Let's dive into a fascinating passage from Bamidbar Rabbah 20, a collection of rabbinic interpretations on the Book of Numbers, that really drives this point home.
The story begins with Balak, king of Moab, terrified of the Israelite nation that's camped right next door. As Numbers 22:5 tells us, he sends messengers to Bilam (also spelled Balaam), son of Beor, a well-known sorcerer, to curse them. "Behold, a people emerged from Egypt; behold, it has covered the face of the earth, and it sits across from me.”
But Bamidbar Rabbah doesn't just retell the story; it uses it as a jumping-off point for some serious soul-searching. The text notes, "'He sent messengers' – the Holy One blessed be He performed miracles on their behalf." And then comes the kicker: God essentially says, "I redeem you and perform miracles for you, but you defy Me!"
It's a powerful accusation. The text then asks, how can they forget all that God has done for them? "Come and see seven redemptions that I redeemed you, and you were obligated to praise Me seven praises corresponding to the seven redemptions." Seven!
The text then quotes Judges 10:11-12: “The Lord said to the children of Israel: Was it not by the Egyptians, by the Emorites, by the children of Amon, by the Philistines, the Sidonians, Amalek, and Maon [that you were oppressed], and you called to Me, and I saved you from their hand?” These are the seven redemptions the text is referring to.
But the Israelites didn't offer praises. Instead, as we find in Judges 10:6, they "continued to perform evil in the eyes of the Lord, and they worshipped the Be'alim, and the Ashtarot… [and various other foreign gods]." Be'alim and Ashtarot are plural forms, referring to multiple local deities that the Israelites turned to instead of remaining faithful to God.
God's response? A heartbreaking rebuke, echoing the prophet Micah (6:3): “My people, what did I do to you, and how did I exhaust you?” In what way did I cause you exertion? It's a parent's lament, a cry of frustration and disappointment.
The passage continues, driving the point home with vivid imagery. Did God ask for impossible sacrifices? Did He demand offerings of animals that weren't even in their possession? "Did I, perhaps, say to you: Bring Me burnt offerings from the animals in the mountains?" The text contrasts the three animals readily available – "An ox, a sheep, and a goat" (Deuteronomy 14:4) – with the seven wild animals that are not (Deuteronomy 14:5), like "a deer, a gazelle, a fallow deer…" God only asked for what they already had, as it is stated: “An ox, or a sheep, or a goat, when it is born…[shall be accepted as a fire offering to the Lord]” (Leviticus 22:27).
Even in times of war, God was there. "When Siḥon and Og went out to wage war against you, did I not topple them before you? Did I cause you exertion? Did I, perhaps, say to you to bring an offering in their regard?" God protected them, often without them even lifting a finger. And then, there's the story of Balak and Bilam. “Did Balak ben Tzipor not see that I performed all the miracles on your behalf and hired Bilam against you but I transformed the curses into blessings?” Even when their enemies tried to harm them through supernatural means, God intervened.
This passage from Bamidbar Rabbah is more than just a historical retelling. It's a timeless reminder to appreciate the blessings in our lives, to remember the times when we were helped, and to offer gratitude for the good we receive. It challenges us to examine our own actions and ask ourselves: are we truly grateful for what we have, or are we too easily distracted by fleeting desires and empty promises? Are we perhaps, like the Israelites, forgetting all that has been done for us?