In this week's Parshah we read about Balaam's ill-fated curse, and unexpected blessing. The "oracles" he shares on Balak's behest are among the oldest of the Torah's layers because it is poetry (compare to the Song at the Sea, Deborah's song, etc). It is also rich with cultural weight and intratextual allusions when considered in light of the Christian tradition that he prophesied Jesus, the Jewish tradition that he prophesied King David, and the biblical language of the covenant with Abraham. What are the implications of these powerful discourses arising out of one of the funniest, and also one of the narratologically most unusual moments in the Torah?
(יז) אֶרְאֶ֙נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֨ךְ כּוֹכָ֜ב מִֽיַּעֲקֹ֗ב וְקָ֥ם שֵׁ֙בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כׇּל־בְּנֵי־שֵֽׁת׃
(17) What I see for them is not yet,
What I behold will not be soon:
A star rises from Jacob,
A scepter comes forth from Israel;
It smashes the brow of Moab,
The foundation of all children of Seth.
(ב) דרך כוכב. כְּתַרְגּוּמוֹ, לְשׁוֹן "דָּרַךְ קַשְׁתּוֹ" (איכה ב'), שֶׁהַכּוֹכָב עוֹבֵר כְּחֵץ, וּבְלַעַז דישט"נט, כְּלוֹמַר יָקוּם מַזָּל: (ג) וקם שבט. מֶלֶךְ רוֹדֶה וּמוֹשֵׁל: (ד) ומחץ פאתי מואב. זֶה דָוִד שֶׁנֶּאֱמַר בּוֹ "הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית" וְגוֹ' (שמואל ב ח'):
(2) דרך כוכב A STAR COMETH OUT [OF JACOB] — Understand this as the Targum does (“a king will arise from Jacob”). The word דרך has the same meaning as in (Lamentations 2:4): “He has bent (דרך lit., trodden) his bow; this expression is used because the star shoots across [the heavens] as an arrow does when the bow is trodden. In O. F. destent. It is as much as to say, “Prosperity (a good fortune) will rise”. (3) וקם שבט AND A שבט RISES [OUT OF ISRAEL] — a king, who chastises with the rod (שבט) and has sovereign power. (4) ומחץ פאתי מואב AND PIERCETH THE CORNERS OF MOAB — This is a reference to David of whom it is stated, (II Samuel 8:2) “[And he smote Moab] … making them to lie down on the ground and he measured two lines to put to death etc.”.
(ה) וַיּוֹצֵ֨א אֹת֜וֹ הַח֗וּצָה וַיֹּ֙אמֶר֙ הַבֶּט־נָ֣א הַשָּׁמַ֗יְמָה וּסְפֹר֙ הַכּ֣וֹכָבִ֔ים אִם־תּוּכַ֖ל לִסְפֹּ֣ר אֹתָ֑ם וַיֹּ֣אמֶר ל֔וֹ כֹּ֥ה יִהְיֶ֖ה זַרְעֶֽךָ׃
(5) [Then in the vision, God] took him outside and said, “Look toward heaven and count the stars, if you are able to count them”—continuing, “So shall your offspring be.”
(א) אראנו ולא עתה. הקרוב אלי כי זאת הנבוא' על דוד אמר ולא עתה כי אחרי ארבע מאות שנה היתה: (ב) אשורנו ולא קרוב. הטעם כפול והמשל הוא כוכב ושבט: (ג) דרך כוכב. יש דמות כוכבים דורכים ברקיע שלא היו בתולדת ולא נודעו: (ד) וקם שבט. מלכות והנכון בעיני כי מלת דרך שיראה בדרכו כטעם הכוכבים ממסילותם ורבים פירשוהו על המשיח והקדמונים אמרו סנחריב בלבל הגוים והנה מואב ועמלק ואשור ועוד למה השלים וענו עבר רק היה ראוי להיות דרך כוכב בסוף משלו וחסירי דעת יחשבו כי המפרש דרך כוכב על דוד הוא מכחש ביאת המשיח חלילה חלילה כי המשיח מבואר היטב בנבואת דניאל כאשר פירשתי שהזכיר עמידת מלכי יון וקום החשמונים ועמידת בית שני ושני המצור והגליות והישועה זה אחר זה ואין צורך לנביא בעולם עם דברי משה שהוא העיקר אם יהיה נדחך בקצה השמים ושב ה' אלהיך את שבותך: (ה) ומחץ פאתי מואב. כן עשה דוד: (ו) וקרקר. כמו מקרקר קיר והטעם הורס הקיר כמו מסעף:
(1) I SEE HIM, BUT NOT NOW. It appears to me that this prophecy refers to King David. Balaam said but not now, for it referred to an event four hundred years later. (2) I BEHOLD HIM, BUT NOT NIGH. Scripture repeats itself.37I behold him, but not nigh repeats, I see him, but not now. The star and the sceptre are the parable. (3) THERE SHALL STEP FORTH A STAR. There are images of stars that step forth in the sky that never existed and were never known.38New stars appear that were never known. I.E. is probably referring to comets. His point is that the king referred to in our verse shall suddenly appear. (4) AND A SCEPTRE39Hebrew, shevet (a rod). Hence I.E.’s comment. SHALL ARISE. The reference is to a royal sceptre.I believe that shall step means that the star shall be seen making its way, as in The stars in their courses (Jud. 5:20). Many explained that the reference is to the messiah. The ancients said that Sanherib40An Assyrian king who lived in the eighth century. mixed up the nations.41See Yoma 54a. However, note that Scripture speaks of Moab, Amalek, and Asshur.42Thus our verse deals with the pre-Sanherib period. Therefore it cannot pertain to the messiah. Furthermore, why does Balaam conclude with and shall afflict Eber (v. 24)?43Eber refers to the Israelites. If Balaam’s prophecy refers to the messiah, why does he conclude with the affliction of Israel? Israel will not be afflicted in the messianic era. On the contrary, Balaam should have ended his parable with There shall step forth a star out of Jacob.44For that is what will take place in the messianic era after Israel is afflicted. Those who lack intelligence think that anyone who explains that There shall step forth a star refers to King David denies the coming of the messiah.45For “those who lack intelligence” believe that this verse is necessary for belief in the coming of the messiah. Therefore one who interprets this verse as referring to King David denies the coming of the messiah. Far be it, far be it, for the messiah is clearly stated in the prophecy of Daniel. I have already explained that Daniel first mentions the coming into existence of the Greek kings46The kingdoms of the Greeks. and the arising of the Hasmoneans. He mentions the existence of the second temple, the years of the siege, the exile, and the salvation. He notes these things in order. There is no conceivable need for another prophet,47We would know about the coming of the messiah even if we did not have the Book of Daniel. since we have the words of Moses, who is the most important prophet: If any of thine that are dispersed be in the uttermost parts of heaven… the Lord thy God will bring thee (Deut. 30:4,5).48Back to the Land of Israel. In other words, although our verse does not allude to the messiah, Deuteronomy does. I.E. notes this because he wants to show that Moses predicted the coming of the messiah. (5) AND SHALL SMITE THROUGH THE CORNERS OF MOAB. This is what David did.49See II Sam. 8:2. (6) AND BREAK DOWN. The word karkar (break down) is similar to mekarkar kir (Is. 22:5), the meaning of which is, breaking the wall. It is similar to the word mesa’ef (shall lop) (Is. 10:33).50In that the verbal form of the noun means to destroy what the noun stands for. See I.E. on verse 8 and the notes thereto.
(א) דרך כוכב מיעקב בעבור כי המשיח יקבץ נדחי ישראל מקצה הארץ ימשילנו לכוכב הדורך ברקיע מקצה השמים כמו שנאמר בו (דניאל ז יג) וארו עם ענני שמיא כבר אנש אתה וגו' ואמר שהוא רואה לזמן רחוק שידרוך כוכב מקצה השמים ויקום ממנו שבט מושל ומחץ פאתי מואב וקרקר כל בני שת בן אדם שהוא אבי כל האומות והזכיר פאתי מואב להודיע לבלק כי עמו לא יפול ביד ישראל עתה אבל באחרית הימים לא ינצל מואב מיד השבט המושל בו וטעם פאתי מואב לומר כי זה השבט יקרקר כל בני שת ולא ינצל מואב מידו אע"פ שהם קצוצי פאה ואין להם שם באומות ולא ילחמו בישראל:
(1) THERE SHALL STEP FORTH A STAR OUT OF JACOB. Because the Messiah will gather together the dispersed of Israel from all the corners of the earth, Balaam compares him [metaphorically] to a star that passes through the firmament from the ends of heaven, just as it is said about [the Messiah]: and behold, there came with the clouds of heaven, one like unto a son of man etc.246Daniel 7:13. Balaam thus said that he saw that at a distant time a star would pass from the ends of heaven, and there would rise out of it the sceptre of a ruler, and he shall smite through the corners of Moab, and break down all the sons of Seth, the son of Adam,247Genesis 5:3. who was the father of all the nations.248See Ramban ibid., Vol. I, p. 98. He mentioned the corners of Moab in order to inform Balak that his people would not fall into the hand of Israel now, but in the end of days239Verse 14. Moab will not be saved from the hand of the ruling king [in Israel]. And the meaning of ‘the corners’ of Moab is that this ruler [in Israel] will break down all the sons of Seth, and they [Moab] will not be saved, even though they are cut off on ‘the corner,’249Jeremiah 9:25. This is an epithet for certain Arabian tribes, who had the corners of their hair clipped. Ramban here uses this term metaphorically, in its literal sense of “cut off in the corner”, to refer to a people who live in the remotest corners of the world. and have no name among the nations, and will not fight against Israel.
מֵיתִיבִי: שִׁבְעָה נְבִיאִים נִתְנַבְּאוּ לְאוּמּוֹת הָעוֹלָם – וְאֵלּוּ הֵן: בִּלְעָם וְאָבִיו וְאִיּוֹב, אֱלִיפַז הַתֵּימָנִי וּבִלְדַּד הַשּׁוּחִי וְצוֹפַר הַנַּעֲמָתִי וֶאֱלִיהוּא בֶן בַּרַכְאֵל הַבּוּזִי! אֲמַר לֵיהּ: וְלִיטַעְמָיךְ, אֱלִיהוּא בֶן בַּרַכְאֵל – לָאו מִיִּשְׂרָאֵל הֲוָה? וְהָא כְּתִיב ״מִמִּשְׁפַּחַת רָם״!
The Gemara raises an objection from another baraita against the notion that Job was a Jew: Seven prophets prophesied to the nations of the world, and they are: Balaam and his father Beor, and Job, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, and Elihu ben Barachel the Buzite, which indicates that Job was not Jewish. He said to him: And according to your reasoning that Job could not have been Jewish because he prophesied to the nations of the world, was Elihu ben Barachel not a Jew? Is it not written: “Of the family of Ram” (Job 32:2), meaning Abraham?
אמר רב יהודה אמר רב לעולם יעסוק אדם בתורה ובמצוה אפילו שלא לשמה שמתוך שלא לשמה בא לשמה שבשכר ארבעים ושתים קרבנות שהקריב בלק זכה ויצאה ממנו רות א"ר יוסי בר הונא רות בתו של עגלון בן בנו של בלק מלך מואב היתה
Rav Yehuda says that Rav says: A person should always engage in Torah study and performance of a mitzva even if he does not do so for their own sake, as through engaging in them not for their own sake, he will ultimately come to engage in them for their own sake. Proof for this can be cited from the example of Balak, as in reward for the forty-two offerings that Balak sacrificed, even though he sacrificed them to facilitate the destruction of the Jewish people, he was privileged and Ruth descended from him. Rabbi Yosei bar Huna says: Ruth was the daughter of Eglon, son of the son of Balak, king of Moab.
Balaam is regarded with general disfavor in Hebrew literature, and it was exclusivey in Christian literature that he was accorded any importance -- mainly because he was alleged to have predicted the advent of Jesus... Among artists, portrayal of the subject was largely influenced by Christian theological interpretation of Balaam's prophecy, that "a star rises from Jacob" which was seen as a prefiguration of the star of Bethlehem that according to the Gospels appeared to the Magi. -- Encyclopedia Judaica
See: https://sjvlaydivision.org/balaams-star/
See: https://sjvlaydivision.org/balaams-star/
Abraham and Balaam
(ט) כָּרַ֨ע שָׁכַ֧ב כַּאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָרְכֶ֣יךָ בָר֔וּךְ וְאֹרְרֶ֖יךָ אָרֽוּר׃
(9) They crouch, they lie down like a lion,
Like a lioness; who dares rouse them?
Blessed are they who bless you,
Accursed they who curse you!
(ב) וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃ (ג) וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃
(2) I will make of you a great nation,
And I will bless you;
I will make your name great,
And you shall be a blessing.*a blessing I.e., a standard by which blessing is invoked; cf. v. 3 end.
(3) I will bless those who bless you
And curse the one who curses you;
And all the families of the earth
Shall bless themselves by you.”
And I will bless you;
I will make your name great,
And you shall be a blessing.*a blessing I.e., a standard by which blessing is invoked; cf. v. 3 end.
(3) I will bless those who bless you
And curse the one who curses you;
And all the families of the earth
Shall bless themselves by you.”
(כא) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב׃
(21) When he arose in the morning, Balaam saddled his ass and departed with the Moabite dignitaries.
(ג) וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קׇם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃
(3) So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him.