Difference between revisions of "Why Was Hashem Angry at Bilam/2"
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<point><b>Did Bilam change?</b> Most of these sources maintain that the angel's words had no lasting effect on Bilam.  They point to the verse "וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים" as proof that, at least until the third blessing, Bilam had continuously tried to influence Hashem and/or inflict harm on the nation through various magical rites.<fn>R"Y Bekhor Shor, R. HIrsch and Netziv explain that the multiple sacrifices brought by Bilam and Balak were similarly an attempt to bribe Hashem. Seforno and Netziv also suggests that Bilam intentionally went to certain vantage points form which he could view the nation, in the hopes of giving them "the evil eye". According to Or HaChayyim and Malbim, even when he recognized that all this was futile, Bilam looked for other ways to inflict harm. They suggest that "וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו" means that Bilam looked to the nation, hoping to find a sin which made them worthy of a curse.</fn></point> | <point><b>Did Bilam change?</b> Most of these sources maintain that the angel's words had no lasting effect on Bilam.  They point to the verse "וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים" as proof that, at least until the third blessing, Bilam had continuously tried to influence Hashem and/or inflict harm on the nation through various magical rites.<fn>R"Y Bekhor Shor, R. HIrsch and Netziv explain that the multiple sacrifices brought by Bilam and Balak were similarly an attempt to bribe Hashem. Seforno and Netziv also suggests that Bilam intentionally went to certain vantage points form which he could view the nation, in the hopes of giving them "the evil eye". According to Or HaChayyim and Malbim, even when he recognized that all this was futile, Bilam looked for other ways to inflict harm. They suggest that "וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו" means that Bilam looked to the nation, hoping to find a sin which made them worthy of a curse.</fn></point> | ||
<point><b>"חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ"</b> – This position might suggest that this is not a sincere confession. After all, Bilam does not apologize for intending to harm Israel, only for "not noticing the angel in his path".  He offers to return home, only because he feels he has no choice.</point> | <point><b>"חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ"</b> – This position might suggest that this is not a sincere confession. After all, Bilam does not apologize for intending to harm Israel, only for "not noticing the angel in his path".  He offers to return home, only because he feels he has no choice.</point> | ||
− | <point><b>"אִיעָצְךָ" and "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – These sources assume that after recognizing the futility of his attempts to curse the Children of Israel, Bilam instead advised Balak | + | <point><b>"אִיעָצְךָ" and "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – These sources assume that after recognizing the futility of his attempts to curse the Children of Israel, Bilam instead advised Balak  to incite the nation to sin.  This is alluded to in <a href="Bemidbar24-14" data-aht="source">Bemidbar 24:14</a> when Bilam tells Balak, "אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה‎.<fn>See <a href="BavliSanhedrin106a" data-aht="source">Bavli Sanhedrin 106a</a>.</fn>  This is also what is meant when <a href="Bemidbar31-16" data-aht="source">Bemidbar 31:16</a> states that the Midianite women lured the nation "בִּדְבַר בִּלְעָם".</point> |
+ | <point><b>Bilam's death</b> – The fact that the Torah goes out of its way to share that Bilam was among those killed in the war of Midyan (<a href="Bemidbar31-8" data-aht="source">Bemidbar 31:8</a>) supports the fact that Bilam did something wrong for which he deserved to be killed.</point> | ||
<point><b>"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר"</b> – According to this approach, in this and all of Bilam's similar statements, Bilam might have recognized the truth, that he had no choice but to say what Hashem wished, yet he nonetheless still hoped that he could influence Hashem to change His mind and say something negative.<fn>Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.</fn></point> | <point><b>"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר"</b> – According to this approach, in this and all of Bilam's similar statements, Bilam might have recognized the truth, that he had no choice but to say what Hashem wished, yet he nonetheless still hoped that he could influence Hashem to change His mind and say something negative.<fn>Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.</fn></point> | ||
− | <point><b>Name of Hashem</b> – These sources might suggest that Bilam only uses the proper name of Hashem when speaking to Balak so as to differentiate Hashem from the many gods that the two believed in. Otherwise he would not know to | + | <point><b>Name of Hashem</b> – These sources might suggest that Bilam only uses the proper name of Hashem when speaking to Balak so as to differentiate Hashem from the many gods that the two believed in.<fn>Otherwise he would not know to which god Bilam was referring.</fn>  Use of the tetragrammaton does not connote an acceptance or special recognition of Hashem.</point> |
<point><b>The blessings: a message for whom?</b> According to this position, it is possible that several of the messages in Bilam's blessings were actually aimed at himself:<b> <br/></b> | <point><b>The blessings: a message for whom?</b> According to this position, it is possible that several of the messages in Bilam's blessings were actually aimed at himself:<b> <br/></b> | ||
<ul> | <ul> | ||
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<li><b>כִּי לֹא נַחַשׁ בְּיַעֲקֹב </b>– Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.<b><br/></b></li> | <li><b>כִּי לֹא נַחַשׁ בְּיַעֲקֹב </b>– Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.<b><br/></b></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Character of Bilam</b> – This approach views Bilam | + | <point><b>Character of Bilam</b> – This approach views Bilam negatively. He repeatedly defies Hashem, and has great animosity towards Israel.</point> |
</category> | </category> | ||
<category>Evil Action | <category>Evil Action | ||
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<mekorot>R"A Friedman, as relayed by R"Y Medan</mekorot> | <mekorot>R"A Friedman, as relayed by R"Y Medan</mekorot> | ||
<point><b>Chronology</b> – This approach assumes that the interactions between Bilam and Balak in Bemidbar 22 take place at the same time as the story of the Sin of Baal Peor in Bemidbar 25.<fn>Though the stories overlap in time, they are written consecutively, as independent narratives, only so as not to confuse the reader in switching back and forth between each.</fn></point> | <point><b>Chronology</b> – This approach assumes that the interactions between Bilam and Balak in Bemidbar 22 take place at the same time as the story of the Sin of Baal Peor in Bemidbar 25.<fn>Though the stories overlap in time, they are written consecutively, as independent narratives, only so as not to confuse the reader in switching back and forth between each.</fn></point> | ||
− | <point><b>"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסׇר מַעַל בַּי״י עַל דְּבַר פְּעוֹר"</b> – This approach, following <multilink><a href="BavliSanhedrin106a" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin106a" data-aht="source">Sanhedrin 106a</a><a href="Bavli Sanhedrin" data-aht="parshan">About Bavli Sanhedrin</a></multilink>, understands this verse to mean that it was Bilam's idea to incite the Israelites to sin with the Midianites at Baal Peor. However, it uniquely suggests that this advice was given, not after Bilam's attempt to curse the nation failed,<fn>See the sources in the position above.</fn> but at the very outset of the story. Already when Hashem initially forbade Bilam from going to curse the nation because "they are blessed", Bilam suggested to Balak that he instead cause the nation to stumble and sin so that they would no longer be deserving of blessing.</point> | + | <point><b>"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסׇר מַעַל בַּי״י עַל דְּבַר פְּעוֹר"</b> – This approach, following <multilink><a href="BavliSanhedrin106a" data-aht="source">Bavli Sanhedrin</a><a href="BavliSanhedrin106a" data-aht="source">Sanhedrin 106a</a><a href="Bavli Sanhedrin" data-aht="parshan">About Bavli Sanhedrin</a></multilink>, understands this verse to mean that it was Bilam's idea to incite the Israelites to sin with the Midianites at Baal Peor. However, it uniquely suggests that this advice was given, not after Bilam's attempt to curse the nation failed,<fn>See the sources in the position above who suggests that the word "איעצך"" in <a href="Bemidbar24-14" data-aht="source">Bemidbar 24:14</a> alludes to this advice.</fn> but at the very outset of the story. Already when Hashem initially forbade Bilam from going to curse the nation because "they are blessed", Bilam suggested to Balak that he instead cause the nation to stumble and sin so that they would no longer be deserving of blessing.</point> |
<point><b>"קוּם לֵךְ אִתָּם" / "לֹא תֵלֵךְ עִמָּהֶם" - Did Hashem change His mind?</b> According to this approach, Hashem did change His mind between the first and second visits of Balak's messengers. During the first visit, Israel was free of sin and worthy of Hashem's protection, and so Bilam was prevented from cursing the nation.  By the second visit, however, the nation had sinned at Baal Peor (in the wake of Bilam's advice) and were deserving of punishment. As such, Hashem acquiesced that Bilam be the tool to inflict it. Hashem, however, added a caveat: "וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה",  leaving room for the nation to repent and Hashem to change His mind.</point> | <point><b>"קוּם לֵךְ אִתָּם" / "לֹא תֵלֵךְ עִמָּהֶם" - Did Hashem change His mind?</b> According to this approach, Hashem did change His mind between the first and second visits of Balak's messengers. During the first visit, Israel was free of sin and worthy of Hashem's protection, and so Bilam was prevented from cursing the nation.  By the second visit, however, the nation had sinned at Baal Peor (in the wake of Bilam's advice) and were deserving of punishment. As such, Hashem acquiesced that Bilam be the tool to inflict it. Hashem, however, added a caveat: "וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה",  leaving room for the nation to repent and Hashem to change His mind.</point> | ||
<point><b>Hashem's wrath</b> – By morning, Pinechas had killed the guilty parties, appeasing Hashem's anger, so that the nation was once again deserving of Divine protection.  Hashem's wrath at the nation was, thus, transferred to Bilam, who was guilty of causing the nation to sin to begin with.<fn>One might question why Hashem was angry at Bilam only in the second stage, after Pinechas' zealous act, and not right when the nation began to sin.  One might answer that this is actually a natural reaction.  First the people needed to be punished for their actions, regardless of who influenced them. Only afterwards, could Hashem move to deal with the outside instigators, both Bilam and the Midianites themselves.</fn></point> | <point><b>Hashem's wrath</b> – By morning, Pinechas had killed the guilty parties, appeasing Hashem's anger, so that the nation was once again deserving of Divine protection.  Hashem's wrath at the nation was, thus, transferred to Bilam, who was guilty of causing the nation to sin to begin with.<fn>One might question why Hashem was angry at Bilam only in the second stage, after Pinechas' zealous act, and not right when the nation began to sin.  One might answer that this is actually a natural reaction.  First the people needed to be punished for their actions, regardless of who influenced them. Only afterwards, could Hashem move to deal with the outside instigators, both Bilam and the Midianites themselves.</fn></point> |
Version as of 07:57, 7 July 2019
Why Was Hashem Angry at Bilam?
Exegetical Approaches
Preemptive Warning
Hashem's wrath was not a punitive reaction to wrongdoing but only a preemptive warning to ensure that Bilam proceeded according to Hashem's will. It is expressed in a dream before Bilam departs, not afterwards.
Hashem's response has an envelope structure. The prophetic dream opens with the main message expressed in words, "אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה", while the rest of the dream relays the same exact message, but through visuals and a story. At the end of the story, the angel once again echoes the opening speech, "לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר".
- Hashem's anger – Hashem's anger in the dream serves to warn Bilam that if he goes with the wrong intentions, he will unleash Hashem's wrath.9
- Angel and sword – The angel's readiness to kill highlights the severity of such a transgression.
- Miraculous speech – Through the image of a talking donkey, Hashem emphasizes how He is control of His creatures' speech and that Bilam is only a tool in Hashem's hands, capable of saying only that which Hashem allows.
Evil Intent
Hashem was angry at Bilam since he was acting in bad faith. Though Bilam knew that Hashem's intentions were that the Children of Israel be blessed, Bilam was nonetheless hoping to curse them.
- Consistent – Several sources15 suggest that, despite initial impressions, in both cases, Hashem allowed Bilam to travel (but not to curse). When Hashem said "לֹא תֵלֵךְ עִמָּהֶם", He meant only to forbid Bilam from going if he was planning on cursing.16 Otherwise, though it would appear pointless, he was free to travel.17
- Change of plan – Ibn Ezra,18 in contrast, suggests that though initially Hashem forbade Bilam from joining the Moabites, He later gave in to Bilam's persistent requests19 and allowed him to do so despite His opposition to the idea.20 Hashem decided to let Bilam learn his lesson (the futility of his attempt to curse) the hard way.21 The point was driven home when the expected curse became a blessing.22
- "וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב" – HaKetav VeHaKabbalah, Malbim, and Netziv assert that the phrase "וַיֵּלֶךְ עִם" (rather than "וילך את") implies that Bilam not only physically joined the officers, but that he was also of one mind with their intentions to curse Israel.27
- "כִּי הוֹלֵךְ הוּא" – Seforno, Or HaChayyim and R. Hirsch suggest that the somewhat extraneous word "הוּא" implies that Bilam was going to do as he pleased, according to his own agenda and not Hashem's.
- "כִּי הוֹלֵךְ" – R"Y Bekhor Shor maintains that the very fact that Bilam went with the messengers betrays his intentions. If he had been planning on abiding by God's words, what was the point of going?
- Asking a second time – The fact that Bilam does not just refuse the second set of messengers, but asks Hashem for permission again, betrays his hopes that Hashem changed His mind.28
- No mention of Hashem's conditions - Bilam's omitting to share with the Moabites Hashem's caveat29 (that he could go but only say that which Hashem commands) might further suggest that he planned to ignore these instructions.30
- Punishment - Rashbam suggests that the angel was sent to punish Bilam (who emerges from the encounter lame)31 for planning to overturn Hashem's will.32 He points to Yaakov,33 Moshe,34 and Yonah35 as examples of others who tried to avoid fulfilling the mission assigned them by Hashem, and who were similarly punished.36
- Warning – Rashi and Seforno similarly assert that the angel was sent as a warning, expressing Hashem's disapproval of Bilam. However, they highlight how this was a merciful act, aimed at preventing Bilam from sinning and at aiding him to repent so as to avoid punishment.37
- All in Hashem's control – Abarbanel, Seforno, and R. Hirsch all point out how the miraculous speech of the donkey taught Bilam that just as the donkey was forced to speak against its nature, so, too, Bilam would have no choice but to say that which Hashem put in his mouth.39
- Hashem is not fickle – Prof. D. Henshke40 points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.41 Hashem, thus, created a scenario in which initially Bilam assumed that his donkey was acting in an arbitrary manner, only to find out that there was a reason for his actions. Bilam was meant to learn that, despite Bilam's impressions, Hashem is never fickle.
- Humbling experience – R. Hirsch asserts that the episode was a lesson in humility. Though Bilam thought of himself as a "seer," he was proven more blind than his donkey.42 Though he assumed he could overcome Hashem's opposition and force Hashem's hand, he found that he could not even control his own donkey.
- מָה אֶקֹּב לֹא קַבֹּה אֵל – Bilam is told once again that he has no power to curse if Hashem does not desire it.
- לֹא אִישׁ אֵל וִיכַזֵּב... הַהוּא אָמַר וְלֹא יַעֲשֶׂה – Contrary to Bilam's thoughts, Hashem cannot be swayed to change His mind like humans are.
- כִּי לֹא נַחַשׁ בְּיַעֲקֹב – Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.
Evil Action
Hashem's anger at Bilam stemmed from Bilam's active attempts to harm Israel, his advising that the Midianites entice the nation to sin.