Difference between revisions of "Why Was Hashem Angry at Bilam/2"
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</ul></point> | </ul></point> | ||
<point><b>Was Bilam planning on cursing?</b> According to this approach, Bilam was not planning on acting against Hashem's will, as evidenced by the fact that, throughout the story, he never proceeds without first consulting Hashem. If he were simply planning on doing as he pleased, why would he bother to ask for Hashem's approval? I</point> | <point><b>Was Bilam planning on cursing?</b> According to this approach, Bilam was not planning on acting against Hashem's will, as evidenced by the fact that, throughout the story, he never proceeds without first consulting Hashem. If he were simply planning on doing as he pleased, why would he bother to ask for Hashem's approval? I</point> | ||
− | <point><b>Name of Hashem</b> – Throughout the story, whenever Bilam speaks, he uses the proper name of Hashem, the tetragrammaton or שם הויה, | + | <point><b>Name of Hashem</b> – Throughout the story, whenever Bilam speaks, he uses the proper name of Hashem, the tetragrammaton or שם הויה, suggesting that he recognized Hashem's authority and did not view Him as simply another god. The very fact that he merited prophecy, further suggests that he was loyal to Hashem.</point> |
− | <point><b>Why such a strong warning?</b> If Bilam had no evil intent and was an obedient servant, why was such a strong warning necessary? Bilam's pestering of Hashem to see what He would respond to the second set of messengers, despite knowing that Hashem had already forbade him from cursing, betrayed that | + | <point><b>Why such a strong warning?</b> If Bilam had no evil intent and was an obedient servant, why was such a strong warning necessary? Bilam's pestering of Hashem to see what He would respond to the second set of messengers, despite knowing that Hashem had already forbade him from cursing, betrayed that Bilam was enticed by the prospective of a huge fee.<fn>See R"Y Bekhor Shor and Abarbanel who also suggest that Bilam might have been motivated to go by 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 his desire for riches with a heavy douse of fear.</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. | + | <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>"וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים"</b> – 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.</point> | <point><b>"וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים"</b> – 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.</point> | ||
− | <point><b>"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – This position might suggest that even after our story, Bilam does not actively attempt to harm Israel.  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 R"Y Bekhor Shor Bemidbar 25:1. Both Ibn Ezra and R"Y Bekhor Shor, however, assume that Bilam was nonetheless out to harm Israel.  R"Y Bekhor even 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.</fn> 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 | + | <point><b>"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – This position might suggest that even after our story, Bilam does not actively attempt to harm Israel.  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 R"Y Bekhor Shor Bemidbar 25:1. Both Ibn Ezra and R"Y Bekhor Shor, however, assume that Bilam was nonetheless out to harm Israel.  R"Y Bekhor even 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.</fn> 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.<fn>According to this reading, the mention of Bilam among the dead in the war against Midyan is somewhat difficult, as he did nothing to deserve death.  This position might answer that the verse does not say that he was targeted, simply that he was among those killed.  Nonetheless, there would seem to be no reason for the Torah to share such a fact.  Moreover, it is not clear why Bilam would be at the battle at all, let alone why he would be on the Midianite side.</fn></point> |
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<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> | ||
<point><b>"אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים"</b> – This approach does not read any significance into this lengthy wording.</point> | <point><b>"אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים"</b> – This approach does not read any significance into this lengthy wording.</point> | ||
+ | <point><b>Bilam's character</b> – 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.</point> | ||
</category> | </category> | ||
<category>Evil Intent | <category>Evil Intent | ||
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<li><b>"כִּי הוֹלֵךְ הוּא"</b> – Seforno, 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 הוּא"</b> – Seforno, 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>This alone would not suffice as proof that Bilam was planning on defying Hashem's wishes, as it | + | <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>This alone would not suffice as proof that Bilam was planning on defying Hashem's wishes, as it is possible that despite his desires he would still decide to abide by God's will. After all, if he had already decided to defy God, why ask?</fn></li> |
− | <li><b>No mention of Hashem's condition</b> - Bilam's omitting to share with the Moabites Hashem's caveat<fn>Cf. Ralbag who suggests that during the first visit, too, Bilam intentionally only shares half of Hahem's prophecy, omitting the reason for Hashem's refusal, knowing that if he shared thr true reason, Balak would not try again.  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) might further suggest that he planned to ignore these instructions.<fn>See R. Hirsch. 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 condition</b> - Bilam's omitting to share with the Moabites Hashem's caveat<fn>Cf. Ralbag who suggests that during the first visit, too, Bilam intentionally only shares half of Hahem's prophecy, omitting the reason for Hashem's refusal, knowing that if he shared thr true reason, Balak would not try again.  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) might further suggest that he planned to ignore these instructions.<fn>See Ramban, Abarbanel and R. Hirsch. 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> |
</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> | ||
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<li><b>Warning</b> – Rashi and Seforno similarly assert that the angel was sent as a warning, expressing Hashem's disapproval of Bilam.  However, they highlight how this was a merciful act, aimed at preventing Bilam from sinning and at aiding him to repent so as to avoid punishment.<fn>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 Seforno's commentary.  See, for example, his reading of Hashem's <a href="Hardened Hearts" data-aht="page">hardening of Paroh's heart</a> and <a href="R. Ovadyah Seforno" data-aht="parshan">Seforno</a>.</fn></li> | <li><b>Warning</b> – Rashi and Seforno similarly assert that the angel was sent as a warning, expressing Hashem's disapproval of Bilam.  However, they highlight how this was a merciful act, aimed at preventing Bilam from sinning and at aiding him to repent so as to avoid punishment.<fn>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 Seforno's commentary.  See, for example, his reading of Hashem's <a href="Hardened Hearts" data-aht="page">hardening of Paroh's heart</a> and <a href="R. Ovadyah Seforno" data-aht="parshan">Seforno</a>.</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b> | + | <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.</fn><br/> |
<ul> | <ul> | ||
<li><b>All in Hashem's control</b> – 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.<fn>See R. Yair 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>All in Hashem's control</b> – 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.<fn>See R. Yair 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> | ||
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<point><b>"לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר" - what is new?</b> Since these sources assume that Hashem always intended for Bilam to go to Balak, and that the donkey episode was meant only to warn him that Hashem was privy to his evil intent (but not to persuade him to return home), it is not troubling that the angel repeats Hashem's earlier words. The angel is simply reinforcing the earlier message.</point> | <point><b>"לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר" - what is new?</b> Since these sources assume that Hashem always intended for Bilam to go to Balak, and that the donkey episode was meant only to warn him that Hashem was privy to his evil intent (but not to persuade him to return home), it is not troubling that the angel repeats Hashem's earlier words. The angel is simply reinforcing the earlier message.</point> | ||
<point><b>Did Bilam change?</b> Most of these sources maintain that the angel's words had no lasting effect on Bilam.  They point to the verse "וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים" as proof that, at least until the third blessing, Bilam had continuously tried to influence Hashem and/or inflict harm on the nation through various magical rites.<fn>R"Y Bekhor Shor, R. HIrsch and Netziv explain that the multiple sacrifices brought by Bilam and Balak were similarly an attempt to bribe Hashem. Seforno and Netziv also suggests that Bilam intentionally went to certain vantage points form which he could view the nation, in the hopes of giving them "the evil eye". According to Or HaChayyim and Malbim, even when he recognized that all this was futile, Bilam looked for other ways to inflict harm. They suggest that "וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו" means that Bilam looked to the nation, hoping to find a sin which made them worthy of a curse.</fn></point> | <point><b>Did Bilam change?</b> Most of these sources maintain that the angel's words had no lasting effect on Bilam.  They point to the verse "וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים" as proof that, at least until the third blessing, Bilam had continuously tried to influence Hashem and/or inflict harm on the nation through various magical rites.<fn>R"Y Bekhor Shor, R. HIrsch and Netziv explain that the multiple sacrifices brought by Bilam and Balak were similarly an attempt to bribe Hashem. Seforno and Netziv also suggests that Bilam intentionally went to certain vantage points form which he could view the nation, in the hopes of giving them "the evil eye". According to Or HaChayyim and Malbim, even when he recognized that all this was futile, Bilam looked for other ways to inflict harm. They suggest that "וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו" means that Bilam looked to the nation, hoping to find a sin which made them worthy of a curse.</fn></point> | ||
− | <point><b>"חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ"</b> – This position might suggest that this is not a sincere confession. After all, Bilam does not apologize for intending to harm Israel, only for "not noticing the angel in his path".  | + | <point><b>"חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ"</b> – This position might suggest that this is not a sincere confession. After all, Bilam does not apologize for intending to harm Israel, only for "not noticing the angel in his path".  He offers to return home, only because he feels he has no choice.</point> |
<point><b>"אִיעָצְךָ" and "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – These sources assume that after recognizing the futility of his attempts to curse the Children of Israel, Bilam instead advised Balak ("אִיעָצְךָ") to incite the nation to sin .  This is what is meant when the verse states that the Midianite women lured the nation "בִּדְבַר בִּלְעָם".</point> | <point><b>"אִיעָצְךָ" and "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם"</b> – These sources assume that after recognizing the futility of his attempts to curse the Children of Israel, Bilam instead advised Balak ("אִיעָצְךָ") to incite the nation to sin .  This is what is meant when the verse states that the Midianite women lured the nation "בִּדְבַר בִּלְעָם".</point> | ||
− | <point><b>"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר"</b> – According to this approach, in this and all of Bilam's similar statements, Bilam might have recognized the truth, that he had no choice but to say what Hashem wished, yet he nonetheless still hoped that he could influence Hashem to change His mind.<fn>Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.</fn></point> | + | <point><b>"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר"</b> – According to this approach, in this and all of Bilam's similar statements, Bilam might have recognized the truth, that he had no choice but to say what Hashem wished, yet he nonetheless still hoped that he could influence Hashem to change His mind and say something negative.<fn>Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.</fn></point> |
+ | <point><b>Name of Hashem</b> – These sources might suggest that Bilam only uses the proper name of Hashem when speaking to Balak so as to differentiate Hashem from the many gods that the two believed in. Otherwise he would not know to whom Bilam was referring. Use of thename doe snot connote an acceptance or special recognition.</point> | ||
<point><b>The blessings: a message for whom?</b> According to this position, it is possible that several of the messages in Bilam's blessings were actually aimed at himself:<b> <br/></b> | <point><b>The blessings: a message for whom?</b> According to this position, it is possible that several of the messages in Bilam's blessings were actually aimed at himself:<b> <br/></b> | ||
<ul> | <ul> | ||
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<li><b>כִּי לֹא נַחַשׁ בְּיַעֲקֹב </b>– Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.<b><br/></b></li> | <li><b>כִּי לֹא נַחַשׁ בְּיַעֲקֹב </b>– Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.<b><br/></b></li> | ||
</ul></point> | </ul></point> | ||
− | + | <point><b>Character of Bilam</b> – This approach views Bilam very negatively. He repeatedly defies Hashem, and has great animosity towards Israel.</point> | |
− | <point><b>Character of Bilam</b> – This approach views Bilam very negatively. He | ||
</category> | </category> | ||
<category>Evil Action | <category>Evil Action |
Version as of 07:45, 7 July 2019
Why Was Hashem Angry at Bilam?
Exegetical Approaches
Preemptive Warning
Hashem's wrath was not a punitive reaction to wrongdoing but only a preemptive warning to ensure that Bilam proceeded according to Hashem's will. It is expressed in a dream before Bilam departs, not afterwards.
Hashem's response has an envelope structure. The prophetic dream opens with the main message expressed in words, "אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה", while the rest of the dream relays the same exact message, but through visuals and a story. At the end of the story, the angel once again echoes the opening speech, "לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר".
- Hashem's anger – Hashem's anger in the dream serves to warn Bilam that if he goes with the wrong intentions, he will unleash Hashem's wrath.9
- Angel and sword – The angel's readiness to kill highlights the severity of such a transgression.
- Miraculous speech – Through the image of a talking donkey, Hashem emphasizes how He is control of His creatures' speech and that Bilam is only a tool in Hashem's hands, capable of saying only that which Hashem allows.
Evil Intent
Hashem was angry at Bilam since he was acting in bad faith. Though Bilam knew that Hashem's intentions were that the Children of Israel be blessed, Bilam was nonetheless hoping to curse them.
- Consistent – Several sources15 suggest that, despite initial impressions, in both cases, Hashem allowed Bilam to travel (but not to curse). When Hashem said "לֹא תֵלֵךְ עִמָּהֶם", He meant only to forbid Bilam from going if he was planning on cursing.16 Otherwise, though it would appear pointless, he was free to travel.17
- Change of plan – Ibn Ezra,18 in contrast, suggests that though initially Hashem forbade Bilam from joining the Moabites, He later gave in to Bilam's persistent requests19 and allowed him to do so despite His opposition to the idea.20 Hashem decided to let Bilam learn his lesson (the futility of his attempt to curse) the hard way.21 The point was driven home when the expected curse became a blessing.22
- "וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב" – HaKetav VeHaKabbalah, Malbim, and Netziv assert that the phrase "וַיֵּלֶךְ עִם" (rather than "וילך את") implies that Bilam not only physically joined the officers, but that he was also of one mind with their intentions to curse Israel.27
- "כִּי הוֹלֵךְ הוּא" – Seforno, Or HaChayyim and R. Hirsch suggest that the somewhat extraneous word "הוּא" implies that Bilam was going to do as he pleased, according to his own agenda and not Hashem's.
- "כִּי הוֹלֵךְ" – R"Y Bekhor Shor maintains that the very fact that Bilam went with the messengers betrays his intentions. If he had been planning on abiding by God's words, what was the point of going?
- Asking a second time – The fact that Bilam does not just refuse the second set of messengers, but asks Hashem for permission again, betrays his hopes that Hashem changed His mind.28
- No mention of Hashem's condition - Bilam's omitting to share with the Moabites Hashem's caveat29 (that he could go but only say that which Hashem commands) might further suggest that he planned to ignore these instructions.30
- Punishment - Rashbam suggests that the angel was sent to punish Bilam (who emerges from the encounter lame)31 for planning to overturn Hashem's will.32 He points to Yaakov,33 Moshe,34 and Yonah35 as examples of others who tried to avoid fulfilling the mission assigned them by Hashem, and who were similarly punished.36
- Warning – Rashi and Seforno similarly assert that the angel was sent as a warning, expressing Hashem's disapproval of Bilam. However, they highlight how this was a merciful act, aimed at preventing Bilam from sinning and at aiding him to repent so as to avoid punishment.37
- All in Hashem's control – Abarbanel, Seforno, and R. Hirsch all point out how the miraculous speech of the donkey taught Bilam that just as the donkey was forced to speak against its nature, so, too, Bilam would have no choice but to say that which Hashem put in his mouth.39
- Hashem is not fickle – Prof. D. Henshke40 points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.41 Hashem, thus, created a scenario in which initially Bilam assumed that his donkey was acting in an arbitrary manner, only to find out that there was a reason for his actions. Bilam was meant to learn that, despite Bilam's impressions, Hashem is never fickle.
- Humbling experience – R. Hirsch asserts that the episode was a lesson in humility. Though Bilam thought of himself as a "seer," he was proven more blind than his donkey.42 Though he assumed he could overcome Hashem's opposition and force Hashem's hand, he found that he could not even control his own donkey.
- מָה אֶקֹּב לֹא קַבֹּה אֵל – Bilam is told once again that he has no power to curse if Hashem does not desire it.
- לֹא אִישׁ אֵל וִיכַזֵּב... הַהוּא אָמַר וְלֹא יַעֲשֶׂה – Contrary to Bilam's thoughts, Hashem cannot be swayed to change His mind like humans are.
- כִּי לֹא נַחַשׁ בְּיַעֲקֹב – Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.
Evil Action
Hashem's anger at Bilam stemmed from Bilam's active attempts to harm Israel, his advising that the Midianites entice the nation to sin.