When cursorily skimming the words of Parshas Balak, Bilaam comes across as a pious, G-d-fearing individual. He told Balak’s first set of messengers that he would only go with them if Hashem gave him permission. The following morning, he informed them that he could not accompany them because Hashem forbade him to do so. Only when Hashem subsequently gave Bilaam permission to travel with Balak’s second set of messengers did he agree to do so, but only after clarifying that he would not transgress the commands of Hashem his G-d no matter how much money they gave him (22:18-21).
When Hashem opened Bilaam’s eyes and revealed the sword-wielding angel blocking his path, he confessed that he had sinned and expressed his willingness to abort the mission if it was displeasing (Ibid., 31-34). When Balak approached Bilaam and asked why he didn’t come with his men initially, Bilaam responded that he was only willing to say the words that Hashem placed in his mouth (Ibid., 37-38).
The superficial impression given by the Torah is that Bilaam was a righteous man who strictly followed Hashem’s instructions, yet Chazal say that the reality was precisely the opposite. The Mishnah (Avos 5:22) says clearly that Bilaam was a wicked man with terrible character traits who lusted after money and yearned to curse the Jewish people. Why then does the written Torah present him in a manner that makes him seem to be such a tzaddik?
The Gemara (Kesubos 62b) recounts that Rav Yannai mistakenly concluded that his son-in-law had passed away and instructed his family to prepare to mourn his death. Even though his son-in-law was in fact alive and healthy at the time, he died due to Rav Yannai’s words, as the Gemara elsewhere (Berachos 19a) teaches that: אל יפתח אדם פיו לשטן – we shouldn’t mention negative outcomes that might occur, for our words can have an unintended effect and cause that result to come to fruition.
However, Rav Elchonon Wasserman (Kovetz Shiurim Vol. 1 Kesubos 208) notes that when most people speak, their words do not become reality. Why not? The mouth is like a blade. A mohel and a shochet must be vigilant to keep their instruments sharp and well-maintained so that they are ready to cut effectively when called upon. If they do not take care of the blade and allow it to become dull and rusty, it will not be able to cut well. Similarly, a person’s speech can create reality, but only if he keeps his mouth clean and “sharp” by using it to speak properly. If he sullies his tongue by using it to malign others or speak falsely, it will be dulled will no longer have the same impact.
Rav Yisroel Reisman suggests that Bilaam understood Rav Elchonon’s insight. Because his power came from his speech (Bamidbar 22:6), Bilaam made sure that no matter what nefarious thoughts went through his mind, the words that came out of his mouth were always clean, thereby preserving its potency. He compares this to a corrupt businessman who is nervous that the FBI may be eavesdropping on his conversations. No matter what crooked deals he may be contemplating, he will always be vigilant to speak in a non-incriminating manner, insisting that everything must be done legally.
Because Bilaam was careful to keep his mouth pure by talking like a G-d fearing tzaddik, his blade remained honed and potent despite the fact that at his core, he was wicked and evil. Although none of us seek to follow in Bilaam’s footsteps by cursing Jews, we should still strive to emulate his commitment to keeping his mouth pure and unsullied, which will enhance the power of our mouths when we daven and give blessings to others. (R’ Ozer Alport)
