Our tradition has some fascinating things to say about that, especially when it comes to warfare and justice. Let's dive into a curious little passage from Bamidbar Rabbah 19, which elaborates on a verse from Numbers (21:26): “For Ḥeshbon was the city of Siḥon, king of the Emorites, and he fought against the first king of Moav, and took all his land from his possession, until Arnon.”
Seems straightforward, right? But the Rabbis, never content with the surface level, dig much deeper.
The text begins by linking this verse to Psalm 37:28: “For the Lord loves justice.” What's the connection? Well, it all boils down to divine instruction and who took what from whom. God had told the Israelites, "Do not besiege Moav" (Deuteronomy 2:9). But Ḥeshbon, as the verse points out, was originally Moavite land. So if Israel just waltzes in and takes Ḥeshbon, aren't they violating God's command? Wouldn't that be, well, unjust?
Here’s where it gets interesting. The Holy One, blessed be He, according to Bamidbar Rabbah, had already foreseen this potential conflict. The key is that Siḥon, the Emorite king, had already taken the land from Moav! Israel wasn’t stealing from Moav directly; they were taking it from Siḥon, who had, in a sense, stolen it first. As Bamidbar Rabbah puts it, "Siḥon took it from Moav, and Israel from Siḥon; therefore, they were exempt from robbery." It's a fascinating example of divine justice working through layers of human action.
This is why the verse pointedly states, “For Ḥeshbon was the city of Siḥon.” It’s not just a historical note; it's a crucial piece of the puzzle, justifying Israel's actions within the framework of divine law.
Now, the passage takes another unexpected turn, referencing Numbers 21:27: “Therefore, the allegorists will say: Come to Ḥeshbon. The city of Siḥon will be built and established.” And then verse 28: “For a fire emerged from Ḥeshbon, a flame from the city of Siḥon; it consumed Ar of Moav, the lords of the high places of Arnon.”
Who are these "allegorists?" Bamidbar Rabbah identifies them as Bilam and his father. Yes, that Bilam – the one hired to curse Israel! According to this interpretation, Siḥon had hired Bilam to curse Moav. Their curse, "The city of Siḥon will be built and established… for a fire emerged from Ḥeshbon…it consumed Ar of Moav," prophesied Moav's downfall at the hands of Siḥon. The text concludes with the lament, "Woe to you, Moav" (Numbers 21:29), highlighting the completeness of their defeat.
What are we to make of all this? It’s a intricate web of political maneuvering, divine command, and even prophetic curses. It shows us how the Rabbis saw the hand of God not just in grand miracles, but in the details of history, in the rise and fall of nations. It also prompts us to consider: How often do we see events unfolding without fully understanding the deeper forces at play? And how might those forces, ultimately, be guided by a sense of justice that transcends our own limited perspective? Perhaps the story of Siḥon and Ḥeshbon invites us to look beyond the immediate and consider the long, complex, and often mysterious workings of divine providence.