What’s so Great about Bilaam?
There did not arise in Israel another like Moshe, whom Hashem knew face to face. (Sefer Devarim 34:10)
I. The Sages compare Bilaam to Moshe
Parshat Balak introduces the prophet Bilaam. In the above passage, the Torah describes Moshe as the greatest of our prophets. The Sages note that he is described as unequaled among the prophets of the Jewish people. Does this mean that among the other nations there was a prophet of Moshe’s caliber? The Sages respond that there was indeed an equal to Moshe among the prophets of the nations. Bilaam was this great prophet.[1]
It is difficult to understand this comment. In what sense was Bilaam Moshe’s equal? The above passage tells us that Hashem knew Moshe “face to face”. This means that His relationship with Moshe was of unparalleled intimacy. Rambam – Maimonides – describes the prophecy of Moshe and compares it to the prophetic experience of other prophets. He enumerates the ways in which Moshe’s prophecy exceeded that of other prophets. One difference is that other prophets were overwhelmed by the prophetic experience. Moshe was not; he experienced prophecy as a natural occurrence.[2] Bilaam describes his experience of prophecy as overwhelming.[3] This means that he was not Moshe’s equal.
II. Bilaam’s prophecy is part of the Torah
If Bilaam was not as great a prophet as Moshe, then in what sense was he Moshe’s equal? Rav Chaim Soloveitchik explains that our Sages did not intend to equate Bilaam’s prophetic capacity to Moshe’s. Instead, they were noting that in one specific respect he was Moshe’s equal. Bilaam is the only prophet, other than Moshe, whose prophecy is a part of the Torah.[4] In other words, the entire Torah from the first passage of Beresheit to the final passage of Devarim is Moshe’s prophecy. The only other person whose prophecy is incorporated into the Torah is Bilaam. Our parasha includes these prophecies. The first three are related to the Jewish people. In his final prophecy, he describes the destinies of other nations.
Rav Chaim’s response does not seem accurate. The Torah records prophecies other than Moshe’s. It includes prophecies of the Avot – our forefathers. It includes even prophecies of gentiles. For example, the Torah reveals Hashem’s message to Lavan before his encounter with Yaakov. It reveals Hashem’s warning to Avimelech to return Sarah to Avraham. Numerous prophecies not given to Moshe are recorded in the Torah.[5]
And he sent messengers to Bilaam the son of B’or, to Petor that is on the river, the land of his people, to summon him saying: A nation has gone forth from Egypt. It covers the eye of the land and it is settled opposing me. (Sefer BaMidbar 22:5)
III. Hashem provides Bilaam to the nations
Before addressing this question, another issue must be considered. Why was Bilaam given prophecy? Rashi quotes the response of our Sages:
Why did Hashem cause His presence to rest upon a wicked gentile? (He did this) so that the nations would not have an excuse saying: If we had prophets, we would have repented. He appointed to them prophets and they breached the boundaries of the world…[6]
According to the Sages, if the other nations were deprived of prophecy, they could attribute their failings to the lack of prophetic guidance. Hashem provided the nations with Bilaam.
How did this respond to the contention of the nations? As the Sages acknowledge, Bilaam was wicked. Compare Bilaam to Moshe. Moshe modeled wisdom and righteousness. Bilaam was a prophet but did not exemplify virtue. Our Sages identify some of his failings. Among these were avarice and disloyalty to Hashem. Could the nations not excuse their behaviors by pointing out that they were no worse than the prophet given to them as a spiritual guide?
I see it, but not now; I behold it, but not soon. A star has gone forth from Yaakov, and a staff will arise from Israel which will crush the princes of Moav and uproot all the sons of Shait. (Sefer BaMidbar 24:17)
IV. Bilaam’s prophetic mission
The answer to this question lies in considering Bilaam’s prophecies. These are recounted in the parasha. The prophecies focus primarily on two themes – the virtues of the Jewish people and the destinies of the nations. He prophesizes that nations that befriend Bnai Yisrael will prosper. Those who oppose the Jewish nation will face defeat and destruction.
Based on the content of Bilaam’s prophecies, we can better understand Hashem’s response to the contention of the nations. He did not provide them with Bilaam to serve as a spiritual guide. Hashem did not intend for Bilaam to be the “Moshe” of the nations. Bilaam was unsuited for such a task. His role was to provide basic direction. This he did. His prophecies are directed to the nations. He explains the special and unalterable relationship between Hashem and the Jewish people. He reveals to them that their destinies are tied to the Jewish people. If they befriend the Jewish people, they will benefit from Hashem’s relationship with His chosen nation. If they oppose Bnai Yisrael, then they are destined to suffer and perish.[7]
V. Bilaam’s prophecies are intended for posterity
This understanding of Bilaam’s mission provides insight into Rav Chaim’s comments. Prophecies other than Moshe’s are recorded in the Torah. Some of these prophecies were received by gentiles. However, Moshe and Bilaam shared a unique quality. Only their prophecies were intended by Hashem as messages for all generations. Lavan and Avimelech received messages from Hashem. These messages were directed to them and not intended for posterity. These messages are included in the Torah not because of their innate relevance to future generations. They are included as parts of narratives describing the relationship between Hashem and the Avot.[8]
Let us contrast these with Bilaam’s prophecies. Bilaam was given a message from Hashem and directed to communicate it to Balak and the nations. Bilaam did this. His prophecies were not personal messages from Hashem. Their content was not about Bilaam. His messages were directed to humanity. In this sense Bilaam was Moshe’s equal. He and Moshe both received prophecies that are part of the Torah as eternal messages. Moshe’s prophecies were addressed to the Jewish people. Bilaam’s were directed to humanity.
VI. The preservation of Bilaam’s message
Rav Chaim’s position provides further insight into the objective of Bilaam’s prophecy. As explained above, Bilaam’s prophecy responds to the contention of the nation that they too are entitled to prophets. Hashem not only provided such a prophet; He included his prophecy in the Torah! Had Bilaam’s prophecies not been recorded in the Torah, it is unlikely their messages would have survived the ages. At best, they would be recalled as an ancient legend. Including his prophecies in the Torah, endows them with authenticity equal to that of the rest of the Torah. Through their inclusion on the Torah Bilaam’s prophecies continue to call out to the nations of the world.
[1] Sifrei Parshat Ve’Zot HaBerachah, chapter 16.
[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Yesodai HaTorah 7:6.
[3] Sefer BeMidbar 24:4. See comments of Rashi. See also comments of Sifrei cited above. In its comments, Sifrei acknowledges the superior prophetic status of Moshe. This acknowledgement contributes to the difficulty in interpreting the meaning of its comparison of Bilaam to Moshe.
[4] Rav Y. Hershkowitz, Torat Chaim on TaNaCh, pp. 130-132.
[5] Rav Chaim explained that Bilaam’s prophecies were “Torah” when he uttered them. In the material that follows the meaning of this assertion will be explored.
[6] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer BeMidbar 22:5.
[7] The commentaries differ on the counsel Bilaam gave the nations. Abravanel suggests that he revealed to Moav that Bnai Yisrael would eventually take its land. However, this would occur in the distant future. In the interim, Moav need not fear from the Jewish people. The balance of his prophecy to the nations can be interpreted in a similar manner. Ralbag suggests that knowing one’s destiny provides the opportunity to prepare for it. Bilaam revealed to the nations their destinies. Thereby, providing them this opportunity.
[8] What about the prophecies of the Avot? Among them are Hashem’s promises to the Avot and the covenants into which He entered with them. Are not these prophecies relevant to future generations? How do these prophecies differ from those of Moshe and Bilaam? It seems that a distinction must be made between the content of these prophecies and to whom they were addressed. The content of the promises made to the Avot is relevant to all generations. Their content is more than personal messages. However, the communications received from Hashem were directed to them, alone. Their prophecies were revealed to Moshe and he was directed by Hashem to record them in the Torah. It is this record that communicates these prophecies to all generations.
In contrast, Bilaam was directed by Hashem to immediately communicate his prophecies to others. The message was not personal in its content. Neither was it directed to him. He was given messages to communicate to the world. These prophecies immediately had this status – even before Moshe’s record of them. Their inclusion in the Torah preserves them but they were given to humanity the moment Bilaam spoke them.