Difference between revisions of "Why Was Hashem Angry at Bilam/2"
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<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>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 from which he could view the nation, in the hopes of giving them "the evil eye". [See their opinion regarding Bilam's magical capabilities in <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a>.] 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 the phrase "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 from which he could view the nation, in the hopes of giving them "the evil eye". [See their opinion regarding Bilam's magical capabilities in <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a>.] 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 the phrase "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>"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> and is | + | <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> and is much more explicit in <a href="Bemidbar31-16" data-aht="source">Bemidbar 31:16</a> which 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>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.<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.<fn>Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.</fn></point> |
Version as of 02:49, 11 July 2019
Why Was Hashem Angry at Bilam?
Exegetical Approaches
Overview
Hashem's anger at Bilam has been explained in varying ways by commentators. Not surprisingly, given the choice between suggesting that Hashem's reaction was unjustified or finding a fault of Bilam to attribute it to, most commentators look to blame Bilam. Thus, Rashbam and others suggest that despite Hashem's warning not to curse the nation, Bilam planned to defy Hashem's will, justifiably rousing His ire. A second approach similarly vilifies Bilam, but suggests that he did not simply plan to harm the nation, but actively did so. When Hashem initially refused Bilam permission to curse Israel, Bilam devised an alternative plan, advising the Midianites to incite the nation to sin so they would no longer merit Divine protection.
A minority approach chooses not to blacken Bilam, but rather to reread the verses describing Hashem's wrath. It suggests that the description of Bilam's leaving, Hashem's anger, and the donkey incident all took place in a prophetic dream prior to Bilam's departure. As such, this was not a punitive reaction to sin, but a precautionary warning to ensure that Bilam did not err.
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. As such, it is expressed prior to Bilam's departure, as part of the prophetic dream in which he is warned to say only that which Hashem tells him.
- 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.4
- Angel and sword – The angel's readiness to kill highlights the severity of such a transgression.
- Talking donkey – 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 sources18 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.19 Otherwise, though it would appear pointless, he was free to travel.20
- Change of plan – Ibn Ezra,21 in contrast, suggests that though initially Hashem forbade Bilam from joining the Moabites, He later gave in to Bilam's persistent requests22 and allowed him to do so despite His opposition to the idea.23 Hashem decided to let Bilam learn his lesson (the futility of his attempt to curse) the hard way.24 The point was driven home when the expected curse became a blessing.25
- Rashi and R. Hirsch point out that though Bilam was fully aware of Hashem's opposition to his cursing, his pagan view of gods led him to believe that Hashem was like a human, who might be swayed to change His mind by sacrifices26 or magical practices.27 This would explain why Bilam continuously seeks the Divine word despite planning on cursing the nation; he recognizes that Divine consent is necessary, but hopes that he can influence it.
- Alternatively, Bilam believed that his curses or other magical rites had the power to harm even without Hashem's sanction.28 If so, though, it is not clear why he bothered to ask for Hashem's permission.29
- "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.30
- "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.31
- No mention of Hashem's conditions - Bilam's omitting to share with the Moabites Hashem's caveat32 (that he could go but only say that which Hashem commands) might further suggest that he planned to ignore these instructions.33
- Account in Devarim – When Moshe recounts the event in Devarim 23:4-7 he writes, "וְלֹא אָבָה י״י אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ י״י אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה". This formulation suggests that Bilam had different intentions than Hashem and that he was indeed plotting to curse.34
- Punishment – Rashbam suggests that the angel was sent to punish Bilam (who emerges from the encounter lame)35 for planning to overturn Hashem's will.36 He points to Yaakov,37 Moshe,38 and Yonah39 as examples of others who tried to avoid fulfilling the mission assigned them by Hashem, and who were similarly punished.40
- 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.41
- 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.43
- Hashem is not fickle – Prof. D. Henshke44 points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.45 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.46 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.