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Numbers 22:10 - Prophet's dilemma: obey or refuse?

Numbers 22:10 - במדבר 22:10

Hebrew Text

וַיֹּאמֶר בִּלְעָם אֶל־הָאֱלֹהִים בָּלָק בֶּן־צִפֹּר מֶלֶךְ מוֹאָב שָׁלַח אֵלָי׃

English Translation

And Bil῾am said to God, Balaq the son of Żippor, king of Mo᾽av, has sent to me, saying,

Transliteration

Vayomer Bilam el-ha'elohim Balak ben-Tzipor melech Moav shalach elai.

Hebrew Leining Text

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

🎵 Listen to leining

Parasha Commentary

Bil'am's Communication with Hashem

The verse (Bamidbar 22:10) describes Bil'am's report to Hashem regarding Balak's request. Rashi explains that Bil'am's phrasing indicates his flawed character—he mentions Balak's royal title ("king of Moav") to emphasize the honor being offered to him, revealing his arrogance and desire for prestige. The Midrash Tanchuma (Balak 4) further notes that Bil'am's wording implies he sought to manipulate Hashem by presenting the request as coming from a powerful king, hoping this would sway the Divine response.

Balak's Lineage

The mention of Balak as "son of Tzippor" is significant. The Talmud (Sanhedrin 105a) teaches that Balak's father's name, Tzippor ("bird"), alludes to his ancestors' idolatrous practices, as they worshipped images of birds. Ramban adds that the Torah specifies Balak's lineage to contrast him with Bil'am, highlighting that both were steeped in impurity yet sought to harm Israel.

Bil'am's Prophetic Encounter

Unlike the righteous prophets of Israel who received Divine communication with humility, Bil'am speaks to Hashem as if negotiating. The Sforno observes that Bil'am's phrasing ("Balak... has sent to me") suggests he viewed himself as an independent agent rather than a subservient prophet. This reflects his fundamental misunderstanding of prophecy, which requires complete submission to the Divine will.

  • Rashi: Bil'am's mention of Balak's kingship reveals his arrogance and desire for honor.
  • Midrash Tanchuma: Bil'am attempted to manipulate Hashem by emphasizing Balak's status.
  • Talmud (Sanhedrin 105a): Balak's father's name hints at ancestral idolatry.
  • Sforno: Bil'am's phrasing demonstrates his flawed approach to prophecy.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 105a
The verse is referenced in a discussion about Balaam's prophecy and his interactions with Balak, king of Moab.
📖 Sotah 11a
The verse is mentioned in the context of discussing the nature of Balaam's prophecy and his relationship with God.

Frequently Asked Questions

Q: Who was Bil'am (Balaam) in the Torah?
A: Bil'am was a non-Jewish prophet who had a unique ability to communicate with Hashem (God). Though he was not part of the Jewish people, the Torah describes him as having prophetic abilities (Rashi on Numbers 22:5). However, our sages teach that his intentions were not pure, and he ultimately sought to harm the Jewish people.
Q: Why did King Balak send for Bil'am?
A: King Balak of Moav feared the Israelites after seeing their victories over other nations. He sent messengers to Bil'am hoping that Bil'am would curse the Jewish people, as he believed Bil'am's words had power (Rashi on Numbers 22:6). This shows how even enemies recognized the special protection Hashem gave to Israel.
Q: Why does the Torah mention that Bil'am spoke to God?
A: The Torah emphasizes that Bil'am consulted with Hashem to show that even a non-Jewish prophet had to submit to God's will. This teaches that no one can curse the Jewish people when Hashem has decreed to bless them (Rambam, Hilchot Avodah Zarah 1:3). It also contrasts Bil'am's later disobedience with his initial proper conduct of seeking divine guidance.