When A Donkey Speaks

TL;DR

When Balaam’s donkey suddenly spoke (Numbers 22:21–34), it was no random barnyard miracle. Classical commentators offer five main explanations: a stark warning to Balaam, a one-off gift for Israel’s sake, a public humiliation of the would-be curse-maker, a visionary experience rather than literal speech, and the opening breach in Balaam’s sinister plot. Each perspective reveals a facet of how God controls speech, prophecy, and the fate of nations.

KEY TAKEAWAYS

• Divine Control of Speech: By animating a mute animal, God demonstrates that all mouths—human or beast—open by divine will.

• Israel’s Unique Providence: The miracle underscores that prophecy and blessing are God’s alone, not the result of sorcery or human merit.

• Strategic Humiliation: Public rebuke via a donkey shatters Balaam’s pride and reduces his credibility before Balak’s court.

• Vision vs. Reality: Some sages regard the episode as a prophetic vision, while others affirm its literal historicity.

• Turning Point: The donkey’s words mark the beginning of Balaam’s undoing, exposing his impotence against Israel’s destiny.

INTRODUCTION: THE STRANGE TALE OF A TALKING DONKEY

Among Torah’s most arresting episodes is the story of Balaam and his talking donkey. Hired by King Balak to curse Israel, Balaam’s journey is halted when his donkey veers off path—saving him from an angelic sword—and suddenly rebukes him in human speech:

“…she said to Balaam, ‘What have I done to you that you have struck me these three times?’ … The Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the road…” (Num. 22:28–31)

This bizarre scene begs the question: Why grant an animal a human voice? Below, we delve into five explanations from the Midrash, Rishonim, and Hasidic masters to uncover the story’s deeper meaning.

1. A DIVINE WARNING TO BALAAM

Sources: Midrash Tanchuma; Nachmanides; Sforno

Core Idea: To jolt Balaam into awareness that prophecy and speech are God’s domain.

• Midrash Tanchuma teaches that God chose a donkey to illustrate His absolute control over the “mouth and tongue.” If a mute beast can speak at God’s command, so too can He silence or empower any speaker at will.

• Nachmanides emphasizes Balaam’s status as a sorcerer. His occult incantations aimed to override divine will, but the donkey’s speech shattered that illusion. The message: no amount of magic can trump God’s sovereign voice.

• Sforno frames the event as a moral wake-up call. Balaam, proud of his prophetic tongue, hears his donkey utter words of rebuke—an act of mercy meant to humble him and avert the curse before it lands.

2. A MIRACLE FOR ISRAEL’S SAKE

Source: Kli Yakar

Core Idea: The speaking donkey mirrors Balaam’s own prophecy—both are temporary, one-off gifts granted solely for Israel.

• The Kli Yakar notes symmetry: just as a donkey ordinarily cannot speak, so Balaam’s prophecy was not his own acquisition but divinely conferred for a single purpose: to bless Israel rather than curse them.

• This perspective underscores that all prophetic power—animal or human—flows from God, and His instruments (even pagan prophets) serve Israel’s destiny, not their personal glory.

3. CALCULATED HUMILIATION

Source: Ohr HaChaim

Core Idea: Public disgrace as a tool to dismantle Balaam’s arrogance.

• Ohr HaChaim reads the episode as a Divine stratagem to humiliate Balaam before Balak’s dignitaries and his own servants.

• By having the donkey rebuke him—something so absurd and undignified—Balaam’s prestige is shattered, exposing him as a mere pawn in God’s drama rather than a master of curses.

4. A VISION, NOT A VOICE?

Sources: Saadya Gaon; Maimonides; Gersonides; Ibn Ezra (critique)

Core Idea: The donkey’s speech was an inner prophetic vision experienced by Balaam.

• Geonic authorities (Rabbi Saadya Gaon; Rabbi Shmuel Bar Chofni), Maimonides, and Gersonides argue that Balaam did not literally hear the donkey but received a visionary prophecy, contextualized through his own perceptions.

• Ibn Ezra fiercely rejects this rationalizing approach, insisting the text affirms an actual miracle—upholding a worldview where God freely intervenes in nature to accomplish His purposes.

5. THE BEGINNING OF BALAAM’S UNDOING

Sources: Lubavitcher Rebbe; Zohar

Core Idea: The donkey’s words mark the crack in Balaam’s evil design, sowing doubt and dismantling his credibility.

• The Lubavitcher Rebbe notes that the supernatural rebuke unsettles Balak’s court, undermining Balaam’s role as a feared oracle.

• According to the Zohar, the talking donkey is the first step in breaking Balaam’s power—divine absurdity disarms the greatest sorcerer, ensuring that Israel remains blessed rather than cursed.

FUN FACT & EXPERT INSIGHT

Fun Fact: In Hebrew, “pereh” (פרה) means both “cow” and “calf,” but in this narrative, the beast is actually an “ḥamor” (חמור)—a donkey—highlighting how even small linguistic details underscore the story’s precision.

Expert Insight: Rabbi Samson Raphael Hirsch points out that the donkey’s speech conveys a profound theological principle: “God alone grants the gift of speech and prophecy,” reminding every human (and beast) that true power lies only in divine hands.

FAQ

Q: Could Balaam’s donkey really speak human words?

A: Traditional peshat (plain-text) readings affirm a literal miracle. Some medieval sages interpret it as a prophetic vision, but Ibn Ezra and Nachmanides uphold its historicity.

Q: Why didn’t God just stop Balaam with an angel instead?

A: The donkey’s speech carried a layered message—warning, humiliation, and public spectacle—that a silent angelic intervention could not deliver.

Q: What happened to Balaam after this episode?

A: Though he proceeds to Balak’s camp, Balaam ultimately blesses Israel. His later chapters reveal his downfall and show the limits of his power.

Q: Does this story teach we can expect miracles today?

A: While the age of prophecy is considered closed, the narrative reminds us that God’s providence can manifest dramatically when His will is challenged.

Q: How does this episode relate to everyday life?

A: It teaches humility: no matter how skilled we are with words, our speech—and its impact—is under divine guidance. It invites us to use our tongues righteously.

A BEAST’S REBUKE AND DIVINE SOVEREIGNTY

The talking donkey stands as one of Torah’s most memorable miracles—an event ripe with layers of meaning. Whether viewed as a literal wonder, a moral lesson, or a visionary allegory, it underscores a timeless truth: all speech, prophecy, and power belong to God. By opening a donkey’s mouth, the Almighty reminds us that even the lowliest of creatures can deliver profound rebuke—and that human pride, like Balaam’s, must give way to divine sovereignty.

Artwork © Esther Nava

The Three Weeks

The “Three Weeks” (Bein ha-Metzarim, “Between the Straits”) is the period of mourning that begins on the 17th of Tammuz and culminates on the 9th of Av (Tisha B’Av). It commemorates the series of calamities—chiefly the breaching of Jerusalem’s walls and the destruction of both Temples—that befell the Jewish people.

Key Dates & Events

• 17 Tammuz: Walls of Jerusalem breached by the Romans (69 CE), plus several earlier tragedies (see above).

• Nine Days (Rosh Chodesh––8 Av through 9 Av): Intensified mourning leading up to Tisha B’Av.

• 9 Av (Tisha B’Av): Destruction of the First (586 BCE) and Second (70 CE) Temples, plus other national tragedies.

Customs During the Three Weeks

• From 17 Tammuz:

◦ No weddings or festive celebrations.

◦ Music and haircuts are customarily avoided.

• Nine Days (8 Av–9 Av):

◦ No meat or wine (except Shabbat).

◦ No laundering or swimming.

◦ Avoid buying new clothing or shoes.

• Tisha B’Av (9 Av):

◦ 25-hour fast, kinnot (lamentations) are read, and one sits on the floor or low stool.

The Three Weeks invite us to reflect on the causes of our historical calamities—spiritual drift, internal discord, neglect of Torah—and to use this period of restraint and introspection as a springboard for teshuvah (return), rebuilding our personal and communal “Temple” of faith and unity.

Sources

SUNDAY- 17 TAMMUZ FAST OF TAMMUZ

WHAT YOU NEED TO KNOW RIGHT HERE

TL;DR

The 17th of Tammuz marks the start of the Three Weeks of mourning for the destruction of the First and Second Temples in Jerusalem. On this day we commemorate five calamities—from Moses shattering the tablets to the Roman breach of Jerusalem’s walls—and observe a dawn-to-dusk fast, special prayers, and Torah readings. Though solemn, this day also offers a powerful chance for repentance and renewal.

KEY TAKEAWAYS

• Historical Layering: 17 Tammuz memorializes five distinct tragedies spanning from Sinai to the Roman siege.

• Fast Observance: Healthy adults fast from dawn to nightfall; prayer services include penitential additions and specific Torah and haftarah readings.

• Spiritual Invitation: Beyond mourning, the day is a time when divine compassion is near—an auspicious moment for heartfelt teshuvah (repentance).

• Three Weeks Prelude: This fast kicks off the “Three Weeks,” culminating in Tisha b’Av, deepening our communal longing for redemption.

INTRODUCTION: A TURNING POINT IN JEWISH MEMORY

The 17th of Tammuz (Shivah Asar B’Tammuz) opens the somber countdown to Tisha b’Av, marking the date when the walls of Jerusalem were breached in 69 CE—preceding the Temple’s fall three weeks later. Yet this day isn’t defined by that siege alone. Over centuries, it has accreted multiple layers of collective trauma: from the sin of the Golden Calf to the burning of Torah scrolls. As we embark on this fast and the ensuing Three Weeks, we both mourn our losses and recommit to the path of teshuvah, trusting that our sincere repentance can hasten spiritual rebuilding.

THE FIVE TRAGEDIES OF 17 TAMMUZ

1. Moses Shatters the Tablets: On witnessing the Golden Calf, Moses smashed the two original tablets—a profound rupture in the Sinai covenant.

2. Sacrificial Service Interrupted: During Nebuchadnezzar’s siege, Jerusalem’s supply of sacrificial sheep ran out, halting the daily offerings in the First Temple.

3. Apostomos Burns a Torah Scroll: Historical accounts vary whether this occurred under Greek or Roman rule, but the desecration of the Torah is universally mourned.

4. An Idol in the Holy Temple: Tradition holds that an idol’s placement inside the Sanctuary defiled the sacred space (some attribute this to King Manasseh).

5. Roman Breach of Jerusalem’s Walls (69 CE): Three weeks before Tisha b’Av, the Romans pierced the city’s defenses, sealing the fate of the Second Temple.

Additionally, the Jerusalem Talmud records that the Babylonians first breached the walls on this date during the First Temple’s destruction—binding our collective memory across two devastations.

FASTING AND PRACTICAL OBSERVANCE

5.1 Who Must Fast?

• Obligated: Bar or Bat Mitzvah-aged and older, healthy individuals abstain from food and drink from dawn until nightfall.

• Exemptions: Pregnant or nursing women, the ill, and children are not required to fast—but should maintain a respectful tone (no indulgence in sweets or delicacies). Always consult a rabbi for health-related questions.

• Pre-fast Meal: One may rise early to eat if they intended it before sleeping.

5.2 Prayer Additions and Torah Readings

• Selichot: Special penitential prayers are recited in Shacharit, drawn from the “selichot” section at the back of the siddur.

• Avinu Malkeinu: The longer version is added in both morning (Shacharit) and afternoon (Minchah) services.

• Torah Reading (Shacharit & Minchah): Exodus 32:11–14 and 34:1–10—the saga of the Golden Calf and Moses’ plea for forgiveness.

• Haftarah (Minchah): Isaiah 55:6–56:8, a call to sincere return to God’s ways.

• Aneinu: During Minchah’s Amidah, the solo “Aneinu” paragraph is inserted in Shema Koleinu and repeated by the chazzan between Re’eh and Refa’einu, invoking God’s merciful ear.

• Priestly Blessing: Added in the chazzan’s repetition of Minchah.

5.3 When 17 Tammuz Falls on Shabbat

If the fast coincides with Shabbat, it is postponed to Sunday—honoring the sanctity of Shabbat while preserving the fast’s placement in the Three Weeks.

THE DEEPER MEANING OF THE FAST

Fasting on 17 Tammuz extends beyond self-denial. The sages teach:

“For every generation in which the Temple is not rebuilt, it is as if it were destroyed in that generation.”

Thus, our mourning and repentance on this day are active—we are called to confront the moral failings that precipitated our exile and to cultivate the spiritual resilience needed for true restoration. In that sense, the fast is also auspicious: a door of opportunity when divine compassion is poised to receive our heartfelt return.

FUN FACT & EXPERT INSIGHT

Fun Fact: The Hebrew word for “three” (שִׁלשָׁה) also appears in the verse describing how the walls were breached in three places, underscoring the thematic resonance of the Three Weeks.

Expert Insight: Rabbi Samson Raphael Hirsch notes that the overlapping commemorations of tragedy on 17 Tammuz remind us that human error—from idolatry to neglect—repeats across generations unless we consciously choose a path of collective responsibility and renewal.

FAQ

Q: Can I omit morning coffee if I’m exempt from fasting?

A: It’s best to avoid indulgences that mimic fasting to maintain the spirit of the day, even if you’re not halachically obligated.

Q: Why read about the Golden Calf on this fast?

A: The Golden Calf incident encapsulates the ultimate breach between God and Israel—shattering trust at Sinai—paralleling the later breaches of Jerusalem’s walls.

Q: How do communities mark the Three Weeks?

A: After 17 Tammuz, Ashkenazim omit weddings, music, and haircuts; Sephardim generally begin these restrictions from Rosh Chodesh Av.

TURNING MOURNING INTO OPPORTUNITY

The fast of 17 Tammuz may begin with grief, but its true power lies in active teshuvah—repentance that paves the way to spiritual rebuilding. As we stop eating and draw near to our prayers, we are reminded that every generation shares responsibility for Jerusalem’s fate. By repairing our relationships—both with the Divine and with one another—we keep alive the hope of a restored Temple and a redeemed world. May our fast be accepted and may it hasten the ultimate rebuilding, in our days.