For over sixty years, the rivalry between the Corvette and the Porsche 911 has been one of the most fiercely contested battles in automotive history. Characterized by a deep clash of philosophies, the feud pitted America’s sports car, with its massive front-mounted V8 power, against Germany’s precision-engineered, rear-engine icon. Porsche purists frequently dismissed the Corvette as a blunt instrument built only for straight lines, while American fans mocked Porsche’s astronomical premium pricing. This cultural and mechanical divide fueled decades of track-day arguments and relentless competition for global sports car supremacy.

The tone shifted dramatically following the 2022 reveal and 2023 market launch of the mid-engine C8 Corvette Z06. Equipped with a high-revving, flat-plane crank V8, the American supercar represented such a monumental leap in engineering that it completely shattered any lingering European snobbery. Porsche’s own GT car development team actively benchmarked the vehicle during this period, and after evaluating its capabilities, elite engineers from Stuttgart reportedly called Corvette’s engineering team directly to congratulate them on a world-class masterpiece. It stands as a definitive example of a fierce opponent recognizing absolute greatness and praising their competitor.

This rare moment of admiration across battle lines echoes one of the most striking episodes in this week’s Torah reading of Balak (Book of Number Chapters 22-25). Hired by King Balak to curse Israel, the prophet Bilaam approached his task as a determined adversary. Yet each time he opened his mouth, blessings emerged instead. Standing opposite the nation he was supposed to condemn, Bilaam was forced to declare what he saw: a people marked by unique virtues, strength, and divine favor. His famous declaration, “How goodly are your tents, O Jacob,” became one of Judaism’s most cherished prayers. Like Porsche’s engineers acknowledging the brilliance of the C8 Corvette despite decades of rivalry, Bilaam’s blessings demonstrate a timeless truth: genuine greatness has a way of compelling recognition, even from those who would prefer not to give it.

The Torah reading of Balak starts by telling us that Balak, king of Moab, sees how Israel has rapidly destroyed the powerful armies of the Amorites and conquered their land. Balak is understandably afraid. The Moabites are distressed by the large Israelite population camped nearby.

Balak, understanding that pure physical force is ineffective against Israel, sends messengers to Balaam, a well-known diviner, asking him to come and curse Israel. Balaam tells them to stay the night while he seeks an answer from God. God comes to Balaam and asks who the men are. Balaam explains their mission. God tells him not to go with them and not to curse Israel, because the people are blessed.

The next morning Balaam sends the delegation away. Balak responds by sending a larger and more distinguished group of officials, promising great honor and reward.

Balaam tells the new delegation that even if Balak gave him a house full of silver and gold, he could not go beyond the word of God. He asks them to stay the night while he seeks further instruction.

God comes to Balaam again and tells him that if the men have come to summon him, he may go with them, but he must speak only what he is told.

Balaam rises in the morning, saddles his donkey, and travels with the officials of Moab. As he journeys, God’s anger is aroused because he is going, and an angel stands in the road with a drawn sword.

The donkey sees the angel and turns off the road into a field. Balaam strikes the donkey to return it to the path.

The angel stands in a narrow passage between vineyards. The donkey presses against a wall, crushing Balaam’s foot. Balaam strikes it again.

The angel stands in a place where there is no room to turn. The donkey lies down beneath Balaam, and he strikes it once more.

The donkey is given the ability to speak. (Besides the narrative of the snake in the Garden of Eden, this is the only other place in the Torah of an animal speaking). The donkey asks why it has been beaten three times. Balaam argues with the donkey, which reminds him of its long years of faithful service.

Balaam’s eyes are opened, and he sees the angel. He bows down. The angel explains that the donkey saved his life by turning aside and instructs him to continue the journey but to speak only the words he is given.

Balak comes out to meet Balaam and brings him to a place overlooking part of the Israelite camp.

Balaam asks for seven altars to be built and offerings to be prepared. He goes off alone, and God meets him. Returning to Balak, Balaam delivers a blessing instead of a curse. Balaam declares that he cannot curse a people whom God has blessed. He describes Israel as a nation that dwells apart and cannot be counted because of its great numbers. He concludes by expressing a desire to share the fate of the righteous.

Balak is frustrated and takes Balaam to another location from which only part of the nation can be seen. Again, seven altars are built and offerings are made. God meets Balaam and gives him words to speak. Balaam returns and blesses Israel once more. He emphasizes that God does not lie or change His mind. Since God has blessed Israel, no one can reverse that blessing. He describes Israel as strong and victorious, like a lion rising to devour its prey. (This is the source of the name for Operation Rising Lion).

Balak protests again and brings Balaam to a third location overlooking the camp. Balaam sees Israel arranged by its tribes. The spirit of God comes upon him, and he speaks of the beauty of Israel’s tents (the source for the famous verse “How goodly are your tents, O Jacob, your dwelling places, O Israel!”).

He compares Israel to flourishing gardens, rivers, and mighty trees. He foretells prosperity, strength, and military success, ending with the declaration that those who bless Israel will be blessed and those who curse Israel will be cursed. Balaam becomes the source of some of the most beautiful and poetic descriptions of Israel.

Balak becomes furious and claps his hands in anger. He tells Balaam to leave and says he has lost the reward he was promised. Balaam reminds him that he can only speak what God places in his mouth.

Before departing, Balaam announces what Israel will do in the future. He turns from Israel’s present blessing to the distant future, describing a ruler rising from Israel like a star and a scepter who will defeat surrounding nations such as Moab and Edom and establish dominance. He then shifts to neighboring peoples, foretelling the downfall of Amalek despite its former strength. He speaks next about the Kenites, who appear securely settled but will eventually be taken captive and removed by Assyria. Finally, he describes a far-off future in which powerful forces from across the sea rise against major empires like Assyria and Eber, only for those conquering powers themselves to ultimately fall as well.

Balaam returns home, and Balak goes his own way.

Meanwhile, Israel remains in Shittim. The people begin associating with the women of Moab. They attend sacrificial feasts and bow to the local gods. Israel becomes attached to the idolatry of Baal Peor.

God’s anger is kindled, and Moses is instructed to deal with the leaders involved. In parallel, a deadly plague breaks out among the people.

While the community is gathered and weeping, an Israelite man publicly brings a Midianite woman into the camp and has relations with her. Pinhas, son of Elazar, takes a spear, follows them, and kills them both.

The plague immediately stops. Twenty-four thousand people die in the plague before it ends. The portion closes with Israel still camped in the plains of Moab across from Jericho.

Next week we’ll see the outcome of Pinhas’ action, a new census of the nation, inheritance laws prompted by some courageous women, transition of leadership from Moses to Joshua, a review of daily and festival offerings as well as the laws of vows and commitments.