Bolok, or: The Eternally Blessed People Yisroel.

Contents

Midian is located far in the south, on the right bank of the Red Sea in the territory of present-day Saudi Arabia.

It is thus very, very far from Eretz Yisroel. It is a kingdom with five princes/kings and the homeland of Jethro. Territorially, it certainly has no interests at stake.

b. Moav

The “fields of Moav,” which lie on the bank of the Jordan opposite Jericho, must have once belonged to the Moavites. Indeed, we learn in the text (Bamidbar 21:26) that Sichon the Emorite took the entire area north of the Arnon from the Moavites. And now this Sichon has been wiped out by Am Yisroel.

Thus, the Moavites have tangible territorial interests at stake here. This may also explain the formulations in Bamidbar 22:4.

Without this, the fear and distress of the Moavites would be harder to understand, as their territory does not border Eretz Yisroel.

It is certainly true that, now that Sichon has fallen, they share a direct border. But it should be widely known that Yisroel is forbidden from attacking Moav.

The only motive that would then come into question would be similar to that of Midian, which somehow doesn’t fit.

c. Emor

Has just been driven out of the entire territory of Sichon. However, Emor completely disappears from the story here.

d. Bolok

Bolok is a son of Zipor, one of the five princes of the Midianites. He, too, is far away and theoretically has nothing to gain territorially. However, if he can establish himself as the king of Moav, the situation suddenly looks very different. Then he would suddenly have his own large kingdom with subjects, rich revenues, fame, honor, and everything else that comes with it.

e. Bilom

Bilom lives in the north, in Ammon, near Damascus, and has nothing to gain geographically or politically.

The Interests

f. Midian

Midian was the homeland of Jethro. Before he met Moishe, he was the greatest authority in idolatry, thus an extraordinarily important and well-connected man. He was also the spiritual support of the kings, through whom they consolidated their rule and secured vast wealth and privileges.

Until he defected, became a convert, and thereby caused great damage.

Hence, the Midianites, like Amalek, must have deeply hated Moishe personally and the Children of Yisroel in general, perceiving them as an existential threat.

For if this people and their G0d truly conquer all of Canaan, the question arises in Midian whether the idols, their priests, and the kings are truly good. Then an entire spiritual-economic structure collapses, along with all the involved clans and families: idol factories, idol shops and distribution systems, power structures, temple architects and builders, and related enterprises. All of this was strictly feudal and built on clan structures back then.

Furthermore, by installing Bolok as the king of Moav, the Midianites can now conquer the hated Moavites without war and make them subjects of Midian. This, in turn, opens new territorial and economic possibilities.

g. Moav

Moav recently lost half of its territory to the usurper Sichon, and likely, clan leaders and the king also suffered significant losses in prestige, support, and perhaps even children and family members in the war. Now the Children of Yisroel have eliminated this hated Sichon. Moav is in panic and has two driving forces:

I. Survival. This requires allies who know this “cursed” people.

II. Reclaiming territory. Defeat these Yisroelim, and they can reclaim the entire land.

h. Bolok

Bolok is a more or less significant son of one of the five Midianite kings. By maneuvering to be appointed king of Moav, he gains tremendously, as noted above. Above all, he gains prestige within his own clan and rises to the level of his father, Zipor. This makes him less subservient to Zipor than before.

i. Bilom

Bilom hates Moishe, and with him, all of Yisroel. He had advised Pharaoh back then, giving him the counsel to drown all the firstborn! And this Moishe escaped him, and not only that, he made his life very, very difficult.

As an advisor to Pharaoh, he had a great position! He lost it with disgrace and shame.

The Connections

Moav and Midian are mortal enemies; Midian lost a war against Moav (Bereishit 36:35, Tanchuma Bolok 3). But now, as Moav seeks to act against Yisroel to reclaim its old territory from Sichon, the Moavites need the Midianites. Why?

Midian knows Moishe and the Children of Yisroel very well through Jethro. He is, after all, Moishe’s father-in-law, and thus Bolok also knows Yisroel’s “weaknesses.”

Bolok, in turn, knows Bilom from earlier, as they grew up in the same city, Pethor, and Bilom prophesied that Bolok would become king (Rashi, Bamidbar 22:5).

Thus, Bolok now has a trump card to become king in Moav. And this, in turn, is extraordinarily attractive to the Midianite kings.

The Outcome

We see that each actor pursues their own interests in this game. And HaShem plays them all against each other and against themselves.

Now that the driving forces of the events have been somewhat clarified, let us turn to the Mussar and the text.

What Problem Do Midian and Bolok Have with Yisroel?

במדבר כ"ב:ב'

וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כׇּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי׃

And Bolok saw what the Children of Yisroel did to the Emorite...

What did he see, and why did it bother him?

Even in those times, wars were commonplace, and if something happened far away, people didn’t concern themselves with it.

Now, Midian is located in present-day Saudi Arabia, and Emor is about 600 km north, in present-day Jordan, by the Dead Sea. And Moav lies in between.

The Midianites could have remained calm and relaxed. Except that this Jethro lived among them, who was once one of the most famous high priests of all known idolatrous entities before he did Teshuva and became a convert through Moishe.

And therein lies the core of the problem. Bolok saw an opportunity to take revenge on Am Yisroel for this disgrace. For it is a great disgrace when the greatest priest simply leaves, and they cannot kill him in any way.

Therefore: He saw what happened to Emor and was furious. But he knows that Am Yisroel is only so victorious through their mouth (prayers, Tefillot, praises, the holy Torah, and Mitzvot).

Thus, he seeks allies who can defeat Bnei Yisroel on their own turf.

But for that, he also needs an opportunity, and he needs prestige and honor, and a lot of money to hire Bilom.

And now comes Moav, which is in panic and turmoil:

What Problem Does Moav Have?

Parallel of וַיָּ֣קׇץ here and in Shemot 1:12 (Mikraot Gedolot):

וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל.

And the more they tormented the people, the more it multiplied and spread, and they were shaken with disgust toward Bnei Yisroel.

So much for the Egyptians.

In our verse, the same formulation appears: Bamidbar 22:3:

וַיָּ֨גׇר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קׇץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃

And Moav feared greatly before the people, for it was numerous (Rashi: it was overpowering through Torah), and they were shaken with disgust toward Bnei Yisroel.

(This disgust could well stem from the fact that Yisroel serves HaShem, the One, and tolerates no idols.)

This parallel formulation is surely not coincidental, for Yokatz appears only nine times in the Tanach, and in the Torah only five times, and of those, only in three places that are so closely connected.

The third instance is:

וַתֹּאמֶר רִבְקָה אֶל יִצְחָק קַצְתִּי בְחַיַּי מִפְּנֵי בְּנוֹת חֵת אִם לֹקֵחַ יַעֲקֹב אִשָּׁה מִבְּנוֹת חֵת כָּאֵלֶּה מִבְּנוֹת הָאָרֶץ לָמָּה לִּי חַיִּים. (בראשית כ״ז:מ״ו)

And Rivka said to Yitzchak: I am shaken with disgust at the thought that Yaakov would take a daughter of Chet as a wife! If he did so with one of the daughters of the land, what would my life be worth?

In all these texts, it is clearly about the separation from idolatrous nations, unmistakably also through reproduction and family planning. They want no foreign influences!

In another context, it becomes clear why: Women, through their much more direct and intuitive connection with HaShem or, conversely, with idolatrous false gods, have great influence over men and can degrade them into idol-worshippers.

Therefore, a woman must be a Bas Yisroel so that she can establish, guard, and drive forward a Jewish home and thus the continuation of the holy Torah.

Moav thus has a problem with HaShem and, therefore, with Bnei Yisroel, HIS children.

This is clearly expressed in the next verse:

במדבר כ"ב:ד'

וַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כׇּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃

And Moav said to the elders of Midian: Now this community will lick up (graze, see R. Hirsch) our entire surroundings, like the ox licks the green of the field, and Bolok, the son of Zipor, became king over Moav at that time.

Why does it not say “and the king of Moav, and the elders of Moav”? Rav S.R. Hirsch z”l explains: All the nations saw how Bnei Yisroel mowed down Sichon and Og, the most powerful, feared rulers of the region, like grass. Through this, they lost confidence in royal power, armies, and tyrants.

It is noteworthy that Midian and Moav were bound by a long enmity. Only the sheer desperation on Moav’s part and the sheer hatred on Midian’s part could bring these two together against Bnei Yisroel.

Thus, the people now went to the elders of Midian, for it was also widely known that Moishe grew up with Jethro, and thus the Midianites knew why Bnei Yisroel were so powerful, what caused huge armies equipped with the most modern weapons and professional warriors to be brought to their knees and destroyed by this simple, war-inexperienced foot people.

It is further noteworthy: Moav had nothing to fear! Their land was forbidden to Bnei Yisroel, and they surely knew this. But it bothered them that their “familiar, comfortable neighborhood” of other idol-worshippers would suddenly be occupied by these freaks who believed in this “One G!d who made everything” and possessed these uncanny, mysterious, and frightening powers.

It was thus pure hatred that drove them.

Another perspective: The Midrash Tanchuma (Bolok, 3) mentions that Moav was afraid because HaShem had previously assured that none of their land would go to Bnei Yisroel. However, Sichon conquered part of Moav, and through the victory over Sichon, this land came into the possession of Bnei Yisroel. This greatly unsettled the Moavites.

Another possibility (see above): Moav recognized an opportunity to reclaim the land lost to Og and Sichon: They just had to get these strange foreigners out of the way!

Bolok’s Opportunity – Delegations Are Sent to the Sorcerer

And now we see Bolok’s opportunity. He could claim that he knew exactly how to neutralize this secret weapon that Bnei Yisroel possessed.

במדבר כ"ב:ה'

וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּעֹ֗ר פְּ֠ת֠וֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּ֠ה עַ֣ם יָצָ֤א מִמִּצְרַ֙יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי׃

And he sent messengers to Bilom, son of Beor, to Pethor, which is by the river in the land of the children of Ammo, to call him: Behold, a people came out of Egypt, and behold, it covers the face of the earth, and it encamps opposite me.

Why Bilom? This becomes clear only in the next verse. Here, the geographical circumstances are first laid out in detail. This allows us to better understand the degree of hatred that must have driven the Moavites and Midianites.

The river in question is the Euphrates, far beyond Damascus. That’s about 600 km from the scene of the events! Back then, that was at least two weeks of dangerous travel through the desert.

It becomes clear that everyone knew what was at stake. The entire region had naturally heard of the Exodus from Egypt, for no one had ever escaped from Egypt before. The Egyptians wielded extreme sorcery to protect their borders, letting no slave escape. This was known throughout the ancient world. All the more revolutionary was this Exodus and the total destruction of the Egyptian army.

The further destruction of Og and Sichon reinforced this impression: Nothing and no one could withstand this cursed people!

And thus:

במדבר כ"ב: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׃

And now, go, curse this people for me, for it is mightier than I, perhaps you can strike it and drive it from the land, for I know that whom you bless is blessed, and whom you curse is cursed.

It is important to note some details in this verse carefully, as they will shed light on Bilom’s character in the following verses.

Bolok has it conveyed: I need a limitedly effective curse that strikes the people of Yisroel in such a way that they abandon settling Canaan and turn to other lands; this will give me and Moav peace and make me famous in the region. And since you worked well for Sichon when he conquered Moav, I know that your blessings come true, and thus I believe that your curses (which I have only heard of) are also effective.

How does Bolok know this? The Midrash says that before he became king over Moav, he had been with Bilom, and Bilom blessed him and “prophesied” that he would become king (Midrash Tanchuma Bolok 4).

What are Bilom’s real powers and talents? The Midrash says he started as a dream interpreter and then rose through sorcery to become a prophet of the nations. His only ability was to recognize the moment of the day when HaShem is “angry,” meaning when He dispenses punishments. This is a moment shorter than a second, sometime in the early morning after sunrise.

Bilom could then discern what judgment was pending and quickly utter an apparent curse that then seemingly “came true.” Thus, he became famous.

Furthermore, he was naturally versed in astrology and divination arts and could see things to a limited extent, but never HaShem’s reality.

And because he was a seasoned idol-worshipper, he also had no concept of HaShem’s true essence – that there is nothing besides HIM. This far exceeds Bilom’s and Bolok’s understanding, as we will now see.

(ז) וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃

And the elders (dignitaries) of Moav and the elders of Midian went, and they had divination tools with them, and they came to Bilom and delivered Bolok’s message.

Why did they need divination tools, and who among them brought them?

The Midianites were already familiar with Moishe. They knew him from the time of the burning bush, and they knew what a true prophet looks and acts like. And based on Bilom’s reports and history, they were suspicious. They were, after all, subjects of Bolok’s royal colleagues in Midian and thus had something to lose.

They saw in their divination tools that Bilom might be a fraud. Their criterion: If he behaves like Moishe, immediately gets up, and comes along, then there’s a chance he’s genuine. But if he delays, makes excuses, and wants to think overnight, he’s worthless.

Bilom the Sorcerer – Anatomy of Vanity

(ח) וַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַהֲשִׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּאֲשֶׁ֛ר יְדַבֵּ֥ר יְהֹוָ֖ה אֵלָ֑י וַיֵּשְׁב֥וּ שָׂרֵֽי־מוֹאָ֖ב עִם־בִּלְעָֽם׃

And he said to them: Stay here tonight, and I will bring you word tomorrow, as HaShem will speak to me; and the princes of Moav stayed overnight with Bilom.

The text shows two things: First, the Midianite envoys saw that he was indeed worthless, turned around on the spot, and went home. That’s why the next verse states that only the Moavites stayed overnight.

Second, Bilom is far below Moishe in the hierarchy of prophets. Moishe was the only one in all of human history who could speak with HaShem face to face and practically at any time without any preparations. There are many textual references to this.

(ט) וַיָּבֹ֥א אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ׃

And the Almighty came to Bilom and said: Who are these people with you?

What a strange question. Why does the Creator of the world, who knows everything, sees everything, and has planned everything, ask one of His creatures who was with him? HE knows it!

The Midrash Tanchuma (Bolok, 3) answers: The person who is evil and manipulative at heart is punished precisely with “malicious” manipulation!

So HE asks this question, and Bilom immediately jumps on it: He thinks: Aha, so there are apparently moments when this idol (for he cannot think in terms other than idols; omniscience and omnipotence are unthinkable and unimaginable for him, living in a society thoroughly steeped in idolatry, especially when it comes to opposites like the simultaneous creation of good AND evil) does not know what’s happening with his favorite people. He doesn’t know who these people were who came to me.

Immediately, he begins to puff himself up:

(י) וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָאֱלֹהִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מוֹאָ֖ב שָׁלַ֥ח אֵלָֽי׃

And Bilom said to the Almighty: Bolok, the son of Zipor (the Midianite king), king of Moav, has sent for me.

Look, You may not give me fame, but among earthly kings, I am sought after and honored! The king of Moav sent a large delegation and promises me much money and honor to persuade me to undertake an important task for which he is too weak and ignorant:

(יא) הִנֵּ֤ה הָעָם֙ הַיֹּצֵ֣א מִמִּצְרַ֔יִם וַיְכַ֖ס אֶת־עֵ֣ין הָאָ֑רֶץ עַתָּ֗ה לְכָ֤ה קָֽבָה־לִּי֙ אֹת֔וֹ אוּלַ֥י אוּכַ֛ל לְהִלָּ֥חֶם בּ֖וֹ וְגֵרַשְׁתִּֽיו׃

Behold, a people that came out of Egypt (nothing special), it now covers the face of the earth (a typical antisemitic narrative: the 6 million Jews cover the entire Middle East, suddenly there are no longer 7 Canaanite nations, no Ammonites, Midianites, Emorites, Persians, they’ve all disappeared from view), come and curse it for me, perhaps you can fight and destroy it.

Bilom presents his version of the task, which better satisfies his great desire for power and recognition. It’s not enough to drive the people away. They must be completely destroyed! For they threaten the foundations of the idolatrous world order.

I believe in this case the following: Bilom is proud. And he cannot bear that he depends on HaShem and not the other way around. And since he is a highly manipulative character, he will later distort/shortcut HaShem’s statement in this conversation.

**The Eternally Blessed People**

(יב) וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃

And the Creator G0d said to Bilom: You shall not go with them! You shall not curse the people, for it is blessed.

The Midas HaDin, the Judging One, who acts strictly according to the law, appears to Bilom. The One who created nature and the world according to justice and law.

And the command is absolutely unmistakable.

Since this is the actual beginning of the spiritual war against the Children of Yisroel, and the episode with Bilom’s prophecy ends with Moshiach, the Midas HaDin appears here and sets an eternal sign over all times: Am Yisroel is blessed. Period.

(One could adapt a well-known slogan here:

Everything gets better, but Yisroel remains good.)

(יג) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֙אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן יְ־הֹוָ֔ה לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם׃

And Bilom rose in the morning and said to Bolok’s envoys: Go to your land, for HaShem does not permit me to go with you.

And as ordered, so delivered: Bilom does not disappoint us.

Rashi says: With more important people, I could come. He did not want to reveal that the Creator G0d had forbidden him to go at all. Up to here, Rashi.

1) Bilom claims that HaShem, Midas HaRachamim, the All-Merciful, unfortunately did not allow him to go with this kind of delegation. But it was Midas HaDin who spoke to him!

2) He suggests: You are too insignificant; HaShem is offended on my behalf. How could Bolok do this to me, the great seer and prophet who speaks with the All-Merciful Highest, who stands above nature, who created justice and law and can change it at any time?

3) Bilom thus makes himself more important than G0d Himself allows him to be. Quite audacious, considering that G0d created and sustains him.

4) We see here a fundamental problem of all idol-worshippers. They do not know who they are dealing with.

(יד) וַיָּק֙וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ׃

And the envoys of Moav came to Bolok and told him: Bilom did not want to come with the likes of us.

The envoys are true to their task.

(טו) וַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה׃

And Bolok persisted and sent many and more distinguished envoys than the first ones.

Bolok understands Bilom’s hint with the fence post. He recognizes a purchase offer when one is made.

He thus raises the offer. More envoys, more distinguished; and to ensure no tricks, he sends those who were there the first time and know exactly what was said (Or HaChayim).

(טז) וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי׃

And they came to Bilom and said to him: Thus says Bolok, the son of Zipor: Please! Do not refuse to come to me.

(יז) כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה׃

For I will greatly honor you, and all that you command me, I will do, but please come and curse this people for me!

He smears honey around Bilom’s mouth to persuade him to come. A well-known manipulative technique.

Later, at their greeting, we will see Bolok’s true character and what he really thinks of Bilom.

(יח) וַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֙אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵית֖וֹ כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּי֙ יְ־הֹוָ֣ה אֱלֹהָ֔י לַעֲשׂ֥וֹת קְטַנָּ֖ה א֥וֹ גְדוֹלָֽה׃

And Bilom answered Bolok’s servants: Even if Bolok gave me his house full of silver and gold, I could not transgress the command of HaShem, my G0d, to do small or great.

According to Tanchuma Bolok 6, cited by Rashi: Bilom is attached to money and envies Bolok’s wealth. He would love to have all that money. So he says to them: I am worth all the money Bolok owns, for he would need to field several large armies, and even then, his victory against the Children of Yisroel would be doubtful. But I, my victory is certain. Up to here, Rashi.

It is also noteworthy: By bringing HaShem into this, he leaves himself a loophole. He knows full well that HaShem loves the people and wants to bless them, not curse them. But he, Bilom, hopes until the last second to find a small loophole to at least cause significant harm to the Children of Yisroel, even if he cannot destroy them.

And so he formulates this sentence ambiguously, so he can later say: I told you from the beginning...

This is, by the way, a typical argumentative pattern of a narcissist or others who aim to exploit others without feeling guilty afterward. He grabs them by their desires and needs, promises satisfaction, and expresses his true intentions so cryptically that they are not immediately obvious but allow for a retreat or escape without loss of face later: Look, I warned you from the start!...

Bilom’s Presumption

(יט) וְעַתָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף יְ־הֹוָ֖ה דַּבֵּ֥ר עִמִּֽי׃

And now, stay here, you too, this night, and I will know what HaShem speaks to me further.

Again, the same: He says HaShem speaks to him, though it is Eloikim.

The difference is significant. The Creator of the world is One, but HE uses different aspects of HIS presence to create and guide the world.

Eloikim is the aspect of strict lawfulness, without which there would be no nature, no constancy in this or the next world.

HaShem, on the other hand, is the aspect that directs and controls these laws and connections and, if necessary, can modify or temporarily suspend them. HaShem is the One who constantly watches over the world and actively guides it. Eloikim is the One who oversees the laws and their observance.

When Eloikim speaks to Bilom, it is analogous to a judge, court, and police. Bilom must adhere to the strict laws of the Torah and is judged accordingly.

HaShem, however, is the King. He makes the laws.

Bilom has no leeway to misbehave.

And by suggesting to those present that he speaks with the King when in truth the highest Judge speaks to him, this is already a presumption.

(כ) וַיָּבֹ֨א אֱלֹהִ֥ים ׀ אֶל־בִּלְעָם֮ לַ֒יְלָה֒ וַיֹּ֣אמֶר ל֗וֹ אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֥וֹ תַעֲשֶֽׂה׃

And Eloikim (the Judge G0d) came to Bilom at night and said to him: If the people have come to call you, arise and go with them, but you must do what I speak to you. (per Rav S.R. Hirsch). (Note: This translation covers both possible forms: command and future tense, prediction.)

Meaning: HaShem tells him: You absolutely will only say what I will guide you to say. You have no freedom at all, your mouth belongs to me.

(כא) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב׃

And Bilom rose early in the morning, saddled his donkey, and went with the envoys of Moav.

He got up early: It was terribly important to him. He wanted to rush as quickly as possible to carry out his evil plans and make himself important.

Another point (Midrash):

Avraham got up early to hasten to the Akeidah and fulfill HaShem’s will.

Bilom got up early to hasten against HaShem’s will to carry out his selfish evil plans.

...and saddled his donkey: He didn’t even let his servants saddle the donkey, so important was the mission.

...with the envoys of Moav: The Midianites didn’t even come the second time. They thought nothing of Bilom; they knew Moishe and knew how a true prophet acts and looks.

Angel on the Way! Donkeys See More.

(כב) וַיִּֽחַר־אַ֣ף אֱלֹהִים֮ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְ־הֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ׃

And the Creator G0d’s anger flared because he (Bilom) was going, and an angel of HaShem stood on the path to hinder him, and he was riding on his donkey with two youths accompanying him.

The Midas HaDin flares in anger: This is not good. This usually ends fatally.

And because Bilom is only at the beginning of his rebellion and is still needed:

An angel of HaShem, the Midas HaRachamim, blocks his path. To hinder him, to warn him.

HaShem, in His infinite mercy, helps the evildoer choose and live out his evil freely but also warns him: Watch out, you’re on a slippery slope. This won’t end well!

(כג) וַתֵּ֣רֶא הָאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְ־הֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ׃

And the donkey saw the angel of HaShem standing on the path with his sword drawn, and the donkey veered from the path and went into the field; and Bilom struck the donkey to force her back onto the path.

And the donkey saw: Ramban says here – she instinctively sensed the danger, for animals cannot see angels, as angels are purely spiritual beings without bodies, invisible to normal sight.

Second option:

She truly sees the angel in human form and reacts to it.

However, the miracle that an animal should see an angel is not stated as such in the text. It does not say, “HaShem opened the donkey’s eyes,” but “...the donkey’s mouth.”

This is to make clear to Bilom: If I can open the mouth of a completely dumb animal to utter prophecies and intellectual connections, how much more can I make the mouth of a rational human say what I want?!

However, verse 33 contradicts this, where the angel clearly says: The donkey saw me.

Be that as it may: The donkey sees, and the great, famous, oh-so-gifted “seer” and “prophet” Bilom – he sees nothing.

And not only does he see nothing: He doesn’t think for a moment about the donkey’s strange behavior or wonder what has gotten into her to suddenly do something she has never done before.

Here we clearly see how Bilom’s self-absorption and vanity make him blind and deaf. Rav Schach z”l says in his commentary: The evildoer has a heart of stone and has lost all taste for the things of the world, like the snake for whom the whole world tastes like dust. He can no longer wonder. And thus, he can no longer correctly interpret the signals from his environment. He is so consumed by his own worldview and “greatness” that he simply ignores any other perspective and any signal that should make him pause.

(כד) וַֽיַּעֲמֹד֙ מַלְאַ֣ךְ יְ־הֹוָ֔ה בְּמִשְׁע֖וֹל הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה׃

And the angel of HaShem stood in a narrow path, a fence here and a fence there.

Now there is even less room to maneuver. HaShem makes it harder for Bilom not to notice.

(כה) וַתֵּ֨רֶא הָאָת֜וֹן אֶת־מַלְאַ֣ךְ יְ־הֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ׃

And the donkey saw the angel of HaShem and pressed against the wall, and she pressed Bilom’s leg against the wall, and he continued to strike her.

Despite his faithful donkey behaving completely abnormally, Bilom can think of nothing better than to strike her. After all, he’s the boss, and she’s the stubborn, irrational animal.

(כו) וַיּ֥וֹסֶף מַלְאַךְ־יְ־הֹוָ֖ה עֲב֑וֹר וַֽיַּעֲמֹד֙ בְּמָק֣וֹם צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְט֖וֹת יָמִ֥ין וּשְׂמֹֽאול׃

And the angel of HaShem continued to move and stood in a narrow place where there was no way to veer right or left.

Now HaShem forces a full stop. There is no way past the angel.

This could be seen as the decisive moment for Bilom’s free choice. If he continues here, it will be very, very difficult for him to do Teshuva – to come to repentance.

We see a parallel to Pharaoh here: He, too, received help from HaShem starting with the fifth plague: It is written from the fifth plague – and HaShem hardened/strengthened his heart. Seforno says: HaShem strengthened him so he could endure the terror of the plagues and freely decide whether to follow HaShem or his evil heart.

(כז) וַתֵּ֤רֶא הָֽאָתוֹן֙ אֶת־מַלְאַ֣ךְ יְ־הֹוָ֔ה וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָאָת֖וֹן בַּמַּקֵּֽל׃

And the donkey saw the angel of HaShem and lay down under Bilom. And Bilom’s anger flared, and he struck the donkey with a stick.

Apparently, he had been striking her with his hand until now. And now, with a stick.

He is unyielding and shows no mercy. He is determined to reach his evil goal.

And to do so, he brutally beats his animal, which has served him faithfully his entire life (and, according to the Midrash: with which he lies at night as with a woman...).

A Kabbalistic Secret

(כח) וַיִּפְתַּ֥ח יְ־הֹוָ֖ה אֶת־פִּ֣י הָאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִֽי לְךָ֔ כִּ֣י הִכִּיתַ֔נִי זֶ֖ה שָׁלֹ֥שׁ רְגָלִֽים׃

And HaShem opened the donkey’s mouth, and she spoke to Bilom:

MA – WHAT have I done to you that you have struck me these three Regolim – three holy times?

This verse is extraordinarily wondrous and profound.

First: The donkey can speak like a human, and with reason and argumentation!

Second: What the donkey says has kabbalistic depth and must be interpreted.

Regolim:

Rashi, citing Tanchuma, says: Regolim – these are the pilgrimage festivals, the three great holidays when all of Yisroel must come to the Temple and be with HaShem. These are holy moments of great spiritual significance.

Accordingly, the donkey says: You can’t even see an angel and want to destroy a people with a pronouncement that has an audience with HaShem personally three times a year?!

MA: The holy Maharal of Prague z”l wrote a wonderful piece in his drash for Shabbat HaGadol, the Shabbat before Pesach, the first of the Regolim. I explain this elsewhere in more detail.

Based on the equivalence of the Gematria of Ma – HaShem – Adam – and Adam = Yisroel, one could say the following:

Alexander Baran says: Mäh: What have I – HaShem – and those who are MA (Moishe and Bnei Yisroel) done to you?

And further: The phonetics here – Määä – is deliberately the sound of sheep. The sheep, like the donkey, is a beast without thought or understanding. And even this beast is more loved by HaShem than the person filled with malice. HE elevates those who live in the dust or make themselves like dust before HIM. For HE is eternal and infinite, and His creatures are not.

And another thing:

I have done MA to you three times – a divine good deed equivalent to the three Regolim, I have protected your life in this world and the next – and you repay me with evil deeds.

This shows the contempt Bilom has for HaShem, His Torah, and His Mitzvot.

Regolim 1: Pesach – this is the first of three mentions of the word. Corresponding to the opening of the season with Pesach and the “going out” of the Children of Yisroel from their dwellings.

Likewise here. Bilom leaves his dwelling. However, not for good and against HaShem’s good will.

(כט) וַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָת֔וֹן כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֙רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ׃

And Bilom said to the donkey: Because you have mocked me, if I had a sword, I would kill you now.

First (Rav Schach): Bilom remains completely unmoved by the absolutely miraculous speaking of the donkey, like a stone. This shows the core of his malice: he himself utterly disregards HaShem’s wonders and His creation.

Second: “If I had a sword” – the Midrash says: His two youths and Bolok’s entire delegation watch him humiliate himself to the bone.

He, the great Bilom, who claims he can destroy an entire people of 6 million beloved by HaShem with his mouth’s curses, needs a sword for a lowly donkey?!

And even this humiliation doesn’t faze him at all! Cold-blooded and stone-hearted, he simply shrugs it off.

(ל) וַתֹּ֨אמֶר הָאָת֜וֹן אֶל־בִלְעָ֗ם הֲלוֹא֩ אָנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֽוֹדְךָ֙ עַד־הַיּ֣וֹם הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַעֲשׂ֥וֹת לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא׃

And the donkey spoke to Bilom: Am I not your donkey, which you have ridden all your life until this day, have I ever learned to do such a thing to you? And he said: No.

הִסְכַּ֔נְתִּי: learned – according to Rashi on Iyov 22:2.

Masechet Avodah Zarah 4b adds a special flavor: The envoys asked him: Why are you riding a donkey? An honorable man like you should ride a horse.

He replied: My horse was tired and had to go to pasture, so I took the donkey as an exception.

And the donkey responded: Am I not... the one you have ridden all your life...

They asked: You, Bilom, claim to know the thoughts of the Eternal, yet the thoughts of your donkey are hidden from you?!

And you claim to be a prophet and thus righteous, yet you must resort to lies?

(לא) וַיְגַ֣ל יְ־הֹוָה֮ אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְ־הֹוָה֙ נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבּ֥וֹ שְׁלֻפָ֖ה בְּיָד֑וֹ וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו׃

And HaShem opened Bilom’s eyes, and he saw the angel of HaShem standing on the path with his sword drawn in his hand. And he bowed and fell on his face.

HaShem, the Merciful, shows Bilom what his donkey saved him from: certain death.

Ramban: Bilom was a sorcerer, not a prophet. For prophets routinely see angels. Even Hagar, the mother of Yishmael, saw angels, and she was certainly no prophetess.

Bilom was granted the privilege, for the sake of Yisroel’s honor, to see and experience the things of prophets during his mission. As soon as he returned home, he was again the sorcerer he had always been. For a prophet would never have been killed by Yehoshua:

Further, in Yehoshua 13:22, it says: Bilom the sorcerer... Up to here, Ramban.

The question arises: Why does Bilom throw himself to the ground? Is he now shaken, or is this also “politically correct” to appease HaShem and survive?

This question arises due to the dictum of the Sages: A righteous person is always judged favorably, an evildoer unfavorably.

Rav Schach says, on the contrary, Bilom had a heart of stone and was not shaken before the angel.

(לב) וַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ יְ־הֹוָ֔ה עַל־מָ֗ה הִכִּ֙יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁל֣וֹשׁ רְגָלִ֑ים הִנֵּ֤ה אָנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי׃

And the angel of HaShem said to him: Why have you struck your donkey these three holy times (note: Regolim – actually pilgrimages)? Behold, I have gone out to hinder you, for the path you take is perverted (Ramban, Midrash).

Explanation:

The angel uses the same formulations as the donkey: MA, Regolim.

Thus, a hidden meaning could be distilled as follows:

And the angel of HaShem (the aspect of mercy) said to him: Against MA you have struck your donkey! You have shamed three holy opportunities!

And exactly so, the angel then says in the second part of the sentence, according to Ramban:

HaShem allowed you to go and bless the people. You, however, go and suggest to the envoys that you come to curse. Thereby, you have forfeited my permission; you have twisted and perverted the path I commanded you to take.

Regolim 2: Shavuot.

At Shavuot, the Children of Yisroel received the holy Torah. And here, Bilom reveals that he wants to destroy this very people against HaShem’s command, meaning he wants to banish the Torah from the world.

(לג) וַתִּרְאַ֙נִי֙ הָֽאָת֔וֹן וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁלֹ֣שׁ רְגָלִ֑ים אוּלַי֙ נָטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹתְכָ֥ה הָרַ֖גְתִּי וְאוֹתָ֥הּ הֶחֱיֵֽיתִי׃

And the donkey saw me and veered before me these three holy opportunities. Perhaps, had she not veered, I would have killed you and let her live?!

Saw: Unlike you, Bilom, the donkey saw me.

Veered: And unlike you, Bilom, she feared me and showed me respect: She did what she could under your coercion to honor Me and save you from death.

Regolim: Perhaps: This is as if she made three pilgrimages to the Temple. As a donkey. And you??

And therefore: I would have killed you and let her live!

Again: What kind of prophet needs such instruction? He must be told in minute detail what his transgression was and where his place in creation exactly is. This is the DNA of a fraud and sorcerer, not a prophet of the Most High.

Ramban: Had I killed you too: This “too” is interpreted by Ibn Ezra to mean that both would have had to die, for flesh-and-blood beings die when they see angels. But that makes no sense here. For then it would be interpreted: Had she not veered, I would have let her live and killed you. Now that she veered, I let you live and kill her. That makes no sense.

Thus, the “too” must be interpreted as: The donkey is innocent; she protected you. All the guilt lies with you, and therefore I would have had to kill you too if she had simply kept going. Since she veered, you will live. And you struck her in vain for a good deed.

This, however, also raises the question discussed in various places: Can animals perform good deeds, and are they rewarded for them?

There are some examples in the Tanach, though I don’t recall exactly where. But it is so that animals are rewarded for the good they do for a person. So, too, the donkey here. She should have died immediately but was kept alive. She died some time later, however, so she would not become an “idol” to the envoys as the “speaking donkey.” They saw her but not the angel and were utterly astonished.

(Regolim 3: Sukkot)

Sukkot is the time we join under the Shekhinas canopy and exclaim: We completely trust in HaShem to protect and guide us!

And this is what Bilom could not do. He only trusted himself, to his detriment.

(לד) וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ יְ־הֹוָה֙ חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי׃

And Bilom said to the angel of HaShem: I have sinned, for I did not know that you were standing against me on the path, and now, if it is evil in your eyes, I will return for myself.

I find nothing wrong with myself, but if you command it, well then, I will return to myself.

At first, Bilom may even have felt genuine remorse. But in the next moment, he throws it all overboard again:

For I did not know...: And if you had known, would you have acted differently? And what would that action be worth?

In your eyes: I am not aware of any guilt; I find nothing wrong with my desire to eradicate an entire people with whom I have nothing to do. But if YOU say so... well then...

Masechet Avodah Zarah 4b: He claims to know the thoughts of the Most High, yet he does not know those of his beast (the donkey)? This is what the envoys ask themselves.

(לה) וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְ־הֹוָ֜ה אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֣וֹ תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק׃

And the angel of HaShem spoke to Bilom: Go with the people, but (Efes): Only the thing I command you, that you shall speak, and Bilom went with Bolok’s envoys.

Efes: Zero. But also “however, exclusively.”

Efes also appears with the spies/scouts; it is the moment when they annul all their integrity and the mission given to them, reducing it to zero by starting to invent lies.

And perhaps here too: The angel annuls Bilom’s evil intentions, overriding them with an ultimate command. Or rather, with a statement. Bilom will not be able to say anything evil while carrying out Bolok’s mission.

It says here “speak,” no longer “do.”

And at the very end, after Bolok sends him away in disgrace, the mission is completed, and he is no longer bound by HaShem’s statements regarding direct confrontation with Yisroel, but he can now give Bolok advice, for that was not explicitly forbidden. That is a deed, not a “speech.”

It is outside the agreed mission, so to speak, “informal.” “Just a non-binding piece of advice.” And, like the snake, he can now inject his poison into the heel. From behind, below, sneaky and mean.

The King and the Sorcerer

(לו) וַיִּשְׁמַ֥ע בָּלָ֖ק כִּ֣י בָ֣א בִלְעָ֑ם וַיֵּצֵ֨א לִקְרָאת֜וֹ אֶל־עִ֣יר מוֹאָ֗ב אֲשֶׁר֙ עַל־גְּב֣וּל אַרְנֹ֔ן אֲשֶׁ֖ר בִּקְצֵ֥ה הַגְּבֽוּל׃

And Bolok heard that Bilom was coming, and he went out to meet him in the city of Moav, which is on the border river Arnon, at the outermost border.

This is entirely in line with the customs of the time. One goes out to meet the important guest. However, it was also the case that north of the Arnon was now enemy territory, namely Yisroel’s first conquests.

The Midrash, however, says more: He showed Bilom “what these Yisroelim want to destroy.”

Interestingly, it also says that Yisroel encamped in the “fields of Moav opposite Jericho,” which is about 50 km north of the Arnon.

Now, Bilom came from the north, from Damascus, about 600 km north. He thus had to travel 50 km further south than where the Children of Yisroel were encamped to meet Bolok at all. And then they had to go north again.

This is somewhat difficult to understand, and I have not yet found an explanation. For the territory they travel through to reach Yisroel’s camp already belongs to the Children of Yisroel.

However, it could well be that the land was simply empty at this time, as all the people were gathered in the camp around the Mishkan and wandered as such.

Then Bilom and Bolok and their companions could have reached the heights of Baal Peor unhindered, and these themselves, or at least the “Kiryat Chutzot,” may not yet have been part of the conquered territory.

(לז) וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי אֵלֶ֙יךָ֙ לִקְרֹא־לָ֔ךְ לָ֥מָּה לֹא־הָלַ֖כְתָּ אֵלָ֑י הַֽאֻמְנָ֔ם לֹ֥א אוּכַ֖ל כַּבְּדֶֽךָ׃

And Bolok said to Bilom: Did I not send for you? Why did you not come to me? Is it really so that I cannot honor you?

Here we see a classic exchange between two evil characters.

Instead of a polite and dignified greeting, Bolok hurls a heavy accusation at Bilom.

He should have rushed to serve him at the first call. After all, he is an important king.

He also promised great honor. Is this now the great honor?

Yes! It is a great honor for Bilom that a king wants to employ his services for such an important matter. (And Bilom indeed boasted about this even before HaShem.)

Midrash Tanchuma: Bolok prophesies that Bilom will ultimately be driven away in disgrace.

Malbim: Is there greater honor than the king personally greeting him at the earliest and best possible waypoint? Why does he need large delegations?

It could also be that Bolok resented the expense and the costly envoys, annoyed at the diminishment of his wealth and his own honor.

(לח) וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־בָּלָ֗ק הִֽנֵּה־בָ֙אתִי֙ אֵלֶ֔יךָ עַתָּ֕ה הֲיָכֹ֥ל אוּכַ֖ל דַּבֵּ֣ר מְא֑וּמָה הַדָּבָ֗ר אֲשֶׁ֨ר יָשִׂ֧ים אֱלֹהִ֛ים בְּפִ֖י אֹת֥וֹ אֲדַבֵּֽר׃

And Bilom spoke to Bolok: Behold, I have come to you! And now, will I be able to say what I want?? Only what the Creator G0d puts in my mouth, that I will speak.

Tanchuma: “I cannot say what I want...” Means: I would love to curse, but I will bless.

Or HaChayim: Had he only received HaShem’s warning in a dream and not the explicit command and straitjacket of the angel, he would have cursed with glee. But as it is, he cannot.

And now: Now, as long as I am fulfilling your mission, I am bound. But after the mission, I can give you advice...

(לט) וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־בָּלָ֑ק וַיָּבֹ֖אוּ קִרְיַ֥ת חֻצֽוֹת׃

And Bilom went with Bolok, and they came to the place of the markets.

Or HaChayim: After Bolok heard Bilom’s words and began to suspect he wouldn’t get what he ordered, he turned and went. And Bilom trudged after him, as he had no choice.

What do we see? Bilom humiliates himself for the first time and suffers a first degradation. It’s still relatively minor.

Rashi and Tanchuma – Kiryat Chutzot, the place of the markets: A trading city with many markets, with many women and children whom Bolok deliberately brought there. Here, Bolok shows him: Look, have pity, so that all these are not wiped out! This is the righteous fight you’re fighting for!

(מ) וַיִּזְבַּ֥ח בָּלָ֖ק בָּקָ֣ר וָצֹ֑אן וַיְשַׁלַּ֣ח לְבִלְעָ֔ם וְלַשָּׂרִ֖ים אֲשֶׁר אִתּֽוֹ׃

And Bolok slaughtered cattle and sheep and sent it to Bilom and the delegation that was with him.

Tanchuma: The righteous say little and do much: in Bamidbar 18:4-6, Avraham said to the angels, come, eat a piece of bread and drink some water. Then he ran to Sarah, and she served a huge meal, a whole calf for three people, about 20 kg of bread (22 liters of fine flour).

Bolok promised Bilom great honors and much money and prestige. What does he send now? One cow for about 30 people, one little sheep. That’s it.

And Bilom? He fumes, he “grinds his teeth” and swears: I will punish you, you miser, I will take your possessions! Up to here, Tanchuma.

And then he orders him to build seven altars and offer a bull and a ram on each.

But he does this not to honor HaShem but to harm Bolok!

What a dishonor to the Holy One, Blessed be He.

And why is this allowed? Only for the sake of Yisroel, to bless and honor them. This parallels the dreams of the wicked for the sake of the righteous (the respective kings of Egypt and Philistia; Yaakov, Yitzchak, Yosef, Moishe).

(מא) וַיְהִ֣י בַבֹּ֔קֶר וַיִּקַּ֤ח בָּלָק֙ אֶת־בִּלְעָ֔ם וַֽיַּעֲלֵ֖הוּ בָּמ֣וֹת בָּ֑עַל וַיַּ֥רְא מִשָּׁ֖ם קְצֵ֥ה הָעָֽם׃

And it was early in the morning, and Bolok took Bilom to the heights of Baal and showed him from there a corner of the people.

Early in the morning: Whoever has an intense need to accomplish something cannot sleep. He rises early!

Heights of Baal: And since Bolok also possessed prophetic abilities and knew that Yisroel would come to great harm through Baal Peor, he thought this would happen through Bilom’s curse.

Tanchuma: Bolok was a greater master of divination and omens than Bilom, and Bilom was dragged along by him like a blind man. To whom were the two likened? To someone who held a knife in his hand but did not know the [animal’s] joints, while his companion knew the joints but had no knife in his hand. Bolok saw the places where Yisroel would fall, and (there) “he brought him up to the heights of Baal.” This was Baal Peor, where he saw that Yisroel would fall.

The prophecies of Bilom are an important and very extensive chapter in this Parsha, as are the subsequent events involving Pinchas.

I will, G-d willing, address these topics in detail next year.

In brief summary:

Bilom now has Bolok offer seven bulls three times. And three times, HaShem forces him to deliver progressively greater blessings for the Children of Yisroel.

Each time, the humiliation and disgrace for Bilom increase, but he does not stop or give up.

In the end, Bolok drives him away with scorn and disgrace and without payment, for he did not deliver the ordered curses.

Then two things happen:

1) Bilom receives one of the very, very rare prophecies about the End of Days and Moshiach.

2) At the moment Bilom sees that his mission is nullified, he feels no longer bound by any obligation to HaShem (or indeed is no longer bound).

And now his true intention comes to light:

He advises Bolok to bring the Children of Yisroel into disfavor with HaShem through immorality and idolatry, so that HaShem Himself will destroy them.

And this is what happens:

Bolok goes and brings a princess, Kosbi bas Zur, one of his cousins, along with her courtesans. They infiltrate the camp of Yisroel and seduce the men (especially those of the tribe of Shimon) first to immorality and then to idolatry (“If you want me, just bow to my little idol”).

A rebellion arises, led by Simri ben Salu and Kosbi bas Zur, resulting in a plague that claims 24,000 sons of Yisroel.

Pinchas, the son of Elazar, stops this plague by executing the ringleader Simri and the courtesan Kosbi in flagrante.

Thus, Bilom ultimately could not destroy the Children of Yisroel but caused them significant harm.

On the other hand, Pinchas, who was born before Aharon’s appointment as Kohen and thus was not originally consecrated as a Kohen, receives here the Eternal Covenant of Peace and the Kehuna GEDOLA (High Priesthood). And we indeed see that a great number of High Priests descend from Pinchas.

In the following Parsha, Pinchas, Midian, Bolok, and Bilom are punished. Bilom ultimately meets a miserable end, though through an epic and mighty battle.

RYBA - TORAH - MITZVOT

Bolok - Kings, Sorcerers, and an Anatomy of Vanity