Parashat Balak
16 Tamuz 5785 / July 12, 2025
by Richard Birndorf
This Week's Readings:
Torah: Numbers 22:2-25:9
Haftarah: Micah 5:6-6:8
Brit Chadashah: Matthew 23:19-23
There is a common understanding in some religions regarding the acts of works to bring one into a right relationship with G-d. The idea is that based on what one does or how often one performs those certain acts will determine this relationship. Mitzvot, although certainly admirable and worthy of our efforts, cannot bring us into a right relationship with G-d. Of course, faith in Yeshua provides us the certainty of that relationship, which precludes our efforts and allows our works to be based on our desire to serve Him.
We’re going to look at two different examples of those that seemingly had a relationship with G-d, but lacked a genuine commitment to Him. The first case is that of the person that chose to be committed to G-d, but not totally or possibly with an ulterior motive. The second example is of the individual that brought offerings or tithes to G-d in hope that they were acceptable and warranted their relationship.
The focus in today’s Torah portion will be on the prophet Balaam. While his role as a prophet is undeniable, his motives and most importantly his true relationship with G-d are questionable. As we’ll see, this devotion to G-d was indicative of Israel, and perhaps sometimes us as well. The passage begins with Israel camped in Moab, just prior to their crossing into the Promised Land. The nation of Moab in fear of the Israelites, joined with the Midianites in a plan to have B’nai Israel cursed. These nations were aware of how B’nai Israel had already defeated other nations, and in particular the recent defeat of the Amorites. Also, due to the comparative size of their armies to the vast numbers of Israelites, a traditional war of combat was surely one of defeat. Therefore, Balak, the king of Moab, knew he had to come up with a unique and alternative plan to defeat Israel, so he sought out Balaam to curse the people.
As is evident in the parsha passage, Balaam had a genuine knowledge of G-d, but it is also clear that he had impure motives coupled with a sinful approach to his prophecies. In 22:7, we learn that Balaam was to be compensated “with divination fees”. The Torah clearly teaches against those who practice or seek out one who practices divination. Equally troubling is the fee associated with this method of prophecy. Balaam’s sinful desire for riches is confirmed and denounced in 2 Peter 2:15.
Although Balaam consistently provided the message revealed to him from G-d, and refused to curse the people, he also, most likely in hopes of gaining a greater reward, continued to seek G-d hoping for a different answer from Him. In the first instance, G-d instructed Balaam not to go with them, but rather than following His order, he agreed to seek out G-d again to see if He had changed His mind. G-d then gave Balaam the approval to go with the men on their mission, allowing G-d’s lesson to be fulfilled. This was accomplished at the end of Balaam’s talking donkey narrative. The Angel of Adonai reprimanded Balaam declaring “I came as an adversary because your way before Me is a reckless one!” But instead of properly responding to this unambiguous statement, he still had the hutzpah to respond to the Malakh Adonai, “If this is really upsetting to you, I can go home?” Really, with the hope that G-d still would let him continue on and perhaps receive that which he desired. But, because G-d’s purpose had yet to be completed, the Angel told him to “gey avek”, continue on.
Finally, in 24:1, it appears that Balaam truly listened to G-d and turned away from any enchantments and, being led by the Ruach, proclaimed G-d’s future blessing and concluded with prophecies undoubtedly from G-d.
Now, let’s consider what the prophet Micah declares in the Haftarah portion. Here there is a vision of a legal proceeding with G-d bringing charges against Israel. He asks the nation, “What have I done to you?” Of course nothing, as He contends that instead, He brought the people as slaves out of Egypt. G-d goes on to reference the Torah portion and how He intervened to have the desired curses of Balak turned into blessings.
Israel then replies in ignorance by questioning what is the correct way to gain G-d’s acceptance. Sarcastically, they suggest bringing offerings before G-d or even their first born. However, in both Isaiah and Hosea G-d condemns their inauthentic burnt offerings. Rather, G-d’s answer to them was to “practice justice, to love mercy, and to walk humbly with your G-d.”
Likewise, in the Brit Chadashah portion, Yeshua’s rebuke of the Pharisees to the people was a condemnation of their hypocrisy as it related to their religious practices. The passage begins with the Pharisees focusing on the oath and their legalistic approach to it rather than the intent itself. Yeshua then goes on in verse 23 to reprimand the Pharisees for their tithe of herbs, which in itself was truly meaningless as opposed to the more significant issues related to the law: justice, mercy and faithfulness; those same traits that were presented in Micah passage, v. 6:8.
G-d wants us to be open, honest and vulnerable. He demands our complete obedience. There is nothing that we can give Him, or do for Him, to gain His merit, love or salvation. We can’t be partially in, doing what we want, and still expecting to be right by Him.
We can’t sort of have a relationship with Him. That is, to follow Him when it’s convenient or when we get something out of that relationship. Nor can we have a relationship with G-d based on our own agenda, as was the case with Balaam. He accurately spoke what G-d revealed to him, yet his heart was on how he could be compensated for his prophecies. However, as was previously discussed, apparently Balaam was a changed man and chose to do G-d’s will without any pretense.
Likewise, regardless of where we are at any given time, G-d allows us to come in to, or come back to that right relationship. Practicing justice, loving mercy, and walking humbly with G-d won’t lead to our salvation, but should be the result of being in that relationship. So, what does G-d desire from us? Nothing more than our total commitment.