Balak: The Unique Perspective of Parshas Balak
Liluei Nishmas Ita bas Chanoch Aharon Bistritzky
Parshas Balak is very unique. In fact, it's the only parsha in the Torah written entirely from the enemy's perspective. Instead of focusing on the experiences of the Jews, it tells the story from the viewpoint of their enemies, who are terrified of the Jews. These enemies hire Billam, a non-Jewish prophet, to curse the Jews. Billam tries once, twice, and three times but fails each time. Interestingly, for most of the Parsha, we aren't even talking about the Jews, and it’s uncertain if the Jews even know what’s happening. This narrative takes place behind enemy lines.
So why is this parsha included in the Torah, which tells the story of the Jewish people? The Midrash addresses this question, explaining that the inclusion of this parsha counters a potential claim by the non-Jews. They might say to Hashem that it’s unfair because they were never given a chance to be His people. To the Jews, Hashem gave prophets, but to the non-Jews, He did not. Hashem would respond by pointing to this parsha, showing that He did give them a prophet, Billam. While Jewish prophets endeavored to bring peace and goodness, Billam, the non-Jewish prophet, tried to destroy an entire nation. This contrast justifies why non-Jews do not have prophets like the Jews do.
I want to pose a basic question on this Midrash: What is a prophet? A prophet is someone spiritually sensitive, close to Hashem, and aligned with His will. So, how is it possible that a Jewish prophet brings goodness while a non-Jewish prophet does not? Both experience godliness. Shouldn’t experiencing godliness naturally lead to becoming more godly?
The answer lies in an important lesson: Our lives are not defined by what we’ve achieved or experienced but by how we approach our lives. This concept is expounded in Pirkei Avot. It teaches that a wise person learns from everyone, a rich person is happy with what they have, an honorable person honors others, and a strong person conquers their desires. In secular society, these traits are defined by accumulation—intellectual achievements, wealth, physical strength, and accolades. However, the Torah does not define these traits by accumulation but by one’s attitude and actions.
For example, a person with a poor mindset will feel impoverished regardless of their wealth. Similarly, a person living a feeble lifestyle will remain weak regardless of their physical strength. In Torah terms, wisdom, wealth, honor, and strength are defined by one’s inner narrative and direction in life, not by external measures.
This principle applies to spirituality as well. A person who is spiritually close to Hashem but pursues their own agenda may use their spirituality to justify their actions, even if those actions are misguided. This was the case with Billam. Although he experienced godliness, his evil and egotistical direction defined his actions. On the other hand, someone less spiritually accomplished but sincerely aiming to align with Hashem’s will can be much closer to true godliness.
To illustrate this, there is a story about the Frierdiker Rebbe. When he was arrested, one of the police officers, a descendant of a chassid of the Rebbe Maharash, offered to carry the Rebbe’s luggage to prison with a smirk. The Rebbe replied, “Don’t compare the two. Your grandfather carried my grandfather’s luggage to where my grandfather wanted to go. You are taking me where you want to go.”
This story underscores the importance of aligning our lives with Hashem’s will rather than using our spirituality to serve our own desires. True spirituality and any actions we take should feed this narrative of serving Hashem.
Adapted from Life Talks on the Parsha