Is Bilam really such a 'bad guy?' Indeed, God's anger with his decision to travel with Balak's messengers (see 22:12,22) suggests that his true intentions may have been to curse Am Yisrael. However, this fact may prove exactly the opposite - that Bilam is a man of high moral stature! After all, over and over again, Bilam overcomes this personal desire to curse Yisrael and blesses them instead, "exactly as God commands him" (see 23:12,26 and 24:13). In fact, his final blessing of Am Yisrael appears to have been on his own initiative (see 24:1-6).
Why then do Chazal cite Bilam as the archetype "rasha" (a wicked person - see Pirkei Avot 5:19)? Simply for once having 'bad intentions?'
This week's shiur attempts to answer this question by reconstructing what really happens in Parshat Balak, based on other Parshiot in Chumash.
Introduction
From Parshat Balak alone it is hard to pinpoint any specific sin that Bilam commits. In fact, a careful reading of the entire Parsha shows that not only did he do nothing wrong, he is even quite a "tzadik" (a righteous man). Before leaving on his journey he clarifies to Balak's messengers that he will not stray one iota from whatever God will tell him (see 22:18). Upon his arrival in "sdeh Moav," he blesses Am Yisrael instead of cursing them, precisely as God commands him (see 23:1-24:9). Bilam is so 'pro-Israel' that by the conclusion of the story, Balak is so angry that he basically tells Bilam to 'get lost':
"Balak's anger was kindled with Bilam and, striking his hands together, Balak tells Bilam: I asked you to curse my enemy and instead you have blessed them three times! Now, run away to your own place..." (24:10-11)Before Bilam leaves, as though he had not disappointed Balak enough, he informs Balak of how Yisrael will one day defeat Moav and Edom in battle. Finally:
"Bilam gets up and goes to his homeland, and Balak also went on his way." (24:25)Clearly, Parshat Balak leaves us with the impression that Bilam and Balak split on 'no-speaking' terms. Bilam the 'loyal prophet' returns home, and Balak is left to deal with his problems by himself. Surely, had this been the only story in Chumash about Bilam, it would be quite difficult to judge him as a "rasha."
To take case with Bilam's behavior it is necessary to look elsewhere in Chumash - in Parshat Matot - where the Torah tells us about Bilam's untimely death.
We begin by showing how these two Parshiot are connected.
Bilam and the War with Midyan
Immediately after the story of Bilam (chapters 22-24), we find the story of Bnei Yisrael's sin with "bnot Moav" (the daughters of Moav and Midyan; see chapter 25). Although the Torah does not specify who instigated this sin, the juxtaposition of these two stories already suggests a thematic connection (see Rashi and Ramban 25:1).
Due to this sin, Bnei Yisrael are punished by a terrible plague, but finally they are saved by the zealous act of Pinchas (25:1-9). At the conclusion of that entire incident, God commands Bnei Yisrael to avenge the Midyanim with a reprisal attack (see 25:16-18). For some reason (to be discussed in the shiurim to follow), the details of that battle are only recorded several chapters later - in Parshat Matot (see 31:1-12).
In the brief detail of that battle, the Torah informs (almost incidently) that Bilam is killed together with the five kings of Midyan (31:8).
Why is Bilam executed? What did he do to deserve the death penalty?
The answer to this question is alluded to in the story that follows. When the army returned from battle with Midyan, Moshe mentions Bilam in his censure of the military officers for taking female captives:
"And Moshe became angry at the military officers... saying: Were they not the very ones who - b'dvar Bilam - at the bidding of Bilam, induced Bnei Yisrael to sin against God in the matter of Peor!" (31:14-16)What is Moshe referring to when he mentions "dvar Bilam?" The Gemara in Sanhedrin 106a explains that "dvar Bilam" refers to Bilam's advice to use the daughters of Moav and Midyan to lure Bnei Yisrael towards the idol worship of "Baal Peor." (See Rashi there.) Now, the connection between these two parshiot becomes clear. It was Bilam himself who instigated the entire incident of "chet bnot Moav!" It was his idea to lure Bnei Yisrael into sinning. Bilam is so involved that this entire incident is associated with his name!
[Furthermore, from this statement by Moshe, we see that Bilam's involvement in this scheme is 'common knowledge' for it takes for granted that the military officers are aware of what "dvar Bilam" is. In other words, everyone knows that Bilam was the instigator.]
Therefore, when Bilam is executed, it is not because he had once intended to curse Bnei Yisrael. Bilam is found guilty for it is he who orchestrated the entire scheme of "chet bnot Midyan."
So why the sudden change of heart? Why, after blessing Am Yisrael, does he turn around and orchestrate their demise? Was "dvar Bilam" simply some last minute advice to Balak before leaving? It doesn't seem so. Recall from Parshat Balak that when Bilam was sent away, he and Balak were not exactly on speaking terms. Furthermore, what is Bilam doing in Midyan at all? Had he not gone home?
Before we can answer these questions, we must first determine where Bilam is from. [Time for a little Bibilical geography.]
Bilam's Home Town
To better understand Bilam's true character, it is important to recognize that he lived in Mesopotamia, a very far distance away from Moav and Midyan! How do we know this? In the opening psukim of the Parsha we are told that:
"Balak sent messengers to Bilam ben Be'or to city of Ptor which is by the river... to call him." (22:5)In Chumash, the river ("ha'nhar") refers to the Euphrates ("n'har prat"), the main river flowing through Mesopotamia. (See Board #1.)
This assumption can be confirmed by Sefer Devarim, in a short reference to Moav and the story of Bilam:
"...and because they hired Bilam ben Be'or from Ptor Aram Naharaim [Aram (located between) the two great rivers (the Euphrates and Tigris)]." (23:5)(See Board #2.) Furthermore, Bilam's opening blessing states specifically that he came from Aram, from the East (modern day Syria/Iraq):
"From Aram, Balak has brought me... from mountains in the East [har'rey kedem]." (23:7)Why is it so important that we know that Bilam came from Mesopotamia, a location so far away?
The Return of Bilam
Recall that Bilam had returned home (see 24:25), i.e. to Mesopotamia, after blessing Bnei Yisrael (instead of cursing them). Nevertheless, only a short time later, when Bnei Yisrael sin with "bnot Midyan," we find that Bilam is back in the 'neighborhood,' together with the five kings of Midyan (31:8). Thus, we must conclude that after Bilam had returned home, he comes back to Moav - a second time!
For what purpose does he return? Why does he embark on another journey of several hundred miles to give some advice to Moav and Midyan? The answer is startling, but simple: Bilam the 'prophet' went home and Bilam the 'consultant' returns!
What motivates Bilam's lengthy trek back to Moav? Why is he so interested in causing Bnei Yisrael to sin?
Bilam the Rasha
Bilam's return to Moav proves that his true intention all along was to curse Bnei Yisrael. Yet as a prophet, he could not do so for 'how could he curse he whom God Himself does not curse' (see 23:8). However, even though he may be faithful to God as a prophet, he is far less faithful as a person. Overcome by his desire to cause Bnei Yisrael harm, he employs his prophetic understanding to devise an alternate plan - to create a situation where God Himself will curse Am Yisrael.
As reflected in his blessing of Bnei Yisrael, Bilam the prophet realizes the special relationship between God and His Nation. He fully understands why God does not allow him to curse them, for it is His will that Bnei Yisrael fulfill their Divine purpose to becomes God's special nation.
On the other hand, Bilam finds a loophole. Being a prophet, he also realizes that should Bnei Yisrael themselves fail in their obedience to God, He Himself would punish them. In other words - this special nation could not be cursed without reason. However, should they sin, God would punish them. Bilam's conclusion is shrewd: to cause Bnei Yisrael to be cursed - by causing them to sin. Bilam finally finds a method to curse Bnei Yisrael. He advises Moav and Midyan to cause Bnei Yisrael to sin.
This may be the deeper reason that Chazal consider Bilam the archetype "rasha," for he utilizes his prophetic understanding, the special trait that God gave him, to further his own desires rather than to follow God's will. Taking God-given qualities, and using them in an improper manner is the 'way of life' for a "rasha."
Between Avraham and Bilam
In the Mishnah in Pirkei Avot (5:19), not only is Bilam called the "rasha;" he is also contrasted with Avraham Avinu:
"Whoever has the following three traits is among the 'talmidim' (disciples) of Avraham Avinu; and whoever has three other traits is among the 'talmidim' of Bilam "ha'rasha":Both Avraham and Bilam are men of renowned spiritual stature. However, Bilam exploits this quality for his own personal pride and gain, while Avraham Avinu utilizes this quality towards the perfection of mankind. A "rasha" according to Chazal is one who harnesses his God-given traits and abilities towards an unworthy purpose. A disciple of Avraham Avinu is one who harnesses these qualities for a Divine purpose.
Avaraham Bilam Good Eye Evil Eye Humble Spirit Arrogant Spirit Meek Soul Greedy Soul
In Chumash, we find several textual parallels between Bilam and Avraham Avinu that support this comparison. We will note two examples:
A) Bracha and Klalah
Bilam: "For it is known, that he whom you bless shall be blessed, and he whom you curse shall be cursed." (22:6)
Bilam: see Bamidbar 23:7 and Devarim 23:5.
Professional Bias
Once could suggest that this confrontation may be representative of a more fundamental conflict. Unlike Moav, who's fear was motivated by a practical threat upon their national security (22:3-4), Bilam's fear of Am Yisrael may have been more ideological.
The existence of Am Yisrael posed a threat to Bilam himself! Bilam, as echoed in his three blessings, perceived the Divine purpose of Am Yisrael: a Nation destined to bring the message of God to mankind. This novel concept of a Nation of God threatened to upset the spiritual 'status quo' of ancient civilization. Up until this time, Divine messages to mankind were forwarded by inspired individuals, such as Bilam himself. The concept that this purpose could now be fulfilled by a nation, instead of by an individual, could be considered a 'professional threat' to Bilam and the society that he represents.
On a certain level, this confrontation between Bilam and Am Yisrael continues until this very day. Is it possible for a nation, a political entity, to deliver a Divine message to all mankind? While Bilam and his 'disciples' continue to endeavor to undermine this goal, it remains Am Yisrael's responsibility to constantly strive to achieve it.
For Further Iyun
Bilam:
"V'yakom Bilam ba'boker, vayachavosh et atono...
u'shnei na'arav imo." (Bamidbar 22:21-22)
Could this parallel be the source of the Midrash Chazal describing the 'satan' who challenges Avraham Avinu on his journey with Yitzchak to the Akeidah? If so, explain why.
Rashi (in Baba Batra) explains that every other parsha in Chumash is connected in some way to Moshe - either 'tzorcho,' 'torato' (mitzvot), or seder maasav (narrative).
Rashi explains that everywhere else in Chumash, Moshe is in some way directly involved. In parshat Bilam, no one, including Moshe, should have known about the entire incident between Bilam and Balak.
The obvious question then arises: who wrote the story of Bilam that appears in Chumash?
If not Moshe, what other navi was there, who could have?
This question is answered by
How does this relate to the machloket regarding: "Torah - megilah nitnah," or "sefer chatum nitnah?"
E.
One could also ask how Bnei Yisrael are aware of Bilam's involvement in the sin of "bnot Moav." Why was "dvar Bilam" common knowledge among Bnei Yisrael? Who told them that it was Bilam's idea?
The answer could be quite simple. Most probably the daughters of Midyan (who sinned with Bnei Yisrael) had informed their 'patrons' as to who had sent them. [The 'word' got around.]
F. "Mah Tovu Ohalecha Yaakov"
It 'davka' takes an outsider, like Bilam, looking from a
distance at Am Yisroel, to perceive the greatness of this nation despite all of its problems. When Bilam recognizes that an entire nation is following Hashem through the desert, he proclaims:
This is an important insight for today also. Sometimes we become over disillusioned with ourselves, as we see so much disagreement, lack of unity, lack of commitment etc. We become so involved with the details that we sometimes are unable to take a step out and look at the whole picture, to see our achievements. With all the problems in Israel today, there continue to be great achievements in all walks of Jewish life. It is important to periodically take a step back and assess the good as well as the bad. It gives us the motivation to continue to achieve. "Mah tovu ohalecha Yaakov" - a nice attitude to start off the day!
A.
Note the commentary of the
1.
Does this support the basic points made in the shiur?
B.
Bilam was almost successful. Bnei Yisrael's sin with "Bnot Moav and Midyan" led to some 24 thousand casualties. The plague was stopped due to the zealous act of Pinchas (25:6-9). His act returned Bnei Yisrael to their covenantal partner. In reward, Pinchas receives the covenant of the 'kehuna' (25:10-13).
2.
What parallels exist between Bilam and Lavan?
3.
Did Lavan ever receive "n'vu'ah?" Did Hashem ever speak to him? If so, what was the content? Is it parallel to Bilam?
4.
Could the struggle between Lavan and Yaakov also be considered of a spiritual nature?
1.
In what way does his reward reflect his deed?
C.
An additional textual parallel exists between Avraham and Bilam - travelling in the morning with two servants:
2.
What are the responsibilities of the 'kohanim' in addition to working in the Mikdash?
3/
How does this relate to the ultimate fulfillment of our national destiny?
Avraham:
"V'yashkeim Avraham ba'boker, vayachavosh et chamoro
va'yikach et shnei n'arav ito..." (Breishit 22:3)
D. Who wrote "Sefer Bilam"?
Parshat Balak seems to be an integral part of Chumash; however the Gemara in Baba Batra 14b makes a very strange statement:
"Moshe katav sifro (chumash - his book), parshat Bilam, and sefer Iyov (Job)."
It is understandable that we need to know that Moshe wrote Sefer Iyov, but why would there be any 'hava amina' they he didn't write Parshat Bilam?
From the time that Bnei Yisrael leave Har Sinai, Sefer Bamidbar has few positive events to record. The nation appears to be going from one sin to the next (mit'on'nim, mit'avim, meraglim, Korach, Mei M'riva etc.). With all the complaining, internal strife etc., it is difficult to find anything positive.
(24:5)
