Difference between revisions of "Why Was Hashem Angry at Bilam/2"
Jump to navigation
Jump to search
This topic has not yet undergone editorial review
m |
m |
||
| Line 22: | Line 22: | ||
</ul></point> | </ul></point> | ||
<point><b>Necessity of the warning</b> – According to this approach, Bilam, on the whole, was an obedient servant, with no active intentions of defying Hashem's word, as evidenced by his constant seeking of Divine approval for his actions.<fn>If he were simply planning on defying God, why bother to ask for permission?</fn> Nonetheless, his pestering of Hashem in <a href="Bemidbar22" data-aht="source">verse 19</a> , despite knowing that Hashem had already forbade him from cursing, betrayed that Bilam was enticed by the prospect of a huge fee.<fn>According to this reading when Bilam says to the officers, "אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי י״י" he is actually betraying his true desires, a house worth of riches. Cf. R"Y Bekhor Shor and Abarbanel who also suggest that Bilam might have been motivated to join the Moabites mainly for financial gain. However, they both assume that Bilam departed with the intention of cursing the nation and that even after Hashem expressed his wrath, he nonetheless attempted to circumvent Hashem's will.</fn> Recognizing that this was a potential stumbling block, Hashem wanted to counter Bilam's desire for riches with a heavy douse of fear.</point> | <point><b>Necessity of the warning</b> – According to this approach, Bilam, on the whole, was an obedient servant, with no active intentions of defying Hashem's word, as evidenced by his constant seeking of Divine approval for his actions.<fn>If he were simply planning on defying God, why bother to ask for permission?</fn> Nonetheless, his pestering of Hashem in <a href="Bemidbar22" data-aht="source">verse 19</a> , despite knowing that Hashem had already forbade him from cursing, betrayed that Bilam was enticed by the prospect of a huge fee.<fn>According to this reading when Bilam says to the officers, "אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי י״י" he is actually betraying his true desires, a house worth of riches. Cf. R"Y Bekhor Shor and Abarbanel who also suggest that Bilam might have been motivated to join the Moabites mainly for financial gain. However, they both assume that Bilam departed with the intention of cursing the nation and that even after Hashem expressed his wrath, he nonetheless attempted to circumvent Hashem's will.</fn> Recognizing that this was a potential stumbling block, Hashem wanted to counter Bilam's desire for riches with a heavy douse of fear.</point> | ||
| − | <point><b>Does Hashem change His mind?</b> One of the advantages of (and motivations for) this approach is that it presents Hashem as being consistent throughout.  Hashem's permission in verse 20, his wrath  of verse 21, and the angel's reiteration of Hashem's permission in verse 35 <fn>The question of why the angel does not introduce a new directive after expressing Hashem's wrath is not an issue for this approach. There is no new message because nothing has changed. All along the angel had only been elaborating on Hashem's initial warning, so it is appropriate that he repeat it verbatim at the end.</fn> all amount to one message, that though Bilam may go, he must say only that which Hashem tells him | + | <point><b>Does Hashem change His mind?</b> One of the advantages of (and motivations for) this approach is that it presents Hashem as being consistent throughout.  Hashem's permission in verse 20, his wrath  of verse 21, and the angel's reiteration of Hashem's permission in verse 35 <fn>The question of why the angel does not introduce a new directive after expressing Hashem's wrath is not an issue for this approach. There is no new message because nothing has changed. All along the angel had only been elaborating on Hashem's initial warning, so it is appropriate that he repeat it verbatim at the end.</fn> all amount to one message, that though Bilam may go, he must say only that which Hashem tells him.<fn>This approach, however, must still explain why Hashem appears to change His mind between the first and second visits of the Moabites, first forbidding Bilam from going and then permitting him. Ralbag explains that there really is no difference between the two responses. In Hashem's first response, too, He only meant to forbid Bilam from going in order to curse. When Hashem says "לֹא תֵלֵךְ עִמָּהֶם לֹא תָאֹר אֶת הָעָם", He is not forbidding two distinct actions (both going and cursing). Rather the phrase "לֹא תָאֹר אֶת הָעָם" comes to explain what He means by "לֹא תֵלֵךְ עִמָּהֶם" – don't go if you plan on cursing.</fn></point> |
<point><b>Why relay the message through a miraculous event?</b> This position obviates the question as it assumes that there was no miracle, but only a vision.<fn>This, in fact, is one of the main factors motivating commentators to read the story in this manner. See, for example, <multilink><a href="RalbagBemidbar22-13-33" data-aht="source">Ralbag</a><a href="RalbagBemidbar22-13-33" data-aht="source">Bemidbar 22:13-33</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> who questions, "לאי־זה תועלת הוצרך להתחדש אז על דרך המופת שתדבר האתון.... והוא מבואר שה׳ יתעלה לא יחדש המופתים ללא צורך".</fn> As it is common for prophetic dreams to utilize symbols and metaphors and not just speech, the fact that Hashem chose to do so here is natural.</point> | <point><b>Why relay the message through a miraculous event?</b> This position obviates the question as it assumes that there was no miracle, but only a vision.<fn>This, in fact, is one of the main factors motivating commentators to read the story in this manner. See, for example, <multilink><a href="RalbagBemidbar22-13-33" data-aht="source">Ralbag</a><a href="RalbagBemidbar22-13-33" data-aht="source">Bemidbar 22:13-33</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink> who questions, "לאי־זה תועלת הוצרך להתחדש אז על דרך המופת שתדבר האתון.... והוא מבואר שה׳ יתעלה לא יחדש המופתים ללא צורך".</fn> As it is common for prophetic dreams to utilize symbols and metaphors and not just speech, the fact that Hashem chose to do so here is natural.</point> | ||
<point><b>Did the dream accomplish its goal?</b> Bilam heeded Hashem's warning and did not attempt to defy Hashem's will. Thus, even when Balak hints that he is willing to honor Bilam with a handsome reward ("לָמָּה לֹא הָלַכְתָּ אֵלָי הַאֻמְנָם לֹא אוּכַל כַּבְּדֶךָ"), Bilam is not swayed and immediately emphasizes that he has no power but to say that which Hashem puts in his mouth.<fn>Throughout the rest of the story, as well, he consistently repeats this message.</fn></point> | <point><b>Did the dream accomplish its goal?</b> Bilam heeded Hashem's warning and did not attempt to defy Hashem's will. Thus, even when Balak hints that he is willing to honor Bilam with a handsome reward ("לָמָּה לֹא הָלַכְתָּ אֵלָי הַאֻמְנָם לֹא אוּכַל כַּבְּדֶךָ"), Bilam is not swayed and immediately emphasizes that he has no power but to say that which Hashem puts in his mouth.<fn>Throughout the rest of the story, as well, he consistently repeats this message.</fn></point> | ||
Version as of 11:41, 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 perhaps not a punitive reaction to sin, but a precautionary warning to ensure that Bilam did not err.
Preemptive Warning
Hashem's wrath was expressed only in a prophetic dream prior to Bilam's departure, and constituted part of Hashem's response to Bilam's request to join the Moabites. As such, it was not a punitive reaction to wrongdoing, but only part of a preemptive warning to ensure that Bilam proceeded according to Hashem's will.
Hashem's response to Bilam – Though most readers assume that Hashem's response to Bilam's second request constitutes but one sentence, "אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה" (v. 20), Ralbag, and perhaps Rambam,2 uniquely posit that all of verses 20-35 were part of this response.3 As such, Bilam's departure of verse 21, Hashem's wrath, and the entire donkey incident, all took place in a prophetic dream and not in reality.4 Together, they were meant to form a metaphoric visual which expressed a single message,5 that though Bilam was permitted to go with the Moabite officers, he could say only that which Hashem commanded.6
Feigned anger – According to this reading, then, Hashem's anger is only feigned, a way of expressing the consequences that will incur if Bilam veers from Hashem's words. As such, it need not be read as a reaction to any previous wrongdoing, but only as a precautionary warning.
Symbolism of the dream's details – The various details relayed in the dream are each meant to reinforce Hashem's initial warning message, "אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה":
- 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.
- 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.
Necessity of the warning – According to this approach, Bilam, on the whole, was an obedient servant, with no active intentions of defying Hashem's word, as evidenced by his constant seeking of Divine approval for his actions.7 Nonetheless, his pestering of Hashem in verse 19 , despite knowing that Hashem had already forbade him from cursing, betrayed that Bilam was enticed by the prospect of a huge fee.8 Recognizing that this was a potential stumbling block, Hashem wanted to counter Bilam's desire for riches with a heavy douse of fear.
Does Hashem change His mind? One of the advantages of (and motivations for) this approach is that it presents Hashem as being consistent throughout. Hashem's permission in verse 20, his wrath of verse 21, and the angel's reiteration of Hashem's permission in verse 35 9 all amount to one message, that though Bilam may go, he must say only that which Hashem tells him.10
Why relay the message through a miraculous event? This position obviates the question as it assumes that there was no miracle, but only a vision.11 As it is common for prophetic dreams to utilize symbols and metaphors and not just speech, the fact that Hashem chose to do so here is natural.
Did the dream accomplish its goal? Bilam heeded Hashem's warning and did not attempt to defy Hashem's will. Thus, even when Balak hints that he is willing to honor Bilam with a handsome reward ("לָמָּה לֹא הָלַכְתָּ אֵלָי הַאֻמְנָם לֹא אוּכַל כַּבְּדֶךָ"), Bilam is not swayed and immediately emphasizes that he has no power but to say that which Hashem puts in his mouth.12
"וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים" – This verse does not suggest that Bilam had been attempting to use magic so as to circumvent Hashem's will. Rather, as was his usual wont, he gave sacrifices and engaged in Divination in order to seek the Divine word.
"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" – This position might suggest that even after our story, Bilam does not actively attempt to harm Israel. It might explain, as does Ibn Ezra,13 that this verse does not mean that Bilam actively counseled the Midianites to entice Israel into sin, but rather that they learned to do so through his speech. In the middle of Bilam's second blessing, he says, "לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל". The Midianites understood from this that though the Children of Israel are untouchable when innocent, they are vulnerable when they sin.14
Moshe's recounting of the event – Moshe's words, "וְלֹא אָבָה י״י אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ י״י אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה" are somewhat difficult for this approach, as they assume that Bilam had been plotting to harm the nation. This approach might suggest that these words represent the perspective of the Children of Israel.15 The Israelites likely knew only that Bilam had joined Balak, 16 and logically assumed that he did so with intent to curse, even though he had not.
Name of Hashem – Bilam's consistent use of the proper name of Hashem, (שם הויה) suggests that he recognized Hashem's supreme authority. The very fact that he merited prophecy further suggests that he was loyal to Hashem. Together, these points support this position's suggestion that Bilam did not leave with any intent to defy Hashem.
Disappearance of Balak's messengers – The fact that Balak's messengers are absent from the donkey incident is expected according to this approach. As the whole incident took place in a vision before Bilam set off with them, there is no reason for them to be present.
"אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים" – This approach does not read any significance into this lengthy wording.
Bilam's character – According to this position, Bilam is not an evil character, but rather an obedient servant of Hashem. Though he might be faulted for materialistic greed, in the end he does not succumb to it, but continues to heed Hashem's words.
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.
Sources:Rashi, Rashbam, Ibn Ezra, R. Yosef Bekhor Shor, Chizkuni, Ramban #2,17 Abarbanel, Seforno, Or HaChayyim, HaKetav VeHaKabbalah, R. S.R. Hirsch, Malbim,
Did Hashem change His mind – All these sources assume that Hashem did not fundamentally change His mind throughout our story. From start to finish, His main objection was to Bilam's cursing the nation, while the question of whether or not he joined the Moabites was secondary.18 Thus, when Bilam departed with the intention of cursing, Hashem was justifiably filled with wrath.
Evidence of Bilam's evil intent – As there is no explicit mention in the text that Bilam had any evil intent,19 these sources mine the text for clues to support their contention:
- "וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב" – HaKetav VeHaKabbalah and Malbim 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.20
- "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.21
- No mention of Hashem's conditions - Bilam's omitting to share with the Moabites Hashem's caveat22 (that he could go but only say that which Hashem commands) might further suggest that he planned to ignore these instructions.23
- 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.
What was Bilam thinking?
- Hashem is fickle – 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 sacrifices24 or magical practices.25 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.
- Magic trumps Hashem – Alternatively, Bilam believed that his curses or other magical rites had the power to harm even without Hashem's sanction.26 If so, though, it is not clear why he bothered to ask for Hashem's permission.27
Bilam's motives – Most of these sources imply that Bilam was motivated by his personal hatred of the Children of Israel and a desire to harm them. R"Y Bekhor Shor and Abarbanel, in contrast, suggest that Bilam was acting out of financial interest. He did not harbor ill will against the nation; he simply hoped to earn a good fee from Balak.
"לוּ יֶשׁ חֶרֶב בְּיָדִי כִּי עַתָּה הֲרַגְתִּיךְ" – The angel's intentions
- Punishment – Rashbam suggests that the angel was sent to punish Bilam28 for planning to overturn Hashem's will.29 He points to Yaakov,30 Moshe,31 and Yonah32 as examples of others who tried to avoid fulfilling the mission assigned them by Hashem, and who were similarly punished.33
- Warning – Rashi and Seforno similarly assert that the angel was sent as a warning to express 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.34
Why relay the message through a miraculous event? The donkey episode was intended to both teach Bilam of the futility of his efforts to curse the nation and to humble his pride in his magical capabilities:35
- 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.36
- Hashem is not fickle – Prof. D. Henshke37 points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.38 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.39 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.
Why does the angel simply reiterate Hashem's earlier command? Since these sources assume that Hashem was not angry about Bilam's physical accompanying of the officers, and that the encounter with the angel was meant only to warn and punish him for his evil intent, it is not troubling that the angel repeats Hashem's earlier words. The angel is simply reinforcing Hashem's earlier warning.
"חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ" – 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.
Did Bilam change? 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.40
"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" – 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 Bemidbar 24:14 when Bilam tells Balak, "אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה"41 and is much more explicit in Bemidbar 31:16 which states that the Midianite women lured the nation "בִּדְבַר בִּלְעָם".
Bilam's death – The fact that the Torah goes out of its way to share that Bilam was among those killed in the war of Midyan (Bemidbar 31:8) supports the fact that Bilam did something wrong for which he deserved to be killed.
"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר" – 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. Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.
Name of Hashem – These sources might suggest that Bilam uses the proper name of Hashem when speaking to Balak only so as to differentiate Hashem from the many gods that the two believed in.42
The blessings: a message for whom? According to this position, it is possible that several of the messages in Bilam's blessings were actually aimed at himself:
- 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.
Character of Bilam – This approach views Bilam negatively, as someone who has great animosity towards Israel and continuously tries to circumvent or change Hashem's will.
Evil Action
Hashem's anger at Bilam stemmed from Bilam's active attempts to harm Israel, his advising the Midianites to entice the nation to sin.
Sources:R"A Friedman, as relayed by R"Y Medan43
Chronology – 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 25.44
"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסׇר מַעַל בַּי״י עַל דְּבַר פְּעוֹר" – This approach, following Bavli Sanhedrin, understands this verse to mean that it was Bilam's idea to induce 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,45 but at the very outset of the story. Already when Hashem initially forbade Bilam from going to curse the nation because "they are blessed" (22:12), Bilam suggested to Balak that he instead cause the nation to stumble and sin so that they would no longer be deserving of blessing.
"לֹא תָאֹר אֶת הָעָם כִּי בָרוּךְ הוּא" – Though the text does not share that Bilam relayed this part of Hashem's words to the officers, this position assumes that he did.46 It is this knowledge that leads to the alternative plan of inciting to sin.
Did Hashem change His mind? According to this approach, Hashem did change His mind between the first and second visits of Balak's messengers, but only due to a change in circumstances.. 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.47 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 again.
Hashem's wrath at Bilam – As this position uniquely suggests that not only did Bilam have permission to go with the Moabites, but even to curse the nation, Hashem's ensuing wrath appears all the more unfounded. This position suggests that Hashem's about-fcae in once again due to a change in circumstances. 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.48
Why doesn't Hashem have Bilam return home? It is possible that after Hashem's anger at the Children of Israel was appeased and His love restored, He desired not only that the nation not be cursed, but that they be blessed instead.49 Thus, the angel tells Bilam to continue on his journey but to say only that which Hashem tells him, a blessing.50
The encounter with the angel – This approach might suggest that the angel was sent to punish Bilam for his deed. However, we would have expected that at some point during the encounter, he would explain as much to Bilam. The fact that throughout the episode the angel never tells Bilam that Hashem now feels differently, and moreover, that he instead reiterates Hashem's earlier message almost verbatim, not indicating that there has been a change, is somewhat difficult for this position.
Why relay the message through a miraculous event? It is unclear what purpose was served by miraculously opening the mouth of the donkey.
חָטָאתִי - a sincere confession? This position might read Bilam's statement as an admission of defeat more than a confession.
Did Bilam change? According to this position, though Bilam might have recognized that it was futile to curse Israel at this point, his presence on the side of the Midianites during the battle in Bemidbar 31 implies that his animosity towards Israel did not dwindle.
"וְלֹא אָבִיתִי לִשְׁמֹעַ לְבִלְעָם וַיְבָרֶךְ בָּרוֹךְ אֶתְכֶם וָאַצִּל אֶתְכֶם מִיָּדוֹ" – These words are somewhat difficult for this approach as they imply that Bilam's plan failed and Hashem saved the nation from his machinations. Yet, according to this position, Bilam was successful in his plot to have the nation sin. As 24,000 people died as a result, it is hard to say that they were saved!
Bilam's death – The fact that Bilam is killed in the war against the Midianites, together with his partners in crime, is very fitting (Bemidbar 31:8).51
Character of Bilam – This position does not merely read the later negative character of Bilam back into this story, but combines the two stories, presenting a wicked Bilam who not only seeks to harm Israel, but also actively causes Israel's downfall from the very beginning.
