Balak - The Oldest Hatred
A Modern Curse and Blessing with Ancient Roots
Antisemitism is rising sharply in the United States. The Anti-Defamation League reported over 9,300 incidents last year, which averages to about 25 per day, the highest number ever recorded. More than half of these were tied directly to anti-Israel sentiment, showing just how often anti-Zionism serves as a cover for deeper anti-Jewish hatred. In today’s world, it can be difficult to separate legitimate political critique from outright hate. But the Torah can offer us guidance, especially in this week’s parsha.
Parshat Balak speaks of this oldest hatred. Bilaam is a powerful figure, a man known for his ability to curse people, whose reputation draws the attention of kings. Balak, the king of Moav, hires Bilaam to curse the Jewish people, who are making their way through the desert. Bilaam is not just a hired hand. He is, as our tradition teaches, a true hater of the Jewish people. His intentions are evil and deliberate. Yet, despite all his efforts and spiritual manipulations, Bilaam is unable to curse us. Instead, he ends up blessing us. Why? Because the Jewish people are deeply beloved by God. As the prophet Micha reminds us in this week’s Haftorah:
עמי זכור נא מה יעץ בלק מלך מואב ומה ענה אותו בלעם בן בעור
“My people, remember what Balak king of Moav plotted, and what Bilaam son of Be’or answered him.”
This is a clear reminder of God’s unwavering love for the Jewish people, how even in the face of attempted curses, God's protection and affection transformed those curses into blessings.
Rashi, in Parshat Vayikra, draws a powerful contrast between Moshe and Bilaam. The Torah begins the book with the word “Vayikra”, God called to Moshe. Rashi explains that this term reflects a calling of love, intimacy, and purpose. By contrast, when God appears to Bilaam, the word used is “Vayikar”, implying chance, impurity, and a lack of connection. This isn’t just a nuance in vocabulary; it’s a window into two entirely different kinds of spiritual relationships. Moshe is the prophet of love and clarity, chosen to guide the people through Hashem’s mitzvot. Bilaam, though granted access to spiritual insight, uses it selfishly, without holiness or commitment. One is embraced; the other is tolerated. One is deliberately called; the other merely stumbles into contact.
Throughout the book of Bamidbar, we see challenges to Moshe’s prophecy and leadership, from Miriam and Aharon in Behaalotecha, to the spies in Shelach, to the rebellion of Korach, and now with Balak and Bilaam. Again and again, people try to undermine Moshe, but what they are really undermining is the unique relationship between God and the Jewish people. Rambam teaches in Hilchot Yesodei Hatorah that Moshe’s prophecy is the only one we can believe without question, even when compared to other Jewish prophets before or after him, because God did not just speak to Moshe privately; He revealed Moshe’s prophecy in front of an entire nation. That public revelation was a declaration of profound truth based on love, trust, and a lasting connection.
If we understand that truth, then the hatred of Bilaam and his spiritual descendants should not shake us. Like with Bilaam, their curses will, God willing, turn into blessings, and their accusations will fall flat. Anti-Jewish hatred may never disappear until Mashiach comes, but when we stand strong in our knowledge that God chose to give His Torah to us through Moshe, publicly, in truth and out of love, we can lose the self-doubt that so often weakens us. We can be proud Jews in the face of anti-Jewish hatred, knowing that being Jewish is not something to apologize for, but to be embraced with pride.
Even in galut, even in times of fear and uncertainty, that truth remains. We are beloved by God, cherished by Him, and we are never alone.
Shabbat shalom,
Eliezer Hirsch