It's all about Bilam, the non-Jewish prophet, and his less-than-holy intentions.
The story kicks off with God approaching Bilam and asking, "Who are these men with you?" (Numbers 22:9). Seems like a simple question, right? But according to Bamidbar Rabbah, it’s anything but.
The rabbis see a deep irony here. "He who misleads the upright on an evil path will fall into his own pit" (Proverbs 28:10). This, they say, is Bilam in a nutshell. The Midrash suggests that in earlier times, people were more virtuous. We hear in Genesis 29:9 how "Rachel came with the flock" and in Exodus 2:16 that "the priest of Midian had seven daughters". The implication is that fathers could trust their daughters to be around male shepherds without fearing inappropriate behavior. But Bilam, with his manipulative words, corrupted that uprightness.
And here's the kicker: just as Bilam misled others, he himself was misled. God's question, "Who are these men with you?" wasn't just an inquiry. It was a divine setup! Bamidbar Rabbah, citing Job 12:23 ("He exalts the nations and He eliminates them"), suggests that God was intentionally testing Bilam.
Bilam, in his arrogance, thought he could outsmart the Almighty. He figured there might be a moment when God’s attention wavered. A moment when he could sneak in some mischief. So, when asked about the men, he plays coy, pretending he doesn't know who they are.
Then, Bilam responds, "Balak son of Tzipor, king of Moav, sent to me" (Numbers 22:10). According to the Rabbis, Bilam isn't just answering the question. He's boasting! Even though God doesn’t seem to be giving him the respect he thinks he deserves, kings are seeking him out. "Look at me," he seems to say, "I'm in demand!"
He goes on, "Behold, the people that has come out of Egypt, it has covered the face of the earth; now, come curse [kava] them for me; perhaps I will be able to wage war against them, and drive them away" (Numbers 22:11). Notice anything different? Bilam uses the word kava (קבה), a strong term for "curse," whereas Balak in Numbers 22:6 uses ara (ארה), a milder form. Bamidbar Rabbah points out that Bilam's hatred actually exceeded Balak's! Balak only wanted to drive the Israelites from the land, but Bilam wanted to banish them from this world and the World to Come!
God, of course, sees right through Bilam's schemes. "You shall not go with them; you shall not curse the people, as it is blessed" (Numbers 22:12). But Bilam, ever persistent, tries to weasel his way around the command. "Okay, I won't go," he implies, "but what if I just curse them from here?" God shuts that down too. "You shall not curse the people." Then Bilam tries another angle: "Fine, can I at least bless them?" God's response is the ultimate dismissal: "They do not need your blessing, as it is blessed." It's like saying, "We're good, thanks. Keep your honey and your sting to yourself."
Finally, Bilam tells Balak's princes, "Go to your land, as the Lord refused to allow me to go with you" (Numbers 22:13). But even here, he's twisting the truth! He doesn't admit that God forbade him to curse Israel. Instead, he implies that he’s too important to travel with such low-ranking officials. "He wants to honor me," Bilam suggests, "so I need to travel with someone more prestigious." And wouldn't you know it, Balak falls for it, sending even more important dignitaries the next time (Numbers 22:15).
What does this all tell us? It's a reminder that intentions matter. That even the most silver-tongued among us can't hide their true motives from God. And perhaps, more importantly, it's a cautionary tale about the dangers of arrogance and the futility of trying to manipulate the Divine. Bilam's story, as told in Bamidbar Rabbah, is a masterclass in how not to be a mensch.