Parashat Balak

Who is a Prophet?

In this weeks Parasha, we meet Balaam, the non-Israelite prophet who is recruited by King Balak to prophesy the demise of the Israelites. Balak, fearful because of Israel's recent military successes, sends for Balaam, a prophet famous for his ability to invoke powerful curses. When first approached, Balaam declines. When Balak's messengers return, God, sensing Balaam's desire to go, permits him to do so with the caveat that he only speak God's words. During the journey, Balaam's donkey sees an angel with its sword drawn standing in the path, causing it to veer off the path, press against the wall of a narrow passageway, and finally lie down. On each occasion, Balaam strikes the donkey to get her to move. The donkey speaks, challenging Balaam to explain his behavior. Only then is Balaam allowed to see the angel that stands in the path threatening him. God reiterates to Balaam that he must speak only what God communicates.

Balak welcomes Balaam with great fanfare and brings him to a mountaintop where seven altars and offerings for each have been prepared. To Balak's great chagrin, Balaam asserts that he can only speak the words God commands. The same scene is played out two more times. While giving his third oracle, Balaam proclaims the famous verse, "How fair are your tents, O Jacob, your dwellings, O Israel." Balak, enraged by Balaam's words, sends him away. Before his departure, Balaam offers one final oracle against Israel's enemies during which he curses Moab, the ultimate irony for Balak.

Prophecy is that experience in which a person receives a message from G-d. This message can be for him personally, another person, or a glimpse of something on a larger scale, such as the national visions of the Biblical Prophets. If a person receives a message that contradicts the words of the Torah, that "prophecy" is a lie. It could be that the person somehow has been deceived, usually by his own imagination.

Today the world is full of these people. Many people are searching for spirituality, and the pitfalls are numerous, with the New Age Movement and other avenues to the seekers of "enlightenment". The Biblical prophet is meant to keep people on task. To make the Torah the guide of our personal journey. When we read the Torah we should reflect on the meaning of the words. If they seem to be talking straight to him or her, touching our heart right where we live, then this is because the Torah is living truth. The words are eternal words of G-d for the human soul. They speak directly to that soul and touch in a way that no other words can. This is a type of prophecy. On that level, we can all be prophets.

Judaism was never meant to be a dry, unfulfilling religion. Judaism is the religion that heard the voice of G-d at Sinai. We were created collectively to be the vessel of God’s message of light and hope to the world. This involves, and requires of each of us, a personal relationship with God in order to perfect this "Light Unto the Nations" that Israel is called by the Prophets. This personal relationship is not only possible, but is the spiritual heritage--the birthright—of every Jew.
In his book The Prophets, Abraham Joshua Heschel describes the unique aspect of the Jewish prophets as compared to other similar figures. Whereas other nations have soothsayers and diviners who attempt to discover the will of their gods, according to Heschel the Hebrew prophets are characterized by their experience of what he calls theotropism — God turning towards humanity. Heschel argues for the view of Hebrew prophets as receivers of the "Divine Pathos," of the wrath and sorrow of God over his nation. He writes:
"Prophecy is the voice that God has lent to the silent agony, a voice to the plundered poor, to the profane riches of the world. It is a form of living, a crossing point of God and man. God is raging in the prophet's words. "

So as Balaam opened his mouth, to change the course of Torah history, God frustrated his speech so that from the curse came blessing. Imagine that the words we utter can either curse or bless. This shabbat, we learn the power of words and the message that once they have left our mouths, they cannot be withdrawn. There is no delete key in a conversation.

As Jane Goodall said in a 2005 interview about her work with communication and chimpanzees;
“I think we’re still in a muddle with our language, because once you get words and a spoken language it gets harder to communicate. Chimps are very quick to have a sudden fight or aggressive episode, but they’re equally as good at reconciliation. They make an appeasing gesture--reaching out a hand, crouching, giving little cries of fear or sadness. Then, very often, the aggressor will reach out and pat or reassure--offer an embrace or something like that--and the victim relaxes, and it is over. When humans get these sudden outbursts of anger, we add words to the mix. And as you’ve probably experienced, it is much harder to forget a word than it is a slap. Words can be said in bitterness and anger, and often there seems to be an element of truth in the nastiness. And words don’t go away, they just echo around. So even if you can make up, the words come back.”

So this Shabbat, let us guard our words and remember Balaam’s experience. Once spoken they cannot be returned, words echo for an eternity. Be watchful, seek holiness in everything.

Shabbat Shalom