The story of Bilam, found in the Book of Numbers, is one wild ride. But the real juicy stuff? It's in the Midrash (rabbinic interpretive commentary), specifically Bamidbar Rabbah, which offers a fascinating peek behind the scenes of this biblical drama. 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 28:1)5). 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?
“He took up his parable, and said: From Aram, Balak leads me, the king of Moav from the highlands of the east; Go, curse Jacob for me, and go, censure Israel” (Numbers 23:7). “He took up his parable, and said: From Aram, [Balak] leads me [yanḥeni]” – he began and said: ‘I was of the exalted [haramim], but Balak took me down to the pit of perdition.’ Yanḥeni, just as it says: “Wail [neheh] for the multitude of Egypt, and cast it down…[with those who descend into the pit]” (Ezekiel 32:18). Another matter, “from Aram” – with the exalted [im ram], I was exalted, but Balak caused me to descend from my prominence. This is analogous to one who accompanies a king. He saw a robber, forsook the king, and walked with the robber. When he returned to the king, the king said to him: 'Go with the one with whom you walked, as it is not possible for you to accompany me.' So, Bilam had been attached to the Divine Spirit, and returned to be a sorcerer, as he had been initially, as it is stated: “Bilam son of Beor the sorcerer” (Joshua 13:22). That is why he screamed: ‘I was exalted and Balak took me down.’ Another matter, “from Aram, [Balak] leads me” – he said to him: 'We are both equal in our being ingrates. Had it not been for Abraham their patriarch, there would be no Balak, as it is stated: “It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot” (Genesis 19:29). Had it not been for Abraham, Lot would not have escaped Sodom, and you are from the descendants of Lot. Had it not been for Jacob their patriarch, I would not be in the world, as Lavan had sons only due to the merit of Jacob.' Initially, it is written: “Rachel came with the flock” (Genesis 29:9). If he had sons, how is his daughter herding? When Jacob went there, he was granted sons, as it is stated: “Jacob heard the statement of Laban’s sons” (Genesis 31:1). Likewise he [Laban] said to him [Jacob]: “I have divined, and the Lord has blessed me on your account” (Genesis 30:27). “Go, curse [Jacob] for me” – one who curses, curses himself,52The Hebrew phrase “ara li” which is translated "curse for me" can also be read to mean "curse me" (Matnot Kehuna). as, so it is written: “And he who curses you, I will curse” (Genesis 12:3), and it says: “Cursed be those who curse you” (Genesis 27:29). “Go, curse Jacob for me, and go, censure Israel” – had he asked me to curse another nation, e.g., the descendants of Abraham and Isaac, I would have been able.53This is because Abraham and Isaac had descendants not only from Israel, but from Ishmael and Esau. But Jacob, a king who selects a portion for himself and another stands and disparages it, will he live? These are His lot, His inheritance, His treasured possession, as it is stated: “For the portion of the Lord is His people, Jacob the lot of His inheritance” (Deuteronomy 32:9). And it is stated: “You will be My treasured possession” (Exodus 19:5). “And go, censure Israel” – this is analogous to a king who took a crown and placed it on his head, and a person said ‘That, it is nothing,’ will he live? These, it is written in their regard: “Israel, in whom I glory [etpa’ar]” (Isaiah 49:3).54Pe’arim is a term meaning hats or crowns, (see Isaiah 3:20). “How will I curse whom God has not cursed? How will I censure whom the Lord has not censured?” (Numbers 23:8). “How will I curse whom God has not cursed?” When they were deserving of being cursed, they were not cursed. When Jacob entered to take the blessings, he entered deceitfully, as it is stated: “And the hides of the kids of the goats, [she placed on his hands and on the smoothness of his neck]” (Genesis 27:16). His father said: “Who are you?” (Genesis 27:18). He said to him: “I am Esau your firstborn” (Genesis 27:19). One who expresses falsehood from his mouth, is he not deserving of being cursed? Moreover, he was blessed, as it is written: “Indeed, he shall be blessed” (Genesis 27:33). How then will I curse whom God has not cursed? Another matter, “How will I curse whom God has not cursed?” The way of the world is that a legion that rebelled against the king incurs liability for death. These denied Him and rebelled, and said: “This is your god, Israel” (Exodus 32:4).55Referring to the Golden Calf. Should He not have eliminated them? But even at that moment, He did not move from love for them. He accompanied them with clouds of glory, and the manna and the spring did not stop for them. Likewise it says: “When they crafted themselves a cast figure of a calf…but You in Your great mercy did not forsake them in the wilderness; the pillar of cloud did not withdraw from over them by day…You did not withhold Your manna from their mouth, and You gave them water for their thirst” (Nehemiah 9:18–20). How, then, can I curse them? “How will I curse whom God has not cursed”? When He commanded them regarding the blessings and the curses, regarding the blessings, He mentioned them, as it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). But, regarding the curses, He did not curse them directly, as He says: “These will stand for the curse on Mount Eival” (Deuteronomy 27:13). When they sin, and He says to bring a curse upon them, He does not write that He will bring it [directly], but in the blessings, He, Himself, blesses them [directly], as it is stated: “The Lord your God will place you supreme…” (Deuteronomy 28:1); “the Lord will command for you the blessing” (Deuteronomy 28:8). But regarding the curses, He would not curse them directly, as it says: “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); on their own. That is, “how will I curse whom God has not cursed?” “For from the top of precipices I will see it, and from hills I behold it; behold, it is a people that will dwell alone, and will not be reckoned among the nations” (Numbers 23:9). “For from the top of precipices I will see it” – this is to inform of the hatred of that wicked one, as from his blessings, you ascertain his thoughts.56He intended to curse the "tops of precipices" but in the end, blessed them. The "tops of the precipices" refers to the patriarchs (as mentioned in the continuation of the midrash), who are the roots of the tribes. To what is the matter comparable? It is to a person who comes to chop down a tree. One who is not expert, cuts each and every branch and exhausts himself. But the clever man exposes the roots and cuts. So that wicked one said: ‘Why should I curse each and every tribe? I will go to their root.’ He came to harm them, but found that they were hard. That is why he said: “For from the top of precipices I will see it.” Another matter, “for from the top [of precipices]” – these are the patriarchs; “and from the hills” – these are the matriarchs. “Behold, it is a people that will dwell alone” – and when He causes them joy, He causes them joy by themselves, as it is stated: “The Lord will guide them alone” (Deuteronomy 32:12). When the nations in this world rejoice, they57Israel. eat with each and every kingdom, but it does not cost them from their portion, as it is stated: “and will not be reckoned among the nations.” “Who has counted the dust of Jacob, or tallied one quarter of Israel? Let me die the death of the upright, and let my end be like his” (Numbers 23:10). “Who has counted the dust of Jacob” – who can enumerate the mitzvot that they perform regarding dust? “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10); “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9); “A pure man shall gather the ashes of the heifer” (Numbers 19:9);58See Numbers 19:17, where the word used in Hebrew for dust (afar) is also used for ashes. “the priest shall take from the dirt that is on the floor of the Tabernacle” (Numbers 5:17); “three years shall it be as forbidden unto you” (Leviticus 19:23), and likewise regarding all of them. “Or tallied one quarter [rova] of Israel” – their procreation [reviit]. Who can count the population that emerged from those who snatch and love the mitzvot? “She said to her: Is the taking of my husband insignificant…[Rachel said: Therefore, he will lie with you tonight]” (Genesis 30:15); “Here is my maidservant Bilha, consort with her” (Genesis 30:3); “Leah saw that she had ceased bearing; [she took Zilpa her maidservant and gave her to Jacob as a wife]” (Genesis 30:9); “Sarai Abram’s wife took Hagar… [and gave her to her husband Abram as a wife]” (Genesis 16:3). “Let me die the death of the upright” – this is analogous to a butcher who comes to slaughter a king’s cow.59He was doing so to harm the king, at the behest of his enemies. The king began to look. Once he sensed that the king was looking, he began casting the knife aside, petting it, and filling the trough before it. He began to say: ‘May my soul depart,60The phrase "my soul departs" means "I sympathize with myself," that instead of doing one thing, I had to do the opposite. as I came to slaughter it, but I left it alone.’ So, Bilam said: ‘May my soul depart, as I came to curse, but I will bless.’ “He took him to the field of Tzofim, to the top of the peak, and he built seven altars, and offered up a bull and a ram on each altar” (Numbers 23:14). “He took him to the field of Tzofim, to the top of the peak” – it is a peak where there are breaches, as it is stated: “Ascend to the top of the peak” (Deuteronomy 3:27).61In that place, something negative will happen to Israel and "breach" their security. Is there a breach greater than that that he saw through divination, and he believed that there they would be eliminated.
