sent for Shem and told him something close to an admission. "If My Torah had been among those ten generations," He said, "I do not suppose I would have wiped the world out with water. Go now. Tell the nations what I have said, and ask them whether they will take it."

Shem walked the earth as a prophet for four hundred years. Nobody took it.

Job came after him, and the four friends who argued him into the ground, all of them out of the line of Nahor. And then, so that no nation could ever stand up and say we would have taken the Torah if we had been given a Moses, God gave them Balaam. Moses had to ask to be shown God's ways. Balaam said of himself that he knew the knowledge of the Most High, and he was not lying.

He never once used any of it to do a single good thing for anybody. What he did with the largest voice ever loaned to a man outside Israel was rent it out, and with his tongue he came near to destroying the world.

The Donkey Saw What He Could Not

He was on the road to Moab with the fee agreed and two servants behind him when his donkey stopped.

There was an angel standing in the road with a drawn sword, and the donkey could see it. Balaam could not. She went off into a field and he beat her back onto the road. She crushed his foot against a wall and he beat her again. Then she lay down under him in a place too narrow to turn, and he took his stick to her a third time, and she opened her mouth and asked him what she had done to him.

Then God uncovered his eyes.

He had not been blind. The eyes had been working the whole time. He was being told that even his own eye was not his to command, and the man who advertised that he knew the knowledge of the Most High got down off the animal and put his face in the dirt.

The Angel Asked About the Donkey

"Why did you strike her these three times?"

The question was not rhetorical. Satisfaction was being sought, formally, on behalf of a donkey, and the angel laid out the arithmetic. "If I have been sent to collect from you over an animal that has no merit of her own and no merit from her ancestors, work out for yourself what I have been sent to collect over a whole people you are riding out to uproot."

The world had been built on a condition. Before God made anything He consulted the Torah, written in black fire on white fire, and He told the works of creation on the sixth day that if Israel took it the world would stand, and if not He would put it all back to formless and empty. The people Balaam was hired to erase were the ones holding that agreement.

He had come out to block the road, the angel said, because the way was against him. The donkey had turned aside three times and saved a life doing it. If she had not turned, the sword would have gone through Balaam and she would have been left standing. She was not left standing. He killed her later.

He Said I Have Sinned and Meant Something Else

"I have sinned," Balaam said, "because I did not know."

He knew exactly what he was doing. Nothing holds off punishment like repentance, and a man who says I have sinned ties the hand of the angel standing over him with a sword. So he said it, and it worked, and it was the most calculated sentence of his life. His own mouth convicted him in the same breath. The man who announced everywhere that he knew the knowledge of the Most High had just said out loud that he did not know.

"If this is evil in your eyes," he added, "I will turn around." Then he could not resist the dig. "I did not set out until He told me to go, and now you tell me to go back. That is His habit. He told Abraham to slaughter his son and then sent an angel to stop the knife."

"Go with the men," the angel said. "Your lot is with them, and your end is to be wiped off the world with them."

Seven Altars to Match Seven Men

On the high place of Baal he had Balak build seven altars, and the number was not decoration. Seven altars had been raised since the beginning of the world by seven men: Adam, Abel, Noah, Abraham, Isaac, Jacob and Moses. Balaam was matching the entire record of Israel's dealings with God in one afternoon, out of loose stone, on a hill in Moab, with a bull and a ram burning on each.

Then he made his case. "Why do You favor these people," he said, "if not for the offerings they bring You? Would You not rather be worshipped by seventy nations than by one?"

"A dry crust with quiet in the house," came the answer, "beats a house full of sacrifices and quarrelling."

He tried again. "What are you doing here?" God asked him, standing at the altars. "I have built You as many altars as the three fathers of Israel built," Balaam said, "and I have put bulls and rams on all of them."

"A dinner of herbs where there is love beats a fattened ox where there is hatred. The unleavened bread and bitter herbs Israel ate in Egypt please Me more than your bulls. And if I wanted offerings, you knave, I would send Michael and Gabriel to fetch them. I have sworn to take them from Israel and from nobody else."

The Angel in His Throat

Then God handed him over to an angel, and the angel went into his mouth and settled in his throat and stayed there.

Balaam opened his mouth on the ridge above the camp, seven altars smoking behind him, Balak at his elbow waiting for the curse he had paid for, and what came out was a blessing. Second hill, second try. A blessing. Third hill, and this time a blessing with a star rising out of Jacob inside it, which the king of Moab had not commissioned and did not want.

The last prophet the nations were ever given had one instrument, and something was sitting inside it, and it chose every word he said until he stopped talking.


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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, Bereshit 1Midrash Tanchuma

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

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).

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Legends of the Jews 6:4Legends 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

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.

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Midrash Tanchuma, Balak 10Midrash Tanchuma

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

(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.

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Legends of the Jews 6:35Legends 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

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! " 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. God values sincerity, humility, and peace above all else. Balaam’s grand gesture, his attempt to impress with sheer volume, falls flat.

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.

Are you trying to impress? Or are you speaking from the heart?

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Legends of the Jews 6:37Legends 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

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.

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. And what is the true intention behind them?

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