Dear Friends,
Let’s have a little theological conversation.
How powerful is God, after all? Now, we fully understand that most of us have real and well-founded questions as to God’s omnipotence, especially in our post-Holocaust world. But let’s indulge ourselves.
If God has blessed a people, say, the Israelites, can another undo that via a curse? Or, if God has blessed that people, are they forever blessed? Moreover, does God have any substantive grounds for fearing the temporal power of a human, or even of an ultra-human wizard? Wouldn’t the powers of such persons or figures be, at best, limited or inconsequential, compared to that of God?
These are some of the theological questions which both our ancient forebears, and later thinkers, contended with over the millennia.
And, these questions are greatly prompted by an interaction in the opening of this week’s Torah portion. The ancient Israelites, led by Moses, were traveling and sojourning in various locations east of the Dead Sea and the Jordan River, and had made a reputation for themselves by fighting and dispatching other peoples. Hence, as they approached the land of the Moabites, the King of Moab was distressed and sought the services of a powerful soothsayer, Balaam, to offer a curse on the Israelites.
Prior to agreeing to curse the Israelites, Balak sought time to consider the engagement, during which God appeared to him. After inquiring of Balaam what was his mission (which raises questions of God’s omniscience, as well!), God responded to Ballam, saying, “Do not go with them (the Moabites). You must not curse this people, for they are blessed.” (Numbers 22:12)
Fascinatingly, God endeavored to prevent Balaam’s undertaking the charge. Why? Wasn’t Ballam doomed to failure, anyways, as God overpowered him? Couldn’t God simply allow Balaam to proceed, and let him fail? Why did God engage and negotiate with him?
These questions are open to our commentary and points-of-view.
However, likely there was a didactic element here. The Torah wanted to send a message to all would-be challengers to both the Israelites, and to God. Already, God and Moses had defeated all of Israel’s enemies – the Egyptians, the Amorites, and more – so our might was vouchsafed. This was different.
This was an opportunity not to question God’s ability, but to question the supposed ability of any others. This was not an opportunity to contrast Divine and human capabilities, but to cast them into thoroughly divergent realms. This was a statement that God was the Creator, and all others were mere creations, subject to the Creator.
Thus, “You must not curse these people, for they are blessed.”
Knowing our limits and bounds is good. Trespassing them is dangerous.
Shabbat Shalom,
Rabbi Douglas Kohn
Let’s have a little theological conversation.
How powerful is God, after all? Now, we fully understand that most of us have real and well-founded questions as to God’s omnipotence, especially in our post-Holocaust world. But let’s indulge ourselves.
If God has blessed a people, say, the Israelites, can another undo that via a curse? Or, if God has blessed that people, are they forever blessed? Moreover, does God have any substantive grounds for fearing the temporal power of a human, or even of an ultra-human wizard? Wouldn’t the powers of such persons or figures be, at best, limited or inconsequential, compared to that of God?
These are some of the theological questions which both our ancient forebears, and later thinkers, contended with over the millennia.
And, these questions are greatly prompted by an interaction in the opening of this week’s Torah portion. The ancient Israelites, led by Moses, were traveling and sojourning in various locations east of the Dead Sea and the Jordan River, and had made a reputation for themselves by fighting and dispatching other peoples. Hence, as they approached the land of the Moabites, the King of Moab was distressed and sought the services of a powerful soothsayer, Balaam, to offer a curse on the Israelites.
Prior to agreeing to curse the Israelites, Balak sought time to consider the engagement, during which God appeared to him. After inquiring of Balaam what was his mission (which raises questions of God’s omniscience, as well!), God responded to Ballam, saying, “Do not go with them (the Moabites). You must not curse this people, for they are blessed.” (Numbers 22:12)
Fascinatingly, God endeavored to prevent Balaam’s undertaking the charge. Why? Wasn’t Ballam doomed to failure, anyways, as God overpowered him? Couldn’t God simply allow Balaam to proceed, and let him fail? Why did God engage and negotiate with him?
These questions are open to our commentary and points-of-view.
However, likely there was a didactic element here. The Torah wanted to send a message to all would-be challengers to both the Israelites, and to God. Already, God and Moses had defeated all of Israel’s enemies – the Egyptians, the Amorites, and more – so our might was vouchsafed. This was different.
This was an opportunity not to question God’s ability, but to question the supposed ability of any others. This was not an opportunity to contrast Divine and human capabilities, but to cast them into thoroughly divergent realms. This was a statement that God was the Creator, and all others were mere creations, subject to the Creator.
Thus, “You must not curse these people, for they are blessed.”
Knowing our limits and bounds is good. Trespassing them is dangerous.
Shabbat Shalom,
Rabbi Douglas Kohn
