Parshas Balak introduces us to one of the most fascinating and complex figures in the Torah: Bila’am. Endowed with extraordinary prophetic ability, Bila’am possessed gifts that few people in history ever attained. Yet despite his remarkable talents, he is remembered not as a model of righteousness, but as a cautionary example of squandered spiritual potential.
Chazal draw a striking contrast between Bila’am and Avraham Avinu. In Pirkei Avos, the Mishnah teaches:
ּכָל מִי ׁשֶּיֵׁש ּבְיָדֹו ׁשְלׁשָה ְדבִָרים הַּלָלּו, מִּתַלְמִיָדיו ׁשֶל אַבְָרהָם אָבִינּו. ּוׁשְלׁשָה ְדבִָרים אֲחִֵרים, מִּתַלְמִיָדיו ׁשֶל ּבִלְעָם הָָרׁשָע
Whoever possesses three qualities is among the disciples of Avraham Avinu, and whoever possesses three opposite qualities is among the disciples of Bilaam HaRasha (Avos 5:19).
The Mishnah explains that the students of Avraham possess עין טובה, a good eye; רוח נמוכה, a humble spirit; and נפש שפלה, a restrained and disciplined soul. The students of Bila’am possess the opposite traits: עין רעה, an evil eye; רוח גבוהה, an arrogant spirit; and נפש רחבה, an insatiable appetite.
At first glance, this Mishnah appears somewhat surprising. Why does the Mishnah compare the students of Avraham to the students of Bila’am? Could there be two individuals who seem more antithetical one to another?
Perhaps the Mishnah is teaching that a person's greatness is determined, not by his natural and Divinely endowed talents, but by his character, his tikun ha’middos, the choices he makes in how he lives his life, and the person he shapes himself to be.
Avraham and Bila’am were certainly both influential figures. Both possessed extraordinary abilities. Both affected the lives of countless people. Yet they traveled in opposite directions because they developed fundamentally different outlooks on life.
Avraham possessed an עין טובה - a good eye. He looked upon others generously and sought their welfare. Even when praying on behalf of the wicked people of Sodom, Avraham searched for merit and pleaded for compassion. When welcoming dusty travelers to his tent, though they were idol worshippers, he was kind and self-effacing, offering them water to wash with, food to eat, and shade under which to rest.
Bila’am, by contrast, possessed an עין רעה, a wicked and stingy eye. Rather than seeking the good of others, he looked upon them with jealousy and resentment. Chazal teach that his desire to harm Klal Yisrael ultimately reflected a deeply negative view of others and their success. He wanted more and more for himself, both in terms of monetary wealth (“If Balak gives me a house full of silver and gold…”) and kavod, honor (I cannot travel with you, lowly officials, Bila’am said to the officers of Balak. However, if Balak sends more prominent ministers, with them I shall travel!).
Avraham possessed a רוח נמוכה - genuine humility. Despite becoming the father of a great nation and the bearer of Hashem's covenant, he described himself as: עפר ואפר - but dust and ashes (Bereishis 18:27).
Bila’am, however, embodied רוח גבוהה - arrogance. Again and again throughout the parsha, we see his preoccupation with honor, prestige, and personal importance.
Finally, Avraham possessed a נפש שפלה - self-discipline and contentment. He understood that true satisfaction comes not from acquiring more, but from faithfully serving Hashem.
Bila’am exemplified נפש רחבה - endless craving. Despite the gifts, honor, and recognition he already possessed, he constantly sought more. His desires were never fully satisfied.
Perhaps this is why the Mishnah presents these two figures as opposites. Avraham and Bila’am represent two fundamentally different approaches to life.
One person views the world through the lens of gratitude, humility, and generosity. Such a person appreciates what Hashem has given him and seeks to use those blessings for good. Another person views the world through the lens of jealousy, arrogance, and endless desire. No matter how much he possesses, he remains dissatisfied because he is focused on what he lacks rather than on what he has.
This contrast in outlook and worldview remains highly relevant today. It is easy to become preoccupied with another person's accomplishments, possessions, opportunities, or recognition. Yet the Mishnah reminds us that our own happiness and spiritual growth depend less on what we possess and more on how we view ourselves, others, and the world around us.
An ayin tovah allows a person to celebrate the success of others. A humble spirit enables a person to continue learning and growing. And a nefesh shefalah helps a person live with gratitude and contentment.
While Bila’am's talents could not compensate for deficiencies of character, Avraham’s greatness emerged precisely because he refined his character and lived his life according to the will of Hashem.
May we merit to become true students of Avraham Avinu. May we learn to view others generously, to live with humility, and to appreciate the blessings that Hashem has bestowed upon us.
And in this merit, may we continue to grow as faithful servants of Hashem, building lives of kindness, gratitude, and spiritual greatness.
בברכת בשורות טובות ושבת שלום
