Shabbat Greetings
Rabbi Malinger is currently on sabbatical until Monday, August 18, 2025. Even though he is taking the time to restore his spiritual wellness and taking a course to strengthen professional skills, he wanted to share different perspectives of the weekly Torah portion from his fellow rabbinic colleagues in the Reform Movement – please enjoy.
Rabbi Mark Goldsmith of London, England, shares: This week’s Torah portion, Balak (Numbers 22:2-25:9), you learn that appearing devoted to God when it is not accompanied by ethical deeds is, my mother taught me, tantamount to taking God’s name in vain. Balaam, the anti-hero of our Torah portion, is a case in point. Initially, Balaam offers himself as a prophet-for-hire to curse Israel; in the end he turns against Israel and dies fighting with the Midianites against Israel.
In between, try as he might to curse Israel, Balaam is compelled to bless Israel. He fails to crush their morale, and his ignoble efforts result in what he least intended: to bless Israel. When we first meet Balaam, he suggests he is a follower of Adonai (22:8). He uses the language of Jewish piety while engaging in distinctly unethical acts. (One might call Balaam an unethical monotheist.)
Several linguistic elements of the Akeidah appear here, inviting a comparison of Balaam with Abraham: Like Abraham, Balaam arises early in the morning and saddles his donkey. God shows Abraham where to go; in contrast, Balaam needs his donkey to direct him. Balaam intends to curse the Israelites to facilitate their destruction by the Moabite army; Abraham argues with God for the preservation of the people of Sodom and Gomorrah despite their rough treatment of his own family. Arguing with God and humanity for the ethical thing to be done is the ultimate ethical monotheism. What is more, those who bless Abraham will themselves be blessed. Abraham serves God. Balaam is self-serving.
At its core, the Torah presents a sharp contrast between two types of religious figures—the prophet who serves God with integrity (Abraham) and the prophet who uses God for personal gain (Balaam). As shared, both Abraham and Balaam rose early in the morning and saddled their donkey; however, these parallel phrases are not coincidental. They highlight thatexternal piety can mask internal corruption. Both men are decisive, both appear to act with religious purpose—but only one is truly aligned with God’s ethical will.
Abraham’s journey is a test of obedience and moral commitment. He listens attentively, he argues with God on behalf of others, and he seeks righteousness even for those who may not deserve it. Balaam’s journey, by contrast, is fueled by greed and ego. He needs a donkey—and then an angel—to literally and spiritually open his eyes. He follows God’s words but resists God’s will.
In a world full of voices that speak in the name of religion, the Torah urges us to look deeper: not at what is said, but why it is said, and for whom. The call of Abraham is a call to moral courage. Balaam, by contrast, is a cautionary tale of spiritual ambition without ethical grounding.
SHABBAT SHALOM