Parashat Balak presents one of the Torah’s most remarkable confrontations. A powerful king, Balak of Moav, becomes terrified as he watches the Jewish people advance toward the Land of Israel. Military resistance has already failed against neighboring kingdoms. Seeking another weapon, he turns to Bilam, the most famous prophet and sorcerer of the non-Jewish world.
Bilam possessed extraordinary gifts. Rabbi Zilber notes that every gift bestowed by Heaven can be used for good or for evil.
King Shlomo used wisdom to build the Beit HaMikdash. Nevuchadnezzar used power to destroy it.
King David used wealth to honor Hashem. Haman was prepared to use wealth to finance the destruction of the Jewish people.
Moshe used prophecy to guide a nation. Bilam used prophecy to try to destroy one.
Again and again, Bilam attempted to curse Israel. Again and again, blessings emerged instead.
The question is why.
Rabbi Zilber points to a striking Midrash. Before pronouncing his curses, Bilam instructed Balak to build seven altars and bring sacrifices. The number was not random. Avraham, Yitzchak, and Yaakov had collectively built seven altars during their lifetimes. Bilam hoped to neutralize the spiritual merit of the Jewish people’s forefathers.
He even attempted to imitate Avraham’s actions. Just as Avraham saddled his donkey when traveling to perform the Akeidah, Bilam personally saddled his donkey when setting out to curse Israel.
But Heaven rejected the comparison.
The Midrash records the Divine response:
“You saddled your donkey? Avraham did so long before you.”
The difference was not merely who came first.
Avraham rose early out of love for Hashem.
Bilam rose early out of hatred for the Jewish people.
One was motivated by holiness; the other by destruction.
Rabbi Zilber saw in this a lesson that extends far beyond the story of Balak.
Throughout history, enemies have repeatedly appeared with plans to erase the Jewish people. Some relied on armies. Others used political power. Still others relied on propaganda, intimidation, or spiritual corruption.
Yet none of them endured.
The Torah’s explanation is not military or political. Bilam himself was forced to acknowledge the secret of Jewish survival:
“Behold, this people shall dwell alone and shall not be reckoned among the nations.”
The Jewish people survive because their roots are deeper than history itself. Those roots begin with Avraham, Yitzchak, and Yaakov and are strengthened by every generation that remains faithful to Torah.
Rabbi Zilber often emphasized that hatred, no matter how intense, is ultimately self-destructive. Love builds. Hatred destroys.
Bilam’s hatred disappeared with him.
Avraham’s love continues to shape the world thousands of years later.
That is the enduring lesson of Parashat Balak. The future does not belong to those who devote their lives to fighting something. It belongs to those who devote their lives to building something.
The enemies of the Jewish people have come and gone.
The Torah, the Jewish people, and the covenant with Hashem remain.
Parashat Balak sponsored by David & Irina Yacovlev
Parashat Balak: Stronger Than Hatred
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