We find ourselves in the book of Numbers, with Balak, the king of Moab, terrified of the Israelites. He hires the sorcerer Bilam to curse them. But, as we soon discover, things don't exactly go according to Balak's plan.
The story unfolds in Bamidbar Rabbah 20, a midrashic (rabbinic interpretive commentary) collection that dives deep into the biblical text. It picks up on a specific moment: "He said to Balak: Stand here with your burnt offering, and I will be happened upon there" (Numbers 23:15). What does it mean to "be happened upon"? The text emphasizes that this wasn't Bilam's initiative. He was, shall we say, being divinely influenced.
The midrash highlights the image of God placing speech in Bilam’s mouth, comparing it to "a person who places an iron bit in an animal’s mouth and restrains it, and leads it to wherever he wishes." Ouch. Talk about a loss of control! The Bamidbar Rabbah paints a picture of Bilam as a reluctant mouthpiece, struggling against the divine force compelling him.
And Balak? He's not happy. He expected a curse, but instead, Bilam keeps blessing the Israelites. The text notes that initially, “He, and all the princes of Moav” were present (Numbers 23:6), eager to witness the curse. But as the blessings continue, they start to peel away. "When they saw that it was to no avail, they left him, and only some of the princes of Moav remained with him." Can you feel the awkwardness?
Balak, realizing Bilam isn't under his control, even starts mocking him. But Bilam, despite his predicament, asserts his authority: "Stand, you are not permitted to sit when the words of the Omnipresent are being said." Even with God’s hand forcing words from his mouth, Bilam still demands respect for the divine message.
Then comes a powerful statement: "God is not a man, that He will deceive." The midrash explains that unlike humans, who might abandon old friends for new and better ones, God doesn't break promises. He is bound by His word, especially the oaths made to the patriarchs.
But what about divine decrees of punishment? The text explains that even though God might threaten evil, He is merciful and accepts repentance. "He says to bring evil upon them, but if they repent, he nullifies the evil." We see examples from the Torah, like the incident of the Golden Calf, where God initially intended to destroy the Israelites but relented after their repentance.
The midrash continues, emphasizing God’s unique perspective on Israel: "He does not look at the transgressions that they have made, but rather, He looks only at the matters of which they are proud." It's a powerful reminder that even when we stumble, God sees our potential, our inherent goodness.
Bilam then describes Israel as a guarded orchard, protected by God, "Behold, the Guardian of Israel neither slumbers nor sleeps" (Psalms 121:4). How can he, Bilam, possibly harm them when they have such a vigilant protector?
The text also touches on Israel’s unique spiritual practices. Unlike other nations who rely on divination and sorcery, Israel has a direct connection to God through the High Priest and the Urim and Tumim (oracular devices used on the High Priest's breastplate). And even more, the Jewish people have the power of repentance, which can negate any negative decree. "Who negates the omens of deceivers, and leads diviners astray" (Isaiah 44:25).
Finally, Bilam prophesies about the future of Israel, envisioning them as students sitting before God, learning Torah. Even the angels are curious about what God teaches them!
The midrash concludes with a description of the Israelites as lions, rising from sleep to proclaim God's oneness. Even demons flee from their declaration of faith. And in a fascinating detail, Bilam's death is connected to his initial mission. He is ultimately killed when the Israelites take revenge against the Midianites, fulfilling Bilam's own prophecy that Israel "will not lie down until it has devoured prey."
So, what are we to make of this strange and captivating story? Perhaps it's a reminder that even those who intend to harm us can be forced to speak blessings. Perhaps it's a testament to the enduring power of repentance and the unwavering protection of God. Or maybe, it's simply a reminder that things aren't always what they seem, and that even the most reluctant voices can be used for good.
“He said to Balak: Stand here with your burnt offering, and I will be happened upon there” (Numbers 23:15). “The Lord happened upon Bilam, and placed speech in his mouth, and said: Return to Balak, and so shall you speak” (Numbers 23:16). “He built seven altars…stand here with your burnt offering…. The Lord happened upon Bilam, and placed speech in his mouth” – like a person who places an iron bit in an animal’s mouth and restrains it, and leads it to wherever he wishes. So, the Holy One blessed be He restrained his mouth. When he said to him: "Return to Balak" and bless them, he said: ‘What, am I going there to disappoint him [Balak]?’ He sought to go off on his own. The Holy One Blessed be He placed an iron bit for him. “Return to Balak, and so you shall speak.” He came to him, and, behold, he was standing with his burnt offering, and the princes of Moav with him. Balak said to him: What did the Lord speak?” (Numbers 23:17). “He came to him, and, behold, he was standing with his burnt offering” – initially, it is written in his regard: “He, and all the princes of Moav” (Numbers 23:6). When they saw that it was to no avail, they left him, and only some of the princes of Moav remained with him.62Before it said “all” the princes of Moav, and now it only says “the princes of Moav.” “Balak said to him: What did the Lord speak?” He [Balak] saw that he [Bilam] was not under his own control, to say what he would have wanted; he [Balak] sat himself down and was mocking him. When Bilam saw that he was mocking him, Bilam said to him: 'Stand, you are not permitted to sit when the words of the Omnipresent are being said.' “He took up his parable and said: Rise, Balak, and hear; listen to me, son of Tzipor” (Numbers 23:18). “Rise, Balak, and hear; listen to me, son of Tzipor” – both of them were worth one hundred dinars, sons of [men worth] half that, as they rendered themselves greater than their fathers. “God is not a man, that He will deceive, or the son of man, that He will reconsider; will He say and not perform, or speak and not fulfill it?” (Numbers 23:19). “God is not a man, that He will deceive” – He is not like flesh and blood, as flesh and blood acquires friends, finds others better than they are, and forsakes the first ones. But He is not so. It is impossible for Him to reconsider the oath of the initial patriarchs. “He will say and not perform”63The simple understanding is that this statement is a rhetorical question, but it is expounded and interpreted as a statement. – He says to bring evil upon them, but if they repent, he nullifies the evil. You find written in the Torah: “One who sacrifices to gods will be destroyed” (Exodus 22:19). They crafted the calf and were deserving of elimination, and I thought to curse them and eradicate them. A short time later they repented and he nullified it: “The Lord reconsidered the evil” (Exodus 32:14). Likewise in many places, as He said regarding Yekhonya: “As no man of his descendants will succeed” (Jeremiah 22:30), and it says: “I will overturn the thrones of kingdoms, and I will destroy the strength of the kingdoms of the nations” (Haggai 2:22). “On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel,64See II Chronicles 17–19, and the Radak on verse 18; he explains that all the people mentioned in verse 18 were the sons of She’altiel. My servant, the utterance of the Lord, and I will make you like a signet upon my heart.”65This is an allusion to “place me as a signet upon your heart” (Song of Songs 8:6). He abrogated what He had said to his father: “As I live, the utterance of the Lord, for if Konya66This is a reference to Yehoyakhin the son of Yehoyakim, who was exiled to Babylonia eleven years before the destruction of the Temple. See II Kings 24:8–17. son of Yehoyakim king of Judah, would be a signet upon My right hand, then from there I would sever you” (Jeremiah 22:24). Likewise, regarding the people of Anatot: “There will be no remnant of them” (Jeremiah 11:23). When they repented, He sustained them, as it is written: “The people of Anatot, one hundred [and twenty-eight]” (Nehemiah 7:27). “He did not behold evil in Jacob, and did not see sin in Israel; the Lord his God is with him, and the blast of the King is in its midst” (Numbers 23:21). “He did not behold evil in Jacob” – He does not look at the transgressions that they have made, but rather, He looks only at the matters of which they are proud. “The Lord his God is with him, and the blast of the King is in its midst.” ‘[Balak,] you said to me: “Go, please, curse Jacob for me” (Numbers 22:6). An orchard that has a guard, the thief cannot damage it, but if he is sleeping, the thief enters. But these, “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). How can I harm them?’ “The Lord his God is with him” – Balak said to him: 'Since you cannot touch them due to Moses, their functionary, see what will be with the one that will replace him.' He said to him: 'He is tough like him; "and the blast of the King is in its midst" – he sounds an uninterrupted shofar blast, and an interrupted shofar blast topples a wall.'67See Joshua 6:20. “God, who took them out of Egypt, is like the horns of the wild ox for them” (Numbers 23:22). “God, who took them out of Egypt” – [Bilam said to Balak:] ‘You said to me: “A people emerged from Egypt” (Numbers 22:5), on their own. That is not so, but rather, He took them out.’ “Like the horns [ketoafot] of the wild ox” – this is His mode: If they sin a little, he lowers them like a bird, as it is stated: “Ephraim, its glory will fly away like a bird [keof yitofef]” (Hosea 9:11). If they merit, He elevates them like a cloud, as it is stated: “Who are these who fly like a cloud?” (Isaiah 60:8). “For there is no divination in Jacob, and no sorcery in Israel; now, it will be said to Jacob and to Israel, what God has wrought” (Numbers 23:23). “For there is no divination in Jacob, and no sorcery in Israel” – you circulate, divine, and engage in sorcery; in what way will you dominate them? They are not so. When they need to wage war against an enemy, the High Priest stands and dons the Urim and the Tumim and consults with the Holy One blessed be He. All the nations engage in sorcery and divination, and these [Israel] smash them with their repentance, as it is stated: “Who negates the omens of deceivers, and leads diviners astray” (Isaiah 44:25). “Now, it will be said to Jacob and to Israel, what God has wrought” – his eye saw Israel in the future, sitting before the Holy One blessed be He like a student before his teacher, and asking Him regarding each and every portion [in the Torah]: ‘Why was it written?’ Likewise it says: “For its merchandise will be for those who sit before the Lord,68Here, too, Israel are referred to as students who sit before God. to eat to satiation and for elegant garments” (Isaiah 23:18), and it says: “But your Teacher will no longer be concealed, and your eyes will see your Teacher” (Isaiah 30:20). The ministering angels will see them and ask them: ‘What did the Holy One blessed be He instruct you?’ It is because they are unable to enter their demarcated area,69This refers to the area where Israel sits, as students before their teacher. The verse states that they will be told what God has wrought, and the midrash explains that this means to the exclusion of the angels. as it is stated: “Now, it will be said to Jacob…” “Behold, a people will rise like a lion cub, and like a lion, will raise itself; it will not lie down until it has devoured prey, and the blood of the slain it will drink” (Numbers 23:24). “Behold, a people will rise like a lion cub” – there is no nation in the world like them. They sleep from the Torah and the mitzvot,70When they are asleep they do not study Torah or fulfill commandments. and rise from their sleep like lions, quickly recite Shema, and crown the Holy One blessed be He as king. They become like lions and go out to engage in labor and commerce. If one encounters any obstacle, or if demons come to harm any of them, he crowns the Holy One blessed be He as king. “It will not lie down until it has devoured prey” – when he recites: “The Lord is one” (Deuteronomy 6:4), the demons are consumed from before him, and they whisper after him: ‘Blessed be the name of His glorious kingdom forever and for all time,’ and they flee. With the reciting of Shema, he is passed from the day watchmen to the night watchmen. When he comes to sleep, he commits his spirit to the Holy One blessed be He, as it is stated: “Into Your hand I commit my spirit” (Psalms 31:6). When he awakens, he crowns the Holy One blessed be He as king and the night watchmen pass him to the day watchmen, as it is stated: “My soul awaits the Lord more than watchmen for the morning, watchmen for the morning” (Psalms 130:6). That is why Bilam says: ‘What nation is like this one?’ “And the blood of the slain [ḥalalim] it will drink” – he prophesies that Moses will not die until he takes revenge against him and against the five kings of Midyan, as it is stated: “It will not lie down until it has devoured prey” – this is Bilam. That is, “and the blood of the slain71The Hebrew word is ḥalalim, which is in the plural. it will drink.” “They killed the kings of Midyan among their slain” (Numbers 31:8). “With the holy vessels” (Numbers 31:6) – this is the frontplate on which it was written: “Sacred to the Lord” (Exodus 28:36). “And the trumpets for sounding the blasts in his hand” (Numbers 31:6). Moses said to Israel: ‘The wicked Bilam performs sorcery for them and flies, and causes the five kings to fly. Show him the frontplate upon which the name of the Holy One blessed be He is inscribed, and they will fall.’ Know that, indeed, it is written: “They killed the kings of Midyan among72The Hebrew can also be translate "on their slain" implying that they fell on the slain from above. their slain: Evi, Rekem…and Bilam son of Beor” (Numbers 31:8). What did that wicked one seek with the kings of Midyan? Is it not written: “Bilam rose, and went, and returned to his place”? (Numbers 24:25).73His place was in Petor, not in Midyan. It is rather that when he heard that twenty-four thousand fell by his counsel, he went to collect his wages. That is why Bilam son of Beor was mentioned with the five kings of Midyan.
