Written bizchus of continued good health for Miriam Aidel bas Sara Malka, my 2-year-old granddaughter, currently b’chezkas remission 17 ½ months status post diagnosis of an extremely poor prognosis acute leukemia.

SO—What does Parshas Haazinu have to do with Parshas Balak?

Well, who says it has anything at all to do with it?

The simple answer is—the prophet Michah does!

Or at least he strongly suggests it.

The haftorah of Parshas Balak is taken from the book of Michah (5:6 – 6:8). As we start the haftorah, it’s a little hard to see why it belongs with Parshas Balak. It seems to be an injunction against practicing idolatry and is filled with harsh consequences should one do so.

However, the connection to the Parsha becomes crystal clear as we read on, all the way to the haftorah’s final punchline:

ו:ה עַמִּ֗י זְכׇר־נָא֙ מַה־יָּעַ֗ץ בָּלָק֙ מֶ֣לֶךְ מוֹאָ֔ב וּמֶה־עָנָ֥ה אֹת֖וֹ בִּלְעָ֣ם בֶּן־בְּע֑וֹר מִן־הַשִּׁטִּים֙ עַד־הַגִּלְגָּ֔ל לְמַ֕עַן דַּ֖עַת צִדְק֥וֹת יְ-הֹוָֽה׃

“O My people, remember now what Balak King of Moav plotted and what Bilaam son of Beor answered him; [despite the sin of the spies dispatched] from the Shittim, [I nevertheless split the Jordan for you when I brought you] to the Gilgal; that you may have knowledge of the righteous acts of HaShem.”

ו בַּמָּה֙ אֲקַדֵּ֣ם יְ-הֹוָ֔ה אִכַּ֖ף לֵא-לֹהֵ֣י מָר֑וֹם הַאֲקַדְּמֶ֣נּוּ בְעוֹל֔וֹת בַּעֲגָלִ֖ים בְּנֵ֥י שָׁנָֽה׃

ז הֲיִרְצֶ֤ה יְ-הֹוָה֙ בְּאַלְפֵ֣י אֵילִ֔ים בְּרִֽבְב֖וֹת נַחֲלֵי־שָׁ֑מֶן הַאֶתֵּ֤ן בְּכוֹרִי֙ פִּשְׁעִ֔י פְּרִ֥י בִטְנִ֖י חַטַּ֥את נַפְשִֽׁי׃

ח הִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָֽה־יְ-הֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱ‑לֹהֶֽיךָ׃

Here, the Navi Michah cautions Klal Yisrael against forging a relationship with God patterned after Bilaam’s—based on the concept that God is a machine-like Power to be manipulated, simply by bribing Him with empty, mindless korbanos—and then expecting Him to do YOUR bidding. Rather, a more correct approach is to work on one’s own midos and behavior to bring them more in sync with the ‘ratzon HaShem’-- and to work on the “performance of justice, and love of kindness, and walking humbly and privately with your Lord”. In essence, it is a relationship of mutual respect: if one crafts a life of respect for HKBH, then, midah kneged midah, HaShem can connect back reciprocally.

Michah, a contemporary of Yeshiyahu, prophesied at a time when the very fabric of society both in the Northern Kingdom and in Yehudah was at risk of totally unraveling, and like parts of Yeshiyahu, his book of prophecies is filled with dire warnings of an unpleasant future unless the people repent.

What I want to focus on however is the FIRST line of this haftorah:

ה:ו וְהָיָ֣ה ׀ שְׁאֵרִ֣ית יַעֲקֹ֗ב בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים כְּטַל֙ מֵאֵ֣ת יְהֹוָ֔ה כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב אֲשֶׁ֤ר לֹֽא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם׃

“And the remnant of Yaakov shall be in the midst of many peoples-LIKE DEW from HaShem, LIKE RAINDROPS UPON THE GRASS that hopes not for a man and anticipates not a son of man.”

That posuk contains an unmistakable reference, to a famous and introductory line in Chumash, the second pasuk of Shiras Haazinu (Devarim32:2):

לב:ב יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי-דֶשֶׁא וְכִרְבִיבִים עֲלֵי-עֵשֶׂב:

Clearly, by starting the haftorah at this posuk, its redactors wish to emphasize its association with the parshas hashavua!

SO— to reiterate our initial question, what does Parshas Haazinu have to do with Parshas Balak??

A NATION OF MISERABLE LOSERS — OR A SAINTLY PEOPLE?

To launch our discussion, let’s first start with a brief introduction to Shiras Haazinu.

At the very end of Moshe Rabeinu’s life, he reveals to Bnei Yisrael a frightening and sobering prophecy which in stands in stark contrast to their lofty state as HaShem’s Chosen Nation, having recently re-accepted the Bris Sinai in a ceremony known as the Bris Arvos Moav. This generation has indeed corrected the mistakes of the previous generation-of-the-desert, and indeed merits the fulfillment of the Bris Bein Habesorim-- to continue triumphantly into the Promised Land in the aftermath of their acceptance of HaShem as their God, and of HaShem’s Torah. Nevertheless, Moshe must share with them one last prophecy, necessary because God has told him that it will be needed to sustain them through a bleak and horrible future. Moshe must teach them SHIRAS HAAZINU.

Apparently Moshe was aware of the prophecy at least over a month prior to its delivery (see the Song's “hidden” prelude in Devarim 4:25-40, one that is often missed since it’s physically separated from the Song itself [1] — as well as the Song's canonical introduction in Devarim 31:16-30). Yet, Moshe chose the very end of his life (אם לא עכשיו, אימתי? ) to deliver this bombshell of a prophecy—one that leaves a lasting mark on our national psyche, and which has unfortunately come to fruition all too often over the centuries...

The background for the need for Shiras Haazinu is disclosed in its introduction (32:7-9) and is explained by Rashi, based on the Sifri in Parshas Haazinu. Mankind existed as a single ‘nation’ after the Flood, but the citizens of this nation were united in a mission of evil: they became dedicated to the aggrandizement of their own “name” and importance, instead of remaining steadfast to the true goal for which Mankind was created, to glorify GOD’s Name (see B'reishis 11:1-9). Rather than destroy Mankind as He had done during the Flood, HaShem dispersed them into 70 distinct nations with different languages, thus disrupting their unity of purpose and universal cooperation in rebellion against God. God chose the specific number of 70, and “erected the borders of the [70] nations, based on the number of the [70] Children of Israel” (Devarim 32:8)-- i.e. He divided the civilized world into 70 nations predicated on the idea that some 242 years hence there would arise the core 70 individuals of Yaakov’s family as they embarked on what would become the Galus Mitzrayim. Stated differently, HaShem had prepared the entire world in advance to accept the leadership of the 70 Bnei Yisrael! Each member of that core family unit of 70 was destined to act as a spiritual leader for one nation, and reunify all of mankind in the service and glorification of God! Such was the role of Bnei Yisrael, the purpose for which they were created: to be a universal Ohr Goyim (cf. Yeshayahu’s prophecies of Yemos Hamoshiach, 42:6, 49:6, 60:3)!

Instead of that grand conclusion, Shiras Haazinu predicts a tragic, distorted future; not only would Bnei Yisrael NOT fulfill their destiny as Spiritual World Leaders for the Worldly Nations, but they themselves would cease to remain steadfast in the service of God, and would turn astray in the worship of false gods. God would be forced to punish them by withdrawing His hashgachah, and bringing all manner of horrible punishments against them, culminating in designating enemies to conquer them and exile them from His land, a land which they deserved only as long as they remained true to the Bris Bein Habesorim that promised them that land in the first place.

Ultimately, however, God would find those foreign conquerors even less palatable than Bnei Yisrael themselves. The conquerors would convince themselves that it was their own might and power which had granted them victory, rather than HaShem’s will. Moreover, in victory, their zeal in tormenting the Jews would exceed that which God had justly planned, so that ultimately God would overturn their rule, reinstate His people, and exact vengeance against the nations who had indulged in excesses against what was after all HaShem’s Chosen Nation. Thus, at the conclusion of the Song—i.e. at the End-of-Days, “Sing, O Nations, of His people, for He will avenge His servants’ blood; He will return vengeance upon His distressors, and He will protect His land and His people” (32:43)—thus once again unifying Mankind in His service!

Nevertheless, the message of Haazinu is clear and bleak: HaShem takes us back only because they are worse than we are.

That ain’t exactly a glowing testimonial!

In dramatic counterpoint, Bilaam's prophecies paint an entirely different portrait of this same nation. In Bilaam's visions, Bnei Yisrael remain forever unique and distinctive among the other nations, a distinction they have earned by virtue of their dynamic virtues! They are one with God, an indivisible holy and regal team; they are the proud bearers of the banner of HaShem's middos and mitzvos in this world!

Each of these prophecies emerges from the mouth of a great prophet. Indeed, the midrash informs us that these two are the greatest prophets who ever lived and who ever will live.

Says the Chumash upon the event of Moshe’s death:

לד:י וְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יְ-הֹוָ֔ה פָּנִ֖ים אֶל־פָּנִֽים׃

Says the Sifri upon this posuk (one of many places which draws a comparison between Moshe and Bilaam):

ולא קם נביא עוד בישראל כמשה – בישראל לא קם, אבל באומות העולם קם- ואיזה זה? זה בלעם בן בעור. אלא הפרש יש בין נבואתו של משה לנבואתו של בלעם ... משה לא היה מדבר עמו אלא כשהוא עומד שנאמר (דברים ה׳:כ״ח)" ואתה פה עמוד עמדי" ובלעם היה מדבר עמו כשהוא נופל שנאמר (במדבר כ״ד:ד׳) "מחזה שדי יחזה נופל וגלוי עינים".

Moshe is Israel’s unparalleled prophet; Bilaam is a Seer of similar unparalleled prophetic ability, but prophesies for the other nations of the world. In essence, he is an unwashed, untutored, and uncouth version of Moshe, a prophet of equal stature but one who is completely amoral, and who lacks all respect for HaShem and His holy principles and laws.

Yet, these two great nevi’im are given completely opposite pictures of the same nation!

How are we to resolve this irreconcilable contradiction?

LET’S LOOK AT THE WORDS!

Let’s focus specifically upon the prophetic WORDS of Bilaam in this parsha, and look for similarities with those of Shiras Haazinu. The Torah is a work of 79,847 words. Let’s focus on uncommon words and sherashim, words which appear less than 20 times in all of Chumash. If we can find those same ‘exotic’ words in Haazinu, surely that suggests a strong linguistic and thematic connection between these two sections!

There are others, lurking within the NON-prophetic sections of Parshas Balak, but I think these are quite enough to make the point!

SO—What’s going on??

PUTTING IT ALL TOGETHER — BY GOING ‘HALFSIES’

The prophecies within these two sections provide insight, kaviyochol, into HKBH’s assessments of Klal Yisrael and their potential. They are related to us through two polar opposite nevi’im and they provide two polar opposite views. Yet, they are constructed from the same words, and that unifies them not only linguistically but thematically.

It seems to me, that perhaps it is possible to regard to each one of these nevu’os as incomplete in itself; both Moshe’s and Bilaam’s nevu’os may in fact each be half-nevu’os, and for reasons known only to HKBH, He splits up His impressions of us between His two greatest prophets.

That idea may not be as wild as it sounds. In fact, a midrash uses that language almost literally, although it is not obligate that that is the true thrust of the midrash:

מדרש רבה ויקרא פרשה א

יג מה בין נביאי ישראל לנביאי אומות העולם ר' חמא בר חנינא ורבי יששכר דכפר מנדי רבי חמא בר חנינא אמר אין הקדוש ברוך הוא נגלה על אומות העולם אלא בחצי דיבור כמה דתימר (שם כג) ויקר אלהים אל בלעם אבל נביאי ישראל בדבור שלם שנאמר ויקרא אל משה ור' יששכר דכפר מנדי אמר כך יהא שכרן אין לשון ויקר אלא לשון טומאה כמה דתימר (דברים כג) אשר לא יהיה טהור מקרה לילה אבל נביאי ישראל בלשון קדושה בלשון טהרה בלשון ברור בלשון שמלאכי השרת מקלסין בו להקב"ה כמה דתימר (ישעיה ו) וקרא זה אל זה ואמר...

What is the distinction between the prophets of Israel and the prophets of the nations of the world? A dispute between R.Chamah bar Chanina and R. Issachar of Kfar Mandi: R. Chamah bar Chanina says HKBH only reveals Himself to the nations of the world in half-speech, as it says [in parshas Balak] “And the Lord ‘happened-ויקר’ upon Bilaam, in contrast to the prophets of Israel where He completes His speech, as it says “And He summoned [ויקרא] Moshe.” R. Issachar of Kfar Mandi says such is the reward of each— the language of ויקר only connotes impurity/defilement as seen in the posuk “[If there will be among you a man] who will not be clean because of a nocturnal occurrence [מקרה] [he shall go outside the camp…]”; And in contrast, to the prophets of Israel He speaks with a language of holiness, a language of purity, a language of clarity, in the language with which the ministering angels praise HKBH, as it says in Yeshiyahu, “And each calls [וקרא] one to the other and says ‘Kadosh’…”

MOSHE, THE CONNECTOR, VERSUS BILAAM, THE ‘ANTI-MOSHE’

The contrast between Bilaam and Moshe is an apt one. Both have nonpareil powers of prophecy, but that is where the similarity ends. Moshe’s whole essence is that of connection and belonging. His entire adult life was devoted to acting as the conduit between HKBH and His nation. When HaShem repeatedly threatens to destroy Israel for their sins, and to amplify Moshe’s progeny into the great nation that was promised to our forefathers, Moshe shrugs off the bribery attempt automatically-- and repeatedly. He understands intuitively that HaShem’s bashert is Bnei Yisrael and none other-- and that his own role is nothing more than shadchan. When faced with the snap decision of what to do with the first Luchos, the symbols of the original Bris Sinai, a precious precious gift carved by God, Creator of the universe, written by the finger of God, and (according to the midrash) delivered to Moshe’s hands personally by God [2] , Moshe hesitates not one second. As soon as he sees the children of Israel dancing around the Egel, he immediately understands that the terms of Midas haDin embodied within the first Luchos unequivocally call for the destruction of the errant nation. So he must decide on the spot which to preserve: save that precious gift and the nation dies; forfeit that precious gift and the covenant for which it stands, and the nation lives.

For Moshe, the conduit of connectedness, the decision is clear.

The result? Yashar Koach sheshibarta!

When connection between HaShem and His people seems to be impossible because of their sins, Moshe surmounts the impossible and facilitates the expression of the “hidden” midos haRachamim of HaShem in order to maintain the connection between Israel and God. For 40 years he teaches and grooms not only the generation of the desert, but also their children-- who successfully negotiate the transition to possessing the land and living within her alongside the Shechinah[3].

Moshe’s very name implies connectedness. וַתִּקְרָ֤א שְׁמוֹ֙ מֹשֶׁ֔ה וַתֹּ֕אמֶר כִּ֥י מִן־הַמַּ֖יִם מְשִׁיתִֽהוּ׃-- Moshe means to draw out [from the water], and hence signifies transition from one state, one place, to another—ie, connectedness. He is drawn out from the water into Paro’s palace, and in turn he draws out Bnei Yisrael from the service of Paro into the service of God at Chorev, and subsequently draws them from Chorev up to the very border of the Promised Land. Moshe’s whole essence is connectedness.

Bilaam holds the gift of prophecy equal to Moshe’s. However, his essence is that of DISconnectedness. He seeks to disconnect all of mankind from the tenets of the Almighty, and in particular he seeks to disconnect and terminate the children of Israel from their relationship with God. When he can’t do it by direct cursing, he comes up with the clever counsel of accomplishing it through causing them to sin so that they disconnect themselves from God.

His very name reflects disconnectedness: Bilaam, בלא עם, he is a man without a nation, no connections to a human family, only to his lowly donkey, a mercenary, connected only to his fee. Truly, he is the very antithesis, the Dark Side, of Moshe.

And yet, HaShem has a use for him. It is the ultimate of ironies. HKBH wishes to convey certain truths about His people to them. HKBH picks Moshe, who loves us, to tell us all the really hard stuff that we NEED to know— no matter how much it hurts.

And HKBH picks Bilaam, who hates our guts and wants us dead dead dead, and forces him to tell us all the things that we desperately WANT TO HEAR, how wonderful we are, and consequently how much HaShem loves us— also things that we really need to know.

HKBH is a God of Balance, and men require balance. We have to understand both the good and the bad that we embody, in order to meet the potential that WE will choose. Between world history’s two singular nevi’im, we get what we need[4].

Thus, it seems to me that each one delivers one half of what is after all a unified prophecy.

Klal Yisrael is a complex entity with disparate potentials. Our future, the future that we will choose for ourselves, is not yet finalized. Even if the future that we choose is that predicted in Haazinu, it is not because we are ‘miserable failures’.

If we fail, then that is indeed a tragedy, on account of our imperfections— but never forget, no matter what: they are worse than we are. Ergo—

we are the BEST there is.

HKBH tells us so, albeit in a left-handed fashion.

Right there in Haazinu.

[1] Note the similarities between the highlighted text in Devarim Perek dalet and Shiras Haazinu 32:1,7, and see Rashi on 32:1.

ד:כה כִּי-תוֹלִיד בָּנִים וּבְנֵי בָנִים וְנוֹשַׁנְתֶּם בָּאָרֶץ וְהִשְׁחַתֶּם וַעֲשִׂיתֶם פֶּסֶל תְּמוּנַת כֹּל וַעֲשִׂיתֶם הָרַע בְּעֵינֵי-יְ-הוָֹה אֱ-לֹהֶיךָ לְהַכְעִיסוֹ: כו הַעִידֹתִי בָכֶם הַיּוֹם אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ כִּי-אָבֹד תֹּאבֵדוּן מַהֵר מֵעַל הָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים אֶת-הַיַּרְדֵּן שָׁמָּה לְרִשְׁתָּהּ לֹא-תַאֲרִיכֻן יָמִים עָלֶיהָ כִּי הִשָּׁמֵד תִּשָּׁמֵדוּן: כזוְהֵפִיץ יְ-הוָֹה אֶתְכֶם בָּעַמִּים וְנִשְׁאַרְתֶּם מְתֵי מִסְפָּר בַּגּוֹיִם אֲשֶׁר יְנַהֵג יְ-הוָֹה אֶתְכֶם שָׁמָּה: כחוַעֲבַדְתֶּם-שָׁם אֱ-לֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא-יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן: כט וּבִקַּשְׁתֶּם מִשָּׁם אֶת-יְ-הוָֹה אֱ-לֹהֶיךָ וּמָצָאתָ כִּי תִדְרְשֶׁנּוּ בְּכָל-לְבָבְךָ וּבְכָל-נַפְשֶׁךָ: ל בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד-יְ-הוָֹה אֱ-לֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ: לא כִּי אֵ-ל רַחוּם יְ-הוָֹה אֱ-לֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת-בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם: לב כִּי שְׁאַל-נָא לְיָמִים רִאשֹׁנִיםאֲשֶׁר-הָיוּ לְפָנֶיךָ לְמִן-הַיּוֹם אֲשֶׁר בָּרָא אֱ-לֹהִים אָדָם עַל-הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד-קְצֵה הַשָּׁמָיִם הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ:

Compare with the beginning of Haazinu, especially through Rashi’s lens on the first pasuk:

לב:א הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי-פִי: ב יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי-דֶשֶׁא וְכִרְבִיבִים עֲלֵי-עֵשֶׂב: ג כִּי שֵׁם יְ-הוָֹה אֶקְרָא הָבוּ גֹדֶל לֵא-לֹהֵינוּ:... ז זְכֹר יְמוֹת עוֹלָם בִּינוּ שְׁנוֹת דֹּר וָדֹר שְׁאַל אָבִיךָ וְיַגֵּדְךָזְקֵנֶיךָ וְיֹאמְרוּ לָךְ:

רשי לב:א

האזינו השמים – שאני מתרה בהם לישראל, ותהיו עדים בדבר, שכך אמרתי להם שאתם תהיו עדים, וכן תשמע הארץ. ולמה העיד בהם שמים וארץ? אמר משה: אני בשר ודם, למחר אני מת, אם יאמרו ישראל: לא קבלנו עלינו ברית, מי בא ומכחישן. לפיכך העיד בהם עדים שהם קיימים לעולם. ועוד: שאם יזכו, יבואו העדים הללו ויתנו שכרם: הגפן תתן פריה, והארץ תתן יבולה, והשמים יתנו טלם (זכריה ח׳:י״ב.) ואם יתחייבו, יד העדים תהיה בם תחילה: ועצר את השמים וגו׳ והאדמה לא תתן את יבולה (דברים י״א:י״ז) ואחר כך: ואבדתם מהרה (דברים י״א:י״ז) על ידי האומות.

[2] Shemos Rabbah Parshah 47:6, on Ki Sisa.

...וּמשֶׁה לֹא יָדַע כִּי קָרַן עוֹר פָּנָיו (שמות ל״ד:כ״ט) וּמֵהֵיכָן נָטַל משֶׁה קַרְנֵי הַהוֹד...רַבִּי בְּרֶכְיָה הַכֹּהֵן בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר הַלּוּחוֹת הָיָה אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שִׁשָּׁה וְהָיָה משֶׁה אוֹחֵז בְּטִפְחַיִם, וְהַשְּׁכִינָה בְּטִפְחַיִם, וְטִפְחַיִם בָּאֶמְצַע, וּמִשָּׁם נָטַל משֶׁה קַרְנֵי הַהוֹד....

] When Moshe came down from the mountain after receiving the Luchos, his face shone with rays of heavenly light,] but Moshe did not know that his face was ‘koran ohr’. And from where did Moshe receive the ‘Horns of Splendor’? [According to one opinion] R.Brechyah hakohen in the name of R. Shmuel says the dimensions of the cubical luchos were six handbreaths on each side-- two handbreadths for Moshe's hands on one end, 2 handbreadths for the Shechinah's ‘hands’ on the other end, and 2 handbreadths in the middle [to serve as a sort of insulation? from direct contact with the divine].

This midrash underscores the intense personal nature of the handoff of the Luchos between the infinite Creator of the universe, and limited, finite man. For one frozen instant in time both God and man were in near direct physical contact through less than 1 meter of stone. One imagines all the energy of the universe--and more--flowing directly from God, through the Luchos, and into Moshe, supercharging him, and leaving him with the residual horns of light which shown from his face—a faint record of a precious, precious, once-in-human-history gift from God to Man!

[3] Concept developed in much greater depth within my audioshiur (apropos next week’s parsha) at: https://outorah.org/p/162221/

[4] That said, it is important to understand that Yisrael does not hear it from Bilaam. Rather the rest of the world hears it from Bilaam who after all is their navi, the epitome of the nevi’ei umos haolam.

We on the other hand must hear it from our Navi, Moshe Rabeinu.

In its discussion of the authorship of each of the 24 books of Tanach, Bava Basra 17a states that Moshe wrote “sifro”-- his book[ i.e. the chamishei chumshei Torah], the parsha of Bilaam, and the book of Iyov. That curious statement raises two related issues: 1) on the surface there is no need to separate out the parsha of Bilaam, presumably Parshas Balak, since that is already contained and subsumed within the Torah; and 2) if Moshe did not write that parsha, then who did? After all, the action of most of the parsha takes place in Moav, and Moshe was not even there and could have no firsthand knowledge of those events.

Rabbi Menachem Leibtag’s answer to the second question is very simply that Bilaam himself could have written that parsha--since is he is a prophet with access to the Almighty on par with Moshe.

My answer to the first question is based on that presumption. Had Bilaam communicated this narrative to Yisrael it would be meaningless. He is not our Navi, and even though he can access prophecies from the Almighty, we are under no obligation to assume that he always speaks truth. However, the Gemara specifically informs us that Moshe wrote that narrative. It was dictated to him by HKBH on Har Sinai, and it is through Moshe's pen, not Bilaam’s, that we know the story. And therefore we know it to be true: משה ותורתו אמת! Further, if HKBH dictated that to Moshe, it must be that He wished kaviyochol to ‘spill the beans’ and to tell us important truths about ourselves, truths that we need to hear. Truths that embody how unique and distinctive we are from the other nations, and describe our midos tovos that counterbalance our potential for failure in Haazinu!