Comentário sobre Números 22:20

אם לקרא לך IF [THE MEN COME] TO CALL THEE — If the call be for you, for your benefit, and you think to take a fee for it.

[AND G-D CAME UNTO BALAAM AT NIGHT, AND SAID UNTO HIM]: ‘IF THE MEN ARE COME TO CALL THEE.’” ‘If the call be ‘for you’ [for your benefit] and you think you will receive a reward for it, then rise up, go with them. But [you should realize that even] against your will, the word which I speak unto thee, that shalt thou do’.⁴⁰Verse 20. And nevertheless Balaam went [as stated in the following verse], for he said: ‘Perhaps I may persuade Him to agree [that I should curse’].” This is Rashi’s language. “And G-d’s anger was kindled because he went.⁴¹Verse 22. [This was because] Balaam realized that the matter was not pleasing⁴²In our texts of Rashi: “that the matter was evil.” in the sight of the Eternal, and [yet] he longed to go.” This too, is the Rabbi’s language.
And Rabbi Abraham ibn Ezra wrote: “The Gaon [Rav Saadia]⁴³See Vol. II, p. 99, Note 230. said: If someone wishes to argue, saying: ‘Since He had told Balaam, Thou shalt not go with them,⁴⁴Above, Verse 12. how is it that He told him [afterwards], Rise up, go with them?’ one may answer that G-d [indeed] did not want him to go with the first [emissaries], until more honorable princes than they would come.⁴⁵According to this explanation of Rav Saadia Gaon there was Divine consent in general terms for Balaam to go on the mission, and the meaning of G-d’s words to him is: “thou shalt not go ‘with them,’ but with others, more honorable than they, you may go.” The reason for this may be that since Balaam, speaking against his intention and desire, was later on to confirm G-d’s love of Israel, it was fitting that this be done in the presence of more distinguished men than the former ones. But in my opinion [continues Ibn Ezra] there is no need for this [interpretation of the Gaon], for the meaning [of Rise up, go with them is not that this was a command, but] is like Send thou men⁴⁶Above, 13:2. [which is not a Divine command, but permission in the nature of a concession to Israel’s demand]. For G-d had said to Israel, Go up, take possession,⁴⁷Deuteronomy 1:21. but they did not believe [that they would conquer it], and said instead, Let us send men⁴⁸Ibid., Verse 22. — so Moses asked G-d [and He told him, Send thou men,⁴⁶Above, 13:2. meaning: ‘I do not command you, but if you wish to do so, send them’]. And this case [here too] is similar, for why did Balaam have to tell [Balak’s servants], tarry ye also here this night, that I may know what the Eternal will speak unto me more,⁴⁹Above, Verse 19. [since G-d had already told him not to go with them]? It was because he harbored an evil intention in his heart [persisting in the hope that G-d would agree that he should go to Balak], and so G-d told him: ‘[You may] go with them, but be careful only to speak that which I will say to you.’ And the proof for my interpretation [that G-d was angry with Balaam for his evil intention in persisting in his request to go to Balak, and that go with them is a concession, not a command], is the following verse, And G-d’s anger was kindled because he went.” These are the words [of Abraham ibn Ezra].
Yet all this availeth me nothing.⁵⁰Esther 5:13. For the explanation of the Gaon [Rav Saadia, that G-d wanted him to go with more honorable men] is not correct, for G-d told Balaam, Thou shalt not go with them; thou shalt not curse the people, for they are blessed,⁴⁴Above, Verse 12. [thus clearly indicating] that He forbade him to go in order that he should not curse the people, and he did not prohibit him from going because these princes were not sufficiently important, so how could it be permissible for him to go with other princes! And Rabbi Abraham ibn Ezra’s explanation [that G-d was angry with him because of his persistence in his evil desire to go] is also not correct, [for it would mean] that G-d changed His mind and withdrew His word [in finally allowing Balaam to go], because of the persistence of the person making the request! And the matter of Send thou men⁴⁶Above, 13:2. is not so [as Ibn Ezra explained it]; and I have already explained its [correct] meaning [there]. Furthermore, far be it from G-d to punish [a person for doing] something for which He had [previously] given permission! And in the Midrash the Rabbis have said:⁵¹Tanchuma, Balak 8; Bamidbar Rabbah 20:11. — From this Midrash too, it is obvious that there was no Divine concession here at all to Balaam, but that he was merely led on the path that he desired to tread. “From here you learn that on whichever path a person desires to tread, he is led.”
The correct interpretation of this matter appears to me to be that at first G-d forbade him to curse the people, for they are blessed,⁴⁴Above, Verse 12. and so there was no purpose in Balaam going with them [the elders], since he could not curse them [Israel], and they did not require him for any other reason. Therefore He said [to Balaam], “Thou shalt not go with them,⁴⁴Above, Verse 12. and do not curse the people, for they are blessed.” Now it is self-understood that Balaam informed them of G-d’s words [although Scripture does not expressly say so], but [nonetheless] Balak sent him [messengers] a second time, because he did not believe him [that G-d did not allow him to go, but thought that he merely wanted a greater reward], and so he showed him greater honor by sending princes, more in number, and more honorable than³⁷Verse 15. the first, and promised to increase his reward and honor. But Balaam answered them that the matter did not depend upon money, nor upon his [own] will; but it was entirely in the hand of G-d, and he would again ask Him what He commands him [to do].⁵²Verses 18-19. This [answer of Balaam] was properly given, for what could he know of the knowledge of the Most High⁵³Further, 24:16. — and the counsel of the Eternal is good forever,⁵⁴See Psalms 33:11. In other words, it is always good to seek G-d’s advice. and He doth instruct sinners in the way,⁵⁵Ibid., 25:8. G-d is hereby described as giving instructions even to sinners [such as Balaam] in the path they should follow. and He would inform him what he shall answer the messengers of the nation,⁵⁶Isaiah 14:32. or He would tell him what would happen to them [the Moabites] in the future. And G-d told him: “I have already informed you that the people are blessed and that you will not be able to curse them.⁴⁴Above, Verse 12. But now that they [the messengers] have come back to you, if the men are come merely to call thee, meaning that they will agree to your going with them [although it is] on condition that you shall not curse the people, as I informed you at the beginning, then rise up, go with them; but only the word which I speak unto thee, that shalt thou do, for even if I command you to bless them, you shall [do so and] not be afraid of Balak.” This then is the meaning of [the expression], if the men are come ‘to call thee’ [i.e., if they merely ask you to go with them, despite being fully aware that you may not curse Israel — then go with them]. And this was the wish of the Glorious Name⁵⁷Deuteronomy 28:58. from the [very] beginning — that he [Balaam] should go with them after telling them that he would not curse them [Israel], and that he would conduct himself towards them [entirely] as G-d would command him — because it was the Will of G-d, blessed be He, to bless Israel through the mouth of the prophet of the nations. Thus Balaam ought to have disclosed this to the princes of Balak and to say to them: “Now G-d has only permitted me to be invited by you [i.e., to accompany you], and [only] on the express condition that I do not curse the people, and that if He commands me to bless them, that I shall do so, and if they are not agreeable to these [conditions], they should leave me alone.” But even on this second occasion Balak said, come therefore, I pray thee, curse me this people,⁵⁸Verse 17. [thus indicating that] he did not want Balaam for the purpose of fortelling future events or for any other purpose, except that of cursing the people. And Balaam, because of his overriding desire to go, did not inform them of this [Divine message with the conditions mentioned above], and did not tell them anything at all; [instead], Balaam rose up in the morning, and saddled his ass, and went with them,⁵⁹Verse 21. like someone who is eager to fulfill their wish. Therefore G-d’s anger was kindled because he went,⁴¹Verse 22. for had he informed them [of the conditions], he would not [necessarily] have gone [because they might have refused to let him come under such conditions]. Furthermore a profanation of G-d’s Name was involved in this [behavior of Balaam], for since he went with them without explanation, whereas he was in fact under the control of G-d, they thought that He had given him permission to curse the people for them. Therefore [they thought that] G-d had reneged on that which He had said originally, thou shalt not curse the people, for they are blessed⁴⁴Above, Verse 12. — according to what Balaam had told them — and when they saw later on that he did not curse them, they said that He changed [His word] yet again, or that He is mocking them as one mocketh a man.⁶⁰Job 13:9. Far be it from G-d to do after this manner,⁶¹Genesis 18:25. for the Eternal One of Israel will not … repent!⁶²I Samuel 15:29.

אם לקרוא לך באו האנשים, if they only came in order to get your advice, as in Numbers 1,16 where such people who give advice are described as קרואי העדה, or in Samuel I 28,15 where a similar expression is used for advisors;

אם לקרא לך באו האנשים, "if the men simply came to call you, etc." Why did G'd describe the purpose of this delegation as in doubt, i.e. "if?" After all, G'd knew full well what was in the minds of these delegates? A more difficult question is why G'd consented that Bileam go on an errand the purpose of which was for him to curse Israel? Why, in the process, did G'd appear to reverse Himself seeing He had told Bileam previously not to go with Balak's delegates nor to curse that people? How had conditions changed since the arrival of the first set of emissaries so that G'd's decision now would not be viewed as a reversal of His previous decision?

V. 20. ויבא וגו׳. Wir haben schon zu Verse 16 u. 17 bemerkt, dass Balaks Bitte zwei Punkte betraf: das Kommen auf seine Einladung und den Fluch. Die Erfüllung des ersten Teiles wird ihm gestattet, der zweite Teil, der eigentlich vom Balak beabsichtigte Zweck, war ihm bereits V. 12 bei der ersten Sendung peremtorisch versagt: לא תאור את העם בי ברוך הוא und ward ihm hier nur noch angedeutet, dass, wenn er gehen werde, er vielmehr Herold des göttlichen Wortes werde sein müssen, das nach der ihm bereits gewordenen Eröffnung, כי ברוך הוא, nichts anderes als Segen sein konnte. Er war somit vollständig darauf vorbereitet, dass, wenn er ginge, sein Gang das gerade Gegenteil von Bakaks Absicht herbeiführen werde. Gleichwohl

אם לקרוא לך באו האנשים, “if these men who have visited you came to invite you (in your professional capacity) etc.” I would not want you to accuse Me of having been instrumental in your forfeiting a substantial fee for your services.” However, I want you to say only words which have been approved by Me.” (You are not free to use your power of speech freely)

אם לקרא לך, “if these men simply extended an invitation to you to visit Balak, etc.” G-d referred to a social visit, involving food and drink. If you were to ask what happened in the interval so that G-d appeared to give Bileam an opening now that He did not know about previously, whereas previously He had spoken to him in absolute terms: “do not go with them!?”We must interpret G-d’s previous instruction as having meant only: “do not go with them to curse the people,” but not as an absolute refusal to let Bileam make the journey. A different interpretation: there was no change in G-d’s attitude at all; this time G-d related to a new delegation of officials, and whatever G-d permitted now was not relevant to what He had forbidden to an invitation issued by lower ranking emissaries. A third possible interpretation: “if these people are so foolish as to believe that I will change My basic attitude whichI already expressed to Bileam the first time, go ahead and travel with them, and you will see soon how useless this journey will be.”

קום לך אתם ARISE, GO WITH THEM, ואך BUT, in spite of yourself, את הדבר אשר אדבר אליך אתו תעשה THE WORD WHICH I SHALL SPEAK TO THEE, THAT SHALL YOU DO, and, nevertheless, Balaam went (as it is stated in the next verse), for he said: perhaps I may persuade Him and He will agree that I should curse.

go ahead and accompany them in order to prevent them from sinning.

It appears from what the Torah reports that G'd could have dealt with this request in one of two ways. Each one of these ways contained the appearance of His being unfair in some way. If G'd were to agree to Bileam going on such a mission, the nations of the world would conclude that Bileam was totally free to make his own decisions in the matter, and they would not appreciate that just as the master controls the line by which his dog is tied so G'd pulled the strings limiting Bileam's freedom of action. It was important to G'd to demonstrate to the world at large that Bileam was unable to cause harm to anyone whom G'd did not want to be harmed. On the other hand, if G'd refused to let Bileam go altogether Bileam would conclude that G'd Himself was afraid of what Bileam would be able to do once he got to Moav, i.e. that G'd was afraid of Bileam! As a result of these two considerations G'd was very clever in resolving both possible misunderstandings. He first told Bileam לא תלך, "you must not go." In this way He had shown the world that the wicked dog Bileam was not at liberty to cause havoc wherever and whenever he wanted to. He also paid Bileam the reward due to him for having explained to Balak's emissaries that he was not at liberty to disobey G'd. The reward that G'd gave Bileam was related to G'd's foreknowledge that in the end Bileam would go to Moav with the next set of delegates. This was something that would not be to his advantage, as we know from Balak's own remarks in 24,11 that G'd had prevented Bileam from receiving the honour Balak had intended to bestow upon him. However, his very trip would lead to his being killed by the sword as we know from 31,8. Bileam was caught in Midian at the time, as he had gone there to collect his reward for the 24.000 Israelites whom G'd had killed because they had allowed themselves to be enticed by Moabite women at the suggestion of Bileam. Originally, G'd had not stopped Bileam from going because He does hold back people who are bent on their own destruction by telling them not to go. This was an additional form of reward to the one we mentioned earlier that Balak was to send higher ranking delegates.

ואך את הדבר אשר אדבר אליך, “but only the word which I will speak to you, etc.” G’d meant that that even if G’d would tell him to bless the Jewish people Bileam would agree to do so (as the price for being allowed to go). He was not to be afraid of Balak’s anger, etc.

When Balak now sent a second delegation, G'd had to address His second fear, namely that if He forbade Bileam to go this would be interpreted as His inability to stop Bileam from wreaking havoc once he was near the Jewish people. Bileam would arrive at the conclusion that once he arrived in Moav G'd would not be able to stop him from doing what he wanted. This is why G'd said to Bileam קום לך אתם, "arise and accompany them;" G'd implied that "if" Bileam really thought that going with these delegates would be to his advantage, He, G'd did not want to stop him. The conditional "if" was a warning to Bileam that He, G'd, did not think that this journey would be to Bileam's advantage. G'd may even have hinted that Bileam should consult his charms to find out for himself if his trip augured well for him. Even this warning was part of G'd's reward to Bileam for having pointed out that he was bound by G'd's decisions. It would work to his advantage if Bileam's mind had not been made up to commit evil. However, under the circumstances, Bileam did plan to to commit evil, and he was bent on ignoring G'd's warnings. This may have been the reason G'd became angry when he went with the delegates. The fact that Bileam went with the delegates proves that he expected to profit from his trip; this was only possible if he did indeed curse the Jewish people, something G'd had forbidden him to do. We will still provide another reason which caused G'd to become angry at Bileam at this stage.