Yisrael’s
exploits and adventures (including the surprise attack of the Canaanite King of
Arad, who defeated Yisrael) in the last Parasha, terminated with victory over
the Amorites, which caused Balak, King of Mo’av (Moab) quite a concern. He
therefore solicited the services of Bil’am (Balaam) son of Be’or the Midianite
sorcerer, who was commissioned to put a curse on the people that constituted so
great of a threat to the Moabite monarch. ”Now shall
this company lick up all that are round about us, as the ox licks up the grass
of the field… there is a people come out from Egypt: behold, they cover the
face of the earth, and they abide over against me… for they are too mighty for
me” (22:4,5,6), says
Balak. In other words, ‘these numerous multitudes are liable to devour my land
and my people, just like a hungry ox would green grass in a field. There are so
many of them, that they cover every visible part of the land.’ The “face of the
earth” or the ‘visible part’ is rendered here as “the eye of the earth.”
The imagery of the “eye” (which has many and varied uses), is not utilized in
this case for that which sees, but rather for that which is seen.
Since
the very theme of the Parasha centers on Bil’am’s visions, it stands to reason
that sight and eyes are mentioned frequently. Thus, in the beginning of chapter
24 we read that Bil’am “lifted his eyes”… and said about himself: “Balaam the
son of Beor has said, and the man whose eyes are open has said the words of Elohim,
which saw the vision of the Almighty, falling, with uncovered eyes” (literal
translation, vv.3,4,15,16). Interestingly, the term for ”he whose eyes are
open” is “sh’tum ey’na’yim.” With a slight modification “shatum” becomes “satum,”
making it “that which is covered, or not revealed” (e.g. Ez. 28:3). Truly,
Bil’am’s assurance about his inherent ability to ‘see’ is more than
questionable. This is demonstrated very graphically in the episode with the
she-ass, when it was only after YHVH “uncovered the eyes of Balaam” (22:31)
that the latter was able to see what his animal had noticed beforehand.
The
meaning of the name Bil’am, just like Par’oh’s (see Hebrew Insights into Parashat
Miketz, Gen. 41 – 44:17), happens to be appropriate and relevant to its bearer,
as it contains the letters that make up “bela” (b.l.a, bet, lamed,
ayin), which is to “swallow or swallow down,” as seen also
in Parashat Korach (in Numbers 16:30,32,33). “Frequently this word is used as a
symbol of destruction and ruin: Lam. 2:2; Isa. 28:7; 49:19 etc.” [1] In Psalms
52:4 “devouring words” are “divery bela.” Balak’s intention was just that. He
intended for Bil’am’s words to become a source of destruction for Yisrael. The
Theological Wordbook Book of the Old Testament goes on to say that “bela” and
“am” [making up the name “Bil’am”] mean “destruction of a people” which accords
with his reputation as a charmer and a conjurer.” Albright believes that its
origin is from the Amorite “yabil’ammu,” meaning, “the (divine) uncle brings.”
[2]
“Come
now therefore, I pray, curse [“ara”] me this people… for I know that he
whom you bless is blessed and he whom you curse is cursed” (22: 6), is the
essence of Balak’s assignment for Bil’am. When the latter quotes the former (in
22:11), he uses “kava” for “curse.” Hebrew is replete with verbs for
cursing. The most common is “kalel” (k.l.l, kof, lamed, lamed) which stems from
“kal” meaning “light” and “easy,” that is “of no esteem” and therefore, by
default, “no blessing.” However a.r.r (alef, resh, resh) and k.v.v (kof, vet,
vet), which are used in this narrative, are more ‘dynamic.’ “On the basis of the
Akkadian ‘araru,’ the Hebrew arar is to snare or bind, with
the Akadian noun “irritu” being a noose or a sling. Brichto, following Speiser,
advances the interpretation that the Hebrew “arar” means to bind (with a
spell), hem in with obstacles, and render powerless
to resist. Thus the original curse in B’resheet (Genesis 3:14, 17: “cursed are you above all cattle” and “cursed is the
ground for your sake”( means you
are banned/anathematized from all the other animals and condemned be the soil
on your account. Kavav connotes the act of
uttering a formula designed to undo its object. The most frequent use of this
root relates to the incident involving Bil’am and Balak. Certainly the ‘magical’
belief and intent of Balak is prominent here.” [3]
Both
a.r.r and k.v.v are used throughout the Parasha, denoting that the issue at
stake is steeped in witchcraft. Several other terms found here verify this
fact. In 22:7, the elders of Mo’av and Midian come with “divinations – “k’samim”
- in their hands.” Again, in 23:23 we read the words that YHVH puts in Bil’am’s
mouth: “There is no enchantment – “nachash” - in Jacob and no divination –
“kesem” – in Israel Israel Israel
In this Parasha YHVH’s supremacy over all
powers, and the control He exerts for achieving His purposes, much like using
the mouth of a pagan diviner to bless, and the mouth of a donkey to talk, is
clearly evident.
Bil’am, the would-be prophet, unlike his
she-ass, is unaware of YHVH’s messenger, who was sent to him as an “adversary.”
When the animal is forced to divert from the path and to put its master in what
appears to him as a compromising situation, Bil’am loses his temper and strikes
the ass with his staff (22:27). What ensues is the most improbable discussion
between a man and his donkey. Thus, Bil’am not only finds himself mishandled
physically, he also has to deal with his unjustified anger and express regret
to a vindicated beast. And as if this is not enough, when his eyes are opened,
he is the one who is seen as the blind fool who incurs a rebuke from the angel:
“And the ass saw me, and turned from me these three times: unless she had
turned from me, surely now also I would have slain you, and saved her alive”
(22:33). In the dialogue between Bil’am and his she-ass, the latter justifies
her conduct by asking (rhetorically) if she had ever caused her master any
trouble “as a rule.” “A’has’ken his’kanti?” (v. 30) is the
question, using the root s.ch.n (s.ch.n, samech, chaf, noon) twice, in two
different conjugations. “Sachen” in this context is “customarily
or habitually.” In other words,
“has it been my custom (to so treat you)?” The root s.ch.n, however, also means to “be of
use, benefit or service,” as indeed the she-ass had been in the past, and even
more so in this particular case, acting as a tool in the hand of YHVH. Bil’am
forthwith admits to being in the wrong, and only then is given permission to
“go with the men,” having been warned to utter only that which YHVH will speak
to him (ref. v. 35).
Three times in this text we encounter the
phrase, “three times” (22:28,32,33). The word for “times” here is “r’galim”
(“regel” singular) - an “occurrence, event, or occasion.” The much more common
phrase is “pa’am” (a word we briefly looked at in Parashat Tetzaveh, in Ex. 28:33
where we examined the noun “bell,” stemming from the same root which is also at
the core of “pulse” or “beat”). “Regel” on the other hand, is the word for
“foot.” It is evident that both “pa’am” and “regel” connote movement, which of
course is an indication of the passing of time, but also, and especially in the
case of the latter (“regel”), point to a purposeful progress such as walking.
Since walking assumes an arrival, and arrival points to a specific destination
(a place), we are led once more to the conclusion that in the Hebrew mind there
exists an interrelation between time and place (as we have already observed
when we examined “mo’ed” – “appointed time,” in Leviticus 23, Parashat Emor).
It was Bil’am’s crushed “regel” (“foot” in 22:25) which prevented him from
arriving at his destination, thus perhaps prompting the usage of “r’galim” for
“times,” rather than “p’amim” (both in the plural). Note that at the end of
Parashat Chu’kat we met the spies that Moshe had dispatched (21:32), who were commissioned
“le’ra’gel” (“to spy”), again of the root r.g.l, not to mention “ragal,” which
means “to slander” (e.g. Ps. 15:3), taking us back to our protagonist.
The extraordinary episode just experienced
by Bil’am proves to be part of his preparation for speaking YHVH’s words,
couched in four powerful prophetic oracles describing Elohim’s intended destiny
for His people. “The three blessings are… differentiated in their relation to
the time factor; the first one refers to the immediate present, to the
generation of the wilderness facing him, the second to the immediate future, to
the generation which would conquer the land, whilst the third concerns the
distant future, to an era when wars and conquests will be no more and when the
lion will lie down to rest after it has finished its task.” [4] However, there
is also a fourth blessing, one which has not been solicited (as a curse) by
Balak (24:14-19).
Bi’am’s encounters with the Elohim of
Yisrael are qualified by two different verbs. Twice “Elohim came to
Balaam” (22:9, 20 italics added), in the two instances which preceded the
confrontation with the she-ass. The blessings, however, that Bil’am uttered
later on were a result of Elohim meeting him and putting a word in his
mouth (ref. 23:3,4,15,16). The Hebrew verb used there for “meet” is rooted in
k.r.h (kof, resh, hey), literally meaning “to happen,” or “to occur.”
In Parashat Va’ye’tze we examined a different verb for “to happen” or “occur”
(in Gen. 28:11), but the verb used there is imbedded with intention, which is
not the case here. Evidently, Elohim’s approach to Bil’am is much more ‘casual.’
After Bil’am uttered the curses-turned-blessings,
the angry king commanded his appointee to flee, adding the following: “I
thought to promote you to great honor; but, lo, YHVH has kept you back from
honor” (24:11). Stubborn and blind, Balak dares to make the statement, “YHVH
has kept you back from honor” (“kept you back”
being “mah’nah”, m.n.a, mem, noon, ayin, meaning “withheld”)! It
is at this point that Bil’am, now as a persona-non-grata, offers to speak out
what “this people [Yisrael] will do to your [Balak’s] people in the latter
days” (24:14). What comes next does not please the Moabite monarch, but at the
same time (surprisingly) does not incur his protest. At the end of a very significant
prophecy pertaining to Yisrael and to some of its neighbors, the two men depart
silently; one “to his place,” while the other is said to be “on his way” (v.
25). All the pomp and ceremony planned by Balak has just been deflated without
as much as another word.
The story of a pagan enchanter and magician, who is commissioned
by an equally pagan king to lay a debilitating curse on YHVH’s people, and
whose mouth utters some of the most profound words regarding the very people
whom he is called to curse, is rather curious and stands out in the Torah
narrative. The addition, the talking donkey episode makes for an even more intriguing
text. “The dialog between the man and the ass, [as interpreted by some of the
commentators] is the Torah’s scornful commentary on the imaginary powers
ascribed to sorcerers, its mockery of human gullibility, in believing in the
power of the magician to curse and subject the supernatural to his will.” [5]
Thus, the story of the she-ass echoes that of Bil’am’s and his so called
wonder-working abilities. But, if an ass can talk, so can a con man be made to
speak out YHVH’s words, calling to mind what 1Corinthians 1 has to say about
those who are wise in their own eyes: ”I will destroy
the wisdom of the wise, and will bring to nothing the understanding of the
prudent. … Elohim has chosen the foolish things of the world to confound the
wise… [and] the things which are mighty; … and things which are not, to bring
to naught things that are: that no flesh should glory in his presence “ (vv.
19, 27-29). In the end, it is YHVH’s sovereignty that prevails far above
any and all of man’s feeble attempts at controlling life.
The last
section of the Parasha actually begins next week’s Parashat Pinchas. That which
was not achieved by war or by sorcery is now being accomplished by seduction.
[6] In 25:3 we read: “And Israel Israel
1 Theological Wordbook of the Old Testament, ed. R. Laird Harris, Moody
Press,
2 Ibid.
3
Ibid.
4 New Studies in Devarim, Nechama
Leibowitz, trans. Aryeh Newman. Eliner
Library, Department for Torah Education and Culture in the Diaspora.
Hemed
Books Inc., Brooklyn ,
N.Y
5
Ibid.
6
Gill Commentary, Online Bible
No comments:
Post a Comment