The story of Bilam, found in the Book of Numbers, is one wild ride. But the real juicy stuff? It's in the Midrash, specifically Bamidbar Rabbah, which offers a fascinating peek behind the scenes of this biblical drama. Let's dive in.
The setup: Balak, king of Moav, is terrified of the Israelites. So, he hires Bilam, a non-Jewish prophet known for his powerful curses, to weaken them. As Numbers 23:7 tells us, Bilam proclaims, "From Aram, Balak leads me, the king of Moav from the highlands of the east; Go, curse Jacob for me, and go, censure Israel."
But Bamidbar Rabbah isn't content with just the surface story. It asks, what's really going on in Bilam's head?
The Midrash unpacks Bilam's opening statement, "From Aram, Balak leads me." It suggests Bilam is lamenting his fall from grace. "I was of the exalted [haramim], but Balak took me down to the pit of perdition," he seems to be saying. The Hebrew word yanḥeni ("leads me") is linked to neheh ("wail"), as in Ezekiel 32:18, "Wail for the multitude of Egypt, and cast it down…with those who descend into the pit."
It's like Bilam is saying, "I used to be on top, but Balak has dragged me down." He's gone from being connected to the Divine Spirit to being a mere sorcerer, as Joshua 13:22 reminds us: "Bilam son of Beor the sorcerer." It's a tragic demotion!
The Midrash goes even further, suggesting Bilam accuses Balak of hypocrisy. "We are both equal in our being ingrates," Bilam might argue. "Had it not been for Abraham, there would be no Balak," because Balak is a descendant of Lot, who was saved from Sodom thanks to Abraham's merit (Genesis 19:29). And Bilam could say, "Had it not been for Jacob, I wouldn't be in the world either," because Laban only had sons due to Jacob's presence (Genesis 30:27, 31:1).
Basically, Bilam is calling out Balak's lack of gratitude. It's a bold move, considering who's paying the bills!
Then comes the request: "Go, curse Jacob for me." But Bamidbar Rabbah points out a crucial detail: "One who curses, curses himself." As Genesis 12:3 promises, "And he who curses you, I will curse," and Genesis 27:29 declares, "Cursed be those who curse you." Trying to curse Israel is like trying to punch God – it’s not going to end well for you.
Bilam seems to realize the impossibility of his mission. He says, "How will I curse whom God has not cursed? How will I censure whom the Lord has not censured?" (Numbers 23:8). Even when the Israelites deserved a curse, like after the Golden Calf incident (Exodus 32:4), God showed them mercy (Nehemiah 9:18–20).
God even seems to go out of His way to avoid cursing them directly. When listing blessings and curses in Deuteronomy, He mentions the blessings directly ("The Lord your God will place you supreme," Deuteronomy 28:1), but distances Himself from the curses ("It shall be that if you do not heed [the voice of the Lord your God…] all these curses will come upon you," Deuteronomy 28:15). God doesn't want to curse them directly.
Bilam, peering "from the top of precipices" (Numbers 23:9), sees something profound. The Midrash interprets this as Bilam trying to find the Israelites' weak spot, their "root," represented by the patriarchs and matriarchs. But he finds them unshakeable. He understands that they "will dwell alone, and will not be reckoned among the nations." (Numbers 23:9).
The Midrash takes us into Bilam's complicated mind. Even as he's being paid to curse, he finds himself blessing. He sees the countless mitzvot (commandments) the Israelites perform, even the seemingly small ones related to "dust" (afar). He marvels at their dedication to procreation, even through unconventional means (Genesis 16:3, 30:3, 30:9).
Bilam then utters the famous line: "Let me die the death of the upright, and let my end be like his" (Numbers 23:10). The Midrash compares Bilam to a butcher hired to slaughter the king's prized cow. When the butcher realizes the king is watching, he pretends to care for the animal. Bilam, similarly, came to curse, but ends up blessing.
Finally, Balak takes Bilam to "the field of Tzofim, to the top of the peak" (Numbers 23:14), a place associated with breaches and vulnerability. The Midrash connects this to Deuteronomy 3:27, suggesting this is where Israel's security might be compromised. Bilam believes he's found the place where his curses will finally work.
But does he succeed? Well, that's a story for another time.
The story of Bilam, as seen through the lens of Bamidbar Rabbah, isn't just about a failed curse. It's about the power of blessing, the complexities of human motivation, and the enduring protection God offers to those He loves. It makes you wonder: what "curses" are we trying to inflict on others, and how can we transform them into blessings instead?