Difference between revisions of "Why Was Hashem Angry at Bilam/2"
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<p>Hashem was angry at Bilam since he was acting in bad faith. Though Bilam knew that Hashem's intentions were that he bless the Children of Israel, Bilam was nonetheless hoping to curse them.</p> | <p>Hashem was angry at Bilam since he was acting in bad faith. Though Bilam knew that Hashem's intentions were that he bless the Children of Israel, Bilam was nonetheless hoping to curse them.</p> | ||
<mekorot><multilink><a href="RashiBemidbar22-9-35" data-aht="source">Rashi</a><a href="RashiBemidbar22-9-35" data-aht="source">Bemidbar 22:18-26,28-30,32-35</a><a href="RashiBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RashiBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashbamBemidbar22-22-33" data-aht="source">Rashbam</a><a href="RashbamBereshit32-29" data-aht="source">Bereshit 32:29</a><a href="RashbamBemidbar22-22-33" data-aht="source">Bemidbar 22:22-25,33</a><a href="RashbamBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RashbamBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraBemidbar22-20" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar22-20" data-aht="source">Bemidbar 22:20</a><a href="IbnEzraBemidbar23-21" data-aht="source">Bemidbar 23:21</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorBemidbar22-12-35" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar22-12-35" data-aht="source">Bemidbar 22:12-18,22,23,35</a><a href="RYosefBekhorShorBemidbar23-1" data-aht="source">Bemidbar 23:1</a><a href="RYosefBekhorShorBemidbar23-13" data-aht="source">Bemidbar 23:13</a><a href="RYosefBekhorShorBemidbar24-1-2" data-aht="source">Bemidbar 24:1-2</a><a href="RYosefBekhorShorBemidbar25-1" data-aht="source">Bemidbar 25:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="ChizkuniBemidbar22-12-34" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar22-12-34" data-aht="source">Bemidbar 22:12-13,15,19-24</a><a href="ChizkuniBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="ChizkuniBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="RambanBemidbar22-13-35" data-aht="source">Ramban</a><a href="RambanBemidbar22-13-35" data-aht="source">Bemidbar 22:13,20,35</a><a href="RambanBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RambanBemidbar25-1" data-aht="source">Bemidbar 25:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #2,<fn>See Ramban's words, "גם יתכן שהיה חפץ ההולך לקלל את העם, ולא היה חפצו לברכם בשום פנים" in his comments to v. 35.  According to Ramban, though, Hashem's initial anger at Bilam related to his not sharing with the messengers Hashem's caveat, that even though he was permitted to accompany the officers, he would not be able to curse the nation.  This had the potential to cause a desecration of Hashem's name, for when Bilam blessed the nation, the Moabites would assume that Hashem had gone back on His word.</fn> <multilink><a href="AbarbanelBemidbar22-2" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar22-2" data-aht="source">Bemidbar 22:2</a><a href="AbarbanelBemidbar22-7" data-aht="source">Bemidbar 22:7</a><a href="AbarbanelBemidbar22-22" data-aht="source">Bemidbar 22:22</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBemidbar22-12-38" data-aht="source">Seforno</a><a href="SefornoBemidbar22-12-38" data-aht="source">Bemidbar 22:12,20,22-23,28,30,32-38</a><a href="SefornoBemidbar22-41" data-aht="source">Bemidbar 22:41</a><a href="SefornoBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="SefornoBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="OrHaChayyimBemidbar22-13-38" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBemidbar22-13-38" data-aht="source">Bemidbar 22:13,20,22-23</a><a href="OrHaChayyimBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>, <multilink><a href="HaKetavVeHaKabbalahBemidbar22-12-35" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahBemidbar22-12-35" data-aht="source">Bemidbar 22:12,22,35</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink>, <multilink><a href="RSRHirschBemidbar22-12-39" data-aht="source">R. S.R. Hirsch</a><a href="RSRHirschBemidbar22-12-39" data-aht="source">Bemidbar 22:12-15,18,20-22, 27-29, 34-36</a><a href="RSRHirschBemidbar23-3" data-aht="source">Bemidbar 23:3</a><a href="RSRHirschBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RSRHirschBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, <multilink><a href="MalbimBemidbar22-6-20" data-aht="source">Malbim</a><a href="MalbimBemidbar22-6-20" data-aht="source">Bemidbar 22:12-14,18-20</a><a href="MalbimBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="MalbimBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | <mekorot><multilink><a href="RashiBemidbar22-9-35" data-aht="source">Rashi</a><a href="RashiBemidbar22-9-35" data-aht="source">Bemidbar 22:18-26,28-30,32-35</a><a href="RashiBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RashiBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashbamBemidbar22-22-33" data-aht="source">Rashbam</a><a href="RashbamBereshit32-29" data-aht="source">Bereshit 32:29</a><a href="RashbamBemidbar22-22-33" data-aht="source">Bemidbar 22:22-25,33</a><a href="RashbamBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RashbamBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraBemidbar22-20" data-aht="source">Ibn Ezra</a><a href="IbnEzraBemidbar22-20" data-aht="source">Bemidbar 22:20</a><a href="IbnEzraBemidbar23-21" data-aht="source">Bemidbar 23:21</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="RYosefBekhorShorBemidbar22-12-35" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorBemidbar22-12-35" data-aht="source">Bemidbar 22:12-18,22,23,35</a><a href="RYosefBekhorShorBemidbar23-1" data-aht="source">Bemidbar 23:1</a><a href="RYosefBekhorShorBemidbar23-13" data-aht="source">Bemidbar 23:13</a><a href="RYosefBekhorShorBemidbar24-1-2" data-aht="source">Bemidbar 24:1-2</a><a href="RYosefBekhorShorBemidbar25-1" data-aht="source">Bemidbar 25:1</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>, <multilink><a href="ChizkuniBemidbar22-12-34" data-aht="source">Chizkuni</a><a href="ChizkuniBemidbar22-12-34" data-aht="source">Bemidbar 22:12-13,15,19-24</a><a href="ChizkuniBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="ChizkuniBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="RambanBemidbar22-13-35" data-aht="source">Ramban</a><a href="RambanBemidbar22-13-35" data-aht="source">Bemidbar 22:13,20,35</a><a href="RambanBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RambanBemidbar25-1" data-aht="source">Bemidbar 25:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> #2,<fn>See Ramban's words, "גם יתכן שהיה חפץ ההולך לקלל את העם, ולא היה חפצו לברכם בשום פנים" in his comments to v. 35.  According to Ramban, though, Hashem's initial anger at Bilam related to his not sharing with the messengers Hashem's caveat, that even though he was permitted to accompany the officers, he would not be able to curse the nation.  This had the potential to cause a desecration of Hashem's name, for when Bilam blessed the nation, the Moabites would assume that Hashem had gone back on His word.</fn> <multilink><a href="AbarbanelBemidbar22-2" data-aht="source">Abarbanel</a><a href="AbarbanelBemidbar22-2" data-aht="source">Bemidbar 22:2</a><a href="AbarbanelBemidbar22-7" data-aht="source">Bemidbar 22:7</a><a href="AbarbanelBemidbar22-22" data-aht="source">Bemidbar 22:22</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBemidbar22-12-38" data-aht="source">Seforno</a><a href="SefornoBemidbar22-12-38" data-aht="source">Bemidbar 22:12,20,22-23,28,30,32-38</a><a href="SefornoBemidbar22-41" data-aht="source">Bemidbar 22:41</a><a href="SefornoBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="SefornoBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="OrHaChayyimBemidbar22-13-38" data-aht="source">Or HaChayyim</a><a href="OrHaChayyimBemidbar22-13-38" data-aht="source">Bemidbar 22:13,20,22-23</a><a href="OrHaChayyimBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="R. Chayyim b. Atar (Or HaChayyim)" data-aht="parshan">About R. Chayyim b. Atar</a></multilink>, <multilink><a href="HaKetavVeHaKabbalahBemidbar22-12-35" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavVeHaKabbalahBemidbar22-12-35" data-aht="source">Bemidbar 22:12,22,35</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R. Yaakov Mecklenburg</a></multilink>, <multilink><a href="RSRHirschBemidbar22-12-39" data-aht="source">R. S.R. Hirsch</a><a href="RSRHirschBemidbar22-12-39" data-aht="source">Bemidbar 22:12-15,18,20-22, 27-29, 34-36</a><a href="RSRHirschBemidbar23-3" data-aht="source">Bemidbar 23:3</a><a href="RSRHirschBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="RSRHirschBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, <multilink><a href="MalbimBemidbar22-6-20" data-aht="source">Malbim</a><a href="MalbimBemidbar22-6-20" data-aht="source">Bemidbar 22:12-14,18-20</a><a href="MalbimBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="MalbimBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink></mekorot> | ||
− | <point><b>Did Hashem change His mind?</b> 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.<fn>These sources disagree on the question of whether Hashem was completely consistent in his responses to Bilam's twin queries regarding going with Balak's messengers.  R"Y Bekhor Shor, Chizkuni (his first explanation), Ralbag, and HaKetav VeHaKabbalah, suggest that, despite initial impressions, in <i>both</i> cases, Hashem allowed Bilam to travel but not to curse. When Hashem said "לֹא תֵלֵךְ עִמָּהֶם", He meant only to forbid Bilam from going <i>if</i> he was planning on cursing. | + | <point><b>Did Hashem change His mind?</b> 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.<fn>These sources disagree on the question of whether Hashem was completely consistent in his responses to Bilam's twin queries regarding going with Balak's messengers.  R"Y Bekhor Shor, Chizkuni (his first explanation), Ralbag, and HaKetav VeHaKabbalah, suggest that, despite initial impressions, in <i>both</i> cases, Hashem allowed Bilam to travel but not to curse. When Hashem said "לֹא תֵלֵךְ עִמָּהֶם", He meant only to forbid Bilam from going <i>if</i> he was planning on cursing. The Gr"A (in Divrei Eliyah), HaKetav VeHakabbalah and Malbim attempt to bring linguistic support for this claim. They differentiate between the phrases "לֵךְ עִם" and "לֵךְ את", suggesting that while "לֵךְ את" refers to a physical accompaniment, "לֵךְ עִם" means to be of one mind. As such, when Hashem initially said "לֹא תֵלֵךְ עִמָּהֶם", He meant only that Bilam not go with the intent to curse the people, but not that he could not physically accompany Balak's officers. <br/>In contrast, Ibn Ezra (see also Chizkuni and <multilink><a href="AkeidatYitzchakBemidbarPeirush22" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBemidbarPeirush22" data-aht="source">Bemidbar Peirush 22</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>) suggests that though initially Hashem forbade Bilam from joining the Moabites, He later gave in to Bilam's persistent requests. Despite His opposition to Bilam's going, Hashem decided to let Bilam learn his lesson (the futility of his attempt to curse) the hard way. He compare the episode to the sin of the Spies. There, too, Hashem only reluctantly gave in to the nation's pressure.  Though He knew the Spies' mission was going to end badly, He nonetheless allowed the people to discover this for themselves. Cf. Rav Huna in <multilink><a href="BavliMakkot10b" data-aht="source">Bavli Makkot 10b</a><a href="BavliMakkot10b" data-aht="source">Makkot 10b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, that this incident teaches that "בַּדֶּרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ בָּהּ מוֹלִיכִין אוֹתוֹ". Hashem assists a person to follow the path upon which he desires to proceed.</fn> Thus, when Bilam departed with the intention of cursing, Hashem was justifiably filled with wrath.</point> |
<point><b>Evidence of Bilam's evil intent</b> – As there is no explicit mention in the text that Bilam had any evil intent,<fn>To the contrary, the verses imply that he was merely heeding Hashem's words.</fn> these sources mine the text for clues to support their contention:<br/> | <point><b>Evidence of Bilam's evil intent</b> – As there is no explicit mention in the text that Bilam had any evil intent,<fn>To the contrary, the verses imply that he was merely heeding Hashem's words.</fn> these sources mine the text for clues to support their contention:<br/> | ||
<ul> | <ul> |
Version as of 11:31, 20 July 2019
Why Was Hashem Angry at Bilam?
Exegetical Approaches
Overview
In explaining Hashem's anger at Bilam, most commentators look to find fault with Bilam. Thus, Rashbam and others suggest that despite Hashem's warning not to curse the nation, Bilam planned to defy Hashem's will, justifiably arousing His ire. A second approach similarly vilifies Bilam, but by positing an achronology, it suggests that rather than simply intending to harm the Israelites, Bilam even actively did so, already from the beginning. 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.
However, a minority approach opts not to blame Bilam, but instead to reinterpret the verses describing Hashem's wrath. Building on the Rambam and others, it suggests that the entire story of Hashem's anger followed by the angel blocking Bilam's donkey's path took place only in a prophetic dream prior to Bilam's actual beginning his journey. As such, these were not a punitive response to sin, but rather a precautionary warning to ensure that Bilam did not err. According to this position, at the beginning of the story, Bilam is still a positive character deserving of prophecy, and only later evolves to become evil.
Preemptive Warning
Hashem's wrath was expressed only in a prophetic dream prior to Bilam's departure, and it 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 to act according to Hashem's will.
- Hashem's anger – Hashem's anger in the dream expresses the wrath that will be unleashed on Bilam if he acts against Hashem's will.
- Angel and sword – The angel's readiness to kill Bilam highlights the severity of such a transgression, and its potential punishment.
- Talking donkey – Through the image of a talking donkey, Hashem emphasizes how He controls the speech of all creatures and how Bilam is but a tool in Divine hands, capable of uttering only that which Hashem permits.
- Rambam in his Commentary on the Mishna14 maintains that, at some point, Bilam turned evil. As a result, he later played an active role in advising the Midianites.15 This would then explain why he was killed during the battle.
- Alternatively, this position might suggest that, even after our story, Bilam does not actively attempt to harm Israel.16 It might explain, as does Ibn Ezra,17 that "בִּדְבַר בִּלְעָם" 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 virtuous, they are vulnerable when they sin.
- Requirements for prophecy - As mentioned, Rambam maintains that to attain prophecy a person must perfect their character and morals. As such, Rambam must view Bilam as being a positive character during this episode. See Requirements for Prophecy.
- Seeing angels – According to Rambam, since angels are non-corporeal beings, any story in which a human appears to see one in physical form must be understood to have occurred in a dream or prophecy. See Angels – Spiritual or Physical?
- Minimizing miracles – Due to his understanding of Divine providence and the immutability of nature, Rambam tends to minimize miracles, leading him, here too, to suggest that there was no miraculously talking donkey. See Miracles.
Evil Intent
Hashem was angry at Bilam since he was acting in bad faith. Though Bilam knew that Hashem's intentions were that he bless the Children of Israel, Bilam was nonetheless hoping to curse them.
- "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.23
- "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.24
- No mention of Hashem's conditions - Bilam's omission of Hashem's caveat25 (that he could go but only say that which Hashem commands) when relaying the Divine response to the Moabites might further suggest that he planned to ignore these instructions.26
- 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.
- 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 could be swayed to change His mind by sacrifices27 or magical practices.28 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.29 If so, though, it is not clear why he bothered to ask for Hashem's permission.30
- 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.38
- Hashem is not fickle – Prof. D. Henshke39 points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.40 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.41 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 the Midianites to entice the nation to sin.