Divrei Torah for the Shabbos Table
When cursorily skimming the words of Parshas Bolak, Bilaam comes across as a pious, G-d-fearing individual. He told Bolak’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 Bolak’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).
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 Torah present him in a manner that makes him seem to be such a tzaddik?
Rav Elchonon Wasserman (Kovetz Shiurim Vol. 1 Kesuvos 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. 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 and 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. 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 berachos to others. (R’ Ozer Alport)