(ד)...וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃ (ה) 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׃ (ו) 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׃
(4)...Balak son of Zippor, who was king of Moab at that time, (5) sent messengers to Balaam son of Beor in Pethor, which is by the Euphrates, in the land of his kinsfolk, to invite him, saying, “There is a people that came out of Egypt; it hides the earth from view, and it is settled next to me. (6) Come then, put a curse upon this people for me, since they are too numerous for me; perhaps I can thus defeat them and drive them out of the land. For I know that he whom you bless is blessed indeed, and he whom you curse is cursed.”
Note that the "too numerous" argument is also used way back in Egypt by Pharaoh!
Jewish Study Bible
22:2–24:25: The story of the seer Balaam. Inserted into the narrative of Israel’s final preparation to enter Canaan is the story of the Moabite king Balak and the prophet Balaam whom he hires to curse Israel into oblivion. This independent composition, possibly originating from a different scribal circle than those associated with other portions of Numbers, is composed of narrative and poetry. It is inserted at this juncture, the beginning of Israel’s period of encampment in Moab, because the outcome of Balak’s scheme determines if Israel will inherit the promised land. The account is a contest in the divine realm between the God of Israel and those supernatural elements available to Balak. At times amusing, and somewhat mocking of the non–Israelite prophet, the message of this pericope is serious: The intent of the Lord reigns supreme and cannot be superseded. Even the powers of a well–known non–Israelite prophet are ultimately controlled by God. In the end nothing in Balaam’s four oracles exacts a curse upon Israel; in fact, his prophecies function in reverse, blessing Israel and cursing her enemies. The biblical traditions are not consistent in their assessment of Balaam’s intentions.
A visionary named Balaam is attested outside the Bible, on a fragmentary inscription on wall plaster (late 9th to 8th century) from a temple at Deir {Alla in Transjordan, which records the night vision of a certain Balaam. The seer Balaam may have been a legendary character of antiquity or a real person well known in the region.
What do you make of Balaam as a character, a potentially real figure, and his relationship with the Israelites?
(מ) ולא קם נביא בישראל כמשה - אבל באומות קם. ואיזה? זה בלעם בן בעור! אלא יש הפרש בין נבואתו של משה לנבואתו של בלעם: משה לא היה יודע מי מדבר עמו, ובלעם היה יודע מי מדבר עמו, שנא' נאם שומע אמרי אל ויודע דעת עליון; משה לא היה יודע מי מדבר עמו עד שנדבר עמו, ובלעם היה יודע אימתי היה מדבר שנא' ויודע דעת עליון; משה לא היה מדבר עמו עד שהוא עומד, שנ' ואתה פה עמוד עמדי, ובלעם היה מדב' עמו כשהוא נופל, שנ' מחזה שדי יחזה נופל וגלוי עינים.
(40) (Devarim, Ibid. 10) "And there shall not arise in Israel again a prophet such as Moses": But among the nations, there did arise. And who was he? Bilam the son of Beor. But there is a difference between the prophecy of Moses and the prophecy of Bilam. Moses did not know who was speaking to him, and Bilam did know, viz. (Bamidbar 24:16) "The speech of the hearer (Bilam) of the words of the Almighty."
Moses did not know when God would speak to him until God did so. Bilam did know, viz. "and the knower of the knowledge of the Most High." Moses did not speak with God unless he was standing, viz. (Devarim 5:28) "And you, here, stand with Me." And Bilam spoke with God when he was fallen, viz. (Bamidbar 24:4) "The vision of the Almighty shall he see, fallen and his eyes uncovered."
(יט) כָּל מִי שֶׁיֵּשׁ בְּיָדוֹ שְׁלשָׁה דְבָרִים הַלָּלוּ, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. וּשְׁלשָׁה דְבָרִים אֲחֵרִים, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע. עַיִן טוֹבָה, וְרוּחַ נְמוּכָה, וְנֶפֶשׁ שְׁפָלָה, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ. עַיִן רָעָה, וְרוּחַ גְּבוֹהָה, וְנֶפֶשׁ רְחָבָה, מִתַּלְמִידָיו שֶׁל בִּלְעָם הָרָשָׁע.
(19) Anyone who has these three things is from the students of Abraham, our father, and [anyone who has] three other things is from the students of Bilaam the evildoer: [one who has] a good eye, a humble spirit and a small appetite -- is from the students of Abraham, our father. [One who has] an evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer.
Why might the rabbis demonize Bilaam even though he blessed the Israelites? How do they draw a strong line between him and Abraham and Moses? What may have been the potential risks in giving a non-Israelite prophet too much, or any, praise?
Spoiler alert!
The Israelites go to war against the Midianites:
(8) Along with their other victims, they slew the kings of Midian: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian. They also put Balaam son of Beor to the sword.
Let's consider the reasons why the Israelites may have killed Balaam during the war with the Midianites, as we navigate the highlights of his story.
Balaam and the Donkey (Numbers 22:21-35)
(21) When he arose in the morning, Balaam saddled his she-donkey and departed with the Moabite dignitaries. (22) But God was incensed at his going; so a messenger of יהוה took a position in his way as an adversary. He was riding on his she-donkey, with his two servants alongside, (23) when the donkey caught sight of the messenger of יהוה standing in the way, with his drawn sword in his hand.
The donkey swerved from the road and went into the fields; and Balaam beat the donkey to turn her back onto the road. (24) The messenger of יהוה then stationed himself in a lane between the vineyards, with a fence on either side. (25) The donkey, seeing the messenger of יהוה, pressed herself against the wall and squeezed Balaam’s foot against the wall; so he beat her again. (26) Once more the messenger of יהוה moved forward and stationed himself on a spot so narrow that there was no room to swerve right or left. (27) When the donkey now saw the messenger of יהוה, she lay down under Balaam; and Balaam was furious and beat the donkey with his stick. (28)
Then יהוה opened the donkey's mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?” (29) Balaam said to the donkey, “You have made a mockery of me! If I had a sword with me, I’d kill you.” (30) The donkey said to Balaam, “Look, I am the donkey that you have been riding all along until this day! Have I been in the habit of doing thus to you?” And he answered, “No.”
(31) Then יהוה uncovered Balaam’s eyes, and he saw the messenger of יהוה standing in the way, his drawn sword in his hand; thereupon he bowed right down to the ground. (32) The messenger of יהוה said to him, “Why have you beaten your donkey these three times? It is I who came out as an adversary, for the errand is obnoxious to me. (33) And when the donkey saw me, she shied away because of me those three times. If she had not shied away from me, you are the one I should have killed, while sparing her.” (34)
Balaam said to the messenger of יהוה, “I erred because I did not know that you were standing in my way. If you still disapprove, I will turn back.” (35) But the messenger of יהוה said to Balaam, “Go with the men. But you must say nothing except what I tell you.” So Balaam went on with Balak’s dignitaries.
What can the she-donkey teach us about....
....patience and perspective? ....what we might not be able to see with our own eyes?
A she-donkey was considered the lowest of animals in the ancient world. How might this change your reading of the story?
(ב) וַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים׃ (ג) וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן׃ (ד) נְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם׃ (ה) מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל׃ (ו) כִּנְחָלִ֣ים נִטָּ֔יוּ כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר כַּאֲהָלִים֙ נָטַ֣ע יְהוָ֔ה כַּאֲרָזִ֖ים עֲלֵי־מָֽיִם׃ (ז) יִֽזַּל־מַ֙יִם֙ מִדָּ֣לְיָ֔ו וְזַרְע֖וֹ בְּמַ֣יִם רַבִּ֑ים וְיָרֹ֤ם מֵֽאֲגַג֙ מַלְכּ֔וֹ וְתִנַּשֵּׂ֖א מַלְכֻתֽוֹ׃ (ח) אֵ֚ל מוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ׃ (ט) כָּרַ֨ע שָׁכַ֧ב כַּאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָרֲכֶ֣יךָ בָר֔וּךְ וְאֹרְרֶ֖יךָ אָרֽוּר׃ (י) וַיִּֽחַר־אַ֤ף בָּלָק֙ אֶל־בִּלְעָ֔ם וַיִּסְפֹּ֖ק אֶת־כַּפָּ֑יו וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם לָקֹ֤ב אֹֽיְבַי֙ קְרָאתִ֔יךָ וְהִנֵּה֙ בֵּרַ֣כְתָּ בָרֵ֔ךְ זֶ֖ה שָׁלֹ֥שׁ פְּעָמִֽים׃
(2) As Balaam looked up and saw Israel encamped tribe by tribe, the spirit of God came upon him. (3) Taking up his theme, he said: Word of Balaam son of Beor, Word of the man whose eye is true, (4) Word of him who hears God’s speech, Who beholds visions from the Almighty, Prostrate, but with eyes unveiled: (5) How fair are your tents, O Jacob, Your dwellings, O Israel! (6) Like palm-groves that stretch out, Like gardens beside a river, Like aloes planted by Adonai, Like cedars beside the water; (7) Their boughs drip with moisture, Their roots have abundant water. Their king shall rise above Agag, Their kingdom shall be exalted. (8) God who freed them from Egypt Is for them like the horns of the wild ox. They shall devour enemy nations, Crush their bones, And smash their arrows. (9) They crouch, they lie down like a lion, Like the king of beasts; who dare rouse them? Blessed are they who bless you, Accursed they who curse you! (10) Enraged at Balaam, Balak struck his hands together. “I called you,” Balak said to Balaam, “to damn my enemies, and instead you have blessed them these three times!
Rabbi Yoḥanan says: From the blessing of that wicked person, Balaam, you can ascertain what was in his heart. God transformed the curses that he planned into blessings. He sought to say that they should not have synagogues and study halls, and he said instead: “How goodly are your tents, Jacob” (Numbers 24:5), a blessing on their synagogues. He sought to say that the Divine Presence [shekhina] will not rest upon them, and he said instead: “And your dwellings [mishkenot] Israel.” He sought to say that the kingdom of Israel would not continue, and he said instead that it would continue: “Like the winding brooks” (Numbers 24:6), which flow continuously. He sought to say that they would have no olive trees and vineyards, and he said instead: “Like gardens by the river’s side” (Numbers 24:6). He sought to say that their fragrance would not diffuse from their fulfillment of mitzvot, and he said instead: “Like aloes that the Lord has planted” (Numbers 24:6).
(2) As Balaam looked up and saw Israel encamped tribe by tribe, the spirit of God came upon him.
(3) רוח אלהים THE SPIRIT OF GOD — he made up his mind not to curse them (i.e. he decided to comply with the will of God, רוח אלהים).
Rabbi Yochanan and Rashi disagree here with Balaam's intent. Do you think Balaam actually tried to curse the people or not? Is there another possible interpretation?
How might one's interpretation support, or conflict with, the Israelites killing Balaam later in the story?
Baal Shem Tov
"Your tents" – your external appearance must be that of Jacob, a lower level, while "your dwelling places" – your interior – must be of the level of Israel.
Baal Shem Tov loves to interpret Biblical stories as paradigms by which we live our lives.
External --> "your tents" --> Jacob, lower (it was Jacob's first name)
Internal --> "your dwelling places" --> Israel, higher (a divine name bestowed on Jacob)
How do you interpret the Besht's message?