Among the most wicked people of all time, Bilaam is included in an exclusive list in the Mishna: “Four commoners have no share in the World-to-Come…Balaam, Doeg, Ahithophel and Gehazi” (Sanhedrin 10:2, William Davidson Edition translation). He is referred to as “בלעם הרשע,” “Bilaam the wicked,” in at least six masechtot in shas. Rashi constantly criticizes Bilaam even in cases where it doesn’t seem he is doing anything explicitly wrong. What did our sages see about Bilaam that made him so evil?
After a cursory read of the pesukim themselves in the parsha, it is difficult to see how Bilaam is especially wicked. He listens to Hashem not to go with the first group of emissaries to Balak, king of Moav (Bamidbar 22:13), he says he cannot go against what Hashem says (22:18), and he ends up blessing Am Yisrael. True, he beats his donkey, which is condemned by an angel, but he then responds, “חָטָ֔אתִי,” “I have sinned” (22:34). Based on these examples, he seems to actually be a positive figure. However, when one looks outside of these specific pesukim elsewhere in Tanach for mention of Bilaam, his sinister character is revealed. Once that is clear, we can look back into the pesukim of this parsha and read through the lines to see how Bilaam was actually acting wickedly.
First, in Bamidbar 31:8, the pasuk specifies in the war against Midian that Bilaam was killed by the sword, indicating he was especially guilty for something. In 31:16, in the war against Midian, Moshe is upset that the Jews didn’t kill the women, “who, at the bidding of Balaam, induced the Israelites to trespass against [Hashem]” (JPS translation). In Devarim 23:6, Moshe says that Hashem didn’t listen to Bilaam and switched his curse to blessing, indicating that Bilaam’s true intention was to harm Am Yisrael. Yehoshua 24:10 also says that Hashem didn’t listen to Bilaam, and even says that Hashem saved Am Yisrael from him. Similarly, Nechemiah 13:2 says that Hashem changed Bilaam’s curse to a blessing. When taking a step back, it is clear from Tanach that Bilaam was an enemy of the Jewish people.
With this in mind, the pesukim in parshat Balak must be reread to see how Bilaam is wicked throughout the story. In Bamidbar 22:11, Rashi points out that Bilaam, when quoting Balak, uses harsher language against the Jews than Balak actually said, using the word “קבה” instead of “ארה” as a stronger word for cursing. In 22:12, Hashem tells him not to go with Balak’s messengers and not to curse Israel. If Bilaam didn’t go with the messengers, how would he have cursed the Jews? Rashi explains that he still would’ve cursed them from his location, and that’s why Hashem had to tell him not to do so.
In 22:22, Hashem is angry that Bilaam started going to Balak, even though He appeared to allow him to do so in pasuk 20, showing that Bilaam failed to understand Hashem’s wishes or deliberately defied them. Actually, this point is emphasized in the pesukim that follow; Bilaam is contrasted with his donkey, as even it, an animal, is able to see the angel, while Balak cannot; He does not even reach the understanding and fear of Hashem of his animal. Additionally, he arrogantly praises his prophetic ability in 24:15-16.
Finally, note the juxtaposition of the Bilaam story with the story of the Moabite women who engage in promiscuity with the Jewish men and seduce them to worship avodah zara. As Rashi points out, citing the Gemara, this was the plan of Bilaam, who also got the Midianite women to join in the sin, as Shadal explains in Bamidbar 31:16. These and more examples in the parsha illustrate Bilaam’s shortcomings and, indeed, his evil.
What are we to take away from Bilaam’s story? For one, the wicked often work their ways under the guise of righteousness when they are anything but. The key is not to be fooled but to look at the whole picture of who they are. But most importantly, the case of Bilaam demonstrates that everything is ultimately in the hands of Hashem, and nobody can do anything to stop His will. If Hashem wants Israel to be blessed, that is what will happen. Indeed, Bilaam ends up giving us a prophecy of hope for the future. As the Rambam notes in Mishneh Torah, Melachim 11:1, Bilaam (ironically and to his ire) prophecies not only of the kingship of David but also the ultimate Mashiach: “‘A star goes forth from Jacob’ (24:17), this is David. ‘A scepter rises from Israel,’ this is the king Mashiach.” May his prophecy be fulfilled speedily in our days.
Daniel Brauner is a summer intern at The Jewish Link. He is an incoming student at Yeshiva University and lives in Teaneck. Contact him at
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