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How could Bilam achieve Moshe-level prophecy while being morally corrupt? Unlike other prophets who accessed divine knowledge through relationship with Hashem (ה׳), Bilam achieved prophecy through total self-centeredness and connection to physicality, understanding divine knowledge through complete self-awareness as one created b'tzelem Elokim. His brachos to Israel were calculated attempts at destruction through material abundance without spiritual preparation.
This shiur addresses the fundamental paradox of Bilam HaRasha - how could someone so morally corrupt achieve a level of prophecy that Chazal compare to Moshe Rabbeinu? The Rav begins by examining the contradiction: the Rambam (רמב"ם) explains that prophecy requires enormous spiritual preparation and holiness, yet Bilam lived as the lowest form of human being, violating basic moral laws. The question deepens when considering that Bilam, a sworn enemy of Israel who wanted to destroy the Jewish people, somehow gave brachos instead of curses. The Rav analyzes a complex Gemara (גמרא) about Hashem (ה׳)'s daily moment of anger (kel za'am bechol yom) that only Bilam could perceive. This raises the question: how could Bilam know 'da'as Elyon' (divine knowledge) while not knowing 'da'as behemto' (his donkey's thoughts)? The Gemara's answer seems circular, requiring deeper explanation.
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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.
