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Balak brings Balaam to the top of a mountain from where he can view all the Israelite camp. Sill hopeful that he can elicit a curse upon the Jews, Balaam builds seven altars. G-d appears to Balaam and once more directs his speech, forcing him to pronounce blessings. Balaam returns to Balak who, himself a sorcerer, has meanwhile built his own altar and offered his own sacrifices. Balaam proceeds to list the praises of the Israelites and enumerates their special qualities. Important in this regard is the mountainous location from which Balaam speaks (23:9). According to the sages, the mountain alludes to the Patriarchs and the invincibility of the Jewish people. Balak, visibly shaken, says to Balaam, "What have you done? I asked you to curse, yet you have blessed" (23:11). Balaam answers innocently that he may only say that which G-d has directed. Believing that a change of venue may yield better results, Balak moves Balaam to a field, where Balaam again prophesies the glory of Israel.
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| Thoughts to Consider and Discuss |
1. What are the main themes of the two prophecies listed in this aliyah? What are the main differences between them?
2. Was Balaam innocent? Are there any indications of what his own true inclinations are?
3. Did Balaam understand what Balak really wanted? Is their miscommunication typical of the relationship between political and religious leaders?
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"Balak was even more deeply initiated in the arts of magic and omens than Balaam, who let himself be led about like a blind man. This may be compared to [two men who wish to perform an operation] - one who has the instruments but no knowledge of anatomy, the other has the knowledge but no instruments."
Midrash Bamidbar Rabbah cited by S.R. Hirsch in his commentary on 22:40
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 | | Points to Ponder | |
Does the biblical text bear out the assertions of the midrash?
Is the story of Balaam and Balak paradigmatic of anti-Semitism through the generations?
Do you think that the only way to undermine the Jewish people is by political and religious means?
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