Parashat Balak 5786
Rabbi Shmuel Rabinowitz, Rabbi of the Western Wall and Holy Sites
Throughout history, the Jewish people have often been a common target of the nations of the world. Time and again, deep rivalries and long-standing disputes were set aside when an opportunity arose to act against the Jews.
This phenomenon finds striking expression in this week’s Torah portion. The Torah describes an unusual alliance between two rival nations – Moab and Midian – which united out of fear of the growing strength of the people of Israel. The Midrash highlights the extraordinary nature of this partnership:
“The elders of Moab and the elders of Midian went together” (Numbers 22:7). They had never before made peace with one another, as it is written, “who defeated Midian in the territory of Moab” (Genesis 36:35). Yet when they came to fight against Israel, they made peace with one another.
As part of this scheme, Balak son of Zippor, king of Moab, turned to Balaam son of Beor – Midian’s leading religious figure, who held the highest status of a “prophet” among the nations of the world. Balak expressed his fear of Israel’s growing power and asked Balaam to use his spiritual influence to curse the nation and bring about its downfall.
The story then takes an unexpected turn. God warns Balaam not to curse Israel. Even when he is ultimately permitted to accompany Balak’s emissaries, he is told that he may speak only the words placed in his mouth from Heaven. Unaware of this limitation, Balak leads Balaam to various vantage points overlooking the Israelite camp in the wilderness, hoping he will pronounce his curse from there. Yet time after time, blessings emerge from Balaam’s mouth instead of curses.
Our sages teach in Tractate Ta’anit (20a) that even when a wicked person offers a blessing, it is not necessarily a simple blessing, for additional meanings may be hidden within his words. Balak, however, does not understand this. He becomes furious: he hired Balaam to curse, yet Balaam keeps blessing. Eventually, they part ways and each returns home.
The climax comes when Balaam gazes upon the camp of Israel, and his perspective suddenly changes. As the Torah states:
“Balaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God came upon him”
(Numbers 24:2).
What exactly did he see that brought about such a profound transformation?
Rabbi Shlomo Yitzchaki – Rashi – explains:
“He sought to cast an evil eye upon them, but he saw that each tribe dwelt separately and was not intermixed. He saw that their tent openings did not face one another, so that one could not peer into his neighbor’s tent. It entered his heart not to curse them.”
This admiration gave rise to one of the most famous statements ever made about the Jewish people:
“How goodly are your tents, O Jacob, your dwelling places, O Israel”
(Numbers 24:5).
Behind these words lies a profound moral principle. The people of Israel were encamped in the wilderness – millions of individuals gathered in a relatively small area – yet the camp was arranged so that the entrances of the tents did not face one another. The message was simple: a person does not intrude into the life of his neighbor. Every family retained its own space, dignity, and privacy. This outlook places human dignity at the center and teaches that modesty and discretion are the foundation of communal life.
Ironically, this was what impressed Balaam more than anything else. He came from a world where curiosity about others, constant comparison, gossip, and preoccupation with other people’s lives were an integral part of reality. Before him stood a nation that had succeeded in building a society based on mutual respect and modesty.
Balaam understood that a nation which places human dignity at the center of its values – whose people neither intrude upon one another’s lives nor turn their private lives into a public spectacle – is a model society. Such a people should not be cursed; on the contrary, they deserve to be blessed, so that many nations may adopt their values and follow their example.
This message is especially relevant in our own era. The modern world provides unprecedented access to the lives of others. Gossip columns and an endless stream of digital information have made the personal lives of many people public property. At times, it seems that curiosity has overtaken the right to privacy, and that intruding into another person’s space has become entirely acceptable.
In contrast, Jewish tradition presents a different vision. It values personal modesty and meaningful inner growth that is not displayed for public attention. Such conduct is fitting for a people who serve God rather than the people around them.
These subtle patterns of behavior are becoming increasingly rare in today’s world. They may sometimes seem like manners from a bygone age. Yet if even the wicked Balaam was compelled to acknowledge the beauty of this way of life and bestow his blessing upon it, that itself testifies to its power and value.
It is a timeless message: a society that respects personal privacy and cultivates modesty, sensitivity, and consideration for others is a healthier, nobler, and more moral society. We must safeguard these values with great care, and in doing so merit the fulfillment of the blessing: “How goodly are your tents, O Jacob.”
