Wicked Bilaam

Bilaam

Pharaoh had three advisers: Job, Jethro, and Bilaam. The first two did teshuvah, but Bilaam remained on the dark side of history. Gilgulim The Kabbalah teaches that Bilaam was the gilgul of his grandfather, Lavan, who in turn was the gilgul of the negative aspect of Hevel’s soul. The positive aspect of Hevel’s soul was reincarnated in Noach, and later in Moshe Rabbeinu. Bilaam and Moshe were two parts of one soul. When and why could such a division of Hevel’s soul have occurred? As we recall, following the example of his brother Kayin, Hevel brought an offering that was accepted by the Creator. Rabbeinu Bachya writes that at the moment the offering was accepted, Hevel should not have looked at the manifestation of the Shechinah. When he looked, he became vulnerable to Kayin’s attack.

Erev Rav

Bilaam’s father was Beor, and his grandfather was Lavan the Aramean. Bilaam had two sons, and both joined the Jewish people when they left Egypt. Later, both actively participated in making the Golden Calf. Like their grandfather and father, both of Bilaam’s sons were well versed in black magic. They knew that the time between Mincha Ketanah and Mincha Gedolah—for example, from noon until 6 p.m.—is a time of dinim (judgments). The time from Chatzot Yom—for example, from noon until 3 p.m.—is called “erev” (when the day is moving toward evening). The time from 3 to 6 p.m. is called “rav,” because it is already beginning to grow dark and night is approaching. The period from noon until 6 p.m. is “erev rav”; this is how the term for this time came about. Sorcerers could perform magic from 3 to 6 p.m.—the most powerful time for sorcery. Bilaam’s sons, however, were such experts in their craft that they could practice sorcery even during the first part of the evening—from noon until 3 p.m. That is why they made the Golden Calf during this first part of the evening, hoping through “kishuf” (sorcery) to reincarnate their ancestors—Bilaam and Lavan—and bring down their souls. Aharon HaKohen could not even imagine that they would succeed in carrying out their plan. He knew of their power, but did not think it was so great. Bilaam tried three times, from different locations, to curse Am Yisrael—“rachmana litzlan” (G-d forbid)—but he could not, because he saw the Shechinah above Am Yisrael. Chazal say that when Am Yisrael observes the brit, the taharah of the Shechinah is with them and protects them from sorcery and curses. The Number 11 Bilaam was 11 years older than Moshe Rabbeinu—this is the number that separates kedushah (holiness) from tumah (impurity). The number 11 is associated with “tumah”—the force of impurity. David HaMelech wrote Tehillim 11 to oppose these forces of impurity and overcome Bilaam’s power. Bilaam was a prophet on the level of Moshe Rabbeinu, but on the side of impurity (the kelipot). Both were gilgulim of Hevel, but Moshe Rabbeinu represented the positive side, while Bilaam represented the negative side. Bilaam had one advantage: he was the only one among all the prophets who knew the precise moment—the [three-second period of G-d’s anger]—the exact time of Middat HaDin. This period lasts as long as it takes to say the Hebrew word “rega.” At that moment, a rooster’s comb changes from red to white and then becomes red again—this is that very moment. Many sages tried to capture it, but in vain. Ayin Hara and the Angel When Bilaam cursed Am Yisrael (chas v’shalom), he did so with his eyes open. From this we learn that one who curses is also causing ayin hara. During Bilaam’s curses, Hashem spread “techelet” (blue cloth) over Am Yisrael so that the ayin hara would not take effect. Hashem sent the angel “Kari-El” to Bilaam, who placed 50 blessings in his mouth for him to utter instead of curses. The word כלם “kalem” (curse) consists of the same letters as the word מלך “malach” (angel). The name of the angel “Kari-El” is so powerful that when a person hears any curses, he should whisper the name of this angel three times, and everything will be transformed into blessings—but only if he hears the curses himself. From this we learn that wherever there are people who can cause ayin hara, men wear tzitzit with techelet, a baby carriage is covered with a blue blanket, and women wear jewelry with a blue stone. White Shabbat Garments The Midrash reveals that we learn this from the story of Bilaam: when Balak asked him to curse the Jews (chas v’shalom), he replied, “How can I curse them when they are wearing Shabbat garments?” From this we derive that Shabbat garments protect from curses. However, Shabbat garments should not be worn on weekdays. The Secret of Healing Ben Ish Chai reveals the secret of healing and the secret of revealing one’s mazal. Balak knew that Bilaam, as a prophet, possessed great power in his speech. He wanted Bilaam to shorten and diminish the name of our nation—“Yisrael”—chas v’shalom, while lengthening and expanding the name of his nation, “Moav.” In this way, through this technique, he would diminish Israel’s strength and vitality while increasing the power of Moav: For example: Yisrael—srael—rael—ael—El—el. Moav—m—mo—moa—Moav. Saying this 41 times gives strength or, conversely, removes strength. Akedah—How to Protect Children from Kishuf The Akedah contains the following pasuk: “veyirash zar’acha et sha’ar oyevav” (and your offspring shall possess the gates of their enemies). The words “sha’ar oyevav” refer to the highest walls of the gate where the chief of the sorcerers sat. First Bilaam, and later Shlomo HaMelech, would fly to him on an eagle to ask questions about sorcery. That is why these words, which the Angel said to Avraham Avinu, appear in the Akedah: so that sorcery would have no power over his descendants. At this point, one should have kavanah that sorcery should not affect one’s children.   Parashat Balak—a segulah with a prayer from the book “Korban Netanel” by Rabbi Nataniel Weil "Parashat Balak" with introductory and concluding prayers according to the book "Korban Nataniel" by Rabbi Nataniel Weil A Prayer Against Sorcery from Parashat Balak     (compiled by Silatehilim based on the teachings of Rabbi Yitzchak Cohen, a student of “Matok MiDvash,” and Rabbi Ben-Zion Mutzafi)