Editor’s Note: On Friday, we ran Rabbi Samuel’s drash on one of two Torah portions that were read in synagogues on Saturday morning. Here is his drash on the other one.
By Rabbi Dr. Michael Leo Samuel in Chula Vista, California
Rabbi Levi Yitzchak of Berditchev was legendary for always finding the good in others. One day, as he passed two thieves discussing their hidden stolen goods, he paused and declared with genuine delight: “Praise God! These fine fellows are clearly in the midst of teshuvah—they are confessing their sins to one another!”
In Europe, traveling preachers often delivered fiery sermons scolding communities for insufficient observance. When Rabbi Levi Yitzchak once heard such a tirade, he gently pushed the preacher aside, opened the Ark, and cried out: “Master of the Universe! Do not listen to what this man says about Your children. If they are lax in Torah and mitzvot, it is only because they are crushed by oppression, poverty, and antisemitic decrees. Bring the Messiah quickly and redeem them!”
People said of Reb Levi Yitzchak that he truly lived the verse: “He perceives no iniquity in Jacob and sees no falsehood in Israel, for God is with him.”
In our age of professional critics—movie critics, restaurant critics, political critics, and especially those who have turned antisemitism into a full-time profession—we desperately need more voices like Reb Levi Yitzchak’s. This week’s parsha, Balak, introduces us to the original professional critic and archetype of the evil eye: Balaam, the arch-critic of the Jewish people.
Our Sages contrast the disciples of Abraham with the disciples of the wicked Balaam (Pirkei Avot 5:22). Abraham’s students possess a good eye, a generous spirit, and a humble soul. Balaam’s followers exhibit the opposite: an evil eye, a grasping spirit, and an arrogant soul.
Balaam serves as Abraham’s dark mirror image. Both are prophets who hear the voice of Almighty God. Abraham finds God even in hidden places and turns every encounter into blessing. Balaam, granted visions, cannot see the angel standing right in front of him until his donkey points it out. (Even a donkey, it seems, can have better spiritual vision than a prophet for hire.)
Balaam’s potential was enormous—he could have rivaled Abraham. Instead, he sells his prophetic gift to the highest bidder. King Balak, terrified of the Israelites, offers wealth and honor. Balaam, despite God’s clear prohibition, keeps negotiating, imagining he can manipulate the Creator. Our Sages wryly observe: “Who promised Balaam gold and silver? Yet in his heart, he believed even God could be bought.”
This pattern echoes loudly today. Antisemites and adversaries of Israel weaponize their hatred by searching relentlessly for any flaw—real or imagined—in the Jewish people or the Jewish state. They ignore context, history, and moral complexity, much as Balaam sought any pretext to curse Israel.
Yet the facts tell a different story. More than any other modern nation-state, Israel does more to improve the quality of life for all people. Israeli innovations in water desalination, drip irrigation, medical technology, cybersecurity, agriculture, and emergency medicine benefit nations across the globe—including many that publicly denounce her. From saving lives in disaster zones to pioneering treatments for diseases that afflict humanity, Israel’s “good eye” extends far beyond its borders, turning potential curses into blessings for the world.
Abraham, in contrast to Balaam, opens his tent to strangers without expectation, adopts and forgives Lot, and boldly pleads for Sodom: “Shall the Judge of all the earth not act justly?” (Gen. 18:25). Balaam’s grasping spirit and arrogance stand in shameful opposition.
The greatest failing of Balaam—and of every evil eye—is that it weaponizes gifts and vision to destroy rather than bless. Balaam looked at Israel only to find faults. We must choose the opposite: the good eye of Abraham and Reb Levi Yitzchak.
A great Rebbe taught his child: “God gave us two eyes. The left eye—symbolizing judgment—we turn inward to examine and correct our own faults. The right eye—symbolizing kindness—we turn outward toward others, always seeking their good.”
In these challenging times, may we cultivate Abraham’s good eye. Let us see and celebrate the extraordinary contributions of the Jewish people and the State of Israel, defend what is true with clarity and courage, and respond to the evil eye of hatred not with despair but with moral strength, generosity, and unwavering commitment to our values. Then, like the blessings forced from Balaam’s lips, we will continue to hear: “How goodly are your tents, O Jacob, your dwelling places, O Israel” (Num. 24:5).
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Rabbi Dr. Michael Leo Samuel is the spiritual leader of Temple Beth Shalom in Chula Vista, California.