1. Bilom’s Search for an Opportunity to Curse
Bilom was constantly seeking a moment when perhaps Hashem’s anger would be aroused against the Jewish people. His hope was that if he could catch such a moment, he would be able to channel that anger and use it as an opportunity to curse them. The idea is that when kaas shel Hashem—Hashem’s anger—is awakened, even for a brief instant, it creates a vulnerability. Bilom believed that if he could identify this precise moment, he could exploit it and direct harm toward Bnei Yisrael.
However, Hashem in His mercy did not allow such an opportunity to arise during the time Bilom was with Balak. Hashem specifically withheld His anger so that Bilom would not have any opening to curse the Jewish people. This demonstrates Hashem’s special protection over Bnei Yisrael, ensuring that even their enemies’ schemes are thwarted at the root.
2. Bilom’s Attempt to Outdo the Avos
Bilom tried to present himself as being on par with, or even greater than, the Avos—the patriarchs Avraham, Yitzchak, and Yaakov. In the Torah, we find that Avraham built four mizbechos—altars—to Hashem. Yitzchak built one altar, and Yaakov built two altars. Bilom told Balak to build seven altars in total, claiming this would surpass all the altars built by the Avos combined.
This act was meant as a spiritual challenge: by offering more sacrifices than the Avos, Bilom hoped to gain favor or spiritual power that would enable him to curse Bnei Yisrael effectively. He was essentially saying that if he could match or exceed their devotion through these offerings, perhaps he could influence Hashem’s will against them.
3. The Uniqueness of Prophecy Among Non-Jews
Rashi points out that prophecy among non-Jews is fundamentally different from prophecy among Jews. When Hashem appears to non-Jewish prophets like Bilom, it is always in a diminished or indirect manner—as Rashi describes, similar to a person who only visits his mother’s house occasionally and reluctantly. This is contrasted with how Hashem communicates with Jewish prophets directly and lovingly.
The only reason Hashem appeared to Bilom at all was so that His greatness would be publicized among the nations of the world. Even then, it was not for Bilom’s own merit but rather for a positive purpose: so that everyone would recognize Hashem’s power and love for Bnei Yisrael.
4. The Paradox of Blessings from an Enemy
There is an interesting shift in Rashi’s commentary regarding whether Bnei Yisrael needed Bilom’s blessings at all. Initially, Rashi says we do not need your blessings just as we do not want your curses—lo nidrashim levirchosecha. Yet later on we see that Bilom does end up giving blessings which are accepted and even cherished by Bnei Yisrael.
This paradox highlights how sometimes even what comes from our enemies can be transformed into something positive through Hashem’s intervention. The blessings uttered by Bilom became part of our tradition and are recited daily in our prayers—a testament to how Hashem can turn intended curses into enduring sources of merit for Am Yisrael.
5. Redemption Through Peace and Unity
The concept of padah beshalom nafshi—‘He has redeemed my soul in peace’—reflects a deeper dimension of redemption: not only are we saved from our enemies externally, but there is also an internal redemption through unity and peace within Klal Yisrael itself. This idea is echoed in Tehillim and connects to David HaMelech’s own experiences of salvation from adversaries both external and internal.
This theme also relates to Yerushalayim—Jerusalem—which served as a place where even those who were considered outsiders or distant could come together in unity during the pilgrimage festivals (aliyah l’regel). The city became a center where people gathered not just physically but spiritually as well, reinforcing their connection with Torah learning and communal growth.
6. Lessons from Yerushalayim on Spiritual Growth
The gatherings in Yerushalayim were more than just ritual observances; they were opportunities for spiritual elevation and connection with others who shared devotion to Torah values. Even those who had been estranged or distant found themselves drawn into the collective experience of holiness and inspiration within Jerusalem’s walls.
This serves as a model for us today: no matter one’s background or previous distance from Torah life, there is always room for return and growth within the community of Israel. By coming together with sincerity and seeking out opportunities for learning and connection, we can all participate in building up the spiritual greatness of Klal Yisrael.