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[For articles on the “Sabbath of BALAK" in Hebrew, click here]

Rabbi Dr. Yossi Feintuch was born in Afula and holds a Ph.D. in American history from Emory University in Atlanta. He taught American history at Ben-Gurion University.

Author of the book US Policy on Jerusalem (JCCO).

He now serves as rabbi at the Jewish Center in central Oregon. (JCCO).

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We do not need the story of Bilaam’s donkey (or more specifically she-ass), featured prominently in this week’s Torah portion, to know that it would be a mistake to call a dumb person ‘’an ass’’; an asinine person should rather be called ‘’Bilaam’’…

Bilaam abuses his she-ass thrice and the angel of the Lord reprimands him for that while crediting the animal with saving this non-Israelite prophet’s life. Indeed, the Torah holds the donkey as such in great respect and esteem. The biblical examples for that view are rife.

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Take for example Jacob’s blessing from his deathbed in Egypt to his son Judah, whom he resembles to a lion, yet still referring twice to donkeys in his central blessing to the son from whose line kings will emerge, if not the Messiah himself.   In so doing he mirrors a marked favorable status and respect for this animal that Jacob associates with agricultural abundance, as multiplicity of donkeys testified to one’s wealth.

Jacobs references to donkeys in his blessing to Judah's return in his blessing to another son, Issachar, whom he resembles a strong donkey “lying down between the saddlebags in a goodly homestead”.  Yet, Jewish tradition opted to see this blessing to mean more than symbolizing thriving agriculture, but rather as spiritual flourishing in Torah learning. Indeed, the donkey is a paragon for true learners of Torah by carrying considerable weight at a consistently slow pace as it does not run. For the Rabbis Jacob meant to describe Issachar as a wise student who carries on his back the heavyweight of Torah learning; such a wise scholar was not judged by fast and original brilliancy but by faithful daily learning, line by line, and page by page after the pattern of a donkey.

As we return to this week’s Torah Portion, Bilaam, who communicates with God multiple times almost at will, cannot see, even three times, God’s angel coming ‘’as an adversary’’ to block his riding path to a would-be cursing of the people of Israel. Yet the donkey saw the angel and averted each time a disastrous comeuppance had Bilaam’s ass not seen the apparition and rammed into the angel who held ‘’a drawn sword in his hand.’’ Thus, when the donkey saw the angel the first time around, she “turned off of the road, and went into the field’’, only to be struck with the hand by the clueless Bilaam, ''to turn it back onto the road’’ (Numbers 22:23).

[Picture: The donkey of Balaam... The Image is a screenshot]

Soon thereafter the angel blocked Bilaam’s way ''in a narrow path between the vineyards, with a wall on either side.’’ But the clairvoyant she-ass saw the recurred apparition, and again saved Bilaam’s life even by scraping ‘’against the wall’’ that resulted in the scrapping of ‘Bilaam’s foot against the wall, so he struck it again.’’ When the angel of the Lord reappeared on Bilaam’s riding route standing ''in a narrow place, where there was no way to turn either to the right or to the left’’ he was still unable to see the angel albeit his donkey did again.  In order to avoid a deadly collision with the angel the she-ass ''lay down under Bilaam.’’ Angrily ''he struck the donkey with his staff’’ -- hurting even more -- only to admit that if he only had a sword in his hand, he, Bilaam, would have killed the donkey.

The donkey, gifted by God with the power to speak, demanded to know why Bilaam was hitting her – even thrice -- when she only sought to protect him from death. Bilaam replied that he abused her because she ''made a fool’’ of him, even though he admitted that the donkey had never done so before.  The donkey’s reasons for swerving off the road escaped Bilaam altogether, nor did he bother to find out in real time any possible explanation. Moreover, Bilaam was so obtuse to the severity of his striking the donkey, who had always served him faithfully, that he did not realize that the angel reprimanded him for hurting his animal, both emotionally and physically, even ‘’these three times’’.  Rather, Bilaam continued to believe that his sin was in failing to see the angel, even as the she-ass did.

What could be our main take-away from this episode of abuse coming from a man who believed that he owned the donkey to the extent that allowed him to hurt her simply because he did not like her apparent odd conduct? The she-ass may easily symbolize for us an abused partner in a relationship who had initially opted to keep silent about her being hurt, while hoping that it would not recur.  Yet, even as she clammed up the maltreatment continued. Only when she did speak up about her being hurt did her abuser cease from hurting her, though he still did not consider his misconduct as wanton. But the she-ass’ words did allow for a short exchange of words between the two after which the abuse had ended.

[Picture: The donkey of Balaam... The rights holder for this image has not been found. Therefore, the use is made under section 27A of the Copyright Law. The main rights holder, please contact: yehezkeally@gmail.com]

We have thus seen how the biblical image of the donkey is a far cry from its contemporary stereotype that relegates foolhardiness and imprudent obstinacy to the animal. The moniker “donkey” or “ass” constitutes, indeed, a generic verbal vituperative punching bag, e.g., “dumbass”, or “asinine”. Such a bias cannot be supported by the Bible, as we have just seen Bilaam’s she-ass, and not him was a true clairvoyant.

[For articles on the “Sabbath of BALAK" in Hebrew, click here]