וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כָּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי׃ וַיָּ֨גָר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קָץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ וַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כָּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃ וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּע֗וֹר פְּ֠תוֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּה עַ֣ם יָצָ֤א מִמִּצְרַ֙יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי׃ וְעַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בּ֔וֹ וַאֲגָרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר׃
Now Balak son of Zippor saw all that Israel had done to the Amorites, and Moab was terrified because there were so many people. Indeed, Moab was filled with dread because of the Israelites. The Moabites said to the elders of Midian, “This horde is going to lick up everything around us, as an ox licks up the grass of the field.”
So Balak son of Zippor, who was king of Moab at that time, sent messengers to summon Balaam son of Beor, who was at Pethor, near the Euphrates River, in his native land. Balak said:
“A people has come out of Egypt; they cover the face of the land and have settled next to me. Now come and put a curse on these people, because they are too powerful for me. Perhaps then I will be able to defeat them and drive them out of the land. For I know that whoever you bless is blessed, and whoever you curse is cursed.”
The elders of Moab and Midian left, taking with them the fee for divination. When they came to Bilaam, they told him what Balak had said.
“Spend the night here,” Bilaam said to them, “and I will report back to you with the answer the Lord gives me.” So the Moabite officials stayed with him.
God came to Balaam and asked, “Who are these men with you?”
Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message: ‘A people that has come out of Egypt covers the face of the land. Now come and put a curse on them for me. Perhaps then I will be able to fight them and drive them away.’”
But God said to Bilaam, “Do not go with them. You must not put a curse on those people, because they are blessed.”
What are the questions that arise in this passage? What sense do you get from Balak's words? Focus on the imagery he uses and the grammar of his speech.
וַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיחֹ֥ן מֶֽלֶךְ־הָאֱמֹרִ֖י לֵאמֹֽר׃ אֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֙לֶךְ֙ נֵלֵ֔ךְ עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃ וְלֹא־נָתַ֨ן סִיחֹ֣ן אֶת־יִשְׂרָאֵל֮ עֲבֹ֣ר בִּגְבֻלוֹ֒ וַיֶּאֱסֹ֨ף סִיחֹ֜ן אֶת־כָּל־עַמּ֗וֹ וַיֵּצֵ֞א לִקְרַ֤את יִשְׂרָאֵל֙ הַמִּדְבָּ֔רָה וַיָּבֹ֖א יָ֑הְצָה וַיִּלָּ֖חֶם בְּיִשְׂרָאֵֽל׃ וַיַּכֵּ֥הוּ יִשְׂרָאֵ֖ל לְפִי־חָ֑רֶב וַיִּירַ֨שׁ אֶת־אַרְצ֜וֹ מֵֽאַרְנֹ֗ן עַד־יַבֹּק֙ עַד־בְּנֵ֣י עַמּ֔וֹן כִּ֣י עַ֔ז גְּב֖וּל בְּנֵ֥י עַמּֽוֹן׃ כהוַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כָּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכָל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכָל־בְּנֹתֶֽיהָ׃ כִּ֣י חֶשְׁבּ֔וֹן עִ֗יר סִיחֹ֛ן מֶ֥לֶךְ הָאֱמֹרִ֖י הִ֑וא וְה֣וּא נִלְחַ֗ם בְּמֶ֤לֶךְ מוֹאָב֙ הָֽרִאשׁ֔וֹן וַיִּקַּ֧ח אֶת־כָּל־אַרְצ֛וֹ מִיָּד֖וֹ עַד־אַרְנֹֽן׃ עַל־כֵּ֛ן יֹאמְר֥וּ הַמֹּשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבּ֑וֹן תִּבָּנֶ֥ה וְתִכּוֹנֵ֖ן עִ֥יר סִיחֽוֹן׃ כִּי־אֵשׁ֙ יָֽצְאָ֣ה מֵֽחֶשְׁבּ֔וֹן לֶהָבָ֖ה מִקִּרְיַ֣ת סִיחֹ֑ן אָֽכְלָה֙ עָ֣ר מוֹאָ֔ב בַּעֲלֵ֖י בָּמ֥וֹת אַרְנֹֽן׃ אוֹי־לְךָ֣ מוֹאָ֔ב אָבַ֖דְתָּ עַם־כְּמ֑וֹשׁ נָתַ֨ן בָּנָ֤יו פְּלֵיטִם֙ וּבְנֹתָ֣יו בַּשְּׁבִ֔ית לְמֶ֥לֶךְ אֱמֹרִ֖י סִיחֽוֹן׃ וַנִּירָ֛ם אָבַ֥ד חֶשְׁבּ֖וֹן עַד־דִּיב֑וֹן וַנַּשִּׁ֣ים עַד־נֹ֔פַח אֲשֶׁ֖רׄ עַד־מֵֽידְבָֽא׃ לאוַיֵּ֙שֶׁב֙ יִשְׂרָאֵ֔ל בְּאֶ֖רֶץ הָאֱמֹרִֽי׃ וַיִּשְׁלַ֤ח מֹשֶׁה֙ לְרַגֵּ֣ל אֶת־יַעְזֵ֔ר וַֽיִּלְכְּד֖וּ בְּנֹתֶ֑יהָ ויירש [וַיּ֖וֹרֶשׁ] אֶת־הָאֱמֹרִ֥י אֲשֶׁר־שָֽׁם׃ וַיִּפְנוּ֙ וַֽיַּעֲל֔וּ דֶּ֖רֶךְ הַבָּשָׁ֑ן וַיֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַבָּשָׁ֨ן לִקְרָאתָ֜ם ה֧וּא וְכָל־עַמּ֛וֹ לַמִּלְחָמָ֖ה אֶדְרֶֽעִי׃ וַיֹּ֨אמֶר יְהוָ֤ה אֶל־מֹשֶׁה֙ אַל־תִּירָ֣א אֹת֔וֹ כִּ֣י בְיָדְךָ֞ נָתַ֧תִּי אֹת֛וֹ וְאֶת־כָּל־עַמּ֖וֹ וְאֶת־אַרְצ֑וֹ וְעָשִׂ֣יתָ לּ֔וֹ כַּאֲשֶׁ֣ר עָשִׂ֗יתָ לְסִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּֽוֹן׃ וַיַּכּ֨וּ אֹת֤וֹ וְאֶת־בָּנָיו֙ וְאֶת־כָּל־עַמּ֔וֹ עַד־בִּלְתִּ֥י הִשְׁאִֽיר־ל֖וֹ שָׂרִ֑יד וַיִּֽירְשׁ֖וּ אֶת־אַרְצֽוֹ׃
Frankfurt (1808-1888)
"And yet Balak, son of Tzippor, was king of Moab at that time." The term used in scripture for "king of Moab" is always מלך מואב, never מלך למואב as in the present verse [...]
In conjunction with the words that went before, the statement "and yet Balak..." implies that the Moabite people should have discussed their apprehension with him, the king, before communicating them to anyone else. After all, it was precisely for times such as these that the king was expected to function as a king. When the people in their terror completely ignored his role of king, so that at a time such as this he saw that he was merely Balak son of Tzippor, not King of Moab, he realized the full seriousness of the situation and his realization motivated all the subsequent actions.
Israel's mere presence and the wondrous victories already won by the Israelites had worked such a spell on his people, that the Moabites had lost all their trust in the ordinary powers of nations and their rulers and did not expect the military prowess of their king to have any effect on Israel. No matter whether Balak himself shared this belief in magic powers or whether he himself had been initiated into the secret tricks of the art; this spell, or the conception of it in the minds of the people, had to be broken by some higher or equally mysterious power before Balak could dare to lead his people into battle against Israel, or before he could even hope to succeed in doing so.
וַיַּ֣עַל הָֽאַרְבֶּ֗ה עַ֚ל כָּל־אֶ֣רֶץ מִצְרַ֔יִם וַיָּ֕נַח בְּכֹ֖ל גְּב֣וּל מִצְרָ֑יִם כָּבֵ֣ד מְאֹ֔ד לְ֠פָנָיו לֹא־הָ֨יָה כֵ֤ן אַרְבֶּה֙ כָּמֹ֔הוּ וְאַחֲרָ֖יו לֹ֥א יִֽהְיֶה־כֵּֽן׃ וַיְכַ֞ס אֶת־עֵ֣ין כָּל־הָאָרֶץ֮ וַתֶּחְשַׁ֣ךְ הָאָרֶץ֒ וַיֹּ֜אכַל אֶת־כָּל־עֵ֣שֶׂב הָאָ֗רֶץ וְאֵת֙ כָּל־פְּרִ֣י הָעֵ֔ץ אֲשֶׁ֥ר הוֹתִ֖יר הַבָּרָ֑ד וְלֹא־נוֹתַ֨ר כָּל־יֶ֧רֶק בָּעֵ֛ץ וּבְעֵ֥שֶׂב הַשָּׂדֶ֖ה בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃
Locusts invaded all the land of Egypt and settled within all the territory of Egypt in a thick mass; never before had there been so many, nor will there ever be so many again. They hid all the land from view, and the land was darkened; and they ate up all the grasses of the field and all the fruit of the trees which the hail had left, so that nothing green was left, of tree or grass of the field, in all the land of Egypt.
transitive verb
to deprive (someone or something) of human qualities, personality, or dignity, such as:
a: to subject (someone, such as a prisoner) to conditions or treatment that are inhuman or degrading"
b: to address or portray (someone) in a way that obscures or demeans that person's humanity or individuality
[...] Dehumanization is one of eight forms of “moral disengagement” described by the psychologist Albert Bandura. Humans are capable of terrible crimes, and civilization has developed ways to inhibit aggression. However, we have not eliminated violence, in part because of techniques for creating (false) excuses and justifications for immoral behavior. All moral disengagement techniques are tricks to get people to accept behaviors that they would otherwise immediately recognize as unethical and unfair. For example, assuming most people are not big fans of child abuse, dehumanization and other moral disengagement strategies are used to trick people into accepting abuse of some children. The manipulators do it to secure power or financial gain.
Dehumanization involves redefining the targets of prejudice and violence by making them seem less human (that is, less civilized or less sentient) than other people. The classic strategy for this is to use terms like “animals” and “vermin.” Referring to people as “illegals” is also dehumanizing. You’ll see dehumanization at work in most large-scale atrocities or genocides committed by governments, armies, or terrorists. The main purpose is to get people to accept or even engage in behaviors that they know are wrong.
Dehumanization is not limited to political issues, however. Any time someone reduces a human being to a single characteristic, especially a negative one, they are dehumanizing. “Alcoholic,” “addict,” “diabetic,” and “schizophrenic” all rob people of the full complexity of their lives and reduce them to a symptom or disorder [...]
https://www.psychologytoday.com/au/blog/the-web-violence/201806/what-is-dehumanization-anyway
כְּתִיב (במדבר כב, ג): וַיָּגָר מוֹאָב, מַהוּ וַיָּגָר כְּשֶׁהָיוּ יִשְׂרָאֵל נִרְאִין לָעַמּוֹנִים נִרְאִין עֲטוּפִים לְשָׁלוֹם, וְלַמּוֹאָבִים נִרְאִין מְזֻיָּנִין לְמִלְחָמָה, שֶׁכָּךְ כְּתִיב (דברים ב, יט): וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן אַל תְּצֻרֵם, כָּל מִין צָרָה אַל תָּצַר לָהֶם, (דברים ב, יט): וְאַל תִּתְגָר בָּם, כָּל מִין גֵּרוּי. וּלְמוֹאָב אָמַר (דברים ב, ט): אַל תָּצַר וְאַל תִּתְגָּר בָּם מִלְחָמָה, מִלְחָמָה אִי אַתָּה עוֹשֶׂה אֲבָל מַה שֶּׁאַתָּה יָכוֹל לַחְטֹף מֵהֶן חֲטֹף. וּלְכָךְ נִרְאִין מְזֻיָּנִין לְמוֹאָב וְהֵן נֶאֱגָרִין לְעָרֵיהֶם, שֶׁאֵין וַיָּגָר אֶלָּא לְשׁוֹן אֲסִיפָה, שֶׁנֶּאֱמַר (משלי י, ה): אֹגֵר בַּקַּיִץ בֵּן מַשְׂכִּיל. דָּבָר אַחֵר, וַיָּגָר, לְשׁוֹן גֵּר, שֶׁהָיוּ רוֹאִין לְעַצְמָן גֵּרִים בָּעוֹלָם, אָמְרוּ יָרְדוּ לְמִצְרַיִם לָגוּר וְאָחֲזוּ אוֹתָהּ, וּמַשְׂכִּירִין הָיוּ לָהֶם בָּתִּים, שֶׁנֶּאֱמַר (שמות ג, כב): וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ. דָּבָר אַחֵר, וַיָּגָר, לְשׁוֹן יִרְאָה, שֶׁהָיוּ מִתְיָרְאִין, שֶׁרָאוּ כָּל הָאֻמּוֹת בְּיַד יִשְׂרָאֵל, שֶׁבָּא סִיחוֹן וְנָטַל אֶרֶץ מוֹאָב, (במדבר כא, כו): וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן, וְעוֹג נָטַל כָּל אֶרֶץ בְּנֵי עַמּוֹן, שֶׁנֶּאֱמַר (דברים ג, יא): כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן וגו', בָּאוּ יִשְׂרָאֵל וּנְטָלוּהָ מִשְּׁנֵיהֶם, שֶׁאֵין בּוֹ עוֹלָה. וְהָיוּ אֵלּוּ רוֹאִין אֶת אַרְצָם בְּיַד יִשְׂרָאֵל, וְהָיוּ אוֹמְרִים לֹא אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ב, ט): כִּי לֹא אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה? הֲרֵי אַרְצֵנוּ לִפְנֵיהֶם! לְכָךְ הָיוּ מִתְיָרְאִין. (במדבר כב, ג): וַיָּקָץ מוֹאָב, שֶׁהָיוּ רוֹאִין אֶת עַצְמָן כְּקוֹצִין בִּפְנֵיהֶם.
3 (Numb. 22:3) “Wayyagor mo'av”:3A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?” When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: It is an expression meaning stranger (ger). As they saw themselves as strangers in the world: They said, “They went down to Egypt to sojourn, and they seized it; and they rented houses to [the Egyptians].” It is so stated (in Exod. 3:22), “Each woman shall borrow from her neighbor and the lodger in her house.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deut. 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’? and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorns (qwts) over against them.
And Moav became terrified because of the people [of Israel] because the people of Israel were numerous whereas Moav was a smaller nation. Moav was not among the original [seven] nations such as the Canaanites, Emorites, and others that were from Noach's sons. Moav became very terrified of the people [of Israel] because they were far more numerous — they multiplied and grew, and were mightier than Moav. And so, Moav detested the Bnei Yisroel because they heard about the great miracles that were performed for them and their forefathers. Moav knew, however, that Bnei Yisroel would not overtake their land because they sent a message to Moav just as they had sent to Sichon (Devorim 2:29): Until I will have crossed the Yardein into the land that Adonoy, our God, is giving us. Alternatively, Moav knew this because they heard Hashem's restriction to Bnei Yisroel not to afflict Moav (v. 9). Therefore, Moav said to the elders of Midian: Even if they do not overtake our land, since they are so numerous they will lick up everything around us, just as the ox laps up the herbs of the field. They will overtake everything around us just as they did to the two Emorite kings, and they will force us to be slave labor.
בחיא אבן אשר
סרגוסה, ספרד (1255-1340)
ויאמר מואב אל זקני מדין. והלא שונאים היו זה את זה שנאמר (שם לו) המכה את מדין בשדה מואב, כלומר שבאו מדין על מואב למלחמה, אלא מיראתן של ישראל עשו שלום ביניהם, משל לשני כלבים שהיו צהובין זה לזה, בא זאב על אחד מהם, אמר בלבו אם איני עוזרו היום הורג את זה ולמחר בא עלי, נתחברו שניהם על הזאב. ולמה נטלו עצה ממדין, לפי שראו שישראל נוצחים שלא כדרך העולם, אמרו מנהיגם של אלו במדין נתגדל נשאל להם מה מדתו, אמרו להם אין כחו אלא בפיו, אמרו אף אנו נבא עליהם באדם שאין כחו אלא בפיו. שהיו סבורים שמשה רבינו ע"ה כשאר אצטגנינין.
Bahya ben Asher
Zaragoza, Spain (1255-1340)
ויאמר מואב אל זקני מדין, “Moav said to the elders of Midian,” but they hated each other, as it is written "...he who defeated Midian in the country of Moab" (Genesis 36:35) meaning that Midyan waged war against Moab. But for their fear of Israel they made peace. This is comparable to two dogs who were hostile to each other. One was attacked by a wolf, said [the other] "if I don't help him today, he will the other dog and come for me tomorrow," so they both united against the wolf. And why did [the Moabites] take council from Midyan? As they saw that Israel are triumphing supernaturally, they realized that their leader was raised in Midyan. "Let us ask them what his virtues are." [The Midyanites] told them: "his force is only in his words." [The Moabites] said: "we too will come at them with someone who's only force is in his words," since they believed the Moses was like all other sorcerers.
ר' חיים אבן עטאר
מרוקו (1693-1743)
ילחכו וגו' את כל סביבותינו. אולי שלא רצו להראות כל כך מורך הלבב שהם יראים מהם אלא שהם חסים על הסביבות, ואמרו לשון רבים לכלול אותם עמהם.
R. Hayyim ibn Attar
Morocco (1693-1743)
ילחכו הקהל את כל סביבותינו, "the multitude
will lick up all that is around us, etc." Perhaps the Moabites did not want to reveal the extent of their fear (of the Israelites), so they spoke of their surroundings, and used the plural form to include themselves within.
ר' נפתלי צבי יהודה ברלין
וולוז'ין (1816-1893)
הנה עם. לא אמר העם אלא כעם בלי שם רק כדרך עבדים המתפרצים ממלכם לרשת אחוזות ולהתיישב בארץ לא להם:
Rabbi Naftali Zvi Yehuda Berlin
Belarus (1816-1893)
"There is a people." He did not say "the people" but referred to them as a nameless people, like slaves revolting against their king to occupy territories and settle in a land which is not theirs.