## Or HaChaim on Numbers Chapter 22

###### Or HaChaim on Numbers 22:2:1
[Or HaChaim on Numbers 22:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:1)

**וַיַּרְא בָּלָק בֶּן צִפּוֹר וְגוֹ׳ וַיָּגָר מוֹאָב וְגוֹ׳.** צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן תָּלָה הָרְאִיָּה בְּבָלָק וְלֹא בְּבַעֲלֵי הַמָּגוֹר שֶׁהֵם מוֹאָב. ב׳, לָמָּה לֹא פָּחֲדוּ אֶלָּא מוֹאָב וְלֹא מִדְיָן, וּמַה גַּם שֶׁהַמִּדְיָנִים לָהֶם יֵאוֹת הַפַּחַד כִּי הֵמָּה אָבְדוּ וְלֹא מוֹאָב, וּמַזָּלַיְיהוּ יֶחֱזֶה אֶת אֲשֶׁר יִקְרֶה לָהֶם.

**Or Hachayim, trans. Eliyahu Munk:**
**וירא בלק בן צפור...ויגר מואב, Balak son of Tzippor saw- ..and Moav was afraid, etc.** Why does the Torah describe only Balak as "seeing," whereas his countrymen are only described as being afraid of the Israelites? Secondly, why was only Moav afraid and not Midian? After all, Midian had much more reason to be afraid seeing that their horoscope told them they would be lost whereas there was nothing in the horoscope of the Moabites which foretold them disaster at this time?


###### Or HaChaim on Numbers 22:2:2
[Or HaChaim on Numbers 22:2:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:2)

וְנִרְאֶה עַל פִּי דִּבְרֵיהֶם (במדבר רבה כ,ד) שֶׁאָמְרוּ שֶׁבָּלָק מִנְּסִיכֵי מִדְיָן הָיָה, אֶלָּא שֶׁמֵחֲמַת פַּחַד יִשְׂרָאֵל עֲשָׂאוּהוּ מוֹאָב מֶלֶךְ עֲלֵיהֶם. מֵעַתָּה בְּמַאֲמַר ״וַיַּרְא בָּלָק״ גִּלָּה הַפָּסוּק פַּחַד וּמוֹרָא מִדְיָן, כִּי אָז בְּאוֹתוֹ מַצָּב הָיָה גָּדוֹל נְסִיכָם שֶׁל מִדְיָן. וַהֲגַם שֶׁלֹּא הִזְכִּיר בְּפֵרוּשׁ הַמּוֹרָא, מוּבָן הוּא בְּזִכְרוֹן מַעֲשֵׂה יִשְׂרָאֵל לָאֱמוֹרִי שֶׁהֵם תּוֹקֶף כָּל יוֹשְׁבֵי הָאָרֶץ. וְהִזְכִּיר אַחַר כָּךְ מְגוֹר מוֹאָב גַּם כֵּן, דִּכְתִיב ״וַיָּגָר מוֹאָב״, וּמֵאֶמְצָעוּת שְׁנֵי מוֹרָאִים עָשׂוּ שָׁלוֹם בֵּינֵיהֶם, וַיֹּאמֶר מוֹאָב לְזִקְנֵי וְגוֹ׳. וְכֵן אָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם) וְזֶה לְשׁוֹנָם: וַהֲלֹא הַמּוֹאָבִים נִלְחָמִים עִם הַמִּדְיָנִים, דִּכְתִיב: ״הַמַּכֶּה אֶת מִדְיָן בִּשְׂדֵה מוֹאָב״ (בראשית לו:לה), וְשִׂנְאָה הָיְתָה בֵּינֵיהֶם מֵעוֹלָם, מָשָׁל לִשְׁנֵי כְּלָבִים״ וְכוּ׳, עַד כָּאן. הֲרֵי שֶׁשְּׁנֵיהֶם פָּחֲדוּ. וְטַעַם הַכְנָעָתָם שֶׁל מוֹאָב שֶׁקִּבְּלוּ מִנְּסִיכֵי מִדְיָן לְמֶלֶךְ עֲלֵיהֶם וְלֹא לְהֵפֶךְ, מִפְּנֵי שֶׁמּוֹאָב הָיוּ צְרִיכִין לַעֲצָתָן, לְפִי שֶׁנִּתְגַּדֵּל מֹשֶׁה בֵּינֵיהֶם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (שם), וְלָזֶה נִכְנְעוּ לָהֶם וְהִמְלִיכוּ נְסִיכָם.

**Or Hachayim, trans. Eliyahu Munk:**
We have to remember that according to *Bamidbar Rabbah* 20,4 Balak used to be one of the princes of Midian, but the Moabites had appointed him as their king out of fear from the Israelites. When the Torah writes that "Balak saw," it reveals that the former prince of Midian who had seen what the Israelites had done a short while previously to the mighty king Sichon of the Emorites was just as much afraid of the Israelites as the Moabites. There was no need for the Torah to spell this out as everybody had taken note of the defeat of the mighty king Sichon. Subsequently, the Torah mentions that even Moav was afraid of Israel. The fact that both Moav and Midian feared Israel brought them closer together and they made peace with one another as is evident from the proposal made by the elders of Moav to the elders of Midian. Our sages also say in that same *Midrash* that the proof that the Moabites and the Midianites were warring is the verse המכה את מדין בשדה מואב, (Genesis 36,35). There was always hatred between these two peoples. The *Midrash* describes their relationship as like that of two dogs which always fight each other until threatened by a wolf. The reason that the Moabites humbled themselves and appointed someone from Midian as king over them instead of vice versa was that the Moabites needed the counsel of the Midianites amongst whom Moses had lived for many years.


###### Or HaChaim on Numbers 22:2:3
[Or HaChaim on Numbers 22:2:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:3)

**עוֹד** נִרְאֶה בְּהָעִיר עוֹד לָמָּה אָמַר לְשׁוֹן רְאִיָּה וְלֹא לְשׁוֹן שְׁמִיעָה. וַהֲגַם שֶׁרַזַ״ל אָמְרוּ (מכילתא) וְזֶה לְשׁוֹנָם: יֵשׁ רְאִיָּה שֶׁהִיא שְׁמִיעָה, כְּגוֹן ״וְכָל הָעָם רוֹאִים אֶת הַקּוֹלוֹת״, עַד כָּאן, הֲלֹא בְּמָקוֹם אַחֵר (מכילתא) מָצִינוּ שֶׁדָּרְשׁוּ שֶׁהָיוּ רוֹאִים הַקּוֹלוֹת מַמָּשׁ. עוֹד לָמָּה הֻצְרַךְ לְהַזְכִּיר שֵׁם אָבִיו ״בֶּן צִפּוֹר״. עוֹד לָמָּה דִּקְדֵּק לוֹמַר שְׁנֵי רִבּוּיִים **אֵת כָּל.** עוֹד צָרִיךְ לָדַעַת לָמָּה כָּפַל לוֹמַר **וַיָּגָר מוֹאָב** וְגוֹ׳, **וַיָּקָץ** וְגוֹ׳. עוֹד לָמָּה פַּעַם קְרָאָם ״הָעָם״ וּפַעַם קְרָאָם ״בְּנֵי יִשְׂרָאֵל״.

**Or Hachayim, trans. Eliyahu Munk:**
Another peculiarity in our verse is the use of the word "saw" instead of "heard" for Balak's reaction. What had Balak seen? While it is true that the *Mechilta* had stated that there are occasions when the Torah uses the word "saw" instead of "heard," such as in Exodus 20,15: "the whole people **saw** the sounds, etc.," this certainly does not apply here. In fact, we have been told in *Pirke de Rabbi Eliezer* 41 that the people at the time of the revelation actually saw the sounds with their eyes, [the soundwaves, I presume, Ed,]. Furthermore, why did the Torah find it necessary to tell us who Balak's father was, i.e. **צפור**? Why did the Torah use two expressions denoting something additional but indeterminate, i.e. את and כל? Why does the Torah describe two distinct reactions by the Moabites, "they were afraid," and "they detested?" Why are the Israelites referred to as "Israel" and simply as "the people," and then again as "the children of Israel?"


###### Or HaChaim on Numbers 22:2:4
[Or HaChaim on Numbers 22:2:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:4)

אָכֵן יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (זוהר חדש כאן) כִּי בָּלָק מְכַשֵּׁף גָּדוֹל הָיָה יוֹתֵר מִבִּלְעָם, וְהָיָה עוֹשֶׂה כְּשָׁפָיו בְּצִפּוֹר אֶחָד שֶׁשְּׁמוֹ יַדּוּעַ, וְהוּא אָמְרוֹ **וַיַּרְא בָּלָק**, וּבַמֶּה רָאָה? בַּצִּפּוֹר, וְהוּא אָמְרוֹ **בֶּן צִפּוֹר**, פֵּרוּשׁ לִהְיוֹתוֹ בֶּן צִפּוֹר רָאָה בִּכְשָׁפָיו שֶׁל צִפּוֹר. וְאָמַר תֵּבַת **בֶּן** לְצַד כִּי הַצִּפּוֹר הוּא לוֹ לְאָב וּלְקָצִין, וּמִמֶּנּוּ יָדַע אֶת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמוֹרִי, וְלֹא הֻצְרַךְ לְמַגִּידִים לְהוֹדִיעַ דָּבָר קָטָן וְגָדוֹל.

**Or Hachayim, trans. Eliyahu Munk:**
We can understand all this in light of the *Zohar* on our verse where Balak is described as a greater sorcerer than Bileam. He employed a certain bird, צפור to perform his sorcery with. When the Torah mentions that Balak "saw," it means that whatever he "saw" he saw by means of that bird. His biological father may not have been someone by the name of צפור, at all; his reliance on the magic he could perform with the help of that bird, caused the Torah to describe him as a "son of צפור." He was able to use such a צפור in his pursuit of magic. This צפור had informed him about all that Israel had done to the Emorite. He did not depend on outside sources of information.


###### Or HaChaim on Numbers 22:2:5
[Or HaChaim on Numbers 22:2:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:5)

**וְאֶפְשָׁר** שֶׁכַּוָּנַת הַכָּתוּב הִיא שֶׁמִּקּוֹדֶם הֱיוֹת הַמַּעֲשֶׂה רָאָה בַּצִּפּוֹר, וְדִקְדֵּק לוֹמַר **אֵת כָּל** רָמַז בְּרִבּוּי ״כָּל״ לְגוּפֵהּ, שֶׁרָאָה בַּצִּפּוֹר כָּל מַה שֶׁעָשָׂה יִשְׂרָאֵל לָאֱמוֹרִי, וְרִבּוּי ״אֵת״ רֶמֶז לִרְאִיָּה אַחֶרֶת עִמָּהּ [אוּמָּה] שֶׁעֲתִידָה לִהְיוֹת כַּיּוֹצֵא בַּדָּבָר, הָאֱמוֹרִי שֶׁעֲתִידִין יִשְׂרָאֵל לְכַלּוֹתָם, וּמָה אוּמָּה הִיא שֶׁעָקְרוּ יִשְׂרָאֵל אָז הִיא מִדְיָן, וְזֶה רָמַז בְּתֵבַת **אֵת**, הָא לָמַדְתָּ שֶׁרָאָה מַה שֶׁעָשׂוּ לָאֱמוֹרִי וּמַה שֶׁיַּעֲשׂוּ לְמִדְיָן. וְאֶפְשָׁר שֶׁרָאָה גַּם כֵּן כִּי מוֹאָב מֻבְטָחִים מִצָּרַת יִשְׂרָאֵל כְּמוֹ שֶׁכֵּן הָיָה, כִּי הַכִּשּׁוּף יַגִּיד הֶעָתִיד אִם רַע אִם טוֹב. וּמֵעַתָּה תָּלָה הָרְאִיָּה בְּבָלָק כִּי הוּא הָרוֹאֶה בַּצִּפּוֹר לְבַד, וּרְאִיָּה זוֹ לֹא רָאָה אוֹתָהּ אֶלָּא בָּלָק בִּכְשָׁפָיו. וְכַוָּנַת הַסִּפּוּר בְּדָבָר זֶה הוּא לְהַקְדִּים הַסִּבּוֹת שֶׁסִּבְּבוּ מַעֲשֵׂה קְרִיאַת בִּלְעָם וְהַנִּמְשָׁךְ מִמֶּנּוּ בַּעֲוֹנוֹת לְיִשְׂרָאֵל, שֶׁרְאִיַּת בָּלָק הָיְתָה סִבָּה אַחַת לַנִּסְבָּב כַּאֲשֶׁר אֲבָאֵר. וְאָמַר עוֹד **וַיָּגָר מוֹאָב** אֵינָהּ הוֹדָעַת הַנִּמְשָׁךְ מִשְּׁמִיעַת בָּלָק אֶלָּא הוֹדָעַת סִבָּה אַחֶרֶת לַמְּאוֹרָע הַנִּמְשָׁךְ שֶׁנִּכְנַס בְּלֵב מוֹאָב מָגוֹר.

**Or Hachayim, trans. Eliyahu Munk:**
It is even possible that he used the צפור as an oracle which foretold him things to come. The extraneous word כל may indicate how Balak came by his knowledge, whereas the word את may be an allusion to the visions he had of the future of what would happen to another nation., i.e. that it too would suffer a fate similar to that of the Emorite at the hands of the people of Israel. The nation which Israel would uproot at that time was Midian. The word את may be a reference to the people of Midian who were next on the list of nations whom the Israelites would destroy. It is possible that Balak "saw" that the Moabites were safe against any attack by the Israelites; he was quite right in this as G'd had forbidden the Israelites to even put pressure on Moav. Balak's magic foretold not only disaster but also pleasant news. The Moabites had to place heavy reliance on the person of Balak who alone was able to "see" by means of his צפור. The Torah alludes to all this as an introduction to why Balak and the Moabites turned to Bileam and the sins committed by Israel as a result of Bileam's visit. The "vision" Balak saw was only one factor as I shall explain later. When the Torah adds ויגר מואב, this is not something which was caused by what Balak had "heard" or "seen," but refers to another event which followed and inspired fear in the heart of the Moabites.


###### Or HaChaim on Numbers 22:2:6
[Or HaChaim on Numbers 22:2:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:6)

**וְדִקְדֵּק** לוֹמַר **מִפְּנֵי הָעָם**, פֵּרוּשׁ, לְצַד הֱיוֹתָם רַבִּים וְתַקִּיפִים, כְּאָמְרוֹ ״כִּי רַב הוּא״. וְהוֹסִיף לוֹמַר **וַיָּקָץ** וְגוֹ׳, נִתְכַּוֵּן לוֹמַר שֶׁהֲגַם שֶׁנִּכְנַס בְּלִבָּם הַמָּגוֹר, עִם כָּל זֶה הָיוּ מוֹצְאִים תְּרוּפָה לַדָּבָר בְּדֶרֶךְ טֶבַע, שֶׁיִּשְׂכְּרוּ עַמִּים רַבִּים וַחֲזָקִים כְּנֶגְדָּם, אֶלָּא צָרָתָם צָרָה לְצַד הֱיוֹתָם בְּנֵי יִשְׂרָאֵל, שֶׁאֵין נִצְחוֹנָם כְּפִי הַטֶּבַע אֶלָּא בְּנֵס וָפֶלֶא, וְהוּא אָמְרוֹ וַיָּקֻצוּ **מִפְּנֵי בְּנֵי יִשְׂרָאֵל**, פֵּרוּשׁ, הֱיוֹתָם בְּנֵי יִשְׂרָאֵל. וּבְאֶמְצָעוּת כָּל זֶה הִשְׁלִימוּ מוֹאָב עִם מִדְיָן וּמָלַךְ בָּלָק עֲלֵיהֶם, וְשָׁלְחוּ אַחַר בִּלְעָם, וְהָיוּ תּוֹצְאוֹתָיו חֲצַר מָוֶת.

**Or Hachayim, trans. Eliyahu Munk:**
The Torah was careful to describe Moav's reaction as being due to מפני העם, "on account of the people," seeing the people were numerous and tough. The Torah mentions specifically that the people were numerous and by inference that the reason the Moabites detested them was because of their toughness, i.e. that they were בני ישראל, a people with access to a supernatural ally, their G'd in heaven. Had the Jewish people only outnumbered them they could have countered this by hiring armies from surrounding countries to fight together with them against the Israelites. All these factors combined to account for their calling a truce in their fight against the Midianites and appointing the Midianite Balak as their king. They sent for Bileam as a result of which 24.000 Israelites died without the Moabites having to raise a finger.


###### Or HaChaim on Numbers 22:2:7
[Or HaChaim on Numbers 22:2:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:2:7)

וּבְהֵעָדֵר אַחַת מִכָּל הַסִּבּוֹת הַנִּזְכָּרוֹת לֹא הָיוּ שׁוֹלְחִים אַחַר בִּלְעָם וְלֹא הָיָה דָּבָר, שֶׁאִם לֹא הָיָה רְאִיַּת בָּלָק בַּנִּסְתָּרוֹת לֹא הָיָה מַשִּׂיג לָדַעַת אֶת אֲשֶׁר תִּקְרֶאנָה אוֹתוֹ וְאֶת עַמּוֹ בְּמִדְיָן, וְלֹא הָיָה מִתְרַצֶּה לְהַשְׁלִים עִם מוֹאָב לְהִתְחַבֵּר עִמָּהֶם לָבֹא כְּנֶגֶד יִשְׂרָאֵל. וַהֲגַם שֶׁהָיָה שׁוֹלֵחַ אַחַר בִּלְעָם וְהוּא בִּמְקוֹמוֹ בְּמִדְיָן, לֹא הָיָה נִסְבָּב דָּבָר בְּהַפְקָרַת הַנָּשִׁים שֶׁהִפְקִירוּ הַמּוֹאָבִים, כִּי מִדְיָן לֹא הָיוּ מֻבְטָחִים בִּיצִיאָתָם לְיִשְׂרָאֵל כִּי אִם הַמּוֹאָבִים, לְפִי שֶׁאָמַר לָהֶם בִּנְבוּאָתוֹ כִּי לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ לָהֶם אֶלָּא בְּאַחֲרִית הַיָּמִים, דִּכְתִיב (במדבר כד:יד) ״אֵת אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִים״, וּמִזֶּה הֻבְטְחוּ לִשְׁלֹחַ בְּנוֹתֵיהֶם לְמַחֲנֵה הָעִבְרִים וּלְהִתְגָּר עִמָּהֶם (סנהדרין קו.), כִּי שְׁלֵמִים הֵם עִמָּהֶם, מַה שֶׁאֵין כֵּן מִדְיָן שֶׁלֹּא מָצִינוּ שֶׁהִפְקִירוּ מֵהֶם אֶלָּא מִדְיָנִית אַחַת, שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (מדרש רבה כאן) שֶׁהִיא בִּתּוֹ שֶׁל בָּלָק, כִּי הוּא זֶה הַנִּקְרָא ״צוּר״. גַּם אִם לֹא הָיָה מוֹרָאָם שֶׁל מוֹאָב מֵהָעָם גַּם שֶׁקָּצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל כְּמוֹ שֶׁפֵּרַשְׁנוּ טַעַם הַכֶּפֶל וְכוּ׳, לֹא הָיוּ מַשְׁלִימִין עִם מִדְיָן וּלְהַמְלִיךְ עֲלֵיהֶם נְסִיכָם. לָזֶה הִקְדִּים ה׳ הַסִּבָּה וְאָמַר **וַיַּרְא בָּלָק** וְגוֹ׳ **וַיָּגָר** וְגוֹ׳ **וַיָּקָץ** וְגוֹ׳, וְזֶה הָיָה סִבַּת **וַיֹּאמֶר מוֹאָב** וְגוֹ׳ וַיִּשְׁלַח מַלְאָכִים וְגוֹ׳ וְהָיָה מַה שֶׁהָיָה.

**Or Hachayim, trans. Eliyahu Munk:**
If even a single one of the causes we have mentioned had not been present, they never would have engaged Bileam and nothing would have happened. If Balak, for instance, had not foreseen with his bird what fate was in store for himself and Midian, the Moabites would never have been willing to make peace with their natural enemies, the Midianites. The idea of sending to Midian for a prophet to curse Israel would not even have been entertained. They most certainly would not have been prepared to let their women sleep with the Israelites. After all, the Midianites had not felt confident about facing Israel in war, only the Moabites were confident because they knew that whatever Israel was going to do to them was in the far distant future (24,14). [You will note that the Moabites did not fear for their lives from verse 4. Ed.] This is why the Moabites could have remained confident about any military encounter with Israel at this time. The Moabites were quite confident about sending their women into the camp of the Israelites, as opposed to the Midianites who allowed only a single woman, Kosbi bat Tzur, to entice the Israelites into immoral behaviour. In fact we have it on the authority of *Midrash Hagadol* on 25,15 that this Kosbi was a daughter of Balak himself who was also called Tzur. If the Moabites had not been afraid of העם because of their numbers or had detested them because they had divine support they never would have made peace with Midian and accepted a Midianite prince to be king over them. To make all these points clear, the Torah informed us first about Balak seeing, Moav being afraid, and the Moabites detesting Israel. The combined reactions of the Moabites and the Midianite Balak led to the desperate decision to invite a Midianite prophet to curse the Israelites.


###### Or HaChaim on Numbers 22:4:1
[Or HaChaim on Numbers 22:4:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:4:1)

**יְלַחֲכוּ וְגוֹ׳ אֶת כָּל סְבִיבוֹתֵינוּ.** אוּלַי שֶׁלֹּא רָצוּ לְהַרְאוֹת כָּל כָּךְ מֹרֶךְ הַלֵּבָב שֶׁהֵם יְרֵאִים מֵהֶם, אֶלָּא שֶׁהֵם חָסִים עַל הַסְּבִיבוֹת, וְאָמְרוּ לְשׁוֹן רַבִּים לִכְלוֹל אוֹתָם עִמָּהֶם. וְאָמְרוֹ **וּבָלָק בֶּן צִפּוֹר** הֵם דִּבְרֵי הַכָּתוּב, אוֹ אֶפְשָׁר שֶׁהֵם דִּבְרֵיהֶם שֶׁאָמְרוּ כִּי דָּבָר זֶה נוֹגֵעַ גַּם לְמִדְיָן, לֶהֱיוֹת שֶׁבָּלָק בֶּן צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִיא, וְאִם כֵּן הַחֶרְפָּה נוֹגַעַת לְמִדְיָן לְצַד נְסִיכָם. וְדִקְדֵּק לוֹמַר **בָּעֵת הַהִיא**, לוֹמַר לֹא לְפָנָיו וְלֹא לְאַחֲרָיו, כִּי אַחַר שֶׁבָּא בִּלְעָם וְהוֹדִיעַ לָהֶם כִּי לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ לְמוֹאָב, שִׁלְּחוּ אֶת בָּלָק וְלֹא הָיָה עוֹד מֶלֶךְ עֲלֵיהֶם. וְזֶה לְךָ הָאוֹת שֶׁנִּמְצָא אֶת נְסִיכֵי מִדְיָן וְנֶהֱרַג עִמָּהֶם (במדבר לא:ח).

**Or Hachayim, trans. Eliyahu Munk:**
**ילחכו הקהל את כל סביבותינו, "the multitude will lick up all that is around us, etc."** Perhaps the Moabites did not want to reveal to the elders of Midian the extent of their fear of the Israelites and that is why they described the presence of the Israelites in that part of the world as an ecological disaster. They spoke of "our environment" (pl) to include the Midianites as potential victims of such a disaster. The words ובלק בן צפור are what the Torah reports not part of what the Moabites told the Midianites. It is even possible that these words were also spoken by the Moabite messengers to the elders of the Midianites; they wanted to emphasise to the Midianites that inasmuch as they had appointed one of the Midianite princes as their king, the Midianites had a special interest in cooperating with them. Should anything happen to them, this would reflect negatively on Midian because of their king's origin. The Torah emphasises that Balak was king בעת ההיא, "at that time," i.e. not earlier and not subsequently. Once Bileam told the Moabites that they had nothing to fear from the Israelites in the foreseeable future, they dismissed Balak from his position and sent him home. The best proof of that is the fact that when the Torah enumerates the princes who were slain in the punitive expedition the Israelites launched after Pinchas' famous deed (Numbers 31,8), Tzur was amongst the princes listed as having been killed.


###### Or HaChaim on Numbers 22:5:1
[Or HaChaim on Numbers 22:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:5:1)

**וַיִּשְׁלַח וְגוֹ׳ אֶל בִּלְעָם וְגוֹ׳.** הֻצְרַךְ לְהַזְכִּיר שֵׁם אָבִיו **בֶּן בְּעוֹר**, גַּם לְהַזְכִּיר מְקוֹמוֹ **פְּתוֹרָה אֲשֶׁר** וְגוֹ׳ **אֶרֶץ בְּנֵי עַמּוֹ**, לְהוֹדִיעֲךָ הַזְּרִיזוּת שֶׁעָשָׂה בָּלָק הָרָשָׁע בִּשְׁלִיחוּת זֶה כְּדֵי שֶׁיָּבֹא לִידֵי גְּמָר תֵּכֶף וּמִיָּד. לָזֶה פֵּרַשׁ לַשְּׁלוּחִים וְאָמַר **בֶּן בְּעוֹר** לְבַל יִתְחַלֵּף בִּלְעָם בְּבִלְעָם, וּכְדֵי שֶׁלֹּא יִתְעַכְּבוּ לַחְזֹר אַחֲרָיו צִיֵּן לָהֶם מְקוֹמוֹ וְאָמַר **פְּתוֹרָה**, וְלַחֲשַׁשׁ מָקוֹם אַחֵר שֶׁשְּׁמוֹ פְּתוֹרָה אָמַר **עַל הַנָּהָר**, וְהוֹדִיעָם עוֹד כִּי הָאָרֶץ הַהִיא הִיא **אֶרֶץ בְּנֵי עַמּוֹ** וְכֻלָּם יָדְעוּ אוֹתוֹ גַּם יָדְעוּ דֶּרֶךְ הָלַךְ בּוֹ, כִּי לִפְעָמִים לֹא יִמָּצֵא הָאִישׁ בְּבֵיתוֹ וְהֵם יוֹדִיעוּם מָקוֹם אֲשֶׁר יִמְצָאוּהוּ שָׁם.

**Or Hachayim, trans. Eliyahu Munk:**
**וישלח מלאכים אל בלעם, He sent messengers to Bileam, etc.** The Torah, or rather Balak, specified the name of Bileam's father and his place of residence in order to expedite the mission. He did not want to leave any doubt as to which Bileam he had in mind; similarly, he stated the location where Bileam was to be found so that his messengers would not lose valuable time tracking down the right person. In the event that there was another place called פתורה, he added that the one he had in mind was situated on a great river,אשר על הנהר. He added further that the land in question was his homeland, ארץ בני עמו, a place where everybody knew who Bileam was and that in the event he was not presently at home, surely the people could tell his messengers where Bileam could be found at this time.


###### Or HaChaim on Numbers 22:5:2
[Or HaChaim on Numbers 22:5:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:5:2)

**לִקְרֹא לוֹ.** נִתְחַכֵּם בִּתְחִלַּת מַאֲמַר הַשְּׁלִיחוּת לוֹמַר, כִּי מַה שֶׁשּׁוֹלֵחַ אַחֲרָיו הוּא לַהֲנָאַת עַצְמוֹ שֶׁל בִּלְעָם, כִּי הוּא רוֹצֶה לַעֲשׂוֹת עִמּוֹ טוֹבָה, וְהַכַּוָּנָה בָּזֶה לָרוּץ אַחַר הֲנָאָתוֹ בְּלֹא עִכּוּב.

**Or Hachayim, trans. Eliyahu Munk:**
**לקרא לו, to call him.** Balak was astute enough to tell Bileam immediately that what he wanted was something that would be of benefit to Bileam, i.e. **לו**. He, Balak, wanted to give Bileam a chance to earn a fat fee. He assumed that this would be sufficient incentive to persuade Bileam to come at once.


###### Or HaChaim on Numbers 22:5:3
[Or HaChaim on Numbers 22:5:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:5:3)

**הִנֵּה עַם יָצָא וְגוֹ׳.** צָרִיךְ לָדַעַת אָמְרוֹ **הִנֵּה**, גַּם אָמְרוֹ **יָצָא**, וְכִי לֹא יָדוּעַ הוּא לְכָל הָעוֹלָם שֶׁיָּצְאוּ יִשְׂרָאֵל, וּמַה גַּם לְבִלְעָם שֶׁהֻצְרַךְ לְהוֹדִיעוֹ, גַּם אָמְרוֹ **הִנֵּה כִסָּה** שֶׁהָיָה לוֹ לוֹמַר וַיְכַס וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
**הנה עם יצא ממצרים, Here there is a people who have come out of Egypt, etc.** Why did Balak say הנה "here?" Why did he say that the people "left" Egypt? The whole world knew that the only people who had ever left Egypt were the Israelites. Bileam would certainly have been aware of this. Why did Balak say **הנה כסה** את עין הארץ, instead of the customary **ויכס** את עין הארץ?


###### Or HaChaim on Numbers 22:5:4
[Or HaChaim on Numbers 22:5:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:5:4)

וְיִתְבָּאֵר הָעִנְיָן עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (שמות רבה א,ט) שֶׁאָמְרוּ שְׁלֹשָׁה יוֹעֲצִים הָיוּ לְפַרְעֹה כְּשֶׁאָמַר עַל יִשְׂרָאֵל ״הָבָה נִתְחַכְּמָה לוֹ״, וְאֶחָד מֵהֶם הוּא בִּלְעָם, וְהוּא אֲשֶׁר יָעַץ עֲלֵיהֶם רָעָה, וּבִכְשָׁפָיו הֶעֱמִיד כִּשּׁוּף לְבַל יוּכַל עֶבֶד לִבְרֹחַ מִמִּצְרַיִם, וְהָיָה מֻבְטָח כִּי לְעוֹלָם לֹא יֵצֵא עַם יִשְׂרָאֵל מִמִּצְרַיִם. וְלָזֶה שָׁלַח לוֹמַר לוֹ **הִנֵּה עַם יָצָא מִמִּצְרַיִם**, פֵּרוּשׁ הֵפֶךְ הַיָּדוּעַ, וּבִטֵּל כֹּחֵי הַכְּשָׁפִים. וְאֶפְשָׁר כִּי בִּלְעָם הָיָה מַבְטִיחַ אֶת בָּלָק שֶׁלֹּא יֵצְאוּ יִשְׂרָאֵל מִשָּׁם עוֹלָמִית, וְלָזֶה אָמַר לוֹ ״הִנֵּה יָצָא״. וְאָמְרוֹ **הִנֵּה כִסָּה אֶת עֵין הָאָרֶץ**, נִתְכַּוֵּן גַּם כֵּן נֶגֶד מַה שֶׁיָּעַץ עֲלֵיהֶם בְּמוֹעֲצוֹתָיו הָרָעִים לְמַעַן עַנּוֹתוֹ לְמַעֲטָם, גַּם לַהֲרֹג זְכוּרֵיהֶם וּלְשַׁחֵת הַבָּנִים. הִנֵּה הוּא הֵפֶךְ הַדְּבָרִים, שֶׁלֹּא בִּלְבַד שֶׁלֹּא נִתְמַעֵט אֶלָּא אַדְרַבָּא נִתְרַבָּה עַד לִמְאֹד, וְהוּא אָמְרוֹ **הִנֵּה כִסָּה אֶת עֵין הָאָרֶץ.**

**Or Hachayim, trans. Eliyahu Munk:**
We may understand this in light of *Shemot Rabbah* 1,9 that when the Pharaoh who enslaved the Israelites and who wanted to "outsmart" the Israelites was on the throne he had three advisors one of whom was Bileam. At that time Bileam had invoked a magic formula which was designed to permanently prevent slaves from escaping from Egypt. Balak now informed Bileam that his magic had been invalidated, that a whole nation of slaves had fled from Egypt. [this was forty years earlier and at least 126 years after Bileam had invoked this magic. Ed.] By saying הנה, Balak suggested that Bileam owed him something seeing it was Bileam's magic the Israelites had managed to invalidate. Perhaps Bileam had previously assured Balak that the Israelites would never leave Egypt. Balak continued with: הנה כסה את עין הארץ to challenge Bileam whose advice had been based on reducing the numbers of the Israelites. By contrast, Balak pointed out, "look at them now!" They cover as much land as the eye can see. Instead of their males having been killed, their fighting men now number so many one cannot even see all of them.


###### Or HaChaim on Numbers 22:5:5
[Or HaChaim on Numbers 22:5:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:5:5)

**וְהוּא יֹשֵׁב מִמֻּלִי.** נִתְכַּוֵּן בָּזֶה לוֹמַר שֶׁנִּכָּר מִתּוֹךְ מַעֲשָׂיו שֶׁמֵּשִׂים פָּנָיו לְמוּלִי לְהוֹרִישֵׁנִי. וְתִמְצָא שֶׁאָמְרוּ רַזַ״ל (במדבר רבה כ,ז) שֶׁיִּשְׂרָאֵל הָיוּ מַרְאִים עַצְמָן מְזוּיָּנִים בִּכְלֵי זַיִן נֶגֶד מוֹאָב מִטַּעַם חֲצִיפוּת הָרָשׁוּם בַּשֵּׁם כַּיָּדוּעַ, וּמִזֶּה הִרְגִּישׁ כִּי כַּוָּנָתָם לְהָרַע לָהֶם. וְטַעְמוֹ שֶׁל בָּלָק שֶׁשָּׁלַח דְּבָרִים אֵלּוּ בִּשְׁלִיחוּת לְבִלְעָם, לְצַד שֶׁחָשׁ שֶׁיֹּאמַר בִּלְעָם לָמָּה לִי לָלֶכֶת שָׁמָּה וְיָכוֹל אֲנִי לַעֲשׂוֹת הַמַּעֲשִׂים שֶׁיֵּשׁ בְּיָדִי לַעֲשׂוֹת בַּמָּקוֹם שֶׁהָיָה בּוֹ. גַּם חָשַׁשׁ בָּלָק שֶׁיַּרְגִּישׁ בִּלְעָם בִּכְשָׁפָיו לָדַעַת כִּי לֹא יָרֵעוּ וְלֹא יַשְׁחִיתוּ בִּגְבוּל מוֹאָב וְלֹא יִרְצֶה לָבֹא, וּמִשָּׁם יִשְׁלַח לוֹמַר לָהֶם כִּי הָעָם לֹא יָצוּרוּ אוֹתָם וְלֹא יִתְגָּרוּ בָּם. לָזֶה הִקְדִּים בִּתְחִלַּת הַשְּׁלִיחוּת וְאָמַר **הִנֵּה עַם** וְגוֹ׳ **הִנֵּה כִסָּה** וְגוֹ׳ לוֹמַר שֶׁאֵין לִסְמוֹךְ בְּעִנְיְנֵי עַם זֶה עַל אֲשֶׁר יַגִּידוּ עֲלֵיהֶם הַכְּשָׁפִים שֶׁהֲרֵי אָמַרְתָּ לֹא יֵצֵא וְיָצָא, וְעֵצָה עֲלֵיהֶם גַּם כֵּן לֹא תַּעֲמוֹד כְּמוֹ שֶׁלֹּא עָמְדָה עֲצָתְךָ לְהַמְעִיטָם, שֶׁהִנֵּה כִסָּה וְגוֹ׳, וְלוֹמַר לִי שֶׁלֹּא יִתְגָּרוּ מִלְחָמָה בְּמוֹאָב וְהִנְנִי רוֹאֶה שֶׁהוּא נֶגֶד זֶה, שֶׁהִנֵּה הוּא יוֹשֵׁב מִמּוּלִי, לָזֶה לֹא תִּסְמוֹךְ עַל מַה שֶׁתַּשְׂכִּיל בִּידִיעָתְךָ וּבֹא תָּבֹא.

**Or Hachayim, trans. Eliyahu Munk:**
**והוא ישב ממולי, "and it resides across from me."** Balak meant that Israel's general behaviour indicated it meant to disinherit the Moabites. According to *Bamidbar Rabbah* 20,7 it was the posture of the Israelites which frightened Balak. They appeared to be vctorious as soon as the opened their mouths. Balak mentioned all this in order to counter Bileam's expected response that he could curse them from his residence without bothering himself to travel all the way to Moav. Balak was also afraid that Bileam would become aware by means of his sorcery that the Israelites actually had no intention to harm or destroy the territory of Moav and that as a result of such knowledge he would refuse to come to him but simply reassure him that this people would not harm him. This is why he prefaced his invitation by describing how the people were spread out all over the area around Moav and that one could not rely on what Bileam's magic would tell him about that nation's intentions. The fact is that according to Bileam's magic sources, this people should never have left Egypt, nor should they have increased in numbers. This was reason enough for Bileam to come personally and convince himself of the true state of affairs.


###### Or HaChaim on Numbers 22:6:1
[Or HaChaim on Numbers 22:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:6:1)

**וְעַתָּה לְכָה נָּא וְגוֹ׳**, אָמַר **וְעַתָּה** שֶׁלֹּא יְעַכֵּב אֲפִלּוּ שִׁעוּר שָׁעָה אַחַת, כִּי כָּל שָׁעָה הֵם בְּסַכָּנָה מִצִּדָּם. וְאָמְרוֹ **נָא** לְשׁוֹן בַּקָּשָׁה, וְסָמַךְ הַבַּקָּשָׁה לְעִקַּר הַפְּעֻלָּה שֶׁהִיא ״אָרָה לִי״ וְגוֹ׳, וְדִקְדֵּק לוֹמַר תֵּבַת **לִי** שֶׁתִּהְיֶה הָאֲרִירָה בָּהֶם לִי לְצָרְכִּי, וְהַכַּוָּנָה בָּזֶה שֶׁלֹּא תִּתְעַכֵּב הָאֲרִירָה עַד אַחַר שֶׁיַּעֲשׂוּ נְקָמָה בָּהֶם וּמַה שֶׁהָיָה כְּבָר הָיָה, אֶלָּא שֶׁתַּעֲשֶׂה הַפְּעֻלָּה תֵּכֶף וּמִיָּד שֶׁבָּזֶה תִּהְיֶה הַצָּלַת מוֹאָב מֵהֶם. וְרָמַז עוֹד בְּמַאֲמַר **לִי** לְפִי שֶׁקָּדַם בִּלְעָם וּבֵרַךְ אֶת בָּלָק, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (תנחומא, בלק א), לָזֶה אָמַר ״אָרָה לִי״, פֵּרוּשׁ, אֲפִלּוּ לִי שֶׁכְּבָר אֲנִי מְבֹרָךְ לֹא יוֹעִיל זֶה וְצָרִיךְ לְאָרֵר אוֹתָם. וְאִם תֹּאמַר אֵינוֹ צָרִיךְ שֶׁכְּבָר אַתָּה מְבֹרָךְ, לָזֶה אָמַר **כִּי עָצוּם הוּא מִמֶּנִּי** כָּאן כָּלַל שְׁנֵי דְּבָרִים, אֶחָד עִנְיַן הַחוֹזֶק הַטִּבְעִי, וְאֶחָד עִנְיַן הַבְּרָכָה כִּי עַם זֶה בִּרְכָתוֹ עֲצוּמָה מִבִּרְכָתִי. וְאָמְרוֹ **אוּלַי נַכֶּה בּוֹ** פֵּרוּשׁ, וְאַחַר כָּל זֶה עוֹדֶנִּי בְּגֶדֶר הַסָּפֵק אוּלַי, וְגַם גֶּדֶר סָפֵק זֶה לֹא לְאַבְּדוֹ אֶלָּא לְהַכּוֹת בּוֹ לְגָרְשׁוֹ מֵעָלַי. גַּם נִתְכַּוֵּן לוֹמַר כְּנֶגֶד הַבֵּינוֹנִים **נַכֶּה בּוֹ**, וּכְנֶגֶד הַצַּדִּיקִים **וַאֲגָרְשֶׁנּוּ.**

**Or Hachayim, trans. Eliyahu Munk:**
**ועתה לכה נא, "and now please come, etc."** Balak used the word ועתה, "and now," to indicate that he did not want Bileam to delay before he would come as he felt himself in danger every moment. He pleaded by using the word נא, "please," adding that Bileam should curse this people לי, "for me." By this he meant that the effectiveness of Bileam's curse should not be delayed until after the Israelites had a chance to revenge themselves on him and Moav for having called in Bileam to curse them. By using the word לי, Balak also hinted that although -according to the *Midrash-* Bileam had already blessed Balak personally so that he had no reason to fear the Israelites himself, he wanted the Israelites cursed and was not content with being blessed. In the event Bileam were to say that there was no need for this, Balak added כי עצום הוא ממני, "for it is more mighty than I." Balak had two things in mind when he said these words. 1) Israel's natural strength; 2) the matter of the blessing. He felt that Israel had received more powerful blessings than he had received from Bileam. When he went on אולי נכה בו, "perhaps **we** can smite it," he meant that even after Bileam would do all that he requested him to do he would still not feel confident to take on the Israelites by himself. At best, he might be able to inflict a defeat on them, certainly not to wipe them out. He might also have drawn a line between the righteous Israelites and the average ones. Of the former he expressed the hope that he could expel them from the region, ואגרשנו מן הארץ, whereas concerning the less pious Israelites he entertained hopes of defeating them, נכה בו.


###### Or HaChaim on Numbers 22:6:2
[Or HaChaim on Numbers 22:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:6:2)

**וּבְדֶרֶךְ** רֶמֶז פִּיו הִכְשִׁילוֹ בְּמַאֲמַר **אָרָה לִּי** לְאָרֵר אֶת בָּלָק, וְכֵן הָיָה, שֶׁגָּרַם לוֹ בַּעֲצָתוֹ מִיתַת כָּזְבִּי בִּתּוֹ. גַּם הָיָה סִבָּה שֶׁיָּשׁוּב בָּלָק לְמִדְיָן וְשָׁם נָפַל בַּחֶרֶב, דִּכְתִיב (במדבר לא:ח) ״וְאֶת מַלְכֵי מִדְיָן הָרְגוּ וְגוֹ׳ וְאֶת צוּר״ וְגוֹ׳, וְזוּלַת הֲלִיכַת בִּלְעָם שֶׁגִּלָּה לְמוֹאָב כִּי מֻבְטָחִים הֵם מִיִּשְׂרָאֵל וְלֹא יַעֲשׂוּ לָהֶם דָּבָר אֶלָּא בְּאַחֲרִית הַיָּמִים, הָיָה נִשְׁאָר שָׁם בָּלָק וְלֹא הָיָה חוֹזֵר לְמִדְיָן וְלֹא הָיָה נֶהֱרָג, הֲרֵי נִתְקַיֵּם שֶׁהָלַךְ לְאָרוֹתוֹ לְבָלָק, לְקַיֵּם מַה שֶׁנֶּאֱמַר (תהלים לז:טו) ״חַרְבָּם תָּבוֹא בְלִבָּם״.

**Or Hachayim, trans. Eliyahu Munk:**
There is also a moral/ethical message in Balak's words. His words boomeranged upon himself. When he said ארה לי, "curse for me," this turned out to be "curse me." Had he not used these words his daughter Kosbi would not have been killed by Pinchas. Bileam's coming to Moav and failing to curse the Israelites also became the reason that Balak was forced to return to Midian and be killed by the sword during the punitive expedition involving 12.000 Israelites as described in 31,8. If Bileam had not travelled all the way to Moav and assured these people that they were safe from the Israelites until the distant future, Balak would have remained on the throne in Moav, secure from all the wars the Israelites would be involved in. As it was, he became the personification of Psalms 37,15: "their swords shall pierce their own hearts."


###### Or HaChaim on Numbers 22:6:3
[Or HaChaim on Numbers 22:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:6:3)

**כִּי יָדַעְתִּי אֵת וְגוֹ׳.** יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם (במדבר רבה כאן) שֶׁאָמְרוּ שֶׁבִּלְעָם בֵּרַךְ אֶת בָּלָק שֶׁיִּהְיֶה מֶלֶךְ, לָזֶה אָמַר **כִּי יָדַעְתִּי אֶת אֲשֶׁר תְּבָרֵךְ מְבוֹרָךְ** שֶׁהֲרֵי נִתְקַיְּמָה בּוֹ בִּרְכָתוֹ, וְדָבָר זֶה הוּא יָדוּעַ אֶצְלוֹ לְבַד לְפִי שֶׁהוּא נִסָּה אֶת הַדָּבָר וְאֵינוֹ יָדוּעַ לַכֹּל כִּי בִּרְכַּת בִּלְעָם בְּרָכָה, וַאֲשֶׁר יוּאַר זֶה יָדוּעַ מִמַּה שֶׁקִּלֵּל מוֹאָב לְסִיחוֹן. וְיֵשׁ לְהָעִיר בְּעִנְיָן זֶה, בִּשְׁלָמָא מַה שֶׁהָיוּ צוֹדְקִין קִלְלוֹתָיו שֶׁל בִּלְעָם יֵשׁ שְׁנֵי טְעָמִים בַּדָּבָר, אֶחָד לִהְיוֹתוֹ רַע עַיִן, וְהַשֵּׁנִי שֶׁהָיָה יוֹדֵעַ רֶגַע בְּאַפּוֹ, כְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (ברכות ז.) וְהָיָה מְקַלֵּל בְּרֶגַע הַזַּעַם, אֲבָל הַבְּרָכָה אֵין מְצִיאוּת שֶׁתִּתְקַיֵּם מִפִּיו.

**Or Hachayim, trans. Eliyahu Munk:**
**כי ידעתי את אשר תברך מברך, "for I know that if you bless someone, etc."** We may understand this as a reference to another statement in the *Midrash* we quoted earlier that Bileam had foretold Balak that he would become a king. Balak acknowledged that Bileam's blessing had indeed come true for him. This was something only he was aware of as he had experienced it personally. On the other hand, it was common knowledge that Bileam's curse was effective for when Sichon went to war against Moav he had hired Bileam to curse Moav (compare *Tanchuma* on this paragraph). As a result, Sichon had captured large parts of Moav. [land which the Israelites had now captured from Sichon. Ed.] We have to mention here that the reason Bileam's curses had seemed effective to people who hired him was 1) he possessed the power of the evil eye; 2) he knew when to exploit the precise moment when G'd was angry and he chose that moment to utter his curse. (compare *Berachot* 7). He did not have parallel powers to make his blessings effective **for any length of time.**


###### Or HaChaim on Numbers 22:6:4
[Or HaChaim on Numbers 22:6:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:6:4)

**וְנִרְאֶה** כִּי לְעוֹלָם בִּרְכַּת בִּלְעָם כְּבִרְכַּת חֲמוֹר, אֶלָּא שֶׁהָרָשָׁע הָיָה מַעֲרִים כְּשֶׁהָיָה רוֹאֶה בְּאִצְטַגְנִינוּת שֶׁפְּלוֹנִי יַעֲלֶה לִגְדֻלָּה וְכַדּוֹמֶה, הָיָה עוֹשֶׂה שֶׁמְּבָרְכוֹ, וּכְשֶׁבָּא הַדָּבָר וּמִתְבָּרֵךְ חוֹשֵׁב שֶׁבִּרְכָתוֹ שֶׁל בִּלְעָם גָּרְמָה, וְלֹא כֵן הוּא אֶלָּא מַזָּלוֹ גָּרַם. וּכְמוֹ כֵן עָשָׂה לְבָלָק שֶׁרָאָה בְּכוֹכָבוֹ שֶׁעָתִיד לִמְלֹךְ בְּמוֹאָב, וּבֵרְכוֹ בַּדָּבָר עַצְמוֹ לְרַמּוֹתוֹ כִּי הוּא הַסּוֹבֵב.

**Or Hachayim, trans. Eliyahu Munk:**
As a matter of fact, a blessing by Bileam was about as effective as a blessing by a donkey. Bileam merely pretended to bless after he had observed that the horoscope of the person in question fore-shadowed that he would be successful. All Bileam did was to match his blessing to what he foresaw in that person's horoscope. When the blessing appeared to have been fulfilled, Bileam claimed credit for it as if he had been the cause and not horoscopic forces. This was precisely how he came to bless Balak and predicted that he would become king. He had consulted Balak's horoscope and found that it foretold that Balak would become a king. He had deceived Balak by letting him believe that he, Bileam, had been the cause of his becoming king.


###### Or HaChaim on Numbers 22:8:1
[Or HaChaim on Numbers 22:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:8:1)

**לִינוּ פֹה.** דִּקְדֵּק לוֹמַר תֵּיבַת **פֹה**, אוּלַי שֶׁנִּתְכַּוֵּן לוֹמַר לָהֶם שֶׁיָּלִינוּ אִתּוֹ בִּמְלוֹנוֹ, וְגָמַר אוֹמֶר הַטַּעַם **וַהֲשִׁיבֹתִי** וְגוֹ׳ **כַּאֲשֶׁר יְדַבֵּר** וְגוֹ׳, דִּקְדֵּק לוֹמַר ״כַּאֲשֶׁר״ וְלֹא אָמַר ״אֲשֶׁר יְדַבֵּר״ וְגוֹ׳, נִתְכַּוֵּן לוֹמַר טַעַם שֶׁאוֹמֵר לָהֶם לִינוּ פֹה עִמּוֹ כְּדֵי שֶׁתֵּכֶף וּמִיָּד כַּאֲשֶׁר יְדַבֵּר ה׳ אֵלָיו יְשִׁיבֵם דָּבָר, מַה שֶׁלֹּא יִהְיֶה כֵן כְּשֶׁיִּהְיוּ חוּץ לִמְלוֹנוֹ. וְאָמַר **הַלַּיְלָה** אוּלַי שֶׁאָמַר כֵּן לְצַד צָרוּת עֵינוֹ שֶׁלֹּא נָתַן לָהֶם אַכְסַנְיָא אֶלָּא לְלַיְלָה אֶחָת.

**Or Hachayim, trans. Eliyahu Munk:**
**לינו פה, "stay here overnight."** Bileam may have meant that the messengers stay overnight in his own home, and that is what he meant by the word פה, "here." He concluded by saying that he would tell them what G'd was going to say, כאשר ידבר, not what G'd had said. He hinted that by staying overnight at his home he could inform them immediately G'd would give him instructions. When he emphasised הלילה, "this night," he might have inadvertently revealed his miserly nature as he was not willing to play host to them for more than one night.


###### Or HaChaim on Numbers 22:9:1
[Or HaChaim on Numbers 22:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:9:1)

**מִי הָאֲנָשִׁים וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה שָׁאַל אוֹתוֹ ה׳, הֲמִמֶּנּוּ יִבָּצֵר כָּל דָּבָר? עוֹד צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר תֵּבַת **עִמָּךְ** וְלֹא הִסְפִּיק בְּמַאֲמַר הָאֵלֶּה? עוֹד צָרִיךְ לָדַעַת תְּשׁוּבַת בִּלְעָם שֶׁאָמַר ״בָּלָק בֶּן צִפּוֹר״ וְגוֹ׳, וְכִי שְׁאֵלָתוֹ יִתְבָּרַךְ הָיְתָה מִי שְׁלָחָם? שְׁאֵלָתוֹ הָיְתָה מִי הֵם! וְרַזַ״ל הִרְגִּישׁוּ בְּדִקְדּוּק זֶה וְאָמְרוּ (ילקוט שמעוני תשסה) וְזֶה לְשׁוֹנָם: ״מִי הָאֲנָשִׁים״ וְגוֹ׳, אָמַר אוֹתוֹ רָשָׁע, אֵינִי יוֹדֵעַ בָּהֶם אֶלָּא בָּלָק בֶּן צִפּוֹר שָׁלַח אֵלַי, עַד כָּאן. פֵּרוּשׁ, מִתּוֹךְ הַדְּבָרִים שֶׁאָמַר ״בָּלָק וְגוֹ׳ שָׁלַח״ וְגוֹ׳ מוּבָן שֶׁנִּתְכַּוֵּן לוֹמַר ״אֵינִי יוֹדֵעַ וְגוֹ׳ אֶלָּא בָּלָק שָׁלַח״ וְגוֹ׳. עוֹד צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר לוֹ ״מֶלֶךְ מוֹאָב״ וְלֹא הִסְפִּיק בְּזִכְרוֹן שְׁמוֹ? וְנִרְאֶה שֶׁכַּוָּנַת מַאֲמַר ה׳ הִיא עַל פִּי מַה שֶׁפֵּרַשְׁנוּ בְּפָסוּק ״לִינוּ פֹה״ שֶׁיָּלִינוּ עִמּוֹ בְּחַדְרוֹ הַמְּיֻחָד לוֹ. לָזֶה בָּא מַאֲמָרוֹ יִתְבָּרַךְ וְאָמַר לוֹ **מִי** וְגוֹ׳ לְשׁוֹן הַשְׁפָּלָה, עַל דֶּרֶךְ אָמְרוֹ (שמות ג:יא) ״מִי אָנֹכִי״ וְגוֹ׳. כְּמוֹ כֵן אָמְרוֹ **מִי הָאֲנָשִׁים הָאֵלֶּה** שֶׁהִכְנַסְתָּ אוֹתָם לְמָקוֹם זֶה עִמְּךָ בַּחֶדֶר הַמְּיֻחָד לְךָ לְדַבֵּר עִמְּךָ מַלְאַךְ הָאֱלֹהִים, כִּי יַקְפִּיד ה׳ עַל כְּבוֹד בִּלְעָם בְּעֵרֶךְ הָאֻמּוֹת כֵּיוָן שֶׁהוּא נָבִיא עֲלֵיהֶם, וּכְמוֹ שֶׁמָּצִינוּ (במדבר רבה כ,יד) שֶׁהָרַג אֶת הָאָתוֹן מִשּׁוּם כְּבוֹדוֹ שֶׁל בִּלְעָם. וְעַיֵּן בַּפָּסוּק שֶׁאַחַר זֶה ״וַיֹּאמֶר אֱלֹהִים״. וְהֵבִין בִּלְעָם דְּבָרָיו וְאָמַר טַעַם שֶׁעָשָׂה לָהֶם כָּבוֹד זֶה הוּא לְפִי שֶׁהֵם שְׁלוּחֵי מֶלֶךְ, וְהוּא אָמְרוֹ **בָּלָק בֶּן צִפּוֹר**, פֵּרוּשׁ, הַיָּדוּעַ לִנְסִיךְ מִדְיָן, וְעוֹד לוֹ שֶׁהוּא **מֶלֶךְ לְמוֹאָב שָׁלַח אֵלַי**, פֵּרוּשׁ, הָאֲנָשִׁים הָאֵלֶּה, וּבִשְׁבִיל כְּבוֹד הַמַּלְכוּת עָשִׂיתִי אוֹתָם עִמִּי. וּבָזֶה נִתְיַשְּׁבוּ כָּל הַדִּקְדּוּקִים.

**Or Hachayim, trans. Eliyahu Munk:**
**מי חאנשים האלה עמך, "who are these men with you?"** Why did G'd bother to ask him? Didn't He know who these men were and why they had come? Also, why did G'd have to say עמך, "with you?" It would have been enough to say האלה "these." We also have to understand Bileam's peculiar reply. To the question who these men are he replies who has sent them. Our sages in *Yalkut Shimoni* item 765 have noted this oddity and wrote as follows: "Bileam said to G'd: 'I do not know who these people are but Balak the son of Tzippor has sent them to me, etc.'" The Yalkut means that from the way Bileam phrased his answer G'd was supposed to conclude that he was unaware of who precisely these messengers were. He certainly did not say outright: "I do not kow, etc." Why did Bileam have to add that Balak was the king of Moav? Was it not enough that he told G'd the name of the man? I believe that we can best understand G'd's question after remembering what I have written about the words "stay here overnight," that Bileam invited these messengers to sleep with him in the same room. G'd wanted to know what was so special about these people whom Bileam had invited to be present when he expected to be addressed by an angel of G'd. After all, G'd implied, this room is the one you have reserved for when I communicate with you. The word האלה implies that these people are not deserving of such an honour, much as the words מי אנכי, "who am I" in Exodus 3,11 suggest that Moses did not consider himself worthy of the task G'd wanted to entrust to him. From G'd's question it is evident that He was concerned with the honour due to Bileam vis-a-vis the Gentile nations amongst whom he was rated as a prophet. We find a statement in *Bamidbar Rabbah* 20,14 that G'd killed the she-ass Bileam was riding on as she was belittling him. When we look at the next verse (10) we see that Bileam understood what G'd meant and that is why he said that Balak the king of Moav had sent these men, i.e. they deserve to be honoured as they came on an errand from the king. He gave Balak's full name to indicate that Balak had already been an important prince in Midian even before his elevation to become king over Moav.


###### Or HaChaim on Numbers 22:9:2
[Or HaChaim on Numbers 22:9:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:9:2)

**עוֹד** יִרְצֶה בְּאָמְרוֹ **מֶלֶךְ מוֹאָב**, כִּי אוּמָּה זוֹ לֹא נִתְּנָה לְיִשְׂרָאֵל, וְנִתְחַכֵּם בְּמַאֲמָר זֶה כְּדֵי שֶׁיִּתְרַצֶּה ה׳ לְשָׁלְחוֹ וְלֹא יְעַכֵּב עַל יָדוֹ, וְלָזֶה לֹא יְעַכֵּב עַל יָדוֹ בַּהֲלִיכָתוֹ עִם שְׁלוּחָיו.

**Or Hachayim, trans. Eliyahu Munk:**
By mentioning that Balak was king over Moav he wanted to remind G'd that the Moabites were not one of the nations which would be given to the Israelites to conquer. He was very astute in hinting at this as he wanted G'd's consent to accept the assignment and he did not want G'd to put any obstacle in his way.


###### Or HaChaim on Numbers 22:11:1
[Or HaChaim on Numbers 22:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:11:1)

**הִנֵּה הָעָם וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה שִׁנָּה מִדִּבְרֵי בָּלָק, כִּי בָּלָק אָמַר **הִנֵּה עַם יָצָא** וְהוּא אָמַר **הִנֵּה הָעָם הַיּוֹצֵא**, וּבָלָק אָמַר **הִנֵּה כִסָּה** וְהוּא אָמַר **וַיְכַס**, בָּלָק אָמַר **וְעַתָּה** וְהוּא אָמַר **עַתָּה**, בָּלָק אָמַר **אָרָה** וְהוּא אָמַר **קָבָה**, בָּלָק אָמַר **נַכֶּה בּוֹ** וְהוּא אָמַר **לְהִלָּחֶם בּוֹ.** וְיִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,ט) שֶׁאָמְרוּ שֶׁבִּלְעָם טָעָה בְּדַעְתּוֹ כִּי יֵשׁ דָּבָר נֶעְלָם מֵה׳ חָס וְשָׁלוֹם, וְטָעָה מִמַּאֲמַר ״מִי הָאֲנָשִׁים״ וְגוֹ׳. וַהֲגַם שֶׁפֵּרַשְׁנוּ בּוֹ דֶּרֶךְ אַחֵר, שִׁבְעִים פָּנִים לַתּוֹרָה. וְכֵיוָן שֶׁעֵינוֹ הִטְעַתּוּ בָּזֶה, חָשַׁב לְשַׁנּוֹת דִּבְרֵי בָּלָק, לְפִי שֶׁנִּשְׁמַע מֵהֶם שִׂנְאָתוֹ שֶׁל בִּלְעָם וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּמַאֲמַר ״הִנֵּה עַם יָצָא״. וְחָשׁ בִּלְעָם לִהְיוֹת בְּעֵינֵי ה׳ שֶׁהוּא שׂוֹנֵא לְיִשְׂרָאֵל, כִּי כְּבָר נִתְפַּרְסֵם לַכֹּל כִּי עַם בְּנֵי יִשְׂרָאֵל הֵם אֲהוּבֵי הַמָּקוֹם, וּמַעֲשֵׂה מִצְרַיִם יוֹכִיחַ, לָזֶה שִׁנָּה וְאָמַר **הִנֵּה הָעָם הַיּוֹצֵא מִמִּצְרַיִם**, כַּיָּדוּעַ כִּי יְצִיאַת מִצְרַיִם מְפֻרְסֶמֶת לְכָל הָעוֹלָם הָיְתָה, וְלָשׁוֹן זֶה אֵין נִשְׁמַע בּוֹ מַה שֶׁפֵּרַשׁ בְּמַאֲמַר ״הִנֵּה עַם יָצָא״ שֶׁזֶּה יַגִּיד אוֹיְבוּת בִּלְעָם. גַּם אָמַר **וַיְכַס** וְגוֹ׳ וְלֹא אָמַר ״הִנֵּה כִּסָּה״ מֵהַטַּעַם עַצְמוֹ, לְהַסְתִּיר הַדְּבָרִים הַנִּשְׁמָע מֵהֶם הֱיוֹתוֹ שׂוֹנֵא כַּנִּזְכָּר. לָזֶה לֹא אָמַר ״הִנֵּה״ שֶׁיּוֹרֶה הוֹדָעַת הֵפֶךְ מַה שֶׁהָיָה בִּרְצוֹנָם וִידִיעָתָם בְּיִשְׂרָאֵל מֵעֲצָתוֹ כְּמוֹ שֶׁפֵּרַשְׁתִּי. וְאָמְרוֹ **וַיְכַס**, פֵּרוּשׁ שֶׁמּוֹדִיעוֹ טַעַם הַפַּחַד שֶׁבָּא לוֹ מִמֶּנּוּ כִּי רַב הוּא.

**Or Hachayim, trans. Eliyahu Munk:**
**הנה העם היוצא ממצרים, "Here are the people who have come out of Egypt, etc."** Why did Bileam not repeat to G'd Balak's message to him verbatim? Balak had spoken about עם, "a people," whereas Bileam speaks about העם, "the people." Balak had described the Israelites' impact on the surrounding areas with the words: הנה כסה את עין הארץ, whereas Bileam changed the words הנה כסה to ויכס. Balak had asked Bileam to curse the people using the expression ארה, whereas Bileam tells G'd that Balak had said קבה. Whereas Balak had said אולי נכה בו, "perhaps **we** can smite it," Bileam changes Balak's words to read אולי אוכל להלחם בו, "perhaps **I** will be able to make war against them." We can explain all these changes Bileam made with the help of *Bamidbar Rabbah* 20,9 that Bileam made the mistake of believing that there are things which are concealed from G'd. He arrived at this conclusion because G'd asked him who these people were. Although we have already explained G'd's question in a different manner, there are 70 ways to interpret the written Torah. As soon as Bileam had been deceived into thinking that G'd' did not know everything, he felt at liberty to meddle with the exact wording of Balak's request. On the one hand, Bileam had always hated the Israelites, on the other hand he knew full well -as did every other nation- that this people was beloved by G'd. The Exodus and the subsequent drowning of the Egyptian army had been proof enough of that. Bileam commenced by saying: "here is **the people** who came out of Egypt," a rhetorical remark, referring to a well known historical fact. Such a wording did not reveal the hostility implied in the formula הנה עם יצא ממצרים which had been implicit in Balak's remark. The difference between הנה כסה and ויכס is similar in that the latter formulation does not reveal any implied animosity towards the people who cover the earth. Bileam also omitted the word הנה because it too suggests the contrast with other nations who do not provocatively "cover" the whole earth surrounding Moav. On the other hand, the word ויכס does reflect the fear in the heart of someone who commences the sentence with these words.


###### Or HaChaim on Numbers 22:11:2
[Or HaChaim on Numbers 22:11:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:11:2)

וְאָמְרוֹ **עַתָּה לְכָה קָבָה** – פֵּרוּשׁ, נִתְכַּוֵּן לָבֹא בְּטַעֲנָה שֶׁהַדִּין עִם בָּלָק בְּדָבָר זֶה, שֶׁהֲגַם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לְיִשְׂרָאֵל עַמּוֹן וּמוֹאָב, עֲדַיִן לֹא הִגִּיעַ זְמַן הַנְּתִינָה, וְהַדִּין עִמּוֹ לְהִלָּחֵם בּוֹ וּלְגָרְשׁוֹ. וְהוּא אָמְרוֹ **עַתָּה** – פֵּרוּשׁ, בִּזְמַן זֶה קָבָה לִי לְהִלָּחֵם בּוֹ לְגָרְשׁוֹ מֵעָלַי. וּכְפִי זֶה יֵשׁ טַעַם בְּשִׁנּוּי תֵּבַת ״עַתָּה״, שֶׁאִם הָיָה אוֹמֵר ״וְעַתָּה״ יִהְיֶה נִשְׁמָע שֶׁהוּא הֶמְשֵׁךְ מַה שֶׁקָּדַם לוֹ, וְהוּא נִתְכַּוֵּן לְטַעֲנַת הַזְּמַן שֶׁיָּכוֹל הוּא לְהִלָּחֵם עִמּוֹ בּוֹ. גַּם שִׁנּוּי ״קָבָה״, כִּי אֵין כַּוָּנָתוֹ שֶׁל בָּלָק שֶׁיְּאָרֵר הָעָם סְתָם, שֶׁאָז יִמָּשֵׁךְ הָרַע לָעָם בֵּין בְּעֵרֶךְ מוֹאָב בֵּין בְּעֵרֶךְ הָאֻמּוֹת, אֶלָּא יְפָרֵשׁ בְּפֵרוּשׁ בִּלְעָם שֶׁאֵינוֹ מְאָרְרוֹ אֶלָּא בְּעֵרֶךְ מִלְחֶמֶת מוֹאָב, שֶׁיִּהְיוּ יִשְׂרָאֵל מֻכְנָעִים וְכוּ׳ לִפְנֵי הַמּוֹאָבִים. לָזֶה דִּקְדֵּק לוֹמַר **קָבָה לִּי** – פֵּרוּשׁ, שֶׁיְּפָרֵשׁ הַקְּלָלָה שֶׁהִיא לְעֵרֶךְ מוֹאָב. גַּם שִׁנָּה בְּמַאֲמָרוֹ ״לְהִלָּחֵם בּוֹ״ בִּמְקוֹם ״נַכֶּה בוֹ״, לוֹמַר שֶׁאֵין חֵפֶץ לַעֲשׂוֹת לוֹ רָעָה אֶלָּא לְהִתְגָּרֶה עִמּוֹ בְּמִלְחָמָה לְמָנְעוֹ מֵאַרְצוֹ. גַּם שִׁנָּה וְאָמַר **וְגֵרַשְׁתִּיו**, וּבָלָק אָמַר **מִן הָאָרֶץ.** אוּלַי בָּלָק נִתְכַּוֵּן לְגָרְשׁוֹ מִן [הָאָרֶץ] הַיְּדוּעָה אֲשֶׁר נָתַן ה׳ לָהֶם, כִּי כְּשֶׁיַּכְנִיעוֹ יִירְאוּ מֵעֲלוֹת אֶל הָאָרֶץ. וּבִלְעָם לְחָשְׁבוֹ לְהַמְתִּיק וּלְהַטְעִים דִּבְרֵי בָּלָק, כִּי אֵינוֹ מְבַקֵּשׁ אֶלָּא הֲנָאַת עַצְמוֹ וּבְטַעֲנָה הַנִּשְׁמַעַת וְאֵינוֹ מֵאוֹיְבֵי יִשְׂרָאֵל, לָזֶה הִשְׁמִיט תֵּבַת ״מִן הָאָרֶץ״ וְאָמַר ״וְגֵרַשְׁתִּיו״ – פֵּרוּשׁ, שֶׁיְּגָרְשֶׁנּוּ מֵעָלָיו.

**Or Hachayim, trans. Eliyahu Munk:**
When Bileam quoted Balak as saying ועתה לכה קבה לי אותו, "and now curse it for me," he implied that Balak was entitled to ask this as the people in question threatened his existence. He implied that although G'd had destined Ammon and Moav for Israel, the time for handing these nations over to Israel had not come as yet. At this point in time it was permissible to curse and make war against this people in order to expel them from Balak's area. A curse called קבה is quite different from a curse called ארה, the latter being of a general nature, i.e. a nation that has been cursed by ארה is accursed world-wide, whereas the curse called קבה is effective only vis-a-vis the one who did the cursing, i.e. Balak only cursed in self-defence. The words להלחם בו are also much milder than נכה בו, "to smite it." Whereas Balak had demanded that the Israelites be driven from the earth, מן הארץ, Bileam portrayed him as only having asked וגרשתיו, "so that I can drive them away" (locally). Perhaps Balak wanted the Israelites driven away from the lands G'd had promised them. He may have felt that if these people had once been humbled, they would desist from their attempt to invade the land of Canaan. Be that as it may, Bileam rephrased Balak's request in order to enhance the chances that G'd would permit him to go on this errand. He gave G'd to understand that Balak's concern was simply self-preservation, not hostility against Israel per se.


###### Or HaChaim on Numbers 22:12:1
[Or HaChaim on Numbers 22:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:1)

**וַיֹּאמֶר אֱלֹהִים אֶל בִּלְעָם.** צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לוֹמַר **אֶל בִּלְעָם** וְלֹא הִסְפִּיק בְּאָמְרוֹ ״וַיֹּאמֶר לוֹ״. עוֹד לָמָּה הֻצְרַךְ לוֹמַר **לֹא תֵלֵךְ לֹא תָאֹר.** עוֹד לָמָּה הֻצְרַךְ לוֹמַר לוֹ הַטַּעַם **כִּי בָרוּךְ הוּא.** וְרַזַ״ל אָמְרוּ (במדבר רבה כ,ט) וְזֶה לְשׁוֹנָם: אָמַר לוֹ ״אֲקַלְּלֵם בִּמְקוֹמִי״, אָמַר לוֹ ״לֹא תָאֹר״, אָמַר לוֹ ״אִם כֵּן אֲבָרְכֵם״, אָמַר לוֹ ״כִּי בָרוּךְ הוּא״, עַד כָּאן.

**Or Hachayim, trans. Eliyahu Munk:**
**ויאמר אלוקים אל בלעם, "G'd said to Bileam, etc.**" Why did the Torah have to write אל בלעם? Why was it not sufficient for the Torah to write: ויאמר לו, or ויאמר אליו "He said to him?" Why did G'd have to say "do not go **and** do not curse?" Moreover, why did G"d have to give as the reason כי ברוך הוא, that Israel is already blessed? Our sages in the above-quoted *Midrash* write as follows: "In the event Bileam would say I will curse them from here, G'd added 'do not curse!' If Bileam were to say that in that event he would bless the Israelites, G'd told him not to bother as they were blessed already."


###### Or HaChaim on Numbers 22:12:2
[Or HaChaim on Numbers 22:12:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:2)

וְנִרְאֶה לְפָרֵשׁ הַכָּתוּב לְפִי מַה שֶׁפֵּרַשְׁתִּי בְּמַאֲמַר ״מִי הָאֲנָשִׁים״ וְגוֹ׳, שֶׁנִּתְכַּוֵּן לוֹמַר לוֹ לָמָּה הֶחְשִׁיבָם לְהַכְנִיסָם עִמּוֹ בְּחַדְרוֹ וְהֵשִׁיבוֹ כִּי בָּלָק וְגוֹ׳, עַל זֶה הַדֶּרֶךְ כִּי מְשִׁיבוֹ ה׳ עַל רִאשׁוֹן רִאשׁוֹן, לְמָה שֶׁהֵשִׁיב ״בָּלָק בֶּן צִפּוֹר וְגוֹ׳ שָׁלַח אֵלָי״ וְהֵם שְׁלוּחֵי מֶלֶךְ, לָזֶה בָּא מַאֲמָרוֹ יִתְבָּרַךְ ״לֹא תֵלֵךְ עִמָּהֶם״, פֵּרוּשׁ, אֵינָם רְאוּיִים לָלֶכֶת הוּא עִמָּהֶם לְפִי עֵרֶךְ מַעֲלָתוֹ, וְהוֹדִיעוֹ כִּי בָּלָק זִלְזֵל בִּכְבוֹדוֹ וְלֹא שָׁלַח לוֹ שָׂרִים רַבִּים וְנִכְבָּדִים, וְהוּא מַה שֶׁנִּתְכַּוֵּן בְּמַאֲמַר רִאשׁוֹן **מִי הָאֲנָשִׁים** לְשׁוֹן פְּחִיתוּת, לֹא מִצַּד הַמְשַׁלֵּחַ אֶלָּא מִצַּד הַמִּשְׁתַּלֵּחַ, וְהוּא בִּלְעָם לֹא הֵבִין הַכַּוָּנָה מִתְּחִלָּה. וְתִמְצָא שֶׁהֵבִין בִּלְעָם הַדְּבָרִים וְאָמַר לַשָּׂרִים ״מֵאֵן ה׳ לְתִתִּי לַהֲלֹךְ עִמָּכֶם״, וַיּוֹסֶף בָּלָק שְׁלֹחַ שָׂרִים רַבִּים וְנִכְבָּדִים.

**Or Hachayim, trans. Eliyahu Munk:**
I believe we have to explain the verse in accordance with what I have written about G'd asking why Bileam had honoured these people to let them sleep in the same room with him. Bileam had explained that these people were emissaries of a very exalted personage, Balak, etc. G'd now answered Bileam in the order in which Bileam had answered G'd's first question. As far as Bileam having explained the nature of these emissaries, G'd said: "do not go with them," i.e. they are not of the calibre that you should go with them. G'd informed Bileam that Balak had insulted him by sending such low-ranking emissaries. Bileam had failed to understand at the time when G'd asked him "who are these men?" G'd had meant: "are these people sufficiently high-ranking to bring you on such an errand?" Now Bileam understood G'd's meaning and he told the emissaries that G'd had refused to allow him **to go with them,** i.e. it was up to Balak to send higher ranking emissaries.


###### Or HaChaim on Numbers 22:12:3
[Or HaChaim on Numbers 22:12:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:3)

**וְטַעַם** שֶׁהֶחְשִׁיבוֹ ה׳ וְעָשָׂה לוֹ כָּבוֹד זֶה, מִלְּבַד הַטַּעַם שֶׁכָּתַבְתִּי לְמַעְלָה בְּפָסוּק ״מִי הָאֲנָשִׁים״ וְגוֹ׳, נִרְאֶה עוֹד לוֹמַר טַעַם בַּדָּבָר כִּי ה׳ נָתַן לוֹ שְׂכָרוֹ שֶׁאָמַר בִּתְחִלַּת תְּשׁוּבָתוֹ לְזִקְנֵי מוֹאָב: ״וַהֲשִׁיבֹתִי אֶתְכֶם דָּבָר כַּאֲשֶׁר יְדַבֵּר ה׳ אֵלָי״, וְיָדוּעַ כִּי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר כָּל בְּרִיָּה וַאֲפִלּוּ שֶׁל אֻמּוֹת הָעוֹלָם, וְצֵא וּלְמַד (סנהדרין צו.) מַה שִׁלֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא לִנְבוּכַדְנֶצַּר עַל פְּסִיעוֹתָיו וְכוּ׳, וְגַם כָּאן שִׁלֵּם לוֹ שְׂכָרוֹ וְכִבְּדוֹ וְאָמַר לוֹ ״לֹא תֵלֵךְ עִמָּהֶם״, וְעַל פִּי הַדְּבָרִים יִתְיַשֵּׁב עַל נָכוֹן מַה שֶׁדִּקְדַּקְנוּ אָמְרוֹ ״וַיֹּאמֶר ה׳ **אֶל בִּלְעָם**״ פֵּרוּשׁ, מַאֲמָר שֶׁנּוֹגֵעַ לְבִלְעָם לִכְבוֹדוֹ, ״לֹא תֵלֵךְ עִמָּהֶם״, שֶׁאֵין זֶה כְּבוֹדְךָ הֲגַם שֶׁהָיוּ בָּאִים לִקְרֹא לְךָ עַל דָּבָר שֶׁיֵּשׁ לְךָ רְשׁוּת לַעֲשׂוֹתוֹ. וְלָזֶה דִּקְדֵּק לוֹמַר **עִמָּהֶם**, וּכְנֶגֶד עִקַּר הַשְּׁלִיחוּת אָמַר ״לֹא תָאֹר אֶת הָעָם״.

**Or Hachayim, trans. Eliyahu Munk:**
The reason that G'd related with so much concern for Bileam's dignity may not only have had to do with his standing as a prophet amongst the Gentiles, but may have reflected G'd's desire to reward him for telling the emissaries at the outset that his decision would hinge on whether G'd would permit him to go with them. We know that G'd does not withhold the reward due to any individual, even the reward due to Gentiles. It is illuminating to read how *Sanhedrin* 96 describes G'd rewarding Nebuchadnezzar who was a scribe of king Merodach of the Babylonians at the time for recalling a letter addressed to King Chiskiyah in which the king Merodach had blessed king Chiskiyah before blessing G'd. When Nebuchadnezzar found out about this error he chased after the courier and recalled the latter to have it changed. Nebuchadnezzar, a servant with no claim to the throne, later on became king. In this instance too, G'd repaid Bileam for honouring Him in the eyes of Balak's emissaries when He said to Bileam: "do not go **with them."** When we keep this in mind we can also understand why the Torah wrote "G'd said **to Bileam,"** instead of "to him." The Torah meant that G'd honoured Bileam by advising him not to go with such low ranking emissaries. Bileam deserved to be addressed **by name.** Even if the mission itself would have been approved by G'd, it was below Bileam's dignity to respond to the pleas of such emissaries.


###### Or HaChaim on Numbers 22:12:4
[Or HaChaim on Numbers 22:12:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:4)

וְאָמַר **לֹא תָאֹר**, וְלֹא לָקַח לָשׁוֹן עַצְמוֹ שֶׁאָמַר בִּלְעָם ״קָבָה לִי״, לְהוֹדִיעוֹ כִּי יָדַע גַּם לְשׁוֹן הַשְּׁלִיחוּת שֶׁשָּׁלַח בָּלָק וּלְשׁוֹן אָרָה אָמַר, וַעֲקָצוֹ לְבִלְעָם בְּרֶמֶז זֶה שֶׁיָּדַע שֶׁשִּׁנָּה בִּלְשׁוֹנוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
When G'd told Bileam לא תאור "do not curse," using the term for curse used by Balak instead of that which Bileam had pretended to quote, He made it plain to Bileam that He could not be fooled, that He was well aware of exactly what Balak's message to Bileam had been.


###### Or HaChaim on Numbers 22:12:5
[Or HaChaim on Numbers 22:12:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:5)

וְאָמַר **כִּי בָרוּךְ הוּא**, שֶׁלֹּא יָבִין שֶׁשְּׁנֵי הַמַּאֲמָרִים שֶׁאָמַר ה׳ אֵלָיו ״לֹא תֵלֵךְ״ וְ״לֹא תָאֹר״ טַעַם אֶחָד לָהֶם, וְהוּא מִשּׁוּם כְּבוֹדוֹ שֶׁל בִּלְעָם, כְּמוֹ שֶׁדִּיַּקְנוּ מֵאָמְרוֹ ״אֶל בִּלְעָם״ וּמֵאָמְרוֹ תֵּיבַת ״עִמָּהֶם״, וּכְפִי זֶה כְּשֶׁיִּהְיוּ שָׂרִים רַבִּים וְנִכְבָּדִים יַעֲשֶׂה רְצוֹן בָּלָק וְיֵלֵךְ וְיָאוֹר, לָזֶה אָמַר **כִּי בָרוּךְ**, פֵּרוּשׁ, זֶה הוּא טַעַם מַאֲמַר ״לֹא תָאֹר״. וּלְעִנְיַן הַהֲלִיכָה עִמָּהֶם הוּא שֶׁיֶּשְׁנוֹ לְטַעַם הַקְפָּדַת כְּבוֹדוֹ שֶׁל בִּלְעָם.

**Or Hachayim, trans. Eliyahu Munk:**
When G'd added: "for it is blessed," He wanted Bileam to understand that the reason for telling him "do not go," and "do not curse," were not the same, i.e. that they were both on account of Bileam's dignity. Bileam was not to assume that if only Balak would send higher ranking emissaries he would be allowed to go with them **and curse** the Jewish people. G'd added that the Jewish people were blessed, i.e. that even if Balak had sent emissaries of much higher rank Bileam would never be allowed to curse this people.


###### Or HaChaim on Numbers 22:12:6
[Or HaChaim on Numbers 22:12:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:6)

**עוֹד** נִרְאֶה לְפָרֵשׁ הַכָּתוּב עַל זֶה הַדֶּרֶךְ, לְפִי שֶׁיָּדַע ה׳ כִּי בִּלְעָם חָפֵץ רֶשַׁע הוּא וּלְבַסּוֹף יֵלֵךְ, כְּמוֹ שֶׁכֵּן הָיָה שֶׁהִסְכִּים ה׳ וּשְׁלָחוֹ כַּאֲשֶׁר אֲבָאֵר הַטַּעַם בִּמְקוֹמוֹ בְּעֶזְרַת ה׳, לָזֶה אָמַר לוֹ ה׳ **לֹא תֵלֵךְ עִמָּהֶם**, פֵּרוּשׁ ״עִמָּהֶם״ שֶׁהֶחְלִיט לוֹ הַהֲלִיכָה, וְאִם הָיָה אוֹמֵר לוֹ ״לֹא תֵלֵךְ״ אֵין עוֹד מְצִיאוּת לַחְזֹר וְלוֹמַר לוֹ ״קוּם לֵךְ״.

**Or Hachayim, trans. Eliyahu Munk:**
There is another way of explaining our verse; based on the fact that after all G'd knew that Bileam wanted to do evil and that eventually he would accompany Balak's emissaries. Inasmuch as G'd does not prevent man from exercising his choice, He eventually agreed for Bileam to go, allowing him to travel. I will explain the reason for this in due course. To this end G'd first told Bileam לא תלך עמהם, "you must not go with them," i.e. He forbade Bileam to travel. Had G'd only said "you must not go," He would not have left Himself an opportunity to say later on that Bileam could go, albeit subject to certain restrictions.


###### Or HaChaim on Numbers 22:12:7
[Or HaChaim on Numbers 22:12:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:7)

וְדִקְדֵּק לוֹמַר **אֶל בִּלְעָם**, נִתְכַּוֵּן לָתֵת טַעַם הַדָּבָר, בִּשְׁבִיל מַחְשֶׁבֶת בִּלְעָם שֶׁרָצָה לֵילֵךְ, לָזֶה הוּא שֶׁלֹּא הֶחְלִיט לוֹ הַהֲלִיכָה, וְדִקְדֵּק לוֹמַר עִמָּהֶם.

**Or Hachayim, trans. Eliyahu Munk:**
G'd was careful to add the words אל בלעם, "to Bileam," to hint to him why He forbade him to go. This was because Bileam wanted to do "his own thing," i.e. he wanted to go in order to curse the people. The next time, when G'd allowed Bileam to go, He did so in order for Bileam to do "G'd's thing", i.e. for Bileam to bless the people. The word עמהם suggests that he would make common cause with the emissaries. This is what G'd forbade.


###### Or HaChaim on Numbers 22:12:8
[Or HaChaim on Numbers 22:12:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:12:8)

וְאָמְרוֹ **לֹא תָאֹר** וְגוֹ׳ **כִּי בָרוּךְ הוּא**, נִתְכַּוֵּן בָּזֶה לְהָשִׁיב עַל מַה שֶׁדִּקְדֵּק בִּלְעָם בִּדְבָרָיו וְאָמַר ״עַתָּה לְכָה קָבָה״ וְגוֹ׳, כְּפִי מַה שֶׁפֵּרַשְׁתִּי שֶׁנִּתְכַּוֵּן לוֹמַר שֶׁטַּעֲנַת מוֹאָב טַעֲנָה שֶׁעֲדַיִן לֹא הִגִּיעַ זְמַן זְכִיָּתָם בְּמוֹאָב עַתָּה. לָזֶה אָמַר **לֹא תָאֹר** וְגוֹ׳, וְאִם תֹּאמַר וַהֲלֹא לֹא הִגִּיעַ זְמַן זְכִיָּתָם בְּמוֹאָב, ״כִּי בָרוּךְ הוּא״ – אֵין בָּרוּךְ אֶלָּא צַדִּיק, כִּי הַצִּדְקוּת הוּא מְקוֹר הַבְּרָכוֹת. וְהַכַּוָּנָה בָּזֶה שֶׁאַל יַחְשְׁדֵם בְּרֶשַׁע כִּי וַדַּאי שֶׁלֹּא יִכָּנְסוּ בְּגֶדֶר שֶׁעֲדַיִן לֹא הִגִּיעָם. וּבָחַר לְכַנּוֹת הַצַּדִּיק לְבָרוּךְ שֶׁנִּתְכַּוֵּן לִכְלֹל גַּם כֵּן מַה שֶׁפֵּרַשְׁנוּ בַּדֶּרֶךְ הָרִאשׁוֹן.

**Or Hachayim, trans. Eliyahu Munk:**
When G'd said לא תאור ..כי ברוך הוא, "do not curse..for it is blessed," He wanted to counter Bileam's argument that inasmuch as the time had not come for Israel to occupy the lands of Ammon and Moav there was no harm in cursing the people at this time. G'd told Bileam not to curse the Jewish people **at any time.** As to Bileam's argument that the Jewish people were not yet on a spiritual level allowing them to occupy the lands of Ammon and Moav, G'd said that nonetheless ברוך הוא, they are blessed and must not be cursed. The term ברוך is only applied to the righteous seeing that righteousness is at the root of all blessing. G'd warned Bileam not to suspect that the reason why the Israelites had not yet been given the lands of Ammon and Moav was that they were guilty of wickedness. G'd chose to equate a righteous person or nation with a blessed person or nation, respectively.


###### Or HaChaim on Numbers 22:13:1
[Or HaChaim on Numbers 22:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:13:1)

**וַיָּקָם בִּלְעָם בַּבֹּקֶר.** אוּלַי לְפִי שֶׁהָיְתָה בְּשׂוֹרָה רָעָה לָהֶם, לֹא רָצָה לְגַלּוֹת לָהֶם בַּלַּיְלָה, לְפִי מַה שֶׁאָמַרְנוּ שֶׁהָיוּ בִּמְלוֹנוֹ עַצְמָהּ וְהִמְתִּין עַד הַבֹּקֶר. אוֹ יִרְצֶה שֶׁלֹּא קָם מִתַּרְדֵּמָתוֹ עַד הַבֹּקֶר, וְהוּא אָמְרוֹ **וַיָּקָם בִּלְעָם בַּבֹּקֶר** וְלֹא קוֹדֵם. אוֹ אֶפְשָׁר שֶׁיְּדַבֵּר הַכָּתוּב בִּגְנוּת בִּלְעָם שֶׁשְּׁלָחָם מַהֵר כְּדֵי שֶׁיְּמַהֵר לִשְׁלֹחַ אֲחֵרִים נִכְבָּדִים. אוֹ לְהוֹדִיעַ צָרוּת עֵינוֹ שֶׁמִּהֵר לְשָׁלְחָם קוֹדֶם הַגָּעַת זְמַן הָאוֹכֶל, הֵפֶךְ מִנְּדִיבוּת אֲבִי הַנַּעֲרָה פִּלֶגֶשׁ בַּגִּבְעָה (שופטים יט) שֶׁאָמַר לַחֲתָנוֹ שֶׁעָמַד לָלֶכֶת בַּבֹּקֶר: ״סְעָד לִבְּךָ פַּת לֶחֶם וְאַחַר תֵּלֵכוּ״, כִּי זֶה הָרָשָׁע הוּא מְקוֹר הַצָּרוּת עַיִן, וְקָם בַּבֹּקֶר לְשָׁלְחָם וְאָמַר לָהֶם שֶׁיֵּלְכוּ לְאַרְצָם כִּי חָשׁ שֶׁיִּתְעַכְּבוּ בָּעִיר וּסְעוּדָתָם עָלָיו.

**Or Hachayim, trans. Eliyahu Munk:**
**ויקם בלעם בבקר, Bileam arose in the morning, etc.** Bileam may have waited with relaying what G'd had said to his guests as the news would not please them. There was therefore no point in waking them in the middle of the night. Alternatively, the Torah means to tell us that Bileam himself did not awaken from his deep sleep until morning. When the Torah wrote that he rose in the morning, the implication is that he could not rise sooner. It is also possible that the Torah meant to criticise Bileam who immediately sent back these emissaries in order to ensure that other, higher ranking ones, would take their place to enable him to go with them. The Torah may also have wanted to give us an example of Bileam's tight-fistedness in that he dismissed Balak's emissaries before offering them breakfast. This is in stark contrast to the story of the פלנש בגבעה in Judges chapter 19, where the prophet describes the art of treating guests and making them feel welcome. Bileam may be described as the root of all avarice. He told the emissaries to be on their way as he was afraid that if they were to have a meal at the local inn he would be required to foot the bill.


###### Or HaChaim on Numbers 22:13:2
[Or HaChaim on Numbers 22:13:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:13:2)

**לְכוּ וְגוֹ׳ כִּי מֵאֵן ה׳ וְגוֹ׳.** הִכְחִיד חֲצִי דָּבָר וְלֹא אָמַר לָהֶם אֶלָּא מַאֲמָר רִאשׁוֹן שֶׁאָמַר לוֹ ה׳ **לֹא תֵלֵךְ עִמָּהֶם** לְצַד פְּחִיתוּתָם, וְלֹא אָמַר לָהֶם מַאֲמָר **לֹא תָאֹר** וְגוֹ׳, שֶׁבָּזֶה חָזַר בָּלָק וְשָׁלַח רַבִּים וְנִכְבָּדִים. וְאוּלַי שֶׁדָּן הָרָשָׁע מִדִּבְרֵי ה׳ שֶׁנָּתַן הַטַּעַם ״כִּי בָרוּךְ הוּא״, שֶׁבָּא לְדַיֵּק שֶׁבִּזְמַן שֶׁאֵינוֹ בָּרוּךְ יָכוֹל לְאוֹרְרוֹ, וְלָזֶה לֹא הֶחְלִיט לָהֶם הַדָּבָר עַד שֶׁיִּשְׁלַח הָרְאוּיִים לָלֶכֶת עִמָּהֶם, אוּלַי יִהְיֶה זְמַן אָז שֶׁלֹּא יִהְיֶה בּוֹ בָּרוּךְ.

**Or Hachayim, trans. Eliyahu Munk:**
**לכו..כי מאן ה׳ לתתי להלך עמכם, "go..for G'd has refused to permit me to go with you."** Bileam did not tell his emissaries all that G'd had told him. He neither mentioned the fact that G'd had forbidden him to curse the people, nor that the people were blessed. All that he told them was that G'd had not allowed him to go with them, implying that their rank was inferior. This is the reason that Balak immediately sent higher ranking emissaries. It is possible that Bileam interpreted the words "for it is blessed," to mean that as long as the Jewish people enjoyed G'd's blessing he must not curse them, but that there could be a time when the people would not enjoy that blessing as a result of which they would become subject to his curse. This may have been the reason Bileam did not give Balak's emissaries a final answer at this time. He hoped that by the time higher ranking emissaries would come, the people might be subject to his curse.


###### Or HaChaim on Numbers 22:14:1
[Or HaChaim on Numbers 22:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:14:1)

**מֵאֵן בִּלְעָם הֲלֹךְ עִמָּנוּ.** חֲשָׁדוּהוּ בְּשַׁקְרָן וְתָלוּ הַדָּבָר בּוֹ שֶׁהוּא לֹא נִתְמַלְּאוּ עֵינָיו בְּשִׁעוּר כָּבוֹד זֶה, וְאוּלַי כִּי לְפִי שֶׁאָמַר לָהֶם שֶׁיְּשִׁיבֵם דָּבָר תֵּכֶף שֶׁיְּדַבֵּר ה׳ אֵלָיו בַּלַּיְלָה וְלֹא עָשָׂה כֵן עַד הַבֹּקֶר, אָמְרוּ, אֵין זֶה כִּי אִם דִּבְרֵי עַצְמוֹ. אוֹ אֶפְשָׁר כִּי מֻחְזָק הָיָה אֲשֶׁר פִּיו דִּבֶּר שָׁוְא וִימִינוֹ יְמִין וְגוֹ׳:

**Or Hachayim, trans. Eliyahu Munk:**
**מאן בלעם הלך עמנו, "Bileam refused to come with us."** They suspected him of being a liar, accusing him of desiring more honour than what Balak had shown him thus far. It is also possible that seeing that Bileam had promised to inform the emissaries immediately of G'd's answer but had not done so until morning, this made them assume that he told them what he wanted them to know and not what G'd had told him. Perhaps there was even a traditon that Bileam was a compulsive liar.


###### Or HaChaim on Numbers 22:15:1
[Or HaChaim on Numbers 22:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:15:1)

**וַיֹּסֶף עוֹד.** פֵּרוּשׁ, שֶׁשָּׁלַח אֶת הָרִאשׁוֹנִים וְהוֹסִיף עֲלֵיהֶם אֲחֵרִים, וְהוּא מַה שֶׁדִּקְדֵּק גַּם כֵּן בְּמַאֲמַר **מֵאֵלֶּה** וְלֹא אָמַר מֵהֶם, לוֹמַר כִּי עוֹדָם מִן הַמּוּבָא בַּשְּׁלִיחוּת עִם הַנּוֹסָפִים עֲלֵיהֶם, וְנִתְכַּוֵּן בָּזֶה שֶׁלֹּא יַכְחִישׁ אֶת דִּבּוּרוֹ הָרִאשׁוֹן שֶׁתָּלָה הַדָּבָר בִּפְחִיתוּת הַשְּׁלוּחִים שֶׁהֵם יוֹכִיחוּהוּ עַל פָּנָיו.

**Or Hachayim, trans. Eliyahu Munk:**
**ויוסף עוד בלק שלח שרים, Balak sent additional princes, etc.** This means that he sent both the original emissaries as well as additonal higher ranking ones. We deduce this from the word מאלה, "than these." Unless the original emissaries were present with the additional ones the word מאלה makes no sense. The Torah should then have written the word מהם, "than those." The reason that Balak sent the original emissaries along was so as to prevent Bileam from denying what these emissaries had reported in his name.


###### Or HaChaim on Numbers 22:15:2
[Or HaChaim on Numbers 22:15:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:15:2)

**עוֹד** נִתְכַּוֵּן בְּמַאֲמַר **וַיֹּסֶף**, שֶׁהוֹסִיף עַל מִנְיָן רִאשׁוֹן, שֶׁאִם הָרִאשׁוֹנִים הָיוּ שְׁלֹשָׁה, שָׁלַח בְּמִנְיָן שֵׁנִי אַרְבָּעָה וְיוֹתֵר. וְזֶה אֵינוֹ נִשְׁמָע אִם הָיָה אוֹמֵר ״וַיִּשְׁלַח עוֹד שָׂרִים רַבִּים״ וְגוֹ׳, שֶׁהָיִיתִי אוֹמֵר שֶׁאוֹמֵר ״רַבִּים״ לְבַל תַּחְשׁוֹב שֶׁשָּׁלַח מוּעָטִים מִמִּנְיָן רִאשׁוֹן. וְאָמְרוֹ **מֵאֵלֶּה** חוֹזֵר לְתֵיבַת ״נִכְבָּדִים״, לָזֶה אָמַר ״וַיֹּסֶף״.

**Or Hachayim, trans. Eliyahu Munk:**
The word ויוסף may also indicate that Balak sent a larger number of emissaries than the first time. We could not have deduced this if the Torah had only written: וישלח עוד שרים רבים. I would then have understood the word רבים to mean that he did not send fewer delegates than the first time.


###### Or HaChaim on Numbers 22:16:1
[Or HaChaim on Numbers 22:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:16:1)

**אַל נָא תִמָּנַע וְגוֹ׳.** פֵּרוּשׁ, לְפִי מַה שֶׁאָמְרוּ שְׁלוּחִים הָרִאשׁוֹנִים כִּי דַּעַת עַצְמוֹ הוּא מְנִיעַת הֲלִיכָתוֹ עִמָּהֶם, לָזֶה אָמְרוּ לוֹ שֶׁיִּתְרַצֶּה בְּשִׁיעוּר כָּבוֹד זֶה וְלֹא יִמָּנַע וְגוֹ׳, וְהוּא לְפִי שֶׁחָסֵר לוֹ יְדִיעַת הַחֲשָׁד שֶׁחֲשָׁדוּהוּ שֶׁהֵם דִּבְרֵי עַצְמוֹ וְלֹא דִּבְרֵי ה׳, חָשַׁב שֶׁנִּתְכַּוֵּן לוֹמַר לוֹ שֶׁלֹּא יָחוּשׁ לְדִבְרֵי ה׳ וְיֵלֵךְ בְּלֹא רְצוֹנוֹ, לָזֶה הֵשִׁיב **אִם יִתֶּן לִי בָלָק** וְגוֹ׳ לֹא אוּכַל, פֵּרוּשׁ הֲגַם שֶׁאֲנִי אֶתְרַצֶּה לַעֲשׂוֹת כִּי תְּכוּנַת רָשָׁע הָיְתָה לוֹ וְעֶבֶד מוֹרֵד בַּאֲדוֹנוֹ, אֲבָל אֵינוֹ בַּעַל בְּחִירָה וְרָצוֹן בְּדָבָר זֶה.

**Or Hachayim, trans. Eliyahu Munk:**
**אל נא תמנע, "please do not be prevented, etc."** Inasmuch as the first set of delegates had come to the conclusion that Bileam had declined their invitation for reasons of his own, they expressed the hope that his desire for the appropriate honour had now been satisfied. There was therefore no further obstacle that could prevent him from acceding to their request. Bileam, who was not aware that the first set of emissaries had suspected him of merely inventing G'd's prohibition interpreted the words of the new delegates to mean that he should ignore what G'd had told him and should come against G'd's will. This is why he made a point of saying that his previous refusal had nothing to do with the size of his fee or his personal honour, but that he was unable to contravene G'd's instructions. He explained that he was not free to exercise his free will in this matter.


###### Or HaChaim on Numbers 22:19:1
[Or HaChaim on Numbers 22:19:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:19:1)

**וְעַתָּה שְׁבוּ נָא וְגוֹ׳.** אָמַר לְשׁוֹן בַּקָּשָׁה, שֶׁחָשׁ לְבַל יַעֲשׂוּ כְּמַעֲשֵׂה זִקְנֵי מִדְיָן בְּפַעַם אַחֶרֶת שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה שֶׁחָזְרוּ לִמְקוֹמָם וְלֹא לָנוּ עִמּוֹ (במדבר רבה כ,ח), וּלְפִי שֶׁהָאֲנָשִׁים הֵם רַבִּים וְנִכְבָּדִים הָיָה יָרֵא שֶׁיֵּלְכוּ לָהֶם כְּשֶׁיִּשְׁמְעוּ שְׁבוּ פֹּה וְלֹא יַחְלִיט הֲלִיכָתוֹ עִמָּהֶם.

**Or Hachayim, trans. Eliyahu Munk:**
**ועתה שבו נא בזה גם אתם, "And now, you stay here also, etc."** Bileam pleaded as he was afraid that these dignitaries would do what the Midianite delegates had done when they heard that Bileam was waiting to get G'd's instructions. The Midianite delegates at the time had gone home immediately without staying overnight as they anticipated Bileam's refusal (compare *Bamidbar Rabbah* 20,8). Now that the delegation was large and consisted of highly placed people, Bileam was afraid that they would not be willing to wait.


###### Or HaChaim on Numbers 22:20:1
[Or HaChaim on Numbers 22:20:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:20:1)

**אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה אָמַר דְּבָרָיו בִּלְשׁוֹן סָפֵק, הֲמִמֶּנּוּ יִפָּלֵא כָּל דָּבָר? עוֹד, לָמָּה הִסְכִּים ה׳ עַל יַד הָרָשָׁע לָלֶכֶת לְקַלֵּל שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל? עוֹד צָרִיךְ לָדַעַת לָמָּה חָזַר בּוֹ ה׳ מִדַּעַת רִאשׁוֹנָה שֶׁעִכֵּב עַל יָדוֹ, מִתְּחִלָּה מַה סָבַר וּלְבַסּוֹף מַה סָבַר?

**Or Hachayim, trans. Eliyahu Munk:**
**אם לקרא לך באו האנשים, "if the men simply came to call you, etc."** Why did G'd describe the purpose of this delegation as in doubt, i.e. "if?" After all, G'd knew full well what was in the minds of these delegates? A more difficult question is why G'd consented that Bileam go on an errand the purpose of which was for him to curse Israel? Why, in the process, did G'd appear to reverse Himself seeing He had told Bileam previously not to go with Balak's delegates nor to curse that people? How had conditions changed since the arrival of the first set of emissaries so that G'd's decision now would not be viewed as a reversal of His previous decision?


###### Or HaChaim on Numbers 22:20:2
[Or HaChaim on Numbers 22:20:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:20:2)

וְנִרְאֶה כִּי בְּמַה שֶׁלְּפָנֵינוּ הָיוּ לִפְנֵי ה׳ שְׁנֵי דְּרָכִים, וּבְכָל אֶחָד מֵהֶם יֵשׁ בּוֹ מֵחוּשׁ בִּלְתִּי הָגוּן. הָאֶחָד, אִם יַסְכִּים ה׳ עַל הֲלִיכָתוֹ יַחְשְׁבוּ הָעַמִּים הָהֵם שֶׁרְשׁוּתוֹ בְּיַד עַצְמוֹ וְלֹא יֵדְעוּ שֶׁשַּׁלְשֶׁלֶת הַכֶּלֶב בְּיַד בְּעָלָיו וְאֵינוֹ יָכוֹל עֲשׂוֹת כְּכָל אֲשֶׁר יַחְפֹּץ, וַה׳ רָצָה שֶׁיִּוָּדַע לְעֵינֵי הָעַמִּים שֶׁאֵין בִּלְעָם בִּרְשׁוּת עַצְמוֹ לְהָרַע לְמִי שֶׁאֵין ה׳ חָפֵץ בְּרָעָתוֹ. וְאִם לֹא יַנִּיחֵהוּ לָלֶכֶת יִכָּנֵס בְּמֵחוּשׁ אַחֵר, כִּי יֹאמַר בִּלְעָם שֶׁהוּא יָרֵא מִמֶּנּוּ חָס וְחָלִילָה לְשָׁלְחוֹ וְלָזֶה מוֹנְעוֹ מִלֶּכֶת. אֲשֶׁר עַל כֵּן נִתְחַכֵּם ה׳ וְסִלֵּק שְׁנֵי הַמֵּחוּשִׁים בְּדֶרֶךְ נָכוֹן. בִּתְחִלָּה אָמַר אֵלָיו **לֹא תֵלֵךְ** וְגוֹ׳, שֶׁבָּזֶה הֶרְאָה לָעַמִּים כִּי אֵין הַכֶּלֶב רַע בִּרְשׁוּת עַצְמוֹ. גַּם נִתְחַכֵּם ה׳ בָּזֶה לְשַׁלֵּם לוֹ שְׂכָרוֹ שֶׁהִקְדִּים לוֹמַר לִשְׁלוּחֵי בָלָק כִּי אֵינוֹ בִּרְשׁוּת עַצְמוֹ. וּמַה שָׂכָר נָתַן לוֹ שֶׁיָּדַע ה׳ אֶת אֲשֶׁר תִּקְרֶאנָה אוֹתוֹ בַּהֲלִיכָה זוֹ, שֶׁמִּלְּבַד שֶׁלֹּא תִהְיֶה לוֹ תּוֹעֶלֶת, דִּכְתִיב (במדבר כד:יא) ״אָמַרְתִּי כַּבֵּד אֲכַבֶּדְךָ וְהִנֵּה מְנָעֲךָ ה׳ מִכָּבוֹד״, מִלְּבַד זֶה עוֹד לוֹ שֶׁתְּסוֹבְבֵהוּ הֲלִיכָה זוֹ לִנְפֹּל בַּחֶרֶב, דִּכְתִיב (במדבר לא:ח) ״וְאֶת בִּלְעָם וְגוֹ׳ הָרְגוּ בֶּחָרֶב״ כְּשֶׁהָלַךְ לְקַבֵּל שְׂכָרוֹ עַל עֲצָתוֹ שֶׁנָּתַן לָהֶם בַּהֲלִיכָתוֹ. לָזֶה מְנָעוֹ ה׳ מֵרֶדֶת שַׁחַת בִּשְׂכַר דְּבָרָיו וְאָמַר לוֹ ״לֹא תֵלֵךְ עִמָּהֶם״, כִּי אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר כָּל בְּרִיָּה. וְזֶה נוֹסָף עַל גֶּדֶר הַכָּבוֹד שֶׁעָשָׂה לוֹ בְּהַדְרָגַת הַשָּׂרִים כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה.

**Or Hachayim, trans. Eliyahu Munk:**
It appears from what the Torah reports that G'd could have dealt with this request in one of two ways. Each one of these ways contained the appearance of His being unfair in some way. If G'd were to agree to Bileam going on such a mission, the nations of the world would conclude that Bileam was totally free to make his own decisions in the matter, and they would not appreciate that just as the master controls the line by which his dog is tied so G'd pulled the strings limiting Bileam's freedom of action. It was important to G'd to demonstrate to the world at large that Bileam was unable to cause harm to anyone whom G'd did not want to be harmed. On the other hand, if G'd refused to let Bileam go altogether Bileam would conclude that G'd Himself was afraid of what Bileam would be able to do once he got to Moav, i.e. that G'd was afraid of Bileam! As a result of these two considerations G'd was very clever in resolving both possible misunderstandings. He first told Bileam לא תלך, "you must not go." In this way He had shown the world that the wicked dog Bileam was not at liberty to cause havoc wherever and whenever he wanted to. He also paid Bileam the reward due to him for having explained to Balak's emissaries that he was not at liberty to disobey G'd. The reward that G'd gave Bileam was related to G'd's foreknowledge that in the end Bileam would go to Moav with the next set of delegates. This was something that would not be to his advantage, as we know from Balak's own remarks in 24,11 that G'd had prevented Bileam from receiving the honour Balak had intended to bestow upon him. However, his very trip would lead to his being killed by the sword as we know from 31,8. Bileam was caught in Midian at the time, as he had gone there to collect his reward for the 24.000 Israelites whom G'd had killed because they had allowed themselves to be enticed by Moabite women at the suggestion of Bileam. Originally, G'd had not stopped Bileam from going because He does hold back people who are bent on their own destruction by telling them not to go. This was an additional form of reward to the one we mentioned earlier that Balak was to send higher ranking delegates.


###### Or HaChaim on Numbers 22:20:3
[Or HaChaim on Numbers 22:20:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:20:3)

**וּבִשְׁלִיחוּת** שְׁנִיָּה שֶׁשָּׁלַח בָּלָק, בָּאנוּ לְתִקּוּן מֵחוּשׁ הַשֵּׁנִי שֶׁיֹּאמְרוּ שֶׁאֵין ה׳ יָכוֹל חָס וְשָׁלוֹם לְמָנְעוֹ מֵהָרַע לְיִשְׂרָאֵל בַּהֲלִיכָתוֹ, וְתִכָּנֵס טָעוּת זֶה בְּלֵב בִּלְעָם וְיַחְשֹׁב מַחֲשָׁבוֹת כִּי לֹא יִשְׁלֹט ה׳ בּוֹ שָׁם לְמָנְעוֹ מֵעֲשׂוֹת חֶפְצוֹ, כִּי כְּבָר נִבְחַן כִּי הוּא עָבִיט שֶׁל מֵי רַגְלַיִם. לָזֶה אָמַר אֵלָיו **קוּם לֵךְ אִתָּם** וּבְכָל הַמָּקוֹם יָדַי מוֹשְׁלוֹת עָלֶיךָ. וְלֹא אָמַר לוֹ בְּהֶחְלֵט ״קוּם לֵךְ״ אֶלָּא בְּדֶרֶךְ זֶה **אִם לִקְרֹא לְךָ** וְגוֹ׳, פֵּרוּשׁ אִם קְרִיאַת הָאֲנָשִׁים יֵשׁ לְךָ בָּהּ הֲנָאָה. כָּאן רְמָזוֹ שֶׁאֵין לוֹ הֲנָאָה בַּהֲלִיכָה זוֹ, וְתָלָה לוֹ הַדָּבָר אִם הֲלִיכָה זוֹ לְטוֹבָתוֹ כְּדֵי שֶׁיִּשְׁתַּדֵּל בִּקְסָמָיו לָדַעַת תַּכְלִיתוֹ וּמִזֶּה יֵדַע אֶת אֲשֶׁר יִקְרָאֵהוּ וְיֶחְדַּל. וְאֵין כַּוָּנַת מַאֲמַר ״אִם לִקְרֹא״ סָפֵק לְפָנָיו אֶלָּא תְּנַאי הַדָּבָר אִם יֵשׁ לוֹ בּוֹ הֲנָאָה וְכוּ׳. וּבָזֶה הוּסַר הַמֵּחוּשׁ שֶׁיֹּאמַר בִּלְעָם שֶׁה׳ יָרֵא חָס וְשָׁלוֹם מִמֶּנּוּ לְשָׁלְחוֹ שֶׁהֲרֵי שְׁלָחוֹ, גַּם רְמָזוֹ אוּלַי יֵשֵׁב וְלֹא יִמָּשֵׁךְ מַה שֶׁנִּמְשַׁךְ מֵהָרָעָה לְיִשְׂרָאֵל. גַּם בָּזֶה שִׁלֵּם לוֹ תַּשְׁלוּם שְׂכָרוֹ כְּמוֹ שֶׁכָּתַבְנוּ וּמְנָעוֹ מִנְּפוֹל בַּחֶרֶב אִם נַפְשׁוֹ לֹא תֹּאבֶה רָעָה, וְהוּא נַפְשׁוֹ נֶפֶשׁ רָשָׁע וְלֹא שָׁת לִבּוֹ לְמַה שֶׁהֵעִירוֹ ה׳. וְאוּלַי שֶׁלָּזֶה חָרָה אַפּוֹ כְּשֶׁרָאָהוּ ה׳ הוֹלֵךְ וְלֹא הִרְגִּישׁ בְּמַה שֶׁהֵעִירוֹ, זֶה יַגִּיד שֶׁיִּצְטַדֵּק אֶצְלוֹ בְּוַדַּאי שֶׁיֵּשׁ לוֹ הֲנָאָה, וְזֶה אֵינוֹ יָכוֹל לִהְיוֹת אֶלָּא אִם יַחְשֹׁב שֶׁיַּעֲלֶה בְּיָדוֹ הַדָּבָר אֲשֶׁר שְׁלָחוֹ לוֹ בִּשְׁבִילוֹ. לָזֶה חָרָה אַפּוֹ שֶׁל אֱלֹהֵי יִשְׂרָאֵל בּוֹ, וּבָזֶה נִתְיַשְּׁבוּ כָּל הַדִּקְדּוּקִים. וּבְסָמוּךְ יִתְיַשֵּׁב עוֹד טַעַם ״וַיִּחַר אַף״ וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
When Balak now sent a second delegation, G'd had to address His second fear, namely that if He forbade Bileam to go this would be interpreted as His inability to stop Bileam from wreaking havoc once he was near the Jewish people. Bileam would arrive at the conclusion that once he arrived in Moav G'd would not be able to stop him from doing what he wanted. This is why G'd said to Bileam קום לך **אתם**, "arise and accompany them;" G'd implied that "if" Bileam really thought that going with these delegates would be to his advantage, He, G'd did not want to stop him. The conditional "if" was a warning to Bileam that He, G'd, did not think that this journey would be to Bileam's advantage. G'd may even have hinted that Bileam should consult his charms to find out for himself if his trip augured well for him. Even this warning was part of G'd's reward to Bileam for having pointed out that he was bound by G'd's decisions. It would work to his advantage if Bileam's mind had not been made up to commit evil. However, under the circumstances, Bileam did plan to to commit evil, and he was bent on ignoring G'd's warnings. This may have been the reason G'd became angry when he went with the delegates. The fact that Bileam went with the delegates proves that he expected to profit from his trip; this was only possible if he did indeed curse the Jewish people, something G'd had forbidden him to do. We will still provide another reason which caused G'd to become angry at Bileam at this stage.


###### Or HaChaim on Numbers 22:22:1
[Or HaChaim on Numbers 22:22:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:22:1)

**וַיִּחַר אַף וְגוֹ׳ כִּי הוֹלֵךְ הוּא.** דִּקְדֵּק לוֹמַר **הוּא**, לוֹמַר טַעַם שֶׁחָרָה אַף ה׳ בּוֹ, שֶׁלֹּא אָמַר בַּבֹּקֶר לְשָׂרֵי בָּלָק שֶׁה׳ נָתַן לוֹ רְשׁוּת לָלֶכֶת, אֶלָּא הִשְׁכִּים בַּבֹּקֶר וַיַּחֲבֹשׁ וְגוֹ׳ וַיֵּלֶךְ עִם שָׂרֵי וְגוֹ׳, שֶׁזֶּה יַגִּיד שֶׁהֲלִיכָתוֹ מֵרְצוֹנוֹ וְלֹא הֻצְרַךְ לְרִשְׁיוֹן עֶלְיוֹן, וְהוּא אָמְרוֹ **כִּי הוֹלֵךְ הוּא**, פֵּרוּשׁ הוּא הוֹלֵךְ בִּרְצוֹנוֹ בְּאֵין רִשְׁיוֹן ה׳, לָזֶה חָרָה אַפּוֹ בּוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
**ויחר אף ה׳…כי הולך הוא, G'd's anger was kindled that he went, etc.** The Torah emphasises the word הוא, "he." G'd's anger was caused by the manner in which Bileam rose early in the morning, saddled his ass, and did not even tell the delegates of Balak that G'd had given permission for him to go. The words וילך עם שרי מואב speak volumes. They mean that Bileam and the delegates were on the same wavelength, that they shared the same objective. Bileam made it plain that he went along on his own initiative.


###### Or HaChaim on Numbers 22:22:2
[Or HaChaim on Numbers 22:22:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:22:2)

עוֹד נִרְאֶה עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (זוהר חדש קסט:) שֶׁאָמְרוּ בְּפָסוּק ״וַיֵּלֶךְ שֶׁפִי״ שֶׁמִּדֶּרֶךְ שֶׁל הַמַּשְׁרֶה עָלָיו כֹּחוֹת הַטֻּמְאָה לְהִתְבּוֹדֵד יָחִיד, וְכָאן כְּשֶׁרָאָה ה׳ שֶׁהוֹלֵךְ הוּא, פֵּרוּשׁ הוּא לְבַדּוֹ הָיָה נִפְרָד מִשָּׂרֵי בָּלָק וְעוֹשֶׂה מַעֲשֵׂהוּ, זֶה יַגִּיד שֶׁמֵּכִין צַעֲדוֹ לַעֲשׂוֹת כְּחֶפְצוֹ הָאֲרוּרָה. וַהֲגַם שֶׁהָיוּ עִמּוֹ שְׁנֵי נְעָרָיו אֵין מְעַכְּבִין עָלָיו הַהִתְבּוֹדְדוּת, לְצַד שֶׁהֵם רְגִילִים עִמּוֹ וְיַעֲשֶׂה מַעֲשֵׂהוּ לִפְנֵיהֶם, וְיָדַע ה׳ דַּרְכּוֹ הָרָעָה וְחָרָה אַפּוֹ בּוֹ. עוֹד יִרְצֶה בְּאָמְרוֹ **הוֹלֵךְ הוּא** שֶׁיָּדַע ה׳ שֶׁרָשָׁע זֶה גָּבַר בּוֹ הַחֵפֶץ לָלֶכֶת מֵעַצְמוֹ, הֲגַם שֶׁלֹּא הָיָה בָּלָק שׁוֹלֵחַ אַחֲרָיו הוּא הוֹלֵךְ לִרְצוֹנוֹ, וּבָזֶה גִּלָּה עֹצֶם שִׂנְאָתוֹ לְעַם ה׳, וְלָזֶה חָרָה אַפּוֹ יִתְבָּרַךְ בּוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
We may also glean another insight from the remarks of the *Zohar Chadash* page 168 on the words וילך שפי in 23,3. According to the *Zohar* this meant that Bileam isolated himself in order to draw down to him the forces of negative spirituality, impurity. When G'd observed that Bileam isolated himself from the emissaries of Balak this was a sign that he prepared himself to do as he pleased. The fact that he had his two lads with him would not interfere with his attempt at solitude as these lads were part of his regular retinue and he would always do "his thing" in their presence. G'd immediately realised Bileam's intention and this is what caused His anger. The words הולך **הוא** also convey to us that Bileam would have been ready to curse the Jewish people even if Balak had never asked him to do this and offered to pay him for his efforts. He thereby revealed his innate hatred of the Israelites and all this combined to arouse G'd's anger.


###### Or HaChaim on Numbers 22:22:3
[Or HaChaim on Numbers 22:22:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:22:3)

**וּשְׁנֵי נְעָרָיו עִמּוֹ.** צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן הוֹדִיעַ שֶׁהָיוּ עִמּוֹ שְׁנֵי נְעָרָיו, וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תנחומא) אָמְרוּ לְהוֹדִיעַ דֶּרֶךְ אֶרֶץ וְכוּ׳, וַעֲדַיִן קָשֶׁה לָמָּה לֹא הוֹדִיעַ כֵּן אֶלָּא אַחַר שֶׁהִזְכִּיר חֲרוֹן אַפּוֹ יִתְבָּרַךְ וִיצִיאַת מַלְאָךְ לְשָׂטָן לוֹ. וְיִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (ברכות מג:) כִּי לִשְׁלֹשָׁה אֵין הַמַּזִּיק נִרְאֶה לָהֶם וְאֵין צָרִיךְ לוֹמַר שֶׁלֹּא יַזִּיק, וְכָאן לְפִי שֶׁיָּצָא שָׂטָן לְבִלְעָם מַלְאָךְ הַמַּזִּיקוֹ, מוֹדִיעַ הַכָּתוּב טַעַם שֶׁלֹּא הִזִּיק גַּם שֶׁלֹּא נִגְלָה אֵלָיו, לְפִי שֶׁהָיָה הוּא וּשְׁנֵי נְעָרָיו עִמּוֹ הֲרֵי שְׁלֹשָׁה.

**Or Hachayim, trans. Eliyahu Munk:**
**ושני נעריו עמו, and his two lads with him.** Why did the Torah have to tell us this insignificant detail? *Tanchuma* on our verse says that the Torah taught us rules of proper conduct by mentioning the fact that Bileam as befits a man of his stature did not travel without his own assistants. Even if we accept this, why didn't the Torah mention this detail **before** telling us that G'd's anger was aroused at Bileam, and that the ass had already been made G'd's emissary to be his adversary? We may understand this in light of *Berachot* 43 that when one travels in a threesome one will not become aware of destructive forces in one's path nor will one be attacked by such forces. In this instance, seeing that Bileam had become aware of the destructive force arraigned against him, we must understand why he did not become its victim. Our verses explain why Bileam had not recognised the danger himself as well as why he was not harmed by it. The answer is that Bileam together with his two lads formed such a threesome as is mentioned in the Talmud.


###### Or HaChaim on Numbers 22:23:1
[Or HaChaim on Numbers 22:23:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:23:1)

**וַתֵּרֶא הָאָתוֹן וְגוֹ׳.** צָרִיךְ לָדַעַת כַּוָּנַת ה׳ בְּעִנְיָן זֶה שֶׁנִּתְגַּלָּה הַמַּלְאָךְ לְהָאָתוֹן, גַּם בְּהַעֲמָדַת הַמַּלְאָךְ שָׁלֹשׁ פְּעָמִים בִּשְׁלֹשָׁה מְקוֹמוֹת, וּבִלְחִיצַת רַגְלֵי בִּלְעָם, וּבִרְבִיצָתָהּ, גַּם בִּפְתִיחַת פֶּה הָאָתוֹן, וְכָל מַעֲשֶׂה הָאָמוּר בָּעִנְיָן הוּא עִנְיָן סָתוּם.

**Or Hachayim, trans. Eliyahu Munk:**
**ותרא האתון, The ass saw, etc.** Why did G'd allow the angel to become visible to the ass? Why was the angel allowed to take up a threatening position three times? What was the point of squeezing Bileam's legs? Why did he strike the ass? Why did G'd open the mouth of the ass? Everything which happened here appears quite mysterious.


###### Or HaChaim on Numbers 22:23:2
[Or HaChaim on Numbers 22:23:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:23:2)

וְנִרְאֶה כִּי כָּל כַּוָּנַת ה׳ בְּעִנְיָן זֶה לֹא הָיְתָה אֶלָּא לְהַשְׁפִּיל גַּאֲוָתוֹ שֶׁל בָּזוּי זֶה, לְפִי שֶׁקָּדַם וְנָהַג גַּבְהוּת לִפְנֵי ה׳ כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה שֶׁלֹּא אָמַר לַשָּׂרִים כִּי הוּא הוֹלֵךְ בִּרְשׁוּת ה׳ אֶלָּא כְּאָדָם הָעוֹמֵד בִּרְשׁוּת עַצְמוֹ, לָזֶה בִּקֵּשׁ לוֹ ה׳ הַשְׁפָּלָה שֶׁאֵין לְמַטָּה מִמֶּנָּה וְשָׂחַק בּוֹ בְּקָלוֹן מְכֹעָר וּמְשֻׁנֶּה. וְדָבָר יָדוּעַ הוּא כִּי הַהַרְכָּבָה הַחִיּוּנִית אֲשֶׁר הִרְכִּיב ה׳ בְּבַעֲלֵי חַיִּים בִּלְתִּי מְדַבְּרִים הִיא מְשֻׁנָּה מֵהַרְכָּבָה הַחִיּוּנִית שֶׁפָּעַל ה׳ וְעָשָׂה בְּבַעֲלֵי חַיִּים הַמְּדַבְּרִים, וְלָזֶה כְּשֶׁרָצָה ה׳ שֶׁתִּפְתַּח הָאָתוֹן אֶת פִּיהָ לְדַבֵּר כְּבַעֲלֵי חַיִּים הַמְּדַבְּרִים הֻצְרַךְ לְהַרְכִּיב בָּהּ הַרְכָּבָה הַחִיּוּנִית שֶׁל בַּעֲלֵי חַיִּים הַמְּדַבְּרִים, וְהוּא מַה שֶׁפָּעַל ה׳ בְּמַעֲשֵׂה הַעֲמָדַת הַמַּלְאָךְ בִּשְׁלֹשָׁה מְקוֹמוֹת וּבִרְאִיַּת הָאָתוֹן הַמַּלְאָךְ שָׁלֹשׁ פְּעָמִים, כִּי כֹּחַ הַמְּדַבֵּר צָרִיךְ שָׁלֹשׁ הֲכָנוֹת קוֹדְמוֹת לוֹ, וְהֵם כֹּחַ הַצּוֹמֵחַ שֶׁהוּא בְּכָל הַנִּבְרָאִים, וְכֹחַ הַמֵּנִיעַ, וְאַחַר כָּךְ כֹּחַ הַמְּדַבֵּר. לָזֶה עָמַד פַּעַם רִאשׁוֹנָה וְרָאֲתָה הָאָתוֹן אוֹתוֹ וּפָעַל בָּהּ בְּכֹחַ רְאוּת הָרוּחָנִי כֹּחַ אֶחָד מִמִּין הַרְכָּבַת כֹּחַ הַצּוֹמֵחַ שֶׁבּוֹ יִתְקַבֵּל כֹּחַ הַמְּדַבֵּר, וְעָמַד פַּעַם שְׁנִיָּה וְרָאֲתָה אוֹתוֹ וּפָעַל בָּהּ כֹּחַ הַמֵּנִיעַ הַמִּתְקַבֵּל בּוֹ כֹּחַ הַמְּדַבֵּר, וּבְפַעַם שְׁלִישִׁית פָּעַל בָּהּ כֹּחַ הַמְּדַבֵּר, וְאָז פָּתַח ה׳ אֶת פִּיהָ וְדִבְּרָה דִּבְרֵי הֲבָנָה בְּדֶרֶךְ שׁוֹאֵל וּמֵשִׁיב, וְהִכְלִימָה אֶת בִּלְעָם בְּדֶרֶךְ בִּזּוּי בִּפְנֵי נְעָרָיו וְכוּ׳, וּבִזּוּי שֶׁיִּהְיֶה בְּדֶרֶךְ זֶה יֵשׁ לוֹ קוֹל, לִהְיוֹתוֹ דָּבָר תָּמוּהַּ בִּשְׁנֵי אוֹפָנִים, אֹפֶן אֶחָד שֶׁתְּדַבֵּר הַבְּהֵמָה, וְהַשֵּׁנִי שֶׁאָדָם גָּדוֹל כְּבִלְעָם הָיְתָה לוֹ אֲתוֹנוֹ לְאִשָּׁה שׁוֹכֶבֶת חֵיקוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
We may assume that the entire paragraph was designed to show us how G'd humbled Bileam seeing he had given Balak's delegates the impression that he was free to curse and that his curse against the Israelites would be effective. If Bileam had revealed to the emissaries of Balak before he set out on the way that G'd had severely restricted his freedom to curse the Israelites he would not now have been humbled. G'd paid him back by humbling him in front of the delegates and in front of the ass in a most degrading fashion. We are all aware that the composition of animals which have not been equipped with the power of speech is radically different from the composition of human beings who enjoy the power of speech. In order to suitably humble Bileam by means of an animal, G'd had to effect a transformation in the physical composition of the body of the animal in question. G'd accomplished this by means of stationing the angel in three different locations on three different occasions and by enabling the ass to see the angel in each location. In order for a creature to possess the power of speech its components must be endowed with three prerequisites. A) Since it possesses the ability to grow, something every living organism does, this component of it must be altered so that it can function even after it has been equipped with the ability to speak. B) A similar transformation must be effected in the animal's ability to move freely. C) It must be endowed with the power to verbalise its thoughts and emotions. When the angel took up position opposite the ass for the first time, the ass's basic components were altered so that they could function if equipped with the power to speak. It was enabled to see spiritual beings. When the ass saw the angel the second time its ability to move freely was altered so that it would also be able to move once it would be equipped with the power to verbalise its thoughts and emotions. After the ass had seen the angel for a third time it became equipped with the power to speak similar to a human being. As soon as this had occurred it opened its mouth, spoke intelligently and put Bileam to shame as a result. It actually put down Bileam in the presence of his assistants. The shame resulting from this occurrence was twofold and left a deep impression. 1) The ability of the animal to speak. 2) The revelation that Bileam the great prophet had been in the habit of using his she-ass as one uses a wife, i.e. as his sexual mate.


###### Or HaChaim on Numbers 22:23:3
[Or HaChaim on Numbers 22:23:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:23:3)

**וְנִשְׁאַר** לָדַעַת לָמָּה עָמַד הַמַּלְאָךְ בִּשְׁלֹשָׁה מְקוֹמוֹת שׁוֹנוֹת, וְיָכוֹל הָיָה לְהִתְרָאוֹת לָהּ שָׁלֹשׁ פְּעָמִים בְּמָקוֹם אֶחָד. וְאוּלַי כִּי עָשָׂה לוֹ כְּנֶגֶד שְׁלֹשָׁה דְּבָרִים שֶׁעָשָׂה בְּרִשְׁעוֹ: א׳ שֶׁהַשֵּׁם אָמַר אֵלָיו פַּעַם אַחַת **לֹא תֵלֵךְ לֹא תָאוֹר**, וְהוּא לֹא אָמַר לַשָּׂרִים מַאֲמַר ״לֹא תָאוֹר״ וְגוֹ׳, שֶׁזֶּה הָיָה סִבָּה לִשְׁלֹחַ אֲחֵרִים, וּכְנֶגֶד זֶה נִצָּב פַּעַם אַחַת בַּדֶּרֶךְ וְנָטְתָה הָאָתוֹן מֵהַדֶּרֶךְ, כְּשֵׁם שֶׁהוּא נָטָה מֵהַדֶּרֶךְ אֲשֶׁר אָמַר ה׳ אֵלָיו כַּנִּזְכָּר. ב׳ שֶׁהַשֵּׁם אָמַר אֵלָיו אִם **לִקְרֹא לְךָ** וְגוֹ׳, שֶׁתְּנַאי הוּא הַדָּבָר עַד שֶׁיֵּדַע בְּוַדַּאי שֶׁיֵּשׁ לוֹ הֲנָאָה בַּדָּבָר, וּבָזֶה רְמָזוֹ שֶׁאֵין לוֹ הֲנָאָה וְלֹא הִרְגִּישׁ. וּכְנֶגֶד זֶה עָמַד הַמַּלְאָךְ בְּמִשְׁעוֹל הַכְּרָמִים וַתִּלְחַץ הָאָתוֹן רַגְלָיו, לֵאמֹר שֶׁלְּחָצוֹ ה׳ בְּנֹעַם דְּבָרָיו לְהַשְׂכִּיל לְהֵיטִיב לְבַל יֵלֵךְ. הַג׳ שֶׁהַשֵּׁם אָמַר אֵלָיו בְּעֵת רִשְׁיוֹן הַהֲלִיכָה **אַךְ אֶת הַדָּבָר** וְגוֹ׳, וְדִבּוּר זֶה הוּא מְדֻיָּק, אֵין לִנְטוֹת בְּמַשְׁמָעוּתוֹ אָנָה וָאָנָה, וְהוּא הָרָשָׁע הָלַךְ בְּעֵצָה אַחֶרֶת כְּמוֹ שֶׁדִּיַּקְנוּ מִמַּאֲמַר ״הוֹלֵךְ הוּא״ גַּם מֵאָמְרוֹ ״וְהוּא רוֹכֵב״ וְגוֹ׳ ״וּשְׁנֵי נְעָרָיו״ וְגוֹ׳, וְהוּא מַה שֶׁעָמַד הַמַּלְאָךְ בְּמָקוֹם צָר אֲשֶׁר אֵין דֶּרֶךְ וְגוֹ׳, וְרָבְצָה הָאָתוֹן תַּחְתָּיו, שֶׁזֶּה יִרְמֹז לוֹמַר שֶׁאֵין ה׳ חָפֵץ בַּדָּבָר שֶׁהוּא חָפֵץ לָלֶכֶת עָלָיו.

**Or Hachayim, trans. Eliyahu Munk:**
We still have to explain why the angel had to take up position in three different locations instead of appearing three times in the same location. Perhaps the three locations in which the angel took up position corresponded to three acts of evil Bileam had committed. 1) G'd' had told him once: "do not go and do not curse;" Bileam had failed to tell Balak's emissaries that he had been forbidden to curse. This had become the cause for Balak sending a second set of delegates. This became the reason why G'd told the angel to take up position on the way. The ass was forced to turn aside, parallel to Bileam having "turned aside" part of G'd's response to him. 2) Bileam's second sin was that G'd had told him that he was to go only if לקרא לך, if it had become certain that the mission would be of advantage to him. Seeing Bileam had failed to ascertain this he should not have gone at all. He had ignored G'd's implied warning. This is why the angel took up position in the narrow passage between the vineyards and squeezed his legs as if to remind him that G'd had tried to squeeze him to the correct path by the wording of His reply. 3) Bileam's third sin concerned the fact that G'd had made His permission conditional on Bileam saying only words G'd would put into his mouth (verse 20), meaning that he would have no latitude to even slightly alter what G'd would inspire him to say. We have already demonstrated how Bileam schemed to deviate from this restriction when we mentioned the significance of the words הולך **הוא**, i.e. that he did not view himself as G'd's instrument but planned to have things his own way. This impression was further reinforced by the Torah describing Bileam as riding on his ass with his two attendants. The angel stationed himself in a place so narrow that the ass -and therefore Bileam- could not even squeeze by to remind him that he had sinned intentionally. G'd employed these three incidents to show Bileam that He was displeased by what he had set out to do.


###### Or HaChaim on Numbers 22:32:1
[Or HaChaim on Numbers 22:32:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:32:1)

**וַיֹּאמֶר אֵלָיו וְגוֹ׳ עַל מָה וְגוֹ׳ הִנֵּה וְגוֹ׳.** צָרִיךְ לָדַעַת מַה טַעֲנָה הִיא זֹאת ״עַל מָה״ וְגוֹ׳ – עַל עֲסָקֶיהָ רָעִים! עוֹד מַה טַעֲנָה בְּמַאֲמַר ״הִנֵּה אָנֹכִי״ כֵּיוָן שֶׁלֹּא הָיָה יוֹדֵעַ, כְּמוֹ שֶׁהֵעִיד הַכָּתוּב ״וַיְגַל ה׳ אֶת עֵינֵי בִלְעָם״, הָא לָמַדְתָּ שֶׁסְּתוּמִים הָיוּ עַד עַתָּה. וְאוּלַי שֶׁנִּתְכַּוֵּן ה׳ לְהַשְׁפִּיל גְּאוֹנוֹ כְּדֵי שֶׁיּוֹדֶה בְּפִיו וְיֹאמַר כִּי הָאָתוֹן רָאֲתָה הַמַּלְאָךְ שָׁלֹשׁ פְּעָמִים וְהוּא לֹא רָאָה, וּמִזֶּה יִתְגַּלֶּה גַּם כֵּן הַפְלָגַת מִעוּט הַשָּׂגָתוֹ בַּנִּסְתָּרוֹת. לָזֶה אָמַר לוֹ ״עַל מָה״ וְגָמַר אוֹמֶר **הִנֵּה אָנֹכִי** וְגוֹ׳ **וַתִּרְאַנִי הָאָתוֹן.** כָּאן תָּחַב חֵץ בְּלִבּוֹ, שֶׁנִּתְחַיֵּב לוֹמַר בְּפִיו כִּי עֵינַיִם לוֹ וְלֹא יִרְאֶה כְּמוֹ שֶׁרָאֲתָה הָאָתוֹן, כְּאָמְרוֹ ״לֹא יָדַעְתִּי כִּי אַתָּה נִצָּב לִקְרָאתִי״, וְזֶה הָיָה תַּכְלִית הַכַּוָּנָה בִּדְבַר הַמַּלְאָךְ.

**Or Hachayim, trans. Eliyahu Munk:**
**ויאמר אליו מלאך השם, The angel of the Lord said to Bileam, etc.** We need to understand the angel's argument "why did you strike the ass three times?" It seems pretty obvious that Bileam struck the ass each time he perceived her to act disrespectfully towards him. Why did the angel have to ask? Besides, seeing that the angel said that he himself had been the cause that Bileam had been inconvenienced, why did he have to ask Bileam this question? The angel knew full well that Bileam had not been aware that the primary obstacle to his progress had been the angel and not the ass! The Torah itself testified that G'd had to open Bileam's eyes indicating that up until that moment they had been shut! Perhaps it was the angel's intention to humble Bileam so much that he would acknowledge by word that whereas his ass had seen an angel three times, he, the Seer who had claimed to be G'd's intimate, had not even seen the angel once. This would also demonstrate how insignificant had been Bileam's achievements in trying to penetrate the mysteries of how and when G'd does what He does. The words (verse 33) ותראני האתון, "the ass has seen me," were the ultimate degradation the angel inflicted when he contrasted Bileam's spiritual blindness with the ass's sensitivity to the presence of spiritual beings. These words had the effect of an arrow having been shot at Bileam's heart. This then was the whole purpose of G'd having despatched the angel.


###### Or HaChaim on Numbers 22:32:2
[Or HaChaim on Numbers 22:32:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:32:2)

**עוֹד** נִתְכַּוֵּן בָּזֶה לְהָעִירוֹ מַה שֶׁגָּרְמָה לוֹ הֲלִיכָה זוֹ, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין קו.) בִּלְעָם מִתְּחִלָּה נִזְקַק לְרוּחַ הַקֹּדֶשׁ, וּכְשֶׁנִּזְדַּוֵּג לְבָלָק נִסְתַּלְּקָה מִמֶּנּוּ וְנִקְרָא קוֹסֵם (יהושע יג:כב), וְהוּא מַה שֶׁהֱעִירוֹ בְּמַה שֶׁלֹּא יָדַע הַמַּלְאָךְ הָעוֹמֵד לְפָנָיו, מַה שֶׁלֹּא הָיָה כֵן קוֹדֶם לָכֵן שֶׁהָיָה רוֹאֶה בְּרוּחַ הַקֹּדֶשׁ. וְטַעַם יְצִיאַת הַמַּלְאָךְ לְנֶגְדּוֹ, הוֹדִיעוֹ בְּמַאֲמַר **כִּי יָרַט הַדֶּרֶךְ** וְגוֹ׳, פֵּרוּשׁ ׳יָרַט הַדֶּרֶךְ׳ כְּמוֹ שֶׁפֵּרֵשׁ רַמְבַּ״ן, וּפֵרוּשׁ ׳הַדֶּרֶךְ׳ – דַּרְכּוֹ שֶׁל בִּלְעָם שֶׁהָיָה הוֹלֵךְ עָלָיו.

**Or Hachayim, trans. Eliyahu Munk:**
The angel had also wanted to demonstrate the immediate negative effects Bileam's decision to go with Balak's delegates had on his standing as a prophet. We have been told in *Sanhedrin* 106 that originally Bileam enjoyed Holy Spirit. As soon as he befriended Balak this Holy Spirit departed from him and the Bible refers to him as a קסם, sorcerer, (Joshua 13,22). The proof of this is the fact that he did not recognise that the angel was blocking his way. Previously he would have immediately recognised the angel as such. The angel had been despatched against him to apprise him of the fact that he had forfeited the Holy Spirit he once possessed. The operative words of the angels are כי ירט הדרך לנגדי, i.e. because he had decided to walk along that way against the wishes of G'd he lost his Holy Spirit (compare Nachmanides' comment on this verse).


###### Or HaChaim on Numbers 22:33:1
[Or HaChaim on Numbers 22:33:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:33:1)

**כִּי עַתָּה גַּם אֹתְכָה וְגוֹ׳.** אָמְרוֹ **עַתָּה**, לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,יד) שֶׁאָמְרוּ שֶׁנֶּהֶרְגָה הָאָתוֹן, וְלָזֶה דִּקְדֵּק לוֹמַר **גַּם אֹתְכָה** וְלֹא אָמַר ״גַּם הָרַגְתִּי אוֹתְכָה״, יְדֻיַּק עַל נָכוֹן תֵּבַת ״עַתָּה״, כִּי לֹא יֻצְדַּק לוֹמַר ״גַּם אֹתְכָה״ אֶלָּא עַתָּה שֶׁכְּבָר נֶהֶרְגָה הָאָתוֹן, מַה שֶׁאֵין כֵּן קוֹדֶם, כִּי קוֹדֶם לֹא הָיְתָה מֵתָה הָאָתוֹן, כְּאָמְרוֹ ״וְאוֹתָהּ הֶחֱיֵיתִי״. וְאָמְרוֹ **הֶחֱיֵיתִי** שֶׁמַּשְׁמָעוּתוֹ הוּא פּוֹעַל חָדָשׁ, לְהָעִירְךָ שֶׁעַתָּה נֶהֶרְגֶת. עוֹד לוֹמַר שֶׁהָיָה עוֹשֶׂה לָהּ מַעֲשֵׂה נִסִּים, שֶׁיִּפְגַּע הַמַּלְאָךְ בְּרוֹכֵב וְנִרְכָּב וְיַהֲרֹג רוֹכֵב בִּשְׁמִירַת נִרְכָּב, וּבְדֶרֶךְ זֶה יֻצְדַּק לֵאָמֵר לָשׁוֹן זֶה ״הֶחֱיֵיתִי״.

**Or Hachayim, trans. Eliyahu Munk:**
**כי עתה גם אתכה הרגתי ואותה החייתי. "surely** NOW **I would have slain you whereas I would have allowed the ass to remain alive."** What is the significance of the word "now" in this verse? *Bamidbar Rabbah* 20,14 on our verse claims that this verse is proof that the ass was killed. We deduce this from the sequence of the words גם אותכה, "you as well," instead of גם הרגתי אותכה. The word NOW indicates that the ass had been killed immediately before this interchange. When the angel said: "I would have let her live," he referred to what had taken place. He had not killed the first time she spoke up which would have resulted in Bileam being killed also, but had waited until the ass had revealed Bileam's spiritual blindness. The word החייתי actually refers to a new activity, i.e. "I have let her live until now." The angel pointed out that he had done something extraordinary. He had been dispatched to hurt both the rider and and the animal he rode. In this instance the rider had been saved by the action of the animal he rode. In this way the word החייתי is justified.


###### Or HaChaim on Numbers 22:34:1
[Or HaChaim on Numbers 22:34:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:34:1)

**וַיֹּאמֶר בִּלְעָם וְגוֹ׳ חָטָאתִי כִּי לֹא וְגוֹ׳.** אָמְרוֹ **חָטָאתִי** כְּנֶגֶד מַה שֶׁרָמְזוּ בְּמַאֲמַר ״יָרַט הַדֶּרֶךְ״ וְגוֹ׳, וּכְנֶגֶד אָמְרוֹ ״לָמָּה הִכִּיתָ״ וְגוֹ׳ אָמַר ״כִּי לֹא יָדַעְתִּי״ וְגוֹ׳, וְאָמְרוֹ **וְעַתָּה** עָשָׂה תְּשׁוּבָה לְמַה שֶׁחָשַׁב עֲשׂוֹת, וּכְנֶגֶד הַהֲלִיכָה אָמַר ״אִם רַע בְּעֵינֶיךָ אָשׁוּבָה״, וְאָמַר ״לִי״ – נִתְנוֹצְצָה בּוֹ נְבוּאָה שֶׁיֵּשׁ לוֹ יִתְרוֹן טוֹב בַּחֲזָרָתוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
**ויאמר בלעם…חטאתי, Bileam said…"I have sinned, etc."** The word "I have sinned" referred to the angel having hinted that he had sinned by his having set out on the way. Regarding the angel's question of why he had beaten his ass, Bileam said: "I did not know." The word ועתה means that Bileam had now become a penitent. He no longer wanted to curse the Jewish people Concerrning the fact that he had set out on the way, Bileam offered that if this displeased the angel he was willing to turn back. The word לי meant that he now saw that it would be beneficial for him to go back home.


###### Or HaChaim on Numbers 22:35:1
[Or HaChaim on Numbers 22:35:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:35:1)

**וַיֹּאמֶר מַלְאַךְ וְגוֹ׳ לֵךְ עִם הָאֲנָשִׁים.** צָרִיךְ לָדַעַת לָמָּה דִּקְדֵּק לוֹמַר ״עִם הָאֲנָשִׁים״. וְרַזַ״ל הֵעִירוּ בָּזֶה וְאָמְרוּ (במדבר רבה כ,טו) חֶלְקְךָ עִמָּהֶם וְסוֹפְךָ לֵאָבֵד מִן הָעוֹלָם, וְזֶה דֶּרֶךְ דְּרָשׁ, אֲבָל צָרִיךְ לָדַעַת מַשְׁמָעוּת הַדְּבָרִים כְּפִי פְּשָׁטָן. עוֹד צָרִיךְ לָדַעַת לָמָּה לֹא אָמַר לוֹ ״שׁוּב״ וְהָיָה יוֹתֵר נָכוֹן. אָכֵן כַּוָּנַת הַדְּבָרִים הוּא שֶׁנָּתַן לוֹ טַעַם שֶׁהוּא מַסְכִּים עַל יָדוֹ לָלֶכֶת הוּא בִּשְׁבִיל הָאֲנָשִׁים שֶׁבָּאוּ אַחֲרָיו לָלֶכֶת עִמָּהֶם, שֶׁאִם לֹא יַסְכִּים עַל יָדוֹ לָלֶכֶת יַחְשְׁבוּ מַחֲשָׁבוֹת כִּי יָחוּשׁ ה׳ לְבִלְעָם לַעֲשׂוֹת דָּבָר הֵפֶךְ מַה שֶׁיַּחְפּוֹץ ה׳ עֲשׂוֹת, וְיֵשׁ חִלּוּל הַשֵּׁם בַּדָּבָר חָס וְשָׁלוֹם. וּלְפִי מַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״כִּי הוֹלֵךְ הוּא״ שֶׁהָיָה הוֹלֵךְ יְחִידִי, אֶפְשָׁר שֶׁרָמַז לוֹ הַמַּלְאָךְ שֶׁיֵּלֵךְ עִם הָאֲנָשִׁים וְלֹא שֶׁפִי, וְהַכַּוָּנָה לְבַטֵּל מִמֶּנּוּ הֲכָנַת הָרַע אֲשֶׁר הָיָה חוֹשֵׁב לַעֲשׂוֹת בִּקְסָמָיו, וְכֵן עָשָׂה, דִּכְתִיב ״וַיֵּלֶךְ בִּלְעָם עִם שָׂרֵי בָלָק״.

**Or Hachayim, trans. Eliyahu Munk:**
**ויאמר מלאך…לך עם האנשים, The angel said: "go with the men, etc."** Why did the angel say: "with the men?" Our sages in *Bamidbar Rabbah* 20,15 say that the angel told him that the die had been cast, that from now on Bileam belonged to the same team as these men, and that ultimately he would be deprived of any future in the world to come. I believe that this is pure homiletics; we need to understand the plain meaning of the angel's words. We need to understand further why the angel did not tell Bileam to go home as the latter had offered to do and as we would have expected. However, the angel wanted to explain to Bileam the reason he agreed that Bileam continue to travel with the emissaries. It all had to do with what these emissaries would think if Bileam suddenly went home. They would conclude that G'd was afraid of what Bileam would be able to do once he was in Moav and that on that account G'd had forbidden him to come along. Allowing the emissaries of Balak to arrive at such a conclusion would be a desecration of the name of G'd, i.e. would lower G'd's image in their estimation as I have already explained on the words הולך הוא. Perhaps the angel's instructions have to be understood thus: "go **with them** and do not isolate yourself in solitude." In this way Bileam would not have an opportunity to prepare himself to contravene G'd's instructions by consulting his charms. Bileam complied, as we know from the words וילך בלעם עם שרי בלק, "Bileam went together with the ministers of Balak."


###### Or HaChaim on Numbers 22:35:2
[Or HaChaim on Numbers 22:35:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:35:2)

**וְאֶפֶס אֶת הַדָּבָר וְגוֹ׳ אֹתוֹ תְדַבֵּר וְגוֹ׳.** כָּאן הִתְנָה עָלָיו תְּנַאי אַחֵר מַה שֶׁלֹּא אָמַר לוֹ בְּרִשְׁיוֹן רִאשׁוֹן, וְהוּא שֶׁבְּרִשְׁיוֹן רִאשׁוֹן אָסַר עָלָיו הַמַּעֲשֶׂה, דִּכְתִיב (במדבר כב:כ) ״אַךְ אֶת הַדָּבָר וְגוֹ׳ אֹתוֹ תַעֲשֶׂה״, וּמִזֶּה חָשַׁב הָרָשָׁע מַחֲשָׁבוֹת לְהָרַע, כִּי כֹּחוֹ הָיָה בְּמַעֲשֶׂה וּבְדִבּוּר, בְּמַעֲשֶׂה – בִּכְשָׁפָיו וּקְסָמָיו, גַּם בְּעֵינוֹ הָרָעָה וּכְמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (זהר חלק ג רב:) בְּפָסוּק ״וַיִּשָּׂא עֵינָיו וַיַּרְא אֶת יִשְׂרָאֵל״ וְגוֹ׳, שֶׁרָצָה לְהַבִּיט בָּהֶם בְּעַיִן הָרַע עַד שֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא וְכִסָּה אוֹתָם בְּצִלּוֹ, דִּכְתִיב (במדבר כד:ב) ״וַתְּהִי עָלָיו רוּחַ ה׳״, וְדָרְשׁוּ זִכְרוֹנָם לִבְרָכָה (זהר חלק א ריא.) ״עָלָיו״ – עַל יִשְׂרָאֵל שֶׁלֹּא תִשְׁלוֹט בָּהֶם עֵינוֹ הָרָעָה; וּבְדִבּוּר – לְקַלְלָם. וְכַוָּנַת עֶלְיוֹן בְּמַאֲמַר ״אֹתוֹ תַעֲשֶׂה״ נִתְכַּוֵּן לֶאֱסֹר עָלָיו גַּם הַדִּבּוּר אֲשֶׁר יֵצֵא מִמֶּנּוּ מַעֲשֶׂה, וְלֹא כֵן הֵבִין הוּא לְצַד תְּכוּנָתוֹ הָרָעָה. לָזֶה בָּא מַאֲמַר ה׳ פַּעַם שְׁנִיָּה וְסָתַר לוֹעוֹ וְאָמַר לוֹ בְּפֵרוּשׁ הַדִּבּוּר דִּכְתִיב ״אֹתוֹ תְדַבֵּר״, וּבָזֶה כָּלַל אִסּוּר עֵצָה רָעָה כְּנֶגֶד יִשְׂרָאֵל, אֲשֶׁר לֹא כֵן עָשָׂה הָרָשָׁע בְּכָל פְּרָטֵי הָאַזְהָרָה. וְעַיֵּן מַאֲמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ:יח) בְּפָסוּק ״וַיָּשֶׂם ה׳ דָּבָר בְּפִי בִלְעָם״ שֶׁדָּרְשׁוּ שֶׁנָּתַן בְּפִיו טַס שֶׁל בַּרְזֶל, כְּשֶׁהָיָה רוֹצֶה לְדַבֵּר רָעָה הָיָה חוֹנְקוֹ. גַּם מָצִינוּ לוֹ שֶׁדִּבֵּר עֵצָה רָעָה שֶׁגָּרַם בָּהּ שֶׁנָּפְלוּ מִיִּשְׂרָאֵל עֶשְׂרִים וְאַרְבָּעָה אֶלֶף, גַּם בִּפְרַט הַמַּעֲשֶׂה שֶׁנָּטָה עָלָיו לְבַל יַבִּיט בָּהֶם בְּעֵינוֹ הָרָעָה מָצִינוּ שֶׁעָבַר עַל זֶה כַּנִּזְכָּר, לוּלֵי ה׳ שֶׁהָיָה לָנוּ. וּמֵעַתָּה מָצָאתִי טַעַם לְמַעֲשֵׂה יִשְׂרָאֵל שֶׁהֲרָגוּהוּ, כִּי כְּפִי הַדִּין נִתְחַיֵּב מִיתָה, כִּי ה׳ הִזְהִירוֹ בֵּין עַל הַמַּעֲשֶׂה בֵּין עַל הַדִּבּוּר בְּפֵרוּשׁ כַּנִּזְכָּר, וְאַזְהָרַת בְּנֵי נֹחַ זוֹ הִיא מִיתָתָן (סנהדרין נז:).

**Or Hachayim, trans. Eliyahu Munk:**
**ואפס את הדבר…אותו תדבר. "However, the word which I put in your mouth, it you shall utter!"** Here the angel made a new condition, something that G'd had not told Bileam outright in his dream. When G'd had spoken to Bileam previously (verse 20) He had said: "the word I shall tell you that is what you shall **do!**" G'd's wording at that time had allowed Bileam to plot how to get around what G'd had obviously had in mind. His own strength lay both in deed and in speech. The deeds would be the practice of magic. He also exercised his power by means of his evil eye. *Zohar* volume 3 page 202 draws attention to this in connection with 24,2: "Bileam raised his eyes and saw Israel, etc." This is a hint that Bileam tried to employ his evil eye against the Jewish people at that moment but that G'd covered the Israelites with His protective "shadow" so that Bileam could no longer see them. When the Torah said in 24,2 ותהי עליו רוח השם, the subject is the Jewish people, not Bileam. G'd protected Israel against the evil eye (*Zohar* volume 3, page 211.) The power Bileam exercised by mouth was his ability to curse. When G'd had said to him during the night: "it you shall do," He had meant to forbid him also to speak against the Jewish people if such words as he would say would result in deeds. Bileam had not understood this correctly as his mind was bent on finding a loophole in G'd's instructions. This is why at this point the angel told him unmistakably that he must not even utter a word against the Jewish people. This included the giving of advice designed to harm the Jewish people. Bileam did not comply with this part of the warning. *Bamidbar Rabbah* 20,18 writes on 23,5 "The Lord put a word in Bileam's mouth," that G'd placed an iron bar in Bileam's mouth and that every time Bileam tried to utter something evil the bar threatened to choke him. In this way G'd frustrated Bileam's evil intent. We also know that Bileam gave the advice to Balak which eventually caused the death of 24.000 Israelite males. He even endeavoured to violate G'd's instructions by putting his evil eye on the people until G'd intervened. All of these things combined provided sufficient excuse for the Israelites to kill Bileam by the sword in the course of their punitive expedition against Midian. According to *Sanhedrin* 97 Gentiles are culpable both for sins committed by deed and for sins committed by word of mouth. Bileam had been warned by G'd on both counts so that he only received his due when the Israelites killed him.


###### Or HaChaim on Numbers 22:36:1
[Or HaChaim on Numbers 22:36:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:36:1)

**וַיֵּצֵא לִקְרָאתוֹ אֶל עִיר מוֹאָב.** צָרִיךְ לָדַעַת לָמָּה הֻצְרַךְ לְפָרֵט הַמָּקוֹם שֶׁיָּצָא לִקְרָאתוֹ. וְנִרְאֶה כִּי בָּא הַכָּתוּב לְסַפֵּר פְּחִיתוּת בִּלְעָם בְּעֵינֵי בָּלָק, שֶׁהֲגַם שֶׁשָּׁמַע בְּבִיאָתוֹ לֹא יָצָא לְהַקְבִּיל פָּנָיו כְּדֶרֶךְ הַקְבָּלַת פְּנֵי הַגְּדוֹלִים שֶׁיּוֹצְאִים חוּץ לַמָּחוֹז, אֶלָּא דַּוְקָא בְּתוֹךְ הָעִיר, וְהוּא אָמְרוֹ **וַיֵּצֵא לִקְרָאתוֹ אֶל עִיר מוֹאָב אֲשֶׁר עַל גְּבוּל** וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
**ויצא לקראתו אל עיר מואב, He came to welcome him to the city of Moav.** Why did the Torah have to bother to tell us where the meeting between Bileam and Balak took place? Perhaps the Torah wanted to show us that Balak did not hold Bileam in high esteem. Although Balak had heard that Bileam was on his way, he did not leave his city to prepare a welcome such as one does for highly placed visitors. He was content to await Bileam's arrival before welcoming him.


###### Or HaChaim on Numbers 22:36:2
[Or HaChaim on Numbers 22:36:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:36:2)

וְאָמְרוֹ **בִּקְצֵה הַגְּבוּל**, אוּלַי שֶׁנִּתְכַּוֵּן גַּם כֵּן לוֹמַר שֶׁאֲפִלּוּ יְצִיאָה זוֹ מוּעֶטֶת לֹא הָיְתָה לִכְבוֹדוֹ אֶלָּא לְסִבָּה, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,טז) וְזֶה לְשׁוֹנָם: מָה רָאָה בָּלָק לְקַדְּמוֹ לַגְּבוּלִין? אָמַר לוֹ גְּבוּלִין הַלָּלוּ נִקְבְּעוּ מִימֵי נֹחַ שֶׁלֹּא תִכָּנֵס אוּמָּה לִגְבוּל חֲבֶרְתָּהּ, וְהָיָה מַרְאֶה לוֹ אֵיךְ פָּרְצוּ וְעָבְרוּ גְּבוּלוֹת סִיחוֹן וְעוֹג, עַד כָּאן. וְזוּלַת טַעַם זֶה לֹא הָיָה יוֹצֵא מִמְּקוֹמוֹ:

**Or Hachayim, trans. Eliyahu Munk:**
ויצא לקראתו אל עיר מואב אשר על גבול ארנון אשר בקצה הגבול. Why all these details about the location of the border? Perhaps the Torah wanted to tell us that if Balak did trouble himself to go to the border of Moav which was close to his capital, he did not do so in order to honour Bileam but that he had a different reason. *Bamidbar Rabbah* 20,16 explains that the reason Balak went to this border was to tell Bileam that this border had been established already in times of Noach [not literally speaking as Moav was not founded till after Abraham's time. Ed.] He wanted to show Bileam how both Og and Sichon had been guilty of violating these longstanding borders. At any rate, if not for these political considerations, Balak would not have troubled himself to come out towards Bileam even this little distance.


###### Or HaChaim on Numbers 22:38:1
[Or HaChaim on Numbers 22:38:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:38:1)

**עַתָּה הֲיָכוֹל אוּכַל דַּבֵּר מְאוּמָה.** דִּקְדֵּק לוֹמַר **עַתָּה**, פֵּרוּשׁ, אַחַר דִּבּוּר שֵׁנִי שֶׁבָּא אֵלָיו מֵהַמַּלְאָךְ בַּדֶּרֶךְ שֶׁנֶּאֱסַר וְכָפַל לוֹ אֲפִלּוּ דִּבּוּר, כְּמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״וְאֶפֶס אֶת הַדָּבָר״. וְכָפַל לוֹמַר **הֲיָכוֹל אוּכַל**, כָּאן גִּלָּה רִשְׁעָתוֹ שֶׁמְּנִיעָתוֹ הִיא בִּשְׁנֵי דְּרָכִים: אֶחָד מִכֹּחַ הָאַזְהָרָה, וְהַשֵּׁנִי שֶׁאֵין הַבְּחִירָה בְּיַד עַצְמוֹ בְּדָבָר זֶה. הָא לָמַדְתָּ שֶׁאִם לֹא הָיְתָה לוֹ אֶלָּא הָאַזְהָרָה וְהָיָה בַּעַל בְּחִירָה וְרָצוֹן, הָיָה עוֹשֶׂה.

**Or Hachayim, trans. Eliyahu Munk:**
**עתה היכול אוכל דבר מאומה? "Am I now able to say anything?"** The reason the Torah quoted Bileam as saying עתה, "now," was to show us that this was his reaction to what the angel had told him when he had been expressly forbidden to be anything but G'd's mouthpiece. When Bileam repeated the words היכול אוכל he revealed the depth of his wickedness as he told Balak that he had tried 2 different ways to speak evil, but that G'd had blocked him in both instances. If only he had retained his freedom of action he would surely have cursed the Jewish people.


###### Or HaChaim on Numbers 22:39:1
[Or HaChaim on Numbers 22:39:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:39:1)

**וַיֵּלֶךְ בִּלְעָם וְגוֹ׳.** נִתְכַּוֵּן לוֹמַר שֶׁלֹּא נָהַג בּוֹ כָּבוֹד, אֶלָּא שֶׁקָּדַם וְהָלַךְ בָּלָק וְהוּא הָלַךְ אַחֲרָיו, וְלָזֶה לֹא אָמַר ״וַיֵּלְכוּ בָּלָק וּבִלְעָם״. וְאֶפְשָׁר כִּי לְפִי שֶׁשָּׁמַע בָּלָק מַאֲמַר בִּלְעָם שֶׁאֵינוֹ יָכוֹל לַעֲשׂוֹת דָּבָר, פָּנָה אֵלָיו עֹרֶף וְהָלַךְ לוֹ, אֶלָּא שֶׁבִּלְעָם נִטְפַּל לוֹ מֵאֲחוֹרָיו וְהָלַךְ עִמּוֹ, וְהוּא אָמְרוֹ **וַיֵּלֶךְ בִּלְעָם עִם בָּלָק.**

**Or Hachayim, trans. Eliyahu Munk:**
**וילך בלעם, Bileam went, etc.** The fact that the Torah does not describe Bileam and Balak as walking together in the plural, i.e. וילכו, shows that Balak did not even show his guest the honour of letting him precede him. Balak marched ahead and Bileam caught up with him, or something similar. It is even possible that in this instance the word עמו means that he was forced to walk behind.


###### Or HaChaim on Numbers 22:40:1
[Or HaChaim on Numbers 22:40:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:40:1)

**וַיִּזְבַּח בָּלָק וְגוֹ׳.** נִתְכַּוֵּן הַכָּתוּב בָּזֶה גַּם לְהוֹדִיעַ חֶרְפַּת אָדָם זֶה, שֶׁלֹּא הֶחְשִׁיבוֹ בָּלָק לִסְעוֹד עִמּוֹ אֲפִלּוּ סְעוּדָה רִאשׁוֹנָה אֶלָּא שָׁלַח אֵלָיו וְלַשָּׂרִים וְגוֹ׳, וְאוּלַי שֶׁדִּקְדֵּק לוֹמַר **וְלַשָּׂרִים אֲשֶׁר אִתּוֹ** שֶׁלֹּא שָׁלַח אֶלָּא דָּבָר הַמַּסְפִּיק לְבִלְעָם וְלַשָּׂרִים הַיְּדוּעִים שֶׁהָיוּ אִתּוֹ וְשָׁלַל נְעָרָיו, וְזֶה יַגִּיד צָרוּת עֵין בָּלָק בִּכְבוֹד בִּלְעָם. אוֹ לְפִי שֶׁחָשַׁב בָּלָק כִּי בִּלְעָם יִקַּח כָּל הַשָּׁלוּחַ לוֹ וְיַחְזִיק בּוֹ כִּי הוּא לוֹ לְבַדּוֹ וְלֹא יִתֵּן לַשָּׂרִים וְכוּ׳ כִּי הָיָה יָדוּעַ שֶׁהוּא רַע עַיִן, לָזֶה כְּשֶׁשָּׁלַח אָמַר בְּפֵרוּשׁ כִּי לֹא לוֹ לְבַדּוֹ יִהְיֶה הַטֶּבַח הַשָּׁלוּחַ אֶלָּא לוֹ וְלַשָּׂרִים. וְאָמַר **אֲשֶׁר אִתּוֹ**, אֶפְשָׁר שֶׁעָשָׂה לְפִי חֶשְׁבּוֹן הַשָּׂרִים שֶׁעִמּוֹ, פְּרָט לַמִּזְדַּמֵּן, שֶׁאִם יִזְדַּמְּנוּ שָׂרִים אֲחֵרִים עִמּוֹ אֵין מְנַת בָּשָׂר לָהֶם. וְלָזֶה תִּמְצָא שֶׁאָמְרוּ רַזַ״ל (במדבר רבה כ,טז) שֶׁהִקְפִּיד בִּלְעָם עַל מִעוּט הַבָּשָׂר וְאָמַר ״לְמָחָר אֲנִי שׁוֹלֵחַ מְאֵרָה בִּנְכָסָיו שֶׁל זֶה״, וּלְמָחָר אָמַר לוֹ ״בְּנֵה לִי וְגוֹ׳ שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִים״ (במדבר כג:א).

**Or Hachayim, trans. Eliyahu Munk:**
**ויזבח בלק, Balak slaughtered, etc.** The Torah reveals another aspect of the low esteem Balak held Bileam in that he did not even serve him a meal before proceeding with the task for which he had been commissioned. It is possible that the Torah writes ולשרים אשר אתו, to indicate that Balak did not even send enough meat for Bileam's lads, only for the ministers of his entourage. All of this shows how little respect Balak displayed vis-a-vis Bileam. The reason for this apparent display of being a miser may have been either that Balak was afraid that Bileam would take everything for himself without sharing with the ministers as Bileam enjoyed a reputation of being avaricious. This is why Balak gave specific instructions that what he sent over was not to be Bileam's alone but was also intended for the ministers who accompanied him. This may be the reason why our sages in *Bamidbar Rabbah* 20,16 claim that when Bileam saw how little meat Balak had allocated to him he threatened to send a curse against Balak's possessions on the morrow. As a reaction to this display of being cheap on the part of Balak, Bileam demanded on the morrow that Balak build an altar on which he would have to slaughter seven bulls and seven rams (23,1).


###### Or HaChaim on Numbers 22:41:1
[Or HaChaim on Numbers 22:41:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:41:1)

**וַיְהִי בַבֹּקֶר וַיִּקַּח בָּלָק וְגוֹ׳ וַיַּרְא וְגוֹ׳.** אָמְרוֹ **וַיְהִי** לְשׁוֹן צַעַר, אוּלַי שֶׁעָשָׂה מְרִיבָה בִּלְעָם עִם בָּלָק וְצִעֲרוֹ בִּדְבָרִים עַל מִעוּט הַבָּשָׂר שֶׁשָּׁלַח כְּמוֹ שֶׁכָּתַבְתִּי. וְאָמְרוֹ **וַיִּקַּח בָּלָק** לְקָחוֹ בִּדְבָרִים, פֵּרוּשׁ שֶׁרִצָּהוּ עַל הַדָּבָר.

**Or Hachayim, trans. Eliyahu Munk:**
**ויהי בבקר ויקח בלק…וירא משם קצה העם. On the following morning Balak took Bileam…and he saw a small part of the people.** The word ויהי, as usual, also connotes something sad. The word may refer to the disagreement between Bileam and Balak over the measly portion of meat the latter had sent over on the previous day. The words ויקח בלק accordingly would refer to Balak trying to assuage Bileam's hurt feelings on the subject.


###### Or HaChaim on Numbers 22:41:2
[Or HaChaim on Numbers 22:41:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:41:2)

עוֹד יִרְצֶה, לְפִי שֶׁהָיָה בִּלְעָם חִגֵּר בְּרַגְלוֹ, וּכְפִי טִבְעִיּוּת הָרָגִיל בְּחוּשֵׁי הַרְכָּבַת בְּנֵי אָדָם, אָדָם כָּזֶה לֹא יִתְכּוֹנֵן בּוֹ רֶגֶל הַצּוֹלֵעַ לָלֶכֶת בַּבֹּקֶר, וּמַה גַּם לַעֲלוֹת בָּמוֹת. וְאוּלַי כִּי לָזֶה נִתְכַּוֵּן הַכָּתוּב בְּתֵיבַת **וַיְהִי** – אוֹי לוֹ לְבִלְעָם, וְטַעַם הַצַּעַר הוּא בִּשְׁבִיל הֱיוֹת הַדָּבָר בַּבֹּקֶר. וּלְפִי שֶׁלֹּא הָיָה יָכוֹל לָלֶכֶת תֵּכֶף וּמִיָּד, הָיָה בָּלָק לוֹקֵחַ אוֹתוֹ בְּיָדוֹ וּסְמָכוֹ לְהַעֲלוֹתוֹ, וְהוּא אָמְרוֹ ״וַיִּקַּח בָּלָק אֶת בִּלְעָם וַיַּעֲלֵהוּ בָּמוֹת״ וְגוֹ׳:

**Or Hachayim, trans. Eliyahu Munk:**
Another meaning of these words may be a reference to Bileam's partial lameness. As a rule people suffering from such lameness have difficulty in walking in the morning and especially if they have to climb hills. The word ויהי may hint at the discomfort Bileam experienced on that morning when he had to undertake physical exertions which were most difficult for him. Balak assisted him, and this may be the meaning of the words ויקח בלק את בלעם Balak helped Bileam climb the במות, the hills.


###### Or HaChaim on Numbers 22:41:3
[Or HaChaim on Numbers 22:41:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:41:3)

**עוֹד** נִתְכַּוֵּן בְּאָמְרוֹ **בַּבֹּקֶר** לְהוֹדִיעֲךָ שֶׁנָּדְדָה שְׁנַת עֵינוֹ שֶׁל בָּלָק, כִּי מִדֶּרֶךְ הַמְּלָכִים לִהְיוֹת עַל מִטּוֹתֵיהֶן עַד שָׁלֹשׁ שָׁעוֹת, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות ט:), וְזֶה בִּהְיוֹת הַבֹּקֶר עָמַד וְלָקַח בִּלְעָם וַיַּעֲלֵהוּ בָּמוֹת וְגוֹ׳.

**Or Hachayim, trans. Eliyahu Munk:**
The word בבקר, "in the morning," may also indicate that Balak did not sleep well during the preceding night. We have a rule that kings do not normally rise till 3 hours after daybreak (*Berachot* 9). In this instance, Balak broke the rule and rose much earlier than usual.


###### Or HaChaim on Numbers 22:41:4
[Or HaChaim on Numbers 22:41:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:41:4)

עוֹד טַעַם **בַּבֹּקֶר** עַל דֶּרֶךְ מַה שֶׁאָמְרוּ בְּמַסֶּכֶת עֲבוֹדָה זָרָה (ע״ז ד:) וְזֶה לְשׁוֹנָם: אֵימַת קָא רָתַח? אָמַר אַבַּיֵי בִּתְלַת שָׁעֵי קַמַּיְתָא, עַד כָּאן, לָזֶה אָמַר ״וַיְהִי בַבֹּקֶר״, וְדִקְדֵּק לוֹמַר **וַיְהִי** לְשׁוֹן צַעַר, פֵּרוּשׁ זְמַן שֶׁה׳ מִתְכַּעֵס עַל עוֹלָמוֹ שֶׁהוּא בַּבֹּקֶר לָקַח בִּלְעָם שֶׁהָיָה בָּקִי בְּכִוּוּן הָרֶגַע. עוֹד יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,יח) וְזֶה לְשׁוֹנָם: ״בָּמוֹת בָּעַל״ זֶה פְּעוֹר, עַד כָּאן לְשׁוֹנָם. וְיָדוּעַ הוּא כִּי פְּעוֹר עֲבוֹדָתוֹ הִיא הַתְרָזַת זֶבֶל בְּפָנָיו, וְזֶה לְשׁוֹן דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (סנהדרין סד.): בַּמֶּה עוֹבְדִים עֲבוֹדָה זָרָה שֶׁל פְּעוֹר? אוֹכְלִין תְּרָדִין וְשׁוֹתִין שֵׁכָר וּמַתְרִיזִין בְּפָנֶיהָ, עַד כָּאן, הֲרֵי שֶׁעֲבוֹדַת פְּעוֹר הִיא בְּהַתְרָזַת הַמֵּאוּס, וּלְטַעַם זֶה רָצָה בָּלָק לְהַעֲלוֹת בִּלְעָם לִפְעוֹר שֶׁהִיא בָּמוֹת בַּעַל בִּזְמַן הָעֲבוֹדָה שֶׁהִיא זְמַן הַהַפְנָאָה שֶׁאָדָם עוֹשֶׂה צְרָכָיו, וְהוּא אָמְרוֹ **בַּבֹּקֶר וַיַּעֲלֵהוּ בָּמוֹת בָּעַל**, וְאוּלַי כִּי בִּלְעָם לֹא הָיָה עוֹבֵד עֲבוֹדָה זָרָה זוֹ וּלְקָחוֹ בִּדְבָרִים לְעָבְדָהּ.

**Or Hachayim, trans. Eliyahu Munk:**
Still another reason why the Torah mentioned the detail בבקר, may be connected with what we learned in *A vodah Zarah* 4. The Talmud questions what precise time is called רתח, a moment when G'd's anger is hot and Abbaye says it is three hours after daybreak. [In order to understand the significance of this let me quote from the text of the Talmud prior to this statement. The Talmud discusses Bileam's ability to divine what G'd thinks about and asks how this is possible in view of Bileam's demonstrated inability to know even what his ass was thinking about. After explaining that there was a special reason why on that day Bileam did not know what went on in his ass's mind, the Talmud even reconstructs the dialogue carried on between Bileam and his ass in addition to that reported in the Torah. At any rate, it is presumed that he was an expert at divining the precise moment when G'd is angry, something important because G'd's anger is so brief. Ed.] When the Torah speaks about בבקר, it hints that Balak and Bileam picked that moment in time when G'd might be angry at His world and a curse might be effective. *Bamidbar Rabbah* 20,18 also claims that the במות בעל mentioned in our verse refer to the cult of the בעל פעור and that Bileam foresaw that the Israelites would die there [as they did in due course as a result of Bileam's advice to Balak to have the Israelites seduced. Ed.] It is well known that this cult consisted of the worshiper excreting before that idol. *Sanhedrin* 64 describes what happened in these words: "how did one serve this particular deity? One ate beets and drank beer and then excreted and urinated in front of the idol." In other words, the very worship consisted in the worshiper behaving in the most primitive and revolting fashion. In view of this, Balak wanted to take Bileam up to the hills on which this cult was practiced and at the time it would be performed. This is the meaning of the words ויעלהו במות בעל, he took him up to the hills dedicated to the "Baal Pe-or." Perhaps this was not one of the cults which Bileam worshiped and Balak tried to talk him into performing such worship.


###### Or HaChaim on Numbers 22:41:5
[Or HaChaim on Numbers 22:41:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:41:5)

עוֹד נִרְאֶה טַעַם **בַּבֹּקֶר** עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (זוהר פרשת זו), שֶׁאָמְרוּ שֶׁכְּשָׁפָיו שֶׁל בָּלָק הָיוּ בְּצִפּוֹר, וּכְמוֹ שֶׁרָמַזְנוּ בְּמַאֲמַר ״בֶּן צִפּוֹר״, לָזֶה בָּחַר בָּלָק לַעֲמוֹד בַּבֹּקֶר שֶׁאָז יְצַפְצֵף הַצִּפּוֹר כַּיָּדוּעַ, וְיַעֲלֶה בְּיָדָם כְּשָׁפָיו וּקְסָמָיו כִּי זֶה הוּא זְמַנּוֹ.

**Or Hachayim, trans. Eliyahu Munk:**
Still another reason for the Torah writing בבקר, "in the morning," may be related to what the *Zohar* wrote at the beginning of this portion when it described Balak's particular brand of magic and sorcery involving a bird, צפור. Balak took Bileam up to the hill at the time when this bird was known to be chirping. At such times Bileam could perform his tricks successfully.


###### Or HaChaim on Numbers 22:41:6
[Or HaChaim on Numbers 22:41:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/22:41:6)

**וּבָזֶה** נִרְאֶה לָתֵת טַעַם לְמָה שֶׁיֵּשׁ לִתְמוֹהַּ בָּעִנְיָן, בְּמַה שֶׁאָמַר הַכָּתוּב ״וַיַּרְא מִשָּׁם קְצֵה הָעָם״, וַהֲלֹא אָמְרוּ רַזַ״ל (תענית ט.) שֶׁהָעֲנָנִים הָיוּ מְכַסִּים עַל יִשְׂרָאֵל וְלֹא הָיוּ נִרְאִים לָעַיִן, וּכְשֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ הָעֲנָנִים נִגְלוּ לָעַיִן וְיָדַע הַכְּנַעֲנִי מוֹשָׁבָם וְנִלְחַם עִמָּם, וְחָזְרוּ אַחַר כָּךְ בִּזְכוּתוֹ שֶׁל מֹשֶׁה כְּאָמְרָם זַ״ל (שם). אִם כֵּן יִשְׂרָאֵל הָיוּ מְכֻסִּים בֶּעָנָן, וְאֵיךְ יֹאמַר הַכָּתוּב ״וַיַּרְא מִשָּׁם קְצֵה הָעָם״, שֶׁאַדְרַבָּה הָיָה צָרִיךְ ה׳ לְהוֹסִיף שְׁמִירָה עַל שְׁמִירָתָן לְבַל תִּכָּנֵס בָּהֶם עַיִן רָעָה שֶׁל בִּלְעָם. אֶלָּא וַדַּאי מַה שֶׁרָאוּ קְצֵה הָעָם הוּא עַל יְדֵי כְּשָׁפִים שֶׁהָיוּ עוֹשִׂים בַּצִּפּוֹר הַיָּדוּעַ, וְהוּא הָיָה מְגַלֶּה אוֹתָם, וְיֵשׁ כֹּחַ בַּמְּכַשְּׁפוּת לַעֲשׂוֹת כֵּן, כְּאָמְרָם זַ״ל (סנהדרין סז:) לָמָּה נִקְרְאוּ מְכַשְּׁפוּת וְכוּ׳, וְהֵם גִּלּוּ הַמְּכֻסֶּה בֶּעָנָן. וְהוֹדִיעַ הַכָּתוּב שֶׁלֹּא גִּלּוּ לָהֶם אֶלָּא קְצֵה הָעָם, לֹא פִּנַּת הַצַּדִּיקִים וּגְדוֹלֵיהֶם:

**Or Hachayim, trans. Eliyahu Munk:**
Let us now turn to the reason that Bileam was only able to see a small part of the Jewish people from where Balak had taken him. We have already explained that *Taanit* 9 tells us that during all the preceding 39 years protective clouds had hovered over the encampment of the Jewish people so that outsiders could not even peek at the Israelites. When Aaron died these clouds disappeared and the camp of the Israelites became visible to outsiders for the first time. This is why the Canaanite (read Amalekite dressed as Canaanites) had been able to locate them and they made war against the Israelites. Subsequently, the protective clouds returned thanks to the merit of Moses. As a result, the camp of the Israelites was once more concealed from outsiders. In view of this how is it possible that Balak showed Bileam even part of the people? Should not G'd have made doubly certain that Bileam could not see them as his evil eye was potentially dangerous to them? We must conclude therefore that the קצה העם, the small part of the people whom Bileam did see, he saw only as a result of invoking Balak's magic by means of the bird we have mentioned earlier. *Sanhedrin* 67 asks why the witches are called מכשפות in the Torah? The answer is that witches by definition reveal matters which normally are hidden. [not in my text of the Talmud. Ed.] In this instance the witchcraft consisted of revealing what the cloud had hidden. The Torah therefore tells us that even with the help of his witchcraft Bileam managed to glimpse only a small part of the nation.