Balaam's Ass

Rabbis called these chapters the "section of Balaam," determining that this was written at a different time from the rest of Numbers, or at least penned by another author. These chapters are in fact independent of the greater story of Numbers and therefore likely later inserted into the story. Why here? Why this story; that I am not sure of. The one connecting detail is that in both the preceding and continuing chapters, the Israelites are also camping at the border of Moab.

Summary: Balak, king of Moab, hires gentile soothsayer, Balaam to curse Israel. Balaam cannot do anything without God's permission, and tells Balak's messengers this news. However, after two rounds of messengers request Balaam's presence, God relents and permits Balaam to go. According the Ramban, God allows Balaam to go because God wants to show the gentile nations that even their own prophet has to bless God's chosen people. However, on the way, Balaam encounters a talking donkey. We'll return to that. Once this personification incident passes, Balaam and Balak go to curse the Israelites. This requires building seven altars and then sacrificing 7 each of bullock and rams, one on each altar. Once that occurs, Balaam opens his mouth and out come what is known in Torah as the four oracles. These 4 oracles each tell of the splendor of the people of Israel, how large they will be as a people and that those who curse the Jews will be cursed in return. The last oracle actually tells of the demise of the very same people who are trying to curse the Jews, the Moabites, at the hands of the Israelites. The curse backfires! Balaam is a prophet, speaking directly to God and telling the future of the Jewish people. The only occasion, I believe, where a non-Jew prophesies for Jews.

Now, back to the talking donkey. Interestingly enough, it makes one think of Shrek and the annoying talking Donkey. In fact, if I were in Balaam's shoes, I might also be deeply incensed by my donkey's lack of appropriate listening and action! However, what is interesting about this part of the parsha is that the donkey doesn't a) just start talking and b) start talking for no reason. First, he encounters an angel of God blocking his way on the road towards Moab, standing there with a sword drawn. He's terrified, so he balks. Balaam cannot see the angel, beats his donkey and tells him to get a move on. However, the angel is not so easily deterred. Now that Balaam and his donkey have turned from the regular path, the angel is positioned so there is no way forward, making the donkey squeeze up against one of the fences to the side. The donkey attempts to get by, squishing Balaam's foot in the process and therefore receives another beating. The third time, there is no way to get by, so the donkey promptly lies down where he is and endures a third beating. Only then does the donkey talk. Three beatings, and the donkey is silent (why couldn't God have showed a little more humanity for the poor creature!). Balaam, to his credit, doesn't seem surprised by his donkey's newfound ability to talk, and berates the donkey thoroughly for the mockery he has made of Balaam. The donkey, again, stays cool under pressure and reminds Balaam that he is the same donkey Balaam has risen all along, where he has never been in the habit of behaving such.

Finally, Balaam has his eyes "uncovered" and sees the angel of God, who chastises and reprimands him for his reprehensible actions. Numbers Rabbah teaches that Balaam is able to converse with God whenever and wherever pleases him, "...with eyes unveiled" (24:4), clearly able to look at God, which is in contrast to the need for Balaam to have his eyes uncovered. That Balaam is able to look at God and converse with God, yet here, Balaam is unable to see the Holy God, strikes one as odd. This momentary blindness seems to come from Balaam's decision to do wrong, despite knowing that is against God's wishes. The way we see this anger is in the juxtaposition of the sword of the angel with Balaam's desire for a sword (which he would have been able to take from the angel if he were not blinded); as well as God being angry at Balaam in contrast to Balaam's anger with his ass. We can see these parallels as representative of how we too can connect to the world, that sometimes we are so deeply entrenched in our own world and ideas, that we cannot see that were we just to step outside of a situation, we might find peace and/or resolution.

The angel, considered an angel of God, is indeed angry with Balaam, sent to him to make him consider his next moves. The angel tells him, "כי עתה גם-אתכה הרגתי ואותה החייתי,"for you are the one I should have killed [for you were the one acting so atrociously], sparing the donkey (Numbers 22:33). The angel is appalled by Balaam's actions towards his donkey, even though the angel initially appeared out of anger that Balaam intended to go to Moab to curse the Israelites. We recognize this because Balaam didn't tell the messengers of Moab the second time around that he needed to speak God's word; he gave them the impression that he would indeed curse the Israelites (Ramban). Balaam, recognizing the magnitude of the situation and that he has acted displeasingly to God, apologizes and tells the angel that he will turn back if his continued action is still not acceptable. However, the angel tells him to continue on, but only say what God commands him.

Why does this angel not initially speak directly to Balaam? Even more strange, why is God angry with Balaam for continuing a journey that God permitted? And lastly, who is this angel, what is the connection between the angel and God? Balaam has already spoken with God multiple times, developing a relationship with him. There doesn't seem to be a need for the talking donkey as well, except maybe for comic relief. Why then? One reason the rabbis give is that Balaam had actually changed his mind and was intending to go against God and curse the Jewish people. Therefore, after God had already given Balaam permission to proceed with the mission, God sends an emissary to pass on his dismay. This emissary cannot speak directly to Balaam right away, must first test him and see just how much he has strayed since the previous night when he received God's blessing. Clearly, Balaam is not as clear-headed and ready for this mission as he was the night before. Something has shifted within him. Indeed, Balaam, who desires to use his words to curse the people, cannot control his own donkey, demonstrating to the angel that there is something amiss here (despite the angel being the adversary in Balaam's way).

The angel is an interesting figure in this story. We get an angel, called שטן, translated as adversary or one who opposes, which adequately describes the situation here. Yet, it doesn't hold up. This adversary seems contrary to God's own words previously. This angel seems to be a free agent, testing Balaam despite God not asking for such action. Yet, the Rabbis had their own thoughts on this issue, marrying this satan figure with the rest of the parsha, as well as a Jewish belief in God. During the time of the Persians, there was this way of approaching God that saw God as sitting on a throne, surrounded by minions, his angels, who went out and did his bidding. This creature, actually השטן, the satan, is the instigator, the adversary, making sure that people are on the right path. When we consider our adversary in that light, the angel makes much more sense and we are able to instead see him as a potential foil for Balaam (until Balaam proves his worth with apology). This idea may also make more sense in the greater scheme of the Torah. If we follow the assumption that this particular parsha was written later, the Persian idea of God could easily have been slipped into this pentatuch.

From this idea of the angel as adversary, whether or not sent by God, we learn to recognize that we always have adversaries in our lives, either people or events that challenge us, stop us from continuing down a certain path. Although we may know the path and be heading down it for the right reasons, we do not always think fully to the end step of our actions. This encounter Balaam faces with the angel is that extra step in the thought process, the extra aspect of reasoning that forces us to move beyond "I'm doing this," to contemplate, "what might the consequences of my particular actions be if I go forward with this." We are simply invited and given the opportunity to take a step out of our crowded head space and let in another voice, of reason, caution, concern.

We must always acknowledge that voice and allow it to find volume. That adversary may not actually show up in our lives, but we are able to be our own adversaries, simply holding ourselves back until we are fully aware of our activities going forward. This Shabbat, may we take the time to pause before we act, holding ourselves accountable for our actions and not be blinded like Balaam. And may we strive to serve others, but kindly, and consider them as we move about our days. Shabbat Shalom.