While our sages have many fascinating explanations as to why a prophet comparable to Moshe – namely Bilaam ben Be’or – rose up from the other nations, the in-depth analysis of the Maharal of Prague seems especially interesting, as it touches on the root of the matter.
What Moshe is for Israel – that is, the essence of our collective national soul – is the same role that Bilaam played for the other nations. He represents the essence of humanity’s opposition to Israel.
The fact that he came from the outside elevates Bilaam above petty criticisms of Israel for the events that took place at Shittim during the time of his prophecies. He was able, with his sharp eye, to see the essence of Israel’s high-level national potential. In fact, Bilaam was so impressed with Israel’s greatness that he yearned for a similar personal fate.
“Let me die a death of the upright and let my end be like his.” (Bamidbar 23:10)
But this itself led Bilaam to unparalleled hatred of Israel, based on a deep jealousy that constantly ate away at him.
Bilaam’s advice to Midian and Moav on how to cause the people of Israel sin was not merely a petty example of evil based on base human nature. Rather, it expresses the absolute contrast between natural humanity and the transcendental aspiration – represented by Israel in this world – to rise above nature and develop a relationship with the Divine.
Great hostility manifests at historical moments when the people of Israel prepares to assume a serious leadership role on the world stage.
The first example of this tension was when our ancestor Yaakov demonstrated a hint of national consciousness, and subsequently had to flee from Lavan. At the time, Lavan (who we learn was either Bilaam’s grandfather or an earlier incarnation of him) attempted to uproot Israel completely.
The same thing later happened when Israel stood ready to cross the Jordan into our land and Bilaam attempted to destroy Israel at the root level.
The same was true in modern times, when we were on the verge of national rejuvenation. A modern incarnation of Bilaam rose up in the figure of the German philosopher Friedrich Nietzsche.
On one hand, he was able to write “that seventh day will once more appear when the ancient G-d of Israel may rejoice in Himself, in His creation, in His chosen people—and all, all of us, will rejoice with Him!” (The Dawn of Day)
At the same time, however, Nietzsche expressed a hostile attitude towards the fear, as he put it, that Europe might one day fall into the hands of the Jews – something that he thought possible because he recognized the true greatness of the nation of Israel.
The primary lesson of the Bilaam’s prophecy is, “Behold, he is a nation who dwells alone and who is not counted among the other nations.” (Bamidbar 23:9)
This gives us an opportunity to correct a common mistake: The verse tells us that Israel is not part of the overall reckoning of nations, but it does not say that the other nations aren’t important.
We, who were chosen to fulfill the prophecy, “All the families of the earth will be blessed through you” (B’reishit 12:3), are certainly concerned for all of the creatures made in the Divine image.
But uplifting all of humanity requires that Israel not be grouped together with the other nations, so that we can be a source of abundant good for all the creatures of the world.
