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Why did Bilam's prophecy about Israel need to come from a non-Jewish prophet rather than from Moshe? The shiur shows that Bilam represents the opposite of Avrohom for the nations, and his three blessings teach them how to achieve eternity by recognizing and facilitating Israel's spiritual mission rather than competing with it.
Rabbi Zweig presents a profound analysis of Parshas Bilam, addressing why Bilam's prophecy needed to come through a non-Jewish prophet rather than directly from Moshe Rabbeinu. The Gemara (גמרא) in Bava Basra distinguishes Parshas Bilam from the rest of Torah (תורה), calling it specifically "Parashas Bilam" rather than part of Moshe's Torah, raising the question of why this section required separate attribution. The shiur explains that Bilam serves as the opposite counterpart to Avrohom Avinu for the nations, just as the Mishna in Avos contrasts the students of Avrohom (characterized by ayin tova, ruach nemucha, and nefesh shfela) with the students of Bilam (characterized by ayin ra, ruach gavoha, and nefesh rechava). These represent three fundamental human faculties: sechel (intellect), guf (physical drives), and nefesh (the synthesis combining both).
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Parshas Balak - Bilam's prophecies
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