Balaam
Balaam (/ˈbeɪlæm/;[1] Hebrew: בִּלְעָם, romanized: Bīlʿām; Old Aramaic: 𐤁𐤋𐤏𐤌, romanized: Bilʿām[2]), son of Beor,[3] was, according to the Bible, a non-Israelite prophet and diviner who lived in Pethor, a place identified with the ancient city of Pitru, thought to have been located between the region of Iraq and northern Syria in what is now southeastern Turkey.[4]: 166 According to chapters 22–24[5] of the Book of Numbers, he was hired by King Balak of Moab to curse Israel, but instead he blessed the Israelites, as dictated by God. Subsequently, the plan to entice the Israelites into idol worship and sexual immorality[6] is attributed to him.[7] Balaam is also mentioned in the Book of Micah and in the Book of Jude
In rabbinic literature, Balaam is portrayed as a non-Israelite prophet with powers comparable to Moses but is often depicted negatively for his attempts to curse Israel, his role in leading them to sin, and his eventual execution. The Talmud emphasizes his importance by stating that Moses authored not only the Torah but also the section relating to Balaam (Bava Batra 14b).
In Josephus, Philo, and Christian sources, Balaam is recognized for his exceptional divinatory abilities but is criticized for his moral failings, including greed and corruption. The New Testament portrays Balaam as a symbol of greed, particularly in Revelation 2:14, which accuses him of instructing Balak to lead the Israelites into sin by encouraging idolatry and sexual immorality. Islamic tradition does not mention Balaam by name in the Quran but identifies him with the figure in Surah Al-A’raf 7:175–176, who received divine knowledge but succumbed to worldly desires, leading to his downfall and depiction as a panting dog.
The Deir Alla inscription, dating to around 840–760 BC, describes visions of Balaam, son of Beor, and portrays him as receiving messages from multiple deities rather than Yahweh, making it potentially the earliest extra-biblical reference to a biblical figure and the oldest known West Semitic alphabetic text.[8]
Hebrew Tanakh
Deir Alla inscription
In rabbinic literature
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](https://www.wikiwand.com/en/articles/Balaam#/media/File:%D7%91%D7%9C%D7%A2%D7%9D_%D7%91%D7%9F_%D7%91%D7%A2%D7%95%D7%A8_Balaam_ben_Beor_ricamo_in_seta_canapa_e_cotone_su_tela_di_canapa_rasata._Filippo_Biagioli.jpg)בלעם בן בעור - Artwork by esoteric artist Filippo Biagioli
In rabbinic literature Balaam is represented as one of seven non-Israelite prophets; the other six being Beor (Balaam's father), Job, and Job's four friends.[15] In this literature, Balaam gradually acquired a position among the non-Jews, which was exalted as much as that of Moses among the Jews;[16] at first being a mere interpreter of dreams, but later becoming a magician, until finally the spirit of prophecy descended upon him.[17]
According to a negative view of Balaam in the Talmud, Balaam possessed the gift of being able to ascertain the exact moment during which God is angry—a gift bestowed upon no other creature. Balaam's intention was to curse the Israelites at this moment of wrath, and thus cause God himself to destroy them; but God purposely restrained His anger in order to baffle the wicked prophet and to save the nation from extermination.[18] The Talmud also recounts a more positive view of Balaam, stating that when the Torah was given to Israel, a mighty voice shook the foundations of the earth, so much so that all kings trembled, and in their consternation turned to Balaam, inquiring whether this upheaval of nature portended a second deluge; the prophet assured them that what they heard was the voice of God, giving the sacred law to the Israelites.[19]
According to Jewish legend, Balaam was made this powerful in order to prevent the non-Jewish tribes from saying: "If we had only had our own Moses, we would be as pious as the Jews." Balaam is included in the list of persons born circumcised along with Moses.
In rabbinical literature the epithet rasha, translating as the wicked one, is often attached to the name of Balaam.[20] Balaam is pictured as blind in one eye and lame in one foot,[21] and his disciples (followers) are distinguished by three morally corrupt qualities: an evil eye, a haughty bearing, and a greedy spirit.[22]
Due to his behavior with the Midianites, the Rabbis interpret Balaam as responsible for the behavior during the Heresy of Peor, which they consider to have been unchastity, and consequently the death of 24,000 victims of the plague which God sent as punishment. When Balaam saw that he could not curse the children of Israel, the Rabbis assert that he advised Balak, as a last resort, to tempt the Hebrew nation to immoral acts and, through these, to the worship of Baal-peor. The God of the Hebrews, adds Balaam, hates lewdness; and severe chastisement must follow.[23]
The Rabbis, playing on the name Balaam, call him "Belo 'Am" (without people; that is, without a share with the people in the world to come), or "Billa' 'Am" (one that ruined a people); and this hostility against his memory finds its climax in the dictum that whenever one discovers a feature of wickedness or disgrace in his life, one should preach about it.[24] In the process of killing Balaam (Numbers 31:8), all four legal methods of execution—stoning, burning, decapitating, and strangling—were employed.[24] He met his death at the age of 33,[24] and it is stated that he had no portion in the world to come.[25] The book devotes a special section to the history of the prophet discussing why God has taken away the power of prophecy from the Gentiles.[26] The Talmud states that "Moses wrote his book and the portion of Balaam",[27] regarding this passage as separate from the rest of the Torah in terms of topic or style, but united in authorship.
Some have suggested that in Sanhedrin 106b and Giṭtin 57a Balaam may be likened to Jesus.[28][29][30][31] Balaam's father Beor was a son of Laban.[32] The Book of Jasher reports that Balaam's sons were Jannes and Jambres.[33]
Balaam's exclamation, "How good are your tents, O Jacob, your tabernacles, O Israel!", was taken by later generations of Jews as the basis of the liturgical prayer Ma Tovu.[34]