5 min read

Balaam Weaponized a Dream Against the Hebrews

Before Moses was born, Balaam turned Pharaoh's nightmare into policy, changing fear of one child into a decree against a people.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Nightmare Was Small Enough to Hold in One Hand
  2. The Dream Needed an Interpreter
  3. The Interpreter Becomes the Architect
  4. The Other Voice in the Room

The Nightmare Was Small Enough to Hold in One Hand

Pharaoh woke into the kind of fear kings hate most, because it had no visible enemy. He had seen, in the dream, an old man standing before him with a balance. On one side of the balance, Egypt's elders and nobles and great men were piled together, every person of consequence in the kingdom. On the other side, a single kid, a young animal, tender and small with no army and no throne. The small side sank. The empire rose helplessly into the air.

Dreams do not issue decrees. Men do. That is why Balaam matters here.

The Dream Needed an Interpreter

Pharaoh summoned his wise men. Balaam son of Beor, who had come to Egypt as a refugee and risen there through the quality of his counsel, examined the dream and gave it a target. A son will be born to Israel, he said, who will destroy all of Egypt and lead the Israelites out with a mighty hand. The lamb is not a lamb. It is a child not yet born to parents not yet named in a generation not yet arrived.

The second dream ran on the same logic. An old man with a balance again. This time, Egypt's entire territory was loaded into one pan: the cities, the fields, the Nile, the papyrus marshes, every geographic feature of the kingdom. Into the other pan went a single lamb. The lamb's side descended. Egypt was lifted. The empire outweighed by the thing it could hold in two hands.

Balaam read the second dream the same way he had read the first. The child was coming. The only question was policy.

The Interpreter Becomes the Architect

The tradition is precise about Balaam's role: he did not merely interpret the dreams. He proposed the response. He was the one who translated Pharaoh's formless fear of a vision into a specific administrative action against a specific population. Before Balaam spoke, Pharaoh had a nightmare. After Balaam spoke, Pharaoh had a plan.

The plan was to cast every male child born to the Hebrews into the Nile. If the child who would destroy Egypt had not yet been born, then preventing his birth was the simplest solution to the problem. And if he had already been born and was among the Israelite infants currently living, then drowning all of them would catch him in the net. The mathematics of tyranny: if one among ten thousand is dangerous, eliminate ten thousand.

Balaam had been the one who told Pharaoh the specific population to target. He had made the anxiety legible by giving it an address. He had done the thing that transforms a king's fear from something private and incapacitating into something actionable and official. This is what interpreters of enemies' dreams are for, in the tradition's understanding: they are the mechanism by which a vague danger becomes a decree, and a decree becomes the suffering of actual people.

The Other Voice in the Room

Jethro the Midianite was also present in Pharaoh's court. He was one of the three advisors whose responses to the question of what to do about Israel would determine each man's future. Jethro said: leave them alone. The God who has protected this family for four generations is not a force that responds well to decrees against infants. He gave his reasons and they were good reasons, grounded in the same historical pattern that Reuel would later cite to Balak: every person who had tried to harm this family had been answered for it, and the scale of the answer had in every case exceeded the scale of the harm.

No one listened to Jethro. The tradition preserves his departure from Egypt as a consequence of having spoken: he was banished, or he fled, because a counselor who tells a frightened king to do nothing is not a counselor a frightened king wants nearby. He made his way eventually to Midian, where he would become a priest of his people and the father of the woman Moses would marry in the desert. His counsel at Pharaoh's court had been rejected. The consequences of that rejection would eventually reach him at a well in Midian, in the form of a fugitive who had killed an Egyptian overseer and was looking for water.


← All myths

From the tradition

Sources

4 sources

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

Legends of the Jews 4:24Legends of the Jews

It all started 130 years after the Israelites went down to Egypt. Pharaoh, in his dream, saw an old man standing before him. This old man held a balance scale. He watched as the old man gathered all the elders, the nobles, the great men of Egypt, tied them together, and placed them in one scale.

Then, he put a tender kid – a young goat – in the other scale.

Can you picture it? The weight of all those powerful Egyptians…and then this tiny, innocent kid. But here’s the thing: the kid’s side went down. It outweighed them all!

Pharaoh woke up shaken. He immediately summoned his servants and wise men. He needed someone to interpret this terrifying vision. They were, understandably, afraid. What did it mean?

That’s when Balaam, son of Beor, stepped forward. Now, Balaam is a fascinating figure in Jewish tradition, often portrayed as a diviner, a prophet of sorts, though not of Israel. He had a reputation, let's just say.

Balaam, in this account, doesn't mince words. "This means nothing but that a great evil will spring up against Egypt," he declared. “For a son will be born unto Israel, who will destroy the whole of our land and all its inhabitants, and he will bring forth the Israelites from Egypt with a mighty hand.”

Talk about a buzzkill.

Balaam’s interpretation? This dream wasn't just some random subconscious burbling. It was a prophecy. A dire prophecy. A Hebrew child would be born who would bring Egypt to its knees and lead the Israelites to freedom.

And his solution? "Now, therefore, O king, take counsel as to this matter, that the hope of Israel be frustrated before this evil arise against Egypt." In other words: nip this problem in the bud. Before this child is even born, find a way to crush the Israelites’ hopes and dreams.

Think about the implications. This dream, and Balaam’s interpretation, set in motion a chain of events, a paranoia that fueled the oppression of the Israelites for generations. It's a powerful reminder of how fear, fueled by prophecy and interpreted through a particular lens, can lead to terrible consequences. But could Pharaoh have chosen a different path? Could he have seen the dream as a warning rather than a threat, an opportunity for reconciliation instead of repression? Maybe, just maybe, history could have been different.

Full source
Jasher 67Book of Jasher

There are so many fascinating texts that offer different perspectives and details on familiar narratives. a chapter from one of these books: the Book of Jasher. Specifically, we'll be looking at Chapter 67, which gives us its own take on the events leading up to the birth of Moses.

The chapter begins by setting the stage with Amram, a man from the tribe of Levi, marrying Jochebed. Now, here's a detail you don't often hear: Jasher tells us Jochebed was 126 years old when they married! From this union, Miriam is born, her name a reflection of the bitterness (maror) the Israelites were experiencing under Egyptian rule. Then comes Aaron, born at a time when Pharaoh's cruelty was reaching new heights, with the spilling of Israelite children's blood.

Before we get to Moses, the Book of Jasher takes a detour, introducing us to some other players. We hear of the death of Zepho, king of Chittim, and the ascension of Janeas to the throne. And then – get this – Balaam, yes, that Balaam, the one with the talking donkey in the Book of Numbers, enters the scene. According to Jasher, Balaam flees from Chittim to Egypt and becomes a highly honored counselor to Pharaoh.

It’s in Pharaoh's 130th year that he has a disturbing dream. He sees an old man with merchant's scales. In one scale, the old man places all the elders and nobles of Egypt, bound together. In the other? A milk kid. And the kid outweighs them all! Can you picture the shock?

Naturally, Pharaoh is deeply troubled. He summons his wise men, including Balaam, to interpret the dream. Balaam, never one to miss an opportunity for doom and gloom, tells Pharaoh the dream signifies a great evil that will befall Egypt: a son will be born to Israel who will destroy Egypt and lead the Israelites to freedom.

So, what's a Pharaoh to do? He asks Balaam for advice on how to prevent this prophecy from coming true. Balaam suggests consulting Pharaoh's other counselors, Reuel the Midianite (who some identify with Jethro, Moses' future father-in-law!) and Job the Uzite (yes, that Job!).

Reuel, surprisingly, advises Pharaoh to leave the Hebrews alone, reminding him of the consequences faced by those who harmed Abraham, Isaac, and Jacob. He argues that the God of Israel fiercely protects his chosen people. He even brings up Pharaoh's own ancestor who took Sarah, Abraham's wife, and was afflicted with plagues as a result! It's a powerful speech, urging caution and respect.

But Pharaoh is unmoved. He turns to Job, who simply says, "Do as you see fit." Talk about unhelpful advice!

Finally, Pharaoh asks Balaam again. Balaam acknowledges that the Israelites have been protected from every previous attempt to harm them. Fire? Think of Abraham surviving the fiery furnace. Swords? Remember Isaac and the ram. Hard labor? Jacob prospered despite Laban's oppression.

Balaam then proposes a truly horrific solution: infanticide. He suggests that Pharaoh order all newborn Hebrew male children to be thrown into the river. This, he argues, is something their ancestors never faced, and therefore the only way to wipe out the Israelites.

And tragically, Pharaoh agrees. He issues a decree that every male Hebrew child born from that day forward must be thrown into the Nile, while the female children are allowed to live.

The chapter then describes the heartbreaking reality of this decree. Some Israelite men separate from their wives to avoid bringing more children into the world. Others remain with their wives, and when the time comes to give birth, the women go to the fields, deliver their babies alone, and leave them there.

But here's where the story takes a turn towards the miraculous. The Book of Jasher tells us that God sends angels to care for these abandoned infants. The angels wash, anoint, and clothe them. They even provide them with two smooth stones, one yielding milk and the other honey! The babies grow miraculously, hidden by their own rapidly growing hair.

When God decides the time is right, the earth opens up and swallows the children, protecting them until they are grown. Then, the earth spits them back out, and they return to their families, flourishing like plants in a field.

The Egyptians, witnessing this miracle, attempt to plow the fields to harm the children, but they are unable to. The Israelites continue to multiply, despite Pharaoh's cruel decree. Yet, Pharaoh's officers continue their gruesome task, snatching babies from their mothers and throwing them into the river.

What a powerful, if unsettling, chapter! It’s a reminder that even in the darkest of times, hope, resilience, and the possibility of divine intervention can persist. The Book of Jasher’s telling of these events adds layers of complexity and wonder to a story we think we know, prompting us to consider the many untold narratives woven into the fabric of our history. How does this version of the story change your understanding of the Exodus narrative? What does it tell us about the nature of evil, and the enduring strength of the human spirit?

Full source
Legends of the Jews 4:29Legends of the Jews

It’s a scene ripe with drama, intrigue, and conflicting advice.

The story begins, as many of the best stories do, with a betrayal. Jethro, also known as Reuel, later to become Moses' father-in-law, dared to speak out against Pharaoh’s growing hostility towards the Hebrews. That Pharaoh was "exceedingly wroth with him," and Jethro was promptly dismissed from his position in disgrace, forced to flee to Midian. Ouch. Imagine the courage it took to stand up to a king, especially one as powerful as Pharaoh!

Left without Jethro's counsel, Pharaoh turned to other advisors, seeking their opinions on how to deal with the growing "problem" of the Hebrew population. First up was Job. Yes, that Job, the one of immense suffering and unwavering faith. And what was his advice? Well, not much, actually. As the text recounts, Job essentially washed his hands of the situation, saying, "Behold, all the inhabitants of the land are in thy power. Let the king do as seemeth good in his eyes." It's a bit disappointing, isn't it? Especially coming from someone known for his moral fortitude.

Finally, Pharaoh called upon Balaam. Balaam, a fascinating and complex figure, was a non-Israelite prophet known for his powerful blessings and curses (Numbers 22-24). Now, Balaam's advice is where things get really interesting. According to Ginzberg's retelling in Legends of the Jews, Balaam essentially warned Pharaoh that any attempt to destroy the Hebrews through methods that had challenged their forefathers would fail. "From all that the king may devise against the Hebrews, they will be delivered," Balaam declared.

He reminded Pharaoh that the Hebrews’ God had saved Abraham from the fiery furnace, as we see in the Book of Genesis and elaborated upon in various Midrashic (rabbinic interpretive commentary) traditions. "If thou thinkest to diminish them by the flaming fire, thou wilt not prevail over them, for their God delivered Abraham their father from the furnace." He further pointed out that Isaac had been spared from sacrifice, referencing the binding of Isaac (Akeidah) in Genesis 22. "Perhaps thou thinkest to destroy them with a sword, but their father Isaac was delivered from being slaughtered by the sword.” And, he added, even the back-breaking labor that Jacob endured while working for Laban couldn't break the Hebrews. "And if thou thinkest to reduce them through hard and rigorous labor, thou wilt also not prevail, for their father Jacob served Laban in all manner of hard work, and yet he prospered.”

So, what WAS Balaam's advice? His suggestion was chilling: target the newborn male children by throwing them into the Nile. "If it please the king, let him order all the male children that shall be born in Israel from this day forward to be thrown into the water. Thereby canst thou wipe out their name, for neither any of them nor any of their fathers was tried in this way.”

This was a tactic that hadn’t been used before, a way to circumvent the protective hand that had guided the patriarchs. A truly horrific suggestion! It’s a stark reminder of the depths of cruelty to which fear and prejudice can lead. We read in (Exodus 1:22), "Then Pharaoh commanded all his people, ‘Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live.’"

What's so fascinating about this whole episode is the way it highlights the power of memory and the weight of history. Pharaoh and his advisors weren't just dealing with a present-day population; they were confronting a people deeply connected to their past, a past filled with divine interventions and miraculous escapes. Did Pharaoh truly believe he could outsmart the God of Abraham, Isaac, and Jacob? Maybe. Or perhaps he was simply blinded by fear and a desperate desire to maintain control. It makes you wonder: what "advice" are we listening to today that might lead us down a similarly dark path?

Full source
Targum Jonathan on Exodus 1Targum Jonathan

The Book of Exodus opens with a list of names and a king who "knew not Joseph." Targum Jonathan transforms this into something far more vivid, adding a prophetic dream, naming Pharaoh's magicians, and revealing the true identities of the Hebrew midwives.

The new Pharaoh is described as one who "took no knowledge of Joseph, and walked not in his laws." This is not mere forgetfulness. The Targum implies Joseph had established laws during his time as viceroy, policies and ordinances that the new king deliberately abandoned. The oppression was a conscious reversal of everything Joseph had built.

Pharaoh's fear of the Israelites is more specific in the Targum. He warns his people: "Let us take counsel against them in these matters, to diminish them that they multiply not, so as that, should war be arrayed against us, they be not added to our adversaries, and destroy us that not one of us be left." The phrase "not one of us be left" is absent from the Torah, the Targum makes Pharaoh's paranoia total, existential.

The treasure cities get specific names. The Torah calls them Pithom and Raamses. The Targum identifies them as Tanis and Pilusin (Pelusium), real Egyptian cities that ancient readers could locate on a map.

Then comes the Targum's most dramatic addition, an entire scene the Torah never mentions. Pharaoh had a dream. "He, being asleep, saw in his dream, and behold, all the land of Egypt was placed in one scale of a balance, and a lamb, the young of a sheep, was in the other scale; and the scale with the lamb in it overweighed." All of Egypt, the mightiest civilization on earth, outweighed by a single lamb. Pharaoh summoned his magicians, and the Targum names them: Jannis and Jambres, the chief sorcerers. They interpreted the dream immediately: "A certain child is about to be born in the congregation of Israel, by whose hand will be destruction to all the land of Egypt."

This dream is what triggers the decree against the Hebrew babies. It was not generic xenophobia, it was a targeted response to a specific prophecy about a specific child. Moses was being hunted before he was born.

The midwives are identified by their real names. Shifra "is Jochebed". Moses' own mother. Puah "is Miriam her daughter". Moses' sister. The two women Pharaoh ordered to kill Hebrew boys were the mother and sister of the very child he was trying to destroy.

When Pharaoh confronts them for disobeying, their answer in the Targum is bolder than the Torah's version. The Hebrew women, they say, "are sturdy and wise-minded. Before the midwife cometh to them they lift up their eyes in prayer, supplicating mercy before their Father who is in heaven, who heareth the voice of their prayer, and at once they are heard, and bring forth, and are delivered in peace." They credited God directly to Pharaoh's face.

Their reward was equally specific. The Targum says they "obtained for themselves a good name unto the ages, and the Word of the Lord built for them a royal house, even the house of the high priesthood." Jochebed and Miriam, a mother and daughter who defied a king, became the ancestresses of Israel's priestly dynasty.

Full source