Vote for Balak
07/10/2025 05:45:58 PM
Jul10
Until recently, there were four words that American clergy could not use in a sermon: “You should vote for….” (pay no mind to the fact that this past Yom Kippur I gave a sermon with that very title, which you can watch here). For the past 70 years, a section of the US tax code, called the Johnson Amendment, prohibited non-profit organizations (including houses of worship) from endorsing or opposing political candidates. In recent years, some houses of worship flouted this rule, or at the very least tap-danced around at the edges of it, inviting candidates to speak from the pulpit and more. This past week the IRS gutted that amendment and allowed houses of worship to endorse candidates in their “usual channels of communication.” At the very minimum, this means that from the pulpit clergy can now legally engage in politics.This week’s Torah portion, Balak, offers a cautionary tale in how the interaction between the pulpit and the political might go awry.
In Numbers 22, Balak, the king of Moab, sends messengers to Balaam, a prophet, and asks him to intervene in the conflict between Moab and the Israelites, and curse the children of Israel. Balaam asks God’s permission, which is of course denied. Balak sends more messengers, and Balaam, unable to resist the opportunity to be a prophet for profit, asks God yet again. Then, in one of the more puzzling passages in the Torah, God seems to relent and allow Balaam to go, only to then express anger that Balam has done so.
Balaam’s ultimate fate is similarly puzzling. He ends up staying true to God’s message, offering only blessings to the Jewish people, and in fact cursing those who hired him, much to the dismay of Balak and his cronies. Even more remarkable though, later in the bible (Numbers 31) it is recorded that the Israelites slew Balaam, despite the fact that he was the voice behind some of the most eloquent praise of the Jewish people.
Why is Balaam seen as such negative figure, when his words to the Israelites were among God's greatest blessings to the?
In the abstract, it is the role of religious leadership to speak to issues of the day, to praise and criticize. After all, the prophets of Israel, Jeremiah and Isaiah, and many more, did not hesitate to criticize the Israelite people, and more specifically their king and other leaders. They called out injustice and idolatry in the strongest possible words. Sometimes they even called for the downfall of one king and the anointment of a new one. Of course, they also offered words of hope, consolation and encouragement when appropriate.
The difference between Jeremiah and Balaam is one of motivation. Balaam, though cast as a religious figure, was seduced by the temptation to align himself with a particular movement, and reap the rewards of that affiliation. He was motivated by the promise of glory and wealth. Even though he only spoke words of truth, he met an end appropriate to his motivation.
The great risk that religious leaders may face is to put their faith in the service of a political leader or movement, or to be tempted to enter into such an allegiance in the hopes that it will advance some greater good. I just returned from a vacation in Italy, where, during the middle ages, religious leaders and institutions created magnificent architecture and art. These accomplishments testify to the fact that these leaders used their religious authority to amass significant power and wealth. The results were of great beauty, but also some colossal corruption.
It is in light of this paradox that I understand my own role as a rabbi. The change in IRS policy does not change how I conduct my rabbinate. I have never hesitated to take a strong position from the Bimah on issues that relate to our Jewish community (for example, antisemitism or the well-being of Israel), and I will not hesitate to advocate. Other times, our Jewish tradition may offer wisdom on a particular issue, but the voices of our tradition are not clear and unanimous, so it is more appropriate for me to educate and illuminate rather than advocate. In many cases, if do I take a stand, I may speak for myself, but not for our diverse community. However, I still stop short of endorsing or campaigning for candidates. There are many current leaders, on both sides of the aisle, for whom I owe gratitude for some of the policies that they have taken, and feel frustration with others. I may speak about policies or positions, and I may thank or call out leaders for their specific policies or actions, but I still will not say “you should vote for…”
I would hope that our congregation will continue to maintain positive relationships with all of those who exercise duly-elected leadership in our city, state, county and government, and not hesitate to engage in dialogue on issues that are of concern to our community. I am confident that as a community we are wise enough to avoid reproducing the error of Balaam.
Wed, July 16 2025 20 Tammuz 5785