1. The Unique Status of Moav in Jewish History
In this shiur, we begin by examining the unique situation of Moav and its relationship with Bnei Yisrael—the Children of Israel. It is fascinating that this episode occurs in the final year before Bnei Yisrael enter Eretz Yisrael, and it stands out from other encounters in the Torah. Throughout the Torah, we read about many nations and their interactions with Bnei Yisrael, such as the conquests over Sichon, king of the Emori, and Og, king of Bashan. However, when it comes to Moav, there is a notable difference: Hashem specifically commanded Bnei Yisrael not to wage war against Moav.
This distinction is rooted in the fact that Hashem had given a special status to Moav because they had previously provided for Bnei Lot—the descendants of Lot. As a result, Bnei Yisrael were not permitted to attack or conquer their land. This is in contrast to other nations where no such restriction existed.
2. The Role of Haftarah and Historical Context
This unique relationship is also reflected in the Haftarah, where we see that even when there was conflict with Bnei Ammon, another nation descended from Lot, there was a careful approach regarding their land and rights. In Sefer Shoftim, when Yiftach addresses Bnei Ammon’s claims against Israel, he points out that Israel did not take land from Moav or Ammon unjustly. Rather, any conquest was only what Hashem permitted.
The Torah’s narrative demonstrates that Bnei Yisrael were instructed to avoid unnecessary conflict with Moav and Ammon due to their ancestral connection through Lot. This highlights a broader theme: even amidst military campaigns and territorial expansion, there were divine boundaries and moral considerations guiding Bnei Yisrael.
3. Balak’s Fear and His Strategy Against Bnei Yisrael
Now we turn our attention to Balak, king of Moav. He was acutely aware of these limitations on direct military action against Israel. Observing that Bnei Yisrael had not attacked Moav directly—despite their victories over Sichon and Og—Balak realized he needed an alternative strategy.
Balak understood that conventional warfare would not succeed against Israel due to Hashem’s protection and specific prohibitions. Therefore, he sought out spiritual means to harm them. This led him to Bilam, a non-Jewish prophet renowned among the nations for his power in cursing or blessing.
4. The Existence of Non-Jewish Prophets and Rashi’s Explanation
This brings us to an important question: why did Hashem allow non-Jewish prophets like Bilam? Rashi explains that Hashem granted prophecy among the nations for the sake of balance—so that the nations could not later claim they never had access to prophecy or divine guidance like Israel did.
If the nations would ever complain that they were disadvantaged spiritually compared to Israel, Hashem could point out that they too had prophets among them. Yet even with this gift, their prophets failed morally; Bilam himself became infamous for his wickedness rather than righteousness.
5. Balak’s Choice of Bilam Based on Past Successes
The Torah describes how Balak chose Bilam specifically because he had seen Bilam’s effectiveness in previous situations. Earlier in Parshas Chukas, we learn about Sichon’s battles with Moav and how Bilam played a role as an advisor or spiritual force behind those events.
Sichon had previously hired Bilam against Moav itself—and now Balak reasoned that if Bilam could be so effective for Sichon against Moav, perhaps he could use those same powers against Bnei Yisrael. This history made Balak especially fearful: if someone who helped defeat his own people could now be turned against Israel, perhaps there was hope for success through curses rather than swords.
6. The Depths of Hatred: Bilam Versus Balak
This background sets up one of the central paradoxes in our parshah: although Balak hated Israel as a political enemy seeking survival for his nation, Bilam’s hatred ran even deeper on a personal level. While Balak acted out of fear and desperation as king of Moav, Bilam harbored a profound animosity toward Bnei Yisrael, seeking their downfall beyond any political calculation.
This distinction between Balak’s pragmatic enmity and Bilam’s personal hatred becomes crucial as we analyze their actions throughout Parshas Balak—and it helps explain why Hashem ultimately turns Bilam’s curses into blessings for Israel.