PARSHAT BALAK
Is Bilam really such a 'bad guy'? This may surprise you, but if you read this week's Parsha carefully, you'll have trouble pinpointing any specific transgression that he commits.
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 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 & 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 5:22)? Simply for once having 'bad intentions'.
In this week's shiur we attempt to answer this question.
INTRODUCTION
As we mentioned above, in Parshat Balak it is hard to pinpoint any specific sin that Bilam commits. In fact, by the time the Parsha is over, one is left with the impression that Bilam may even be a rather righteous, God fearing individual. Let's cite some examples:
Before he departs upon his journey, Bilam makes sure to make it absolutely clear to Balak's messengers that he will not stray one iota from whatever God will tell him (see 22:18).
Later on, upon his arrival at "sdeh Moav", Bilam actually blesses Am Yisrael instead of cursing them, precisely as God commands him (see 23:1-24:9). In fact, Bilam's blessings are so 'pro-Israel' that by the conclusion of the story, Balak becomes 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)
Then, as though he had not disappointed Balak enough, Bilam's 'farewell address' to Balak includes a harsh predication of how Yisrael will one day defeat Moav and Edom in battle (see 24:15-19).
Finally, it's all over when "Bilam gets up and goes to his homeland, and Balak also went on his way" (24:25). Clearly, as Parshat Balak reaches its conclusion, we are left with the impression that Bilam & Balak split on 'no-speaking' terms. Bilam the 'loyal prophet of God' returns home, leaving Balak quite 'empty handed'.
Surely, had this been the only story in Chumash about Bilam, it would be quite difficult to judge him as a "rasha". In the following shiur, we will show how the primary source for Chazal's negative view of Bilam may be rooted in a different story, one that is recorded later on in Parshat Matot - where the Torah tells us about Bilam's 'untimely death'.
We begin our shiur by showing how the story in Parshat Matot forms the continuation of the story in Parshat Balak.
BILAM & THE WAR WITH MIDYAN
Recall that immediately after the story of Bilam in chapters 22->24, we find the story of Bnei Yisrael's sin with "bnot Moav" (the daughters of Moav and Midyan) in 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 & Ramban 25:1).
Due to their sin, Bnei Yisrael are punished by a terrible plague, but finally they are saved by the zealous act of Pinchas (see 25:1-9). At the conclusion of that entire incident, God commands Bnei Yisrael to avenge the Midyanim (i.e. to launch a reprisal attack /see 25:16-18).
The details of that ensuing battle are recorded several chapters later - in Parshat Matot (see 31:1-12).
[Even though logic would dictate for Chumash to record this battle immediately after its command, i.e. in chapter 26; for some reason, Chumash interrupts this narrative with several other 'parshiot' instead. The reason for this 'interruption' will be discussed in next week's shiur on Parshat Pinchas.]
In its brief detail of the battle against Midyan (in Parshat Matot), the Torah informs us, almost incidentally, that Bilam is killed together with the five kings of Midyan (see 31:8).
Why was Bilam executed? Was he an officer in Midyan's army, or was he simply 'caught in the cross-fire'?
The Torah doesn't tell us explicitly why he was killed, but it certainly wants us to know that he indeed deserved the 'death penalty' together with the other 'leaders' of Midyan.
To understand the underlying reason, we must undertake a quick analysis of the story that follows when Moshe Rabeinu meets the officers who had returned from this battle.
Let's pay careful attention to the section where Moshe censures the military officers for taking female captives, noting how and why mentions Bilam in this censure:
"And Moshe became angry at the military officers... saying: Why did you leave the female captives alive? Were they not the very ones who seduced Bnei Yisrael -* b'DVAR BILAM *- at the BIDDING OF BILAM - to go against God in the matter of Peor, causing a plague...!" (See 31:14-16)
What is Moshe referring to when he mentions "DVAR BILAM"? From the context of these psukim, it seems quite clear 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". [This explanation is also advanced by the Gemara in Sanhedrin 106a.]
If this assumption is correct, then 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 was so involved in this plot that this entire incident is associated with his name!
Furthermore, from the very casual mention of "dvar Bilam" in Moshe's censure to the officers, it appears that Bilam's involvement in this scheme is 'common knowledge'. In other words, Moshe takes for granted that the military officers are aware of what "DVAR BILAM" refers to. Hence, everyone seem to know that Bilam was the instigator behind this devious plot.
Therefore, when Bilam is executed, it is not because he had once intended to curse Bnei Yisrael. Bilam is found guilty for it was he who orchestrated the entire scheme of "chet bnot Midyan".
So what led to Bilam's 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 was 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 Biblical geography.]
BILAM'S 'HOME-TOWN'
To better understand Bilam's true character, we must first establish 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" (32:5)
In Chumash, the phrase: THE RIVER ("ha'nhar") usually refers to the Euphrates (i.e. "n'har prat"), the main river flowing through Mesopotamia.
This assumption is confirmed in 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)
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).
Now must show how that fact that Bilam resided in Mesopotamia affects how we understand a few 'missing links' in the story.
THE RETURN OF BILAM
Recall from the conclusion of Parshat Balak that Bilam had returned HOME (see 24:25), i.e. to Mesopotamia, after blessing Bnei Yisrael (instead of cursing them). Nevertheless, as we have already shown, only a short time later we find that Bilam is 'back in the neighborhood' - when Bnei Yisrael sin with "bnot Midyan". [See 31:8.] Thus, we must conclude that after Bilam had returned home, he came back to Moav - i.e. for a second time!
So what motivated Bilam's lengthy trek back to Moav? Why was he so interested in giving Moav and Midyan advice that he knew would cause Bnei Yisrael to sin?
The answer is startling, but simple:
Bilam the 'PROPHET' went home - but Bilam the 'CONSULTANT' returns! Let's explain:
The very fact that Bilam later returns to Moav proves that his true intention all along was to curse Bnei Yisrael. Yet as a 'prophet', [professionally speaking,] 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 professional 'prophet', he is far less faithful as a person.
It seems as though Bilam's desire to cause Bnei Yisrael harm was so great that he searches for a different avenue to bring upon their demise. Instead of using his 'prophetic abilities', this time Bilam uses his 'prophetic knowledge' to create a situation where God Himself will curse Am Yisrael.
As reflected in his blessing of Bnei Yisrael, Bilam 'the prophet' recognizes 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 have ample reason to punish them. Bilam's conclusion is shrewd: to CAUSE Bnei Yisrael to be cursed - by causing them to sin.
Bilam finally found a method to curse Bnei Yisrael. He advises Moav and Midyan to cause Bnei Yisrael to sin.
This may be the underlying reason why Chazal consider Bilam the archetype "rasha" - for he utilizes his prophetic understanding, the special trait which God gave him, to further his own desires rather than to follow God's will. Taking God's 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 (5:22), 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":
