Difference between revisions of "Why Was Hashem Angry at Bilam/2"
m |
m (Text replacement - "Seforno" to "Sforno") |
||
(7 intermediate revisions by 2 users not shown) | |||
Line 30: | Line 30: | ||
<li>Alternatively, this position might suggest that, even after our story, Bilam does not actively attempt to harm Israel.<fn>However, if one adopts the approach that Bilam never sinned, the mention of his being among those killed in the war against Midyan (<a href="Bemidbar31-8" data-aht="source">Bemidbar 31:8</a>) is somewhat difficult. This position might explain that the verse does not say that Bilam was targeted, but simply that he was among those killed. Nonetheless, if Bilam was blameless, there would seem to be little reason for the Torah to share the notice of his death.</fn> It might explain, as does <multilink><a href="IbnEzraBemidbar22-20" data-aht="source">Ibn Ezra,</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><fn>See also <a href="RYosefBekhorShorBemidbar25-1" data-aht="source">R. Yosef Bekhor Shor</a>. Both Ibn Ezra and R"Y Bekhor Shor, however, assume that even if Bilam was not responsible for the idea to induce Israel to sin, he nonetheless attempted to harm Israel.  For example, R"Y Bekhor Shor suggests that after the Sin at Baal Peor, the Midianites once again hired Bilam to curse, assuming that this time, when the nation no longer deserved protection, he would be successful.  It was for this reason that he was present on the battlefield during the war.</fn> 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.</li> | <li>Alternatively, this position might suggest that, even after our story, Bilam does not actively attempt to harm Israel.<fn>However, if one adopts the approach that Bilam never sinned, the mention of his being among those killed in the war against Midyan (<a href="Bemidbar31-8" data-aht="source">Bemidbar 31:8</a>) is somewhat difficult. This position might explain that the verse does not say that Bilam was targeted, but simply that he was among those killed. Nonetheless, if Bilam was blameless, there would seem to be little reason for the Torah to share the notice of his death.</fn> It might explain, as does <multilink><a href="IbnEzraBemidbar22-20" data-aht="source">Ibn Ezra,</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><fn>See also <a href="RYosefBekhorShorBemidbar25-1" data-aht="source">R. Yosef Bekhor Shor</a>. Both Ibn Ezra and R"Y Bekhor Shor, however, assume that even if Bilam was not responsible for the idea to induce Israel to sin, he nonetheless attempted to harm Israel.  For example, R"Y Bekhor Shor suggests that after the Sin at Baal Peor, the Midianites once again hired Bilam to curse, assuming that this time, when the nation no longer deserved protection, he would be successful.  It was for this reason that he was present on the battlefield during the war.</fn> 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.</li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Moshe's recounting of the event</b> – Moshe's words, "וְלֹא אָבָה י״י | + | <point><b>Moshe's recounting of the event</b> – Moshe's words, "וְלֹא אָבָה י״י אֱ-לֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ י״י אֱ-לֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה" are somewhat difficult for this approach, as they imply that Bilam had been plotting to harm the nation.  This approach could suggest that these words represent the perspective of the Children of Israel.<fn>However, this interpretation encounters difficulty from the formulation in <a href="Yehoshua24-9-10" data-aht="source">Yehoshua</a>, in which he cites Hashem Himself as saying: "וְלֹא אָבִיתִי לִשְׁמֹעַ לְבִלְעָם".</fn> The Israelites likely knew only that Bilam had joined Balak,<fn>See <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a> for various opinions regarding to what extent the Children of Israel were aware of the entire incident.</fn> and logically assumed that he did so with intent to curse, even though he had not.</point> |
<point><b>Name of Hashem</b> – 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.</point> | <point><b>Name of Hashem</b> – 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.</point> | ||
<point><b>Disappearance of Balak's messengers</b> – 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.</point> | <point><b>Disappearance of Balak's messengers</b> – 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.</point> | ||
Line 43: | Line 43: | ||
<category>Evil Intent | <category>Evil Intent | ||
<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=" | + | <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 24:1-2</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="SfornoBemidbar22-12-38" data-aht="source">Sforno</a><a href="SfornoBemidbar22-12-38" data-aht="source">Bemidbar 22:12,20,22-23,28,30,32-38</a><a href="SfornoBemidbar22-41" data-aht="source">Bemidbar 22:41</a><a href="SfornoBemidbar24-1" data-aht="source">Bemidbar 24:1</a><a href="SfornoBemidbar24-14" data-aht="source">Bemidbar 24:14</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</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>, Vilna Gaon, <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. 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>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> | ||
− | <li><b>"וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב"</b> – 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.<fn>See the discussion regarding the difference between these two formulations in the note above. However, the angel's later usage of the phrase, "לֵךְ <b>עִם</b> הָאֲנָשִׁים" is difficult for this approach, as it implies that he is permitting Bilam to not just physically join the Moabites, but also to share their agenda.</fn></li> | + | <li><b>"וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב"</b> – The Gr"A, 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.<fn>See the discussion regarding the difference between these two formulations in the note above. However, the angel's later usage of the phrase, "לֵךְ <b>עִם</b> הָאֲנָשִׁים" is difficult for this approach, as it implies that he is permitting Bilam to not just physically join the Moabites, but also to share their agenda.</fn></li> |
− | <li><b>"כִּי הוֹלֵךְ הוּא"</b> – | + | <li><b>"כִּי הוֹלֵךְ הוּא"</b> – Sforno, Or HaChayyim, and R. Hirsch suggest that the somewhat extraneous word "הוּא" implies that Bilam was going to do as <i>he</i> pleased, according to his own agenda and not Hashem's.</li> |
<li><b>"כִּי הוֹלֵךְ"</b> – 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?</li> | <li><b>"כִּי הוֹלֵךְ"</b> – 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?</li> | ||
<li><b>Asking a second time</b> – 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.<fn>See <a href="JosephusAntiquitiesoftheJews4-6-3" data-aht="source">Josephus</a> who in his rewritten history portrays Hashem getting angry at Bilam already at this point in the story, as Bilam should have known better than to persist and inquire again. Cf. <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> who goes a step further to suggest that even Bilam's first consultation with Hashem constituted a sin. He should have known on his own that it was wrong to curse Israel and not bothered to ask.</fn></li> | <li><b>Asking a second time</b> – 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.<fn>See <a href="JosephusAntiquitiesoftheJews4-6-3" data-aht="source">Josephus</a> who in his rewritten history portrays Hashem getting angry at Bilam already at this point in the story, as Bilam should have known better than to persist and inquire again. Cf. <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> who goes a step further to suggest that even Bilam's first consultation with Hashem constituted a sin. He should have known on his own that it was wrong to curse Israel and not bothered to ask.</fn></li> | ||
<li><b>No mention of Hashem's conditions</b> - Bilam's omission of Hashem's caveat<fn>Cf. Ralbag who suggests that during the first visit, too, Bilam intentionally shares only half of Hashem's prophecy. Bilam omits the true reason for Hashem's refusal (that the nation is blessed), knowing that if he shared the fact, Balak would not send messengers a second time. This, too, betrays how much Bilam was hoping to be able to go and curse the nation.</fn> (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.<fn>See Ramban, Abarbanel and R. Hirsch. Ramban further points out that by not being transparent about Hashem's will, Bilam caused a desecration of Hashem's name, leading the Moabites to believe that Hashem was fickle. Chizkuni further suggests that after Hashem had said "אַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה", Bilam was meant to wait and hear what it was that he was to transmit, but Bilam being so eager to go, rushed out, not waiting to hear the rest of Hashem's words.  This, too, betrays Bilam's great animosity towards Israel and his intense desire to inflict upon them harm.</fn></li> | <li><b>No mention of Hashem's conditions</b> - Bilam's omission of Hashem's caveat<fn>Cf. Ralbag who suggests that during the first visit, too, Bilam intentionally shares only half of Hashem's prophecy. Bilam omits the true reason for Hashem's refusal (that the nation is blessed), knowing that if he shared the fact, Balak would not send messengers a second time. This, too, betrays how much Bilam was hoping to be able to go and curse the nation.</fn> (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.<fn>See Ramban, Abarbanel and R. Hirsch. Ramban further points out that by not being transparent about Hashem's will, Bilam caused a desecration of Hashem's name, leading the Moabites to believe that Hashem was fickle. Chizkuni further suggests that after Hashem had said "אַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה", Bilam was meant to wait and hear what it was that he was to transmit, but Bilam being so eager to go, rushed out, not waiting to hear the rest of Hashem's words.  This, too, betrays Bilam's great animosity towards Israel and his intense desire to inflict upon them harm.</fn></li> | ||
− | <li><b>Account in Devarim</b> – When Moshe recounts the event in <a href="Devarim23-4-7" data-aht="source">Devarim 23:4-7</a> he | + | <li><b>Account in Devarim</b> – When Moshe recounts the event in <a href="Devarim23-4-7" data-aht="source">Devarim 23:4-7</a>, he says, "וְלֹא אָבָה י״י אֱ-לֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ י״י אֱ-לֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה".  This formulation suggests that Bilam had different intentions than Hashem and that he was indeed plotting to curse.</li> |
</ul></point> | </ul></point> | ||
<point><b>What was Bilam thinking?</b><ul> | <point><b>What was Bilam thinking?</b><ul> | ||
Line 59: | Line 59: | ||
</ul></point> | </ul></point> | ||
<point><b>Bilam's motives</b> – 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.</point> | <point><b>Bilam's motives</b> – 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.</point> | ||
− | <point><b>"לוּ יֶשׁ חֶרֶב בְּיָדִי כִּי עַתָּה הֲרַגְתִּיךְ" – The angel's intentions</b> – Rashbam suggests that the angel was sent to punish Bilam<fn>Rashbam reads the phrase "וילך שפי" in <a href="Bemidbar23-3" data-aht="source">Bemidbar 23:3</a> to mean lame. When the donkey swerved to avoid the angel, Bilam's leg was pressed against the fence resulting in his injury.</fn> for planning to overturn Hashem's will.<fn>Rashi and | + | <point><b>"לוּ יֶשׁ חֶרֶב בְּיָדִי כִּי עַתָּה הֲרַגְתִּיךְ" – The angel's intentions</b> – Rashbam suggests that the angel was sent to punish Bilam<fn>Rashbam reads the phrase "וילך שפי" in <a href="Bemidbar23-3" data-aht="source">Bemidbar 23:3</a> to mean lame. When the donkey swerved to avoid the angel, Bilam's leg was pressed against the fence resulting in his injury.</fn> for planning to overturn Hashem's will.<fn>Rashi and Sforno, in contrast, highlight how this was a merciful act, aimed at preventing Bilam from sinning and at aiding him to repent so as to avoid punishment. The understanding that even Gentiles who are guilty of heinous crimes are given an a opportunity to repent is a major motif that runs throughout Sforno's commentary.  See, for example, his reading of Hashem's hardening of Paroh's heart at <a href="Hardened Hearts" data-aht="page">Hardened Hearts</a>. See also <a href="R. Ovadyah Sforno" data-aht="parshan">Sforno</a>.</fn> He points to Yaakov,<fn>See <a href="Bereshit32-25-32" data-aht="source">Bereshit 32:25-32</a>.</fn> Moshe,<fn>See <a href="Shemot4-24-25" data-aht="source">Shemot 4:24-25</a>.</fn> and Yonah<fn>See Yonah 1-2.</fn> as examples of others who tried to avoid fulfilling the mission assigned them by Hashem, and who were similarly punished.<fn>Each is put into a potentially fatal situation, and, like Bilam, each of Moshe and Yaakov are also injured or touched on the thigh. It is possible that in all three cases the leg is specifically chosen as a "measure for measure" punishment for not going to do what Hashem desired. For more on Rashbam's reading of each of these stories, see <a href="Wrestling With Angels and Men" data-aht="page">Wrestling With Angels and Men</a> and <a href="Mystery at the Malon" data-aht="page">Mystery at the Malon</a>.</fn></point> |
<point><b>Why relay the message through a miraculous event?</b> 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:<fn>See N. Leibowitz, עיונים בספר במדבר, (Jerusalem, 1996): 300, who suggests that the whole story is meant to mock the belief in the efficacy of magic to force the hand of Hashem. On whether or not Bilam actually had any magical capabilities, see <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a>.</fn><br/> | <point><b>Why relay the message through a miraculous event?</b> 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:<fn>See N. Leibowitz, עיונים בספר במדבר, (Jerusalem, 1996): 300, who suggests that the whole story is meant to mock the belief in the efficacy of magic to force the hand of Hashem. On whether or not Bilam actually had any magical capabilities, see <a href="Why Worry About Bilam" data-aht="page">Why Worry About Bilam</a>.</fn><br/> | ||
<ul> | <ul> | ||
− | <li><b>All in Hashem's control</b> – Abarbanel, | + | <li><b>All in Hashem's control</b> – Abarbanel, Sforno, 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.<fn>See R"Y Kahn, <a href="https://www.etzion.org.il/en/parashat-balak-i-will-bless-those-who-bless-you">"I Will Bless Those Who Bless You"</a>, who suggests that throughout the episode, the donkey is meant to represent Bilam.  Just as the donkey continuously attempts to circumvent the angel, Bilam repeatedly tried to sidestep God's will, but just as the donkey in the end was forced to a standstill, so too Bilam will be forced to comply with Hashem's will.</fn></li> |
<li><b>Hashem is not fickle </b>–  Prof. D. Henshke<fn>See Prof. D. Henshke, <a href="https://www.biu.ac.il/JH/Parasha/balak/han.html">"מה ביקשה לומר אתונו של בלעם?</a>".</fn> points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.<fn>See Rashi, R"Y Bekhor Shor and R. Hirsch above.</fn> 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.</li> | <li><b>Hashem is not fickle </b>–  Prof. D. Henshke<fn>See Prof. D. Henshke, <a href="https://www.biu.ac.il/JH/Parasha/balak/han.html">"מה ביקשה לומר אתונו של בלעם?</a>".</fn> points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.<fn>See Rashi, R"Y Bekhor Shor and R. Hirsch above.</fn> 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.</li> | ||
<li><b>Humbling experience</b> – 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.<fn>See Y. Kaufmann, תולדות האמונה הישראלית,‎ 1:2 (Tel Aviv, 1960): 462-463, 497-498, who similarly suggests that one of the problems with the art of magic is that the successful practitioner begins to think of himself as on par with God. Thus, Hashem sent the angel and donkey to dispel such thoughts from Bilam by teaching him that his powers of "sight" were not as good as he thought.</fn> 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.</li> | <li><b>Humbling experience</b> – 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.<fn>See Y. Kaufmann, תולדות האמונה הישראלית,‎ 1:2 (Tel Aviv, 1960): 462-463, 497-498, who similarly suggests that one of the problems with the art of magic is that the successful practitioner begins to think of himself as on par with God. Thus, Hashem sent the angel and donkey to dispel such thoughts from Bilam by teaching him that his powers of "sight" were not as good as he thought.</fn> 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.</li> | ||
Line 68: | Line 68: | ||
<point><b>Why does the angel simply reiterate Hashem's earlier command?</b> 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 (but not to have him return home), it is not troubling that the angel repeats Hashem's earlier words. The angel is simply reinforcing Hashem's earlier warning, that Bilam may go, but not curse.</point> | <point><b>Why does the angel simply reiterate Hashem's earlier command?</b> 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 (but not to have him return home), it is not troubling that the angel repeats Hashem's earlier words. The angel is simply reinforcing Hashem's earlier warning, that Bilam may go, but not curse.</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>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. | + | <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,<fn>Rashbam, however, asserts that this third blessing did actually mark a changing point in Bilam. From this moment on he wholeheartedly aimed to bless the nation. It is for this reason that this time, when Bilam receives Hashem's word, the verse writes, "וַתְּהִי עָלָיו רוּחַ אֱלֹהִים" (rather than "וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם"). Hashem's spirit now rested upon him with love. [Rashbam, though, does not suggest that Bilam fundamentally changed his attitude towards the nation and still presents him as advising Balak how to bring about their downfall. Bilam might have simply recognized that cursing would be futile and no longer attempted to do so.]</fn> 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. Sforno 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>"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – | + | <point><b>"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – Many of 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 against 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 against 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 | + | <point><b>"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱ-לֹהִים 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. Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.</point> |
<point><b>Name of Hashem</b> – 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.<fn>Otherwise he would not know to which god Bilam was referring.</fn></point> | <point><b>Name of Hashem</b> – 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.<fn>Otherwise he would not know to which god Bilam was referring.</fn></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> | ||
Line 94: | Line 94: | ||
<point><b>חָטָאתִי - a sincere confession?</b> This position might read Bilam's statement as an admission of defeat more than a confession.</point> | <point><b>חָטָאתִי - a sincere confession?</b> This position might read Bilam's statement as an admission of defeat more than a confession.</point> | ||
<point><b>Did Bilam change?</b> 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 subside.</point> | <point><b>Did Bilam change?</b> 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 subside.</point> | ||
− | <point><b>Moshe's recounting of the event</b> – Moshe's words, "וְלֹא אָבָה י״י | + | <point><b>Moshe's recounting of the event</b> – Moshe's words, "וְלֹא אָבָה י״י אֱ-לֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ י״י אֱ-לֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה",   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!</point> |
<point><b>Bilam's death</b> – The fact that Bilam is killed in the war against the Midianites, together with his partners in crime, is very fitting (<a href="Bemidbar31-8" data-aht="source">Bemidbar 31:8</a>).<fn>See <multilink><a href="TargumYerushalmiYonatanBemidbar31-8" data-aht="source">Targum Yerushalmi</a><a href="TargumYerushalmiYonatanBemidbar31-8" data-aht="source">Bemidbar 31:8</a><a href="Targum Yerushalmi (Yonatan)" data-aht="parshan">About Targum Yerushalmi (Yonatan)</a></multilink> who presents Pinechas himself as killing Bilam.</fn></point> | <point><b>Bilam's death</b> – The fact that Bilam is killed in the war against the Midianites, together with his partners in crime, is very fitting (<a href="Bemidbar31-8" data-aht="source">Bemidbar 31:8</a>).<fn>See <multilink><a href="TargumYerushalmiYonatanBemidbar31-8" data-aht="source">Targum Yerushalmi</a><a href="TargumYerushalmiYonatanBemidbar31-8" data-aht="source">Bemidbar 31:8</a><a href="Targum Yerushalmi (Yonatan)" data-aht="parshan">About Targum Yerushalmi (Yonatan)</a></multilink> who presents Pinechas himself as killing Bilam.</fn></point> | ||
<point><b>Character of Bilam</b> – 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.</point> | <point><b>Character of Bilam</b> – 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.</point> |
Latest revision as of 12:51, 28 January 2023
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" – The Gr"A, 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" – Sforno, 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 says, "וְלֹא אָבָה י״י אֱ-לֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ י״י אֱ-לֹהֶיךָ 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, Sforno, 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.