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Reuel the Midianite Told Balak to Back Down

Balak wanted a plan against Israel. Reuel named four generations of rescue. The king still asked for a curse, so Reuel left the room.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Four Generations Read Aloud
  2. The Ones Who Tried and Lost
  3. Two Men Left the Room
  4. The First Time He Said No
  5. The Well That Waited in Midian

Balak looked at what Israel had done to the Amorite kings and wanted a policy. Sihon was gone. Og was gone. The news was still moving through every kingdom in the region. Fear had taken root in Moab before Israel had crossed a single Moabite border.

Reuel the Midianite Told Balak to Back Down Click for full size

He summoned Balaam son of Beor and the Midianite elders. "What shall we do unto Israel? We have tried several devices against this people, but we could not prevail." The question was not a flourish. He needed an answer that would work. Balaam sent for two men: Reuel the Midianite and Job the Uzite. Reuel answered first.

Four Generations Read Aloud

He did not flatter the king. He did not dress his counsel as a contribution to Balak's strategy. "Desist from the Hebrews. Do not stretch out a hand against them. The Lord chose them long ago. Anyone who has touched them has been answered for it."

He named Abraham first. Abraham went down to Egypt with his household and came out with silver and gold and cattle and servants, protected through the whole stay. Pharaoh had taken Sarah. Plagues had fallen on the house until she was returned. Only Abraham's prayer healed the king.

He named Isaac. Neighbors tried to seize the wells Abraham had dug. Isaac outlasted them without a war. When Abimelech took what was not his, the house went barren, even the animals, until Isaac prayed.

He named Jacob. A staff across the Jordan going out. Enough people and livestock coming back that Laban could not contain him.

He named Joseph last. A pit. Slavery. A foreign prison. Then the second seat in Egypt, and grain for a starving region while enemies went hungry. "Your grandfather, the Pharaoh of former days, raised Joseph above the princes because he discerned that wisdom," Reuel said. "If it seem good in thine eyes, leave off from destroying the children of Israel."

The Ones Who Tried and Lost

Reuel named the wreckage too. Pharaoh had tried twice across two generations and lost both times in different ways. The men of Shechem had tried and the city was gone. The kings of Canaan whom Israel had already met had tried and the territory had changed hands.

He was not claiming that Israel was invincible as an army. He was claiming that a force worked on their behalf that did not behave the way armies behaved. It did not need ranks to win. It ran on the old sentence spoken to Abraham. "I will bless those who bless you, and curse those who curse you" (Genesis 12:3). Reuel had watched that sentence work. He would not pretend he had not seen it.

Two Men Left the Room

Job the Uzite spoke after Reuel. His counsel followed the same line. There was no human weapon that would work against this people. The historical pattern was clear. The risks were not acceptable. The council should tell the king to leave Israel alone.

Balak did not take the advice. He was a king looking at a people camped on the plains of Moab, and no amount of argument about Abraham's stay in Egypt was going to quiet the fear in his numbers. He wanted a curse. He had decided before the council met that what he needed was Balaam. After Reuel and Job had spoken, he moved in that direction anyway.

Reuel and Job rose and left. They would not sit for the rest. Balaam stayed. The room that wanted a curse kept the one man willing to fetch it.

The First Time He Said No

This was not Reuel's first refusal. Years earlier, in Egypt, Pharaoh had taken counsel with three advisers: Reuel the Midianite, Job, and Balaam of Petor. The Israelites were becoming numerous. Pharaoh wanted a wise cruelty. Reuel had said the same words then. Do not stretch forth thy hand against them. Whoever of all the kings of the earth stretches forth his hand against them, their God will take vengeance upon him.

Pharaoh was exceedingly wroth. He dismissed Reuel in disgrace. Reuel went to Midian. Job, asked next, told the king the inhabitants of the land were in his power, and that the king should do as seemed good in his eyes. Balaam was last. Fire would not wipe them, he said, because Abraham had walked out of a furnace. A sword would not wipe them, because Isaac had been delivered from slaughter. Hard labor would not wipe them, because Jacob had served Laban and still prospered. Throw the male children into the water. That trial none of their fathers had faced.

Pharaoh took Balaam's advice. Reuel was already on the road to Midian with his no still in his mouth.

The Well That Waited in Midian

In Midian, Reuel's seven daughters came to a well to draw water for their father's flock. Shepherds drove them off. A Hebrew fugitive stood up, drove the shepherds away, and watered the flock. Reuel brought the man home. The man was Moses. Reuel gave him Zipporah. The counselor who had told kings to leave the Hebrews alone now housed the man who would lead them out.

Later, when Balak called his council, Reuel said no a second time and walked out a second time. The warning was ignored again. Everything he had predicted about people who opposed Israel proved accurate in the years that followed. Balaam stayed to fetch the curse. Reuel went home to a well that had already held a future.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 4:26Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Sometimes, it's not just about armies and strategies, but about the advice whispered in the ears of kings.

That's the situation King Balak finds himself in. He’s worried about the Israelites, this growing, powerful group on his borders. "What shall we do unto Israel?" he asks Balaam, the famed diviner. "We have tried several devices against this people, but we could not prevail over it. Now let me hear thy opinion."

Balaam, in turn, suggests bringing in the king's counselors. So, Reuel the Midianite and Job the Uzite are summoned.

He basically tells Balak to leave the Israelites alone. "If it seemeth good to the king, let him desist from the Hebrews, and let him not stretch forth his hand against them, for the Lord chose them in days of old." Reuel reminds Balak that the God of the Israelites "took them as the lot of His inheritance from amongst all the nations of the earth, and who is there that hath dared stretch forth his hand against them with impunity, but that their God avenged the evil done unto them?"

It's a powerful argument, steeped in history. Reuel then proceeds to recount some of the amazing things God had done for Abraham, Isaac, and Jacob. Think about the weight of those names!

He even brings up a more recent example: Joseph. "Verily, thy grandfather, the Pharaoh of former days, raised Joseph the son of Jacob above all the princes of Egypt, because he discerned his wisdom, for through his wisdom he rescued all the inhabitants of the land from the famine." Reuel is saying, "Remember what happened when Egypt welcomed Jacob and his sons? Blessings followed!"

His advice is clear: "Now, therefore, if it seem good in thine eyes, leave off from destroying the children of Israel, and if it be not thy will that they dwell in Egypt, send them forth from here, that they may go to the land of Canaan, the land wherein their ancestors sojourned." Let them go back to Eretz Yisrael, the Land of Israel.

What’s striking here is the appeal to historical precedent and, frankly, enlightened self-interest. Reuel isn't just saying "be nice." He's saying, "Messing with these people has consequences. Look at history!" It's a fascinating insight into the political calculations, the moral questions, and the ever-present shadow of the Divine that shaped the ancient world.

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Chronicles of Jerahmeel XLVIChronicles of Jerahmeel (Gaster, 1899)

Retold in our words. Read the original at the link below.The Chronicles of Jerahmeel, trans. Moses Gaster (1899) · Public Domain

When Pharaoh sought counsel on what to do about the growing Israelite population, he summoned three men: Reuel the Midianite, Job, and Balaam of Petor. Their answers determined the fate of nations.

Reuel pleaded for mercy. He recounted how God punished every king who harmed Abraham's family. Pharaoh struck with plagues for taking Sarah, Abimelech's household struck with barrenness for the same. "Whoever stretches forth his hand against them, their God takes vengeance." For this good counsel, Reuel was rewarded: his descendant Zipporah would marry Moses. Balaam gave the opposite advice, destroy them. He was later killed by the sword. Job stayed silent, neither defending nor condemning Israel. For his silence, he was sentenced to suffer.

After Moses left Cush, he came to Midian, where Reuel, now called Jethro, promptly threw him in a pit for ten years. Only Zipporah had mercy, secretly feeding Moses bread and water. When she finally convinced her father to check on the prisoner, they found him alive, standing upright, praying. In Jethro's garden stood a sapphire staff planted in the ground. Every mighty warrior who had tried to marry Zipporah had attempted to uproot it and failed. Moses pulled it out effortlessly, like lifting a branch from a thicket. Engraved on it was the Ineffable Name of God.

This was no ordinary staff. According to the Chronicles of Jerahmeel, a 12th-century Hebrew chronicle translated by Moses Gaster in 1899, it had passed from Adam to Noah to Shem to Abraham to Isaac to Jacob to Joseph, and finally to Reuel. It was the staff Moses wielded when he returned to Egypt, tamed the lions guarding Pharaoh's gate, turned the Nile to blood, and split the Red Sea into twelve paths, one for each tribe. Even Pharaoh survived the drowning, pulled from the sea by Michael, Gabriel, and Uriel, and deposited in Nineveh, where he lived another five hundred years.

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Legends of the Jews 4:29Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It’s a scene ripe with drama, intrigue, and conflicting advice.

The story begins, as many of the best stories do, with a betrayal. Jethro, also known as Reuel, later to become Moses' father-in-law, dared to speak out against Pharaoh’s growing hostility towards the Hebrews. That Pharaoh was "exceedingly wroth with him," and Jethro was promptly dismissed from his position in disgrace, forced to flee to Midian. Ouch.

Left without Jethro's counsel, Pharaoh turned to other advisors, seeking their opinions on how to deal with the growing "problem" of the Hebrew population. First up was Job. Yes, that Job, the one of immense suffering and unwavering faith. And what was his advice? Well, not much, actually. As the text recounts, Job essentially washed his hands of the situation, saying, "Behold, all the inhabitants of the land are in thy power. Let the king do as seemeth good in his eyes. Especially coming from someone known for his moral fortitude.

Finally, Pharaoh called upon Balaam. Balaam, a fascinating and complex figure, was a non-Israelite prophet known for his powerful blessings and curses (Numbers 22-24). Now, Balaam's advice is where things get really interesting. According to Ginzberg's retelling in Legends of the Jews, Balaam essentially warned Pharaoh that any attempt to destroy the Hebrews through methods that had challenged their forefathers would fail. "From all that the king may devise against the Hebrews, they will be delivered," Balaam declared.

He reminded Pharaoh that the Hebrews’ God had saved Abraham from the fiery furnace, as we see in the Book of Genesis and elaborated upon in various Midrashic (rabbinic interpretive commentary) traditions. "If thou thinkest to diminish them by the flaming fire, thou wilt not prevail over them, for their God delivered Abraham their father from the furnace." He further pointed out that Isaac had been spared from sacrifice, referencing the binding of Isaac (Akeidah) in Genesis 22. "Perhaps thou thinkest to destroy them with a sword, but their father Isaac was delivered from being slaughtered by the sword.” And, he added, even the back-breaking labor that Jacob endured while working for Laban couldn't break the Hebrews. "And if thou thinkest to reduce them through hard and rigorous labor, thou wilt also not prevail, for their father Jacob served Laban in all manner of hard work, and yet he prospered.”

So, what WAS Balaam's advice? His suggestion was chilling: target the newborn male children by throwing them into the Nile. "If it please the king, let him order all the male children that shall be born in Israel from this day forward to be thrown into the water. Thereby canst thou wipe out their name, for neither any of them nor any of their fathers was tried in this way.”

This was a tactic that hadn’t been used before, a way to circumvent the protective hand that had guided the patriarchs. A truly horrific suggestion! It’s a stark reminder of the depths of cruelty to which fear and prejudice can lead. We read in (Exodus 1:22), "Then Pharaoh commanded all his people, ‘Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live.’"

What's so fascinating about this whole episode is the way it highlights the power of memory and the weight of history. Pharaoh and his advisors weren't just dealing with a present-day population; they were confronting a people deeply connected to their past, a past filled with divine interventions and miraculous escapes. Did Pharaoh truly believe he could outsmart the God of Abraham, Isaac, and Jacob? Maybe. Or perhaps he was simply blinded by fear and a desperate desire to maintain control.

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Shemot Rabbah 1:32Shemot Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Like a well, for instance. It's more than just a source of water; it’s often a meeting place, a place of destiny. Our sages point this out in Shemot Rabbah, noting how the well is a recurring motif when finding a partner in the stories of our patriarchs. The Midrash (rabbinic interpretive commentary) sees in this a continuation of a pattern established by the patriarchs. Isaac, Jacob, and Moses – all were connected to their wives at a well.

The Midrash reminds us, "Isaac came from going to Be’er laḥai ro’i" (Genesis 24:62). Be’er laḥai ro’i, "the well of the Living One who sees me," was where God appeared to Hagar. It was near this very spring that Isaac met Rebecca, who was returning with Abraham’s servant, Eliezer, and eventually became his wife (Genesis 24:63-67).

Then there's Jacob. "He saw, and behold, there was a well in the field" (Genesis 29:2). It was at that well that Jacob first laid eyes on Rachel (Genesis 29:10-11), the woman he would work fourteen years to marry.

We have Moses. "And he sat alongside the well." The story unfolds: "The priest of Midian had seven daughters; they came and they drew water and filled the troughs to give their father’s flock to drink" (Exodus 2:16).

This brings up an interesting question. The Midrash asks, "But doesn’t the Holy One blessed be He hate idol worship, and yet He provided Moses haven with an idol worshipper?" This is where the story of Yitro, Moses' future father-in-law, takes a fascinating turn.

Our Rabbis teach that Yitro, initially a priest of idol worship, realized the emptiness of his practices. He renounced idolatry and, according to the Midrash, even offered his position to the townspeople. When they rejected him and ostracized him, his daughters were forced to tend the flocks themselves.

"They came and they drew." The Midrash explains that they arrived early because they feared the shepherds. "The shepherds came and drove them away; Moses rose and rescued them and gave their flocks to drink" (Genesis 2:17). But wait, if Yitro was the priest, why were his daughters being driven away?

The Shemot Rabbah explains that because Yitro had rejected idolatry, the townspeople treated his daughters as outcasts, much like a divorced woman. "He drove out the man" (Genesis 3:24) – just as humanity was banished from Eden, Yitro's daughters were being banished from the community.

"Moses rose and rescued them." The Midrash emphasizes that Moses wasn't just helping; he was enacting justice. He saw an injustice and acted. Rabbi Yoḥanan, in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili, even suggests the shepherds' intentions were sexually inappropriate, aligning with the verse "The betrothed young woman screamed, and there was no one to rescue her" (Deuteronomy 22:27). Alternatively, some Rabbis say that the shepherds actually cast them into the water and Moses saved them. Vayoshian, the text notes, is an expression of saving from water.

Moses not only rescued them but also "gave their flocks to drink," mirroring Jacob's actions for Rachel. When the daughters returned home early, their father, Reuel (another name for Yitro, meaning "companion to God"), questioned them. "Why were you quick to come today?" (Exodus 2:18).

"They said: An Egyptian man saved us from the shepherds and also drew water for us and gave the flock to drink" (Exodus 2:19). But was Moses really an Egyptian? The Midrash offers a clever interpretation: either he was dressed as an Egyptian, or the daughters were speaking metaphorically. Just as someone bitten by a snake might inadvertently save another while seeking relief, Moses' past actions (killing the Egyptian) led him to this encounter.

"He said to his daughters: Where is he? Why did you leave the man? Call him so that he will eat bread" (Exodus 2:20). Yitro recognized something special in Moses. According to the Midrash, he saw a connection to the patriarchs, those who found blessing at the well. He also hoped that Moses might marry one of his daughters, as "eating bread" can be a euphemism for marriage, like in (Genesis 39:6).

And so, Tzipora, meaning "bird," ran after Moses and brought him back. The Midrash adds that she was named Tzipora because she purified the house like a bird – a reference to the bird's role in purifying a house afflicted with leprosy (Leviticus 14:48-53).

What can we glean from this interplay of a story? It seems the well is more than just a place to quench thirst. It is a place of encounter, a place of destiny, a place where righteous action can change the course of history. And sometimes, the most unexpected places, even those associated with the pain of exile and rejection, can become the very place where redemption begins.

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