Why Was Hashem Angry at Bilam/2

Why Was Hashem Angry at Bilam?

Exegetical Approaches

This topic has not yet undergone editorial review

Evil Intent

Hashem's wrath stemmed from Bilam's plans to harm Israel. This position subdivides regarding the specific deed which aroused Hashem's ire:

Planned to Curse

Hashem was angry at Bilam since he was acting in bad faith. Though Bilam knew that Hashem's intentions were that the Children of Israel be blessed, Bilam was nonetheless hoping to curse them.

Sources:RashiBemidbar 22:9-35Bemidbar 24:1Bemidbar 24:14About R. Shelomo Yitzchaki, RashbamBereshit 32:29Bemidbar 22:22-33Bemidbar 24:1Bemidbar 24:14About R. Shemuel b. Meir, perhaps Ibn EzraBemidbar 22:20About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBemidbar 22:12-35Bemidbar 23:1Bemidbar 23:13Bemidbar 24:1-2About R. Yosef Bekhor Shor, ChizkuniBemidbar 22:12-34Bemidbar 24:1Bemidbar 24:14About R. Chizkiyah b. Manoach,  RambanBemidbar 22:13-35About R. Moshe b. Nachman #2, AbarbanelBemidbar 22:2Bemidbar 22:7Bemidbar 22:22About R. Yitzchak Abarbanel, SefornoBemidbar 22:12-38Bemidbar 22:41Bemidbar 24:1Bemidbar 24:14About R. Ovadyah Seforno, Or HaChayyimBemidbar 22:13-38Bemidbar 24:1About R. Chayyim b. Atar, HaKetav VeHaKabbalahBemidbar 22:12-35About R. Yaakov Mecklenburg, R. S.R. HirschBemidbar 22:12-39Bemidbar 23:3Bemidbar 24:1Bemidbar 24:14About R. Samson Raphael Hirsch, MalbimBemidbar 22:6-40Bemidbar 24:1Bemidbar 24:14About R. Meir Leibush Weiser, NetzivBemidbar 22:11-38Bemidbar 23:1About R. Naftali Tzvi Yehuda Berlin

"קוּם לֵךְ אִתָּם" / "לֹא תֵלֵךְ עִמָּהֶם" - Did Hashem change His mind? All these sources assume that Hashem did not fundamentally change His mind between the first and second visit of Balak's messengers, and that throughout He was opposed to Bilam's cursing.¹ However, they dispute whether Hashem was also consistent with regards to Bilam's accompanying of the officers:

• Consistent – Several sources² 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.³ Otherwise, though it would appear pointless, he was free to travel.⁴
• Change of plan – Ibn Ezra,⁵ in contrast, suggests that though initially Hashem forbade Bilam from joining the Moabites, He later gave in to Bilam's persistent requests⁶ and allowed him to do so despite His opposition to the idea.⁷  Hashem decided to let Bilam learn his lesson (the futility of his attempt to curse) the hard way.⁸  The point was driven home when the expected curse became a blessing.⁹

According to both readings of the story, though Bilam did journey with Hashem's explicit permission, he should have been aware that that this was limited and did not grant him leave to curse.

What was Bilam thinking? Rashi and R. Hirsch point out that though Bilam was fully aware of Hashem's opposition to his cursing, his pagan view of gods led him to believe that Hashem was like a human, who might be swayed to change His mind by sacrifices¹⁰ or magical practices.¹¹  Alternatively, he believed that his curses or other magical rites had the power to harm even without Hashem's sanction.¹²

Evidence of Bilam's evil intent – These sources find various clues in the text that imply that Bilam was not innocently heeding Hashem's words to go,¹³ but that he had evil intent and wished to curse:

• "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.¹⁴
• "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?
• No mention of Hashem's condition - The fact that Bilam did not share with the Moabites Hashem's caveat (that he could go but only say that which Hashem commands) might further suggest that he planned to ignore these instructions.¹⁵

Bilam's Motives – Most of these sources imply that Bilam was motivated by his personal hatred of the Children of Israel and a desire to harm them.  R"Y Bekhor Shor and Abarbanel, in contrast, suggest that Bilam was acting out of financial interest. He did not harbor ill will against the nation; he simply hoped to earn a good fee from Balak.

"לוּ יֶשׁ חֶרֶב בְּיָדִי כִּי עַתָּה הֲרַגְתִּיךְ" – The angel's intentions

• Punishment - Rashbam suggests that the angel was sent to punish Bilam (who emerges from the encounter lame)¹⁶ for planning to overturn Hashem's will.¹⁷ He points to Yaakov,¹⁸ Moshe,¹⁹ and Yonah²⁰ as examples of others who tried to avoid fulfilling the mission assigned them by Hashem, and who were similarly punished.²¹
• 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.²²

Message of the donkey episode – 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:²³

• 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.²⁴
• Hashem is not fickle –  Prof. D. Henshke²⁵ points out that Bilam had assumed that Hashem's decisions are arbitrary, and that He therefore could be easily influenced to change His mind.²⁶ 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.²⁷ 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.

"לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר" - what is new? 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.

Did Bilam change? Most of these sources maintain that the angel's words had no lasting effect on Bilam.  They point to the verse "וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים" as proof that, at least until the third blessing, Bilam had continuously tried to influence Hashem and/or inflict harm on the nation through various magical rites.²⁸

"חָטָאתִי כִּי לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי בַּדָּרֶךְ" – This position might suggest that this is not a sincere confession. After all, Bilam does not apologize for intending to harm Israel, only for "not noticing the angel in his path".  Though he does say that if the angel so desires he will return home, this is only because he feels he has no choice.

"אִיעָצְךָ" and "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" – These sources assume that after recognizing the futility of his attempts to curse the Children of Israel, Bilam instead advised Balak ("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".

"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר" – According to this approach, in this and all of Bilam's similar statements, Bilam might have recognized the truth, that he had no choice but to say what Hashem wished, yet he nonetheless still hoped that he could influence Hashem to change His mind.²⁹

The blessings: a message for whom? According to this position, it is possible that several of the messages in Bilam's blessings were actually aimed at himself:

• מָה אֶקֹּב לֹא קַבֹּה אֵל – Bilam is told once again that he has no power to curse if Hashem does not desire it.
• לֹא אִישׁ אֵל וִיכַזֵּב... הַהוּא אָמַר וְלֹא יַעֲשֶׂה – Contrary to Bilam's thoughts, Hashem cannot be swayed to change His mind like humans are.
  
• כִּי לֹא נַחַשׁ בְּיַעֲקֹב – Despite all his efforts, all of Bilam's sorcery will be ineffective against Israel.
  

Do magical powers exist?

Character of Bilam – This approach views Bilam very negatively. He is repeatedly defies Hashem, and has great animosity towards Israel.

Advised to Entice

Hashem's anger at Bilam related to his advice that the Midiantes entice the Children of Israel to sin.

Sources:R"A Friedman, as relayed by R"Y Medan

Chronology – This approach assumes that the interactions between Bilam and Balak in Bemidbar 22 take place at the same time as the story of the Sin of Baal Peor in Bemidbar 25.³⁰

"הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם לִמְסׇר מַעַל בַּי״י עַל דְּבַר פְּעוֹר" – This approach, following Bavli SanhedrinSanhedrin 106aAbout Bavli Sanhedrin, understands this verse to mean that it was Bilam's idea to incite the Israelites to sin with the Midianites at Baal Peor. However, it uniquely suggests that this advice was given, not after Bilam's attempt to curse the nation failed,³¹ but at the very outset of the story. Already when Hashem initially forbade Bilam from going to curse the nation because "they are blessed", Bilam suggested to Balak that he instead cause the nation to stumble and sin so that they would no longer be deserving of blessing.

"קוּם לֵךְ אִתָּם" / "לֹא תֵלֵךְ עִמָּהֶם" - Did Hashem change His mind? According to this approach, Hashem did change His mind between the first and second visits of Balak's messengers. During the first visit, Israel was free of sin and worthy of Hashem's protection, and so Bilam was prevented from cursing the nation.  By the second visit, however, the nation had sinned at Baal Peor (in the wake of Bilam's advice) and were deserving of punishment. As such, Hashem acquiesced that Bilam be the tool to inflict it. Hashem, however, added a caveat: "וְאַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה",  leaving room for the nation to repent and Hashem to change His mind.

Hashem's wrath – By morning, Pinechas had killed the guilty parties, appeasing Hashem's anger, so that the nation was once again deserving of Divine protection.  Hashem's wrath at the nation was, thus, transferred to Bilam, who was guilty of causing the nation to sin to begin with.³²

The angel and donkey – This approach might suggest that the angel was sent to punish Bilam for his deed. However, we would have expected that at some point during the encounter, he would explain as much to Bilam. The fact that throughout the episode the angel never tells Bilam that Hashem now feels differently, and moreover, that he instead reiterates Hashem's earlier message almost verbatim, not indicating that there has been a change, is difficult for this position.

Why doesn't Hashem have Bilam return home?

"הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אֹתוֹ אֲדַבֵּר"

Lack of Transparency

Hashem was upset at Bilam for not being upfront with Balak's messengers.  He led them to believe that he was coming to curse as they requested, when he, in fact, was not given permission to do so.

Sources:RambanBemidbar 22:13-35About R. Moshe b. Nachman #1³³

"קוּם לֵךְ אִתָּם" / "לֹא תֵלֵךְ עִמָּהֶם" - Did Hashem change His mind? According to Ramban there is no fundamental difference between Hashem's two responses, as in neither instance did Hashem agree to let Bilam curse the nation. Though in the second case Hashem granted Bilam permission to join the officers, this was limited.  When He told Bilam, "אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם ", He meant only that if Balak's messengers would be satisfied with his joining them knowing that he would not curse the people (and that he might even be commanded to bless them), then he could go.

"וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב" – According to this verse, Bilam simply went with the Balak's officers without first relaying Hashem's message, giving them the impression that he was allowed to do as asked and was coming to curse the nation. This angered Hashem since the lack of transparency caused a desecration of Hashem's name as it led the Moabites to believe that Hashem is fickle.  They received the impression that Hashem initially forbade cursing, then permitted it, and then forbade it again.

What was Bilam thinking? According to this approach, Bilam had no plans to curse the nation in defiance of Hashem's will, and his omitting to share Hashem's caveat could have even been an honest mistake.³⁴ Alternatively, it was Bilam's pride that led him not to share Hashem's words. He had no desire to advertise that could not deliver what was requested.³⁵

The angel – The angel came, not to punish Bilam, but only to inform him of his wrongdoing and warn him to correct his mistake.³⁶

The donkey episode

• This position might suggest that the donkey's veering from the path of the angel represented Bilam's veering from Hashem's wishes (in not being upfront with the messengers), as the angel tells Bilam, "כי ירט הדרך" (Bilam had perverted his path.)
• The donkey's miraculous speech was meant to highlight how Hashem controls all speech; just as He can make a dumb animal speak, He can keep someone from cursing or transform that curse into a blessing. It is possible that this message was aimed not at Bilam, who might have already been aware of the fact, but for Balak. Bilam was supposed to relay the entire miracle to Balak, to ensure that he understood that it was not in Bilam's hands to curse or bless, but in Hashem's.
• It is also possible that the point was to humble Bilam.  If his pride was what kept him from sharing that he was simply a tool in Hashem's hands, he needed to be put in his place and see that he had no more powers than his donkey.

"חָטָאתִי... וְעַתָּה אִם רַע בְּעֵינֶיךָ אָשׁוּבָה לִּי" – According to this approach, this was a sincere confession.  After recognizing his mistake, Bilam takes responsibility and even asks if, under the circumstances, he should return home.

לֵךְ עִם הָאֲנָשִׁים וְאֶפֶס אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תְדַבֵּר - what is new? The angel replies to Bilam that he need not return home, but he should make sure that this time he relays to Balak that he can only say that which Hashem desires. However,  the fact that this main point (that Bilam should relay the message) is not explicit in the text is somewhat difficult for this position.

Bilam and Balak's meeting – Upon greeting Balak, Bilam immediately corrects his previous mistake, sharing how his speech is dependent on Hashem's will: "הֲיָכֹל אוּכַל דַּבֵּר מְאוּמָה הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי "אֹתוֹ אֲדַבֵּר.

Bilam's sacrifices and nichush

No Wrath

Hashem's wrath after Bilam left with the Midainite officers was only perceived and part of a prophetic dream. 

Sources:See RambamMoreh Nevukhim 2:42About R. Moshe b. Maimon, RalbagBemidbar 22:13-33About R. Levi b. Gershom, and the opinion brought in the name of Ibn Ezra in MalbimBemidbar 22:6-40About R. Meir Leibush Weiser³⁸

¹ This is why Hashem stipulates, "אַךְ אֶת הַדָּבָר אֲשֶׁר אֲדַבֵּר אֵלֶיךָ אֹתוֹ תַעֲשֶׂה", warning Bilam that he will not be able to say whatever he pleases, but only what Hashem tells him to say.

² See R"Y Bekhor Shor, Chizkuni (his first explanation), Ralbag, HaKetav VeHaKabbalah, and Netziv.

³ See Chizkuni who writes, "מתחילה לא אמר אלא לא תלך עמהם לקללם". 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. This, then, is no different from Hashem's second response, in which Bilam is again allowed to go, but not to be of one mind with the Moabites (i.e. not allowed to curse). [Cf. Seforno who explains that the phrase "אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים", means "if the officers came to seek your advice", suggesting that Hashem permitted Bilam to go only under these conditions, that he go as an outside consultant, but not if he was planning on cursing.]
HaKetav VeHakabbalah's linguistic differentiation encounters significant difficulty from the end of episode of the angel and donkey. According to him, when the angel once again permits Bilam to go with the Moabites,  the angel should say "לֵךְ את הָאֲנָשִׁים" (as the angel is only permitting physical travel and not agreement of spirit), yet the angel nonetheless says, "לֵךְ עִם הָאֲנָשִׁים".

⁴ Rashi , R"Y Bekhor Shor and Abarbanel suggest that Hashem allowed this so that Bilam could not complain that he lost out on potential profits.

⁵ Chizkuni (in his third explanation) explains similarly, but highlights Balak's repeated requests. If Balak was foolish enough to ask Bilam to come and curse Israel a second time, then Hashem was ready to grant the request just so that he would learn how pointless it was.

⁶ Ramban argues against this possibility, claiming that it is inconceivable that Hashem would change His mind, only due to the obstinacy of Bilam.

⁷ Cf. Rav Huna in Bavli Makkot 10bMakkot 10bAbout the Bavli, that this incident teaches that בַּדֶּרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ בָּהּ" מוֹלִיכִין אוֹתוֹ" - Hashem assists a person to follow the path upon which they desire to proceed.

⁸ Ibn Ezra compares this to Hashem's agreeing to the sending of the spies. Though Hashem had let it be known that no spies were needed, and the people should have known better, when they nonetheless pressured to send scouts (Devarim 1:22), He reluctantly agreed (Bemidbar 13:1). Though Hashem knew it was a mistake and was to end badly, He allowed the people to discover this for themselves.  This can be compared to a parent who refuses a child's request so as to guard them from harm, but after persistent pestering, might give in and let the child learn the consequences on their own. [For other approaches to the discrepancy regarding who initiated the spying mission, Hashem or the nation, see The Story of the Spies in Bemidbar and Devarim.]

⁹ According to this reading, initially Hashem had planned only on preventing Bilam from going to curse the nation. It was only in the face of Balak and Bilam's intransigence and insistence on cursing, that He decided to also transform it into a blessing.

¹⁰ See M. Leibtag "Haftarat Parshat Balak", who notes that we see this attitude to sacrifices taken by the Children of Israel as well.  Both Yeshayahu and Mikhah chastise the people for assuming that they can act as they want, for later they can simply appease Hashem by bringing sacrifices. This misunderstanding that God can be "bribed" via sacrifices, shared by both Israel and Balak and Bilam, explains why when rebuking the nation about this issue, Mikhah explicitly references Bilam and Balak.

¹¹ R"Y Bekhor Shor adds that the fact that Hashem appeared to change His mind regarding Bilam's travels (first saying no, then yes) led him to believe that he might also change His mind regarding the curse.

¹² See also Abarbanel who suggests that Bilam, being an astrologer, thought that the workings of Hashem's providence and the system of stars and constellations were distinct. He erroneously believed that even if Hashem were to bless the nation, this need not mean that the stars could not foretell a different calamity to befall the people. [For a discussion of whether or not Bilam really could have potentially harmed the nation of Israel had Hashem not intervened, see Why Worry About Bilam.]

¹³ If so, it would be hard to understand Hashem's anger, as after all he had been given permission.

¹⁴ See the discussion regarding the difference between these two formulations in the note above. As mentioned, the angel's later words, "לֵךְ עִם הָאֲנָשִׁים" is difficult for this approach, as it is clear that the angel does not want Bilam to share the Moabite officers' agenda, and he nonetheless uses the words "לֵךְ עִם".  This might suggest that there really is no difference in meaning between "לך עם" and "לך את".

¹⁵ 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.

¹⁶ Rashbam reads the phrase "וילך שפי" in Bemidbar 23:3 to mean lame. When Bilam's leg was pressed against the fence, it caused an injury.

¹⁷ R"Y Bekhor Shor reads the angel similarly, but less harshly. He claims that the angel was sent to let Bilam know that Hashem was aware of his intentions and to frighten him into obedience. The angel relayed that if Bilam continued to act as he planned he would be killed by sword. [See also Abarbanel who explains similarly.]

¹⁸ See Bereshit 32:25-32.

¹⁹ See Shemot 4:24-25.

²⁰ See Yonah 1-2.

²¹ 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 Wrestling With Angels and Men and Mystery at the Malon.

²² 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 hardening of Paroh's heart and Seforno.

²³ 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.

²⁴ See R. Yair Kahn, "I Will Bless Those Who Bless You", 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.

²⁵ See Prof. D. Henshke, "מה ביקשה לומר אתונו של בלעם?".

²⁶ See Rashi, R"Y Bekhor Shor and R. Hirsch above.

²⁷ 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.

²⁸ 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.

²⁹ Alternatively, he was simply paying lip service to Hashem's warning but did not really believe it to be true.

³⁰ Though the stories overlap in time, they are written consecutively, as independent narratives, only so as not to confuse the reader in switching back and forth between each.

³¹ See the sources in the position above.

³² One might question why Hashem was angry at Bilam only in the second stage, after Pinechas' zealous act, and not right when the nation began to sin.  One might answer that this is actually a natural reaction.  First the people needed to be punished for their actions, regardless of who influenced them. Only afterwards, could Hashem move to deal with the outside instigators, both Bilam and the Midianites themselves.

³³ Ramban combines this approach with the above one, understanding that Bilam was not upfront with the officers because he actively desired to curse the nation.  As such, though the major thesis of this position stems from Ramban, much of the development of the approach in the points below will veer from his reading of the chapter.

³⁴ See the note above, that Ramban himself paints a more negative portrait of Bilam, and assumes that he had evil intent.

³⁵ During the first visit, he was fine with sharing that he was not given permission to join the Moabites since this fact revealed nothing about his personal capablities one way or the other.  Relaying that his speech is totally in the hands of Hashem, on the other hand, downplays his power.

³⁶ According to this approach, then, the phrase "וַיֵּלֶךְ שֶׁפִי" is not evidence of Bilam's having been hurt.  It does not mean that Bilam had become lame, but rather that he went to a high place³⁶.

³⁶

³⁸ Both of these sources assume that the story of the angel