Frequently Asked Questions
Q: Why did Bil'am refuse to go with the princes of Mo'av?
A: According to Rashi (Numbers 22:13), Bil'am refused because Hashem had commanded him not to go with them. Bil'am understood that cursing the Jewish people was against G-d's will, so he initially refused the request of Balak's messengers.
Q: What is the significance of the princes of Mo'av rising up to go to Balak?
A: The Midrash (Bamidbar Rabbah 20:7) explains that the princes of Mo'av showed great urgency and respect by personally rising up to report back to Balak. This demonstrates how seriously Mo'av took the threat of the Jewish people and their desire to oppose them through Bil'am's curses.
Q: Why did Balak want Bil'am to curse the Jewish people?
A: As explained in the Talmud (Sanhedrin 105a), Balak feared the Jewish people after seeing their victories over other nations. He believed that if he could get Bil'am, a renowned prophet, to curse them, he could weaken or defeat them. This shows the power of words and blessings/curses in Jewish thought.
Q: What lesson can we learn from Bil'am's initial refusal?
A: The Rambam (Hilchos De'os 2:3) teaches that even someone like Bil'am, who had negative traits, initially did the right thing by listening to Hashem's command. This teaches us that we must always prioritize following G-d's will, even when pressured by others.
Q: How does this verse relate to the power of speech in Judaism?
A: This incident, as explained in Pirkei Avos (5:19), demonstrates the tremendous power of speech. Balak sought to use Bil'am's words to harm the Jewish people, showing why Judaism emphasizes using speech carefully for blessings and positive purposes rather than curses or harm.
Context in the Torah
The verse (Bamidbar 22:14) describes the reaction of the Moabite princes after Bil'am initially refuses to accompany them to curse Bnei Yisrael at the request of King Balak. This occurs after Hashem explicitly forbids Bil'am from going with them (Bamidbar 22:12).
Rashi's Commentary
Rashi explains that the phrase "וַיָּקוּמוּ שָׂרֵי מוֹאָב" ("the princes of Moav rose up") implies they arose empty-handed, as Bil'am had refused their mission. Rashi further notes that their report to Balak—"מֵאֵן בִּלְעָם הֲלֹךְ עִמָּנוּ" ("Bil'am refuses to come with us")—was an incomplete account, omitting Hashem's explicit prohibition. This suggests the Moabite leaders may have downplayed Divine intervention to pressure Balak into further efforts.
Ibn Ezra's Insight
Ibn Ezra observes that the princes emphasize Bil'am's refusal ("מֵאֵן") rather than stating he was forbidden by G-d. This implies they may have suspected Bil'am was holding out for greater honor or payment—a theme later reinforced when Balak sends more prestigious messengers (Bamidbar 22:15).
Midrashic Perspective (Bamidbar Rabbah 20:7)
The Midrash highlights the contrast between Bil'am's initial refusal here and his eventual compliance after Balak's second delegation. It teaches that Bil'am's hesitation was not rooted in righteousness but in his desire for greater status—as evidenced by his eventual willingness to go when offered greater honor.
Halachic Implication (Rambam, Hilchot De'ot 2:3)
This interaction demonstrates the ethical principle of emunat devarim (faithfulness in speech). The Moabite princes' incomplete reporting—omitting Hashem's role—exemplifies deceptive communication, which Torah law forbids even when not technically false.
Chassidic Interpretation (Sefat Emet)
The Sefat Emet notes that the princes' phrasing—"הֲלֹךְ עִמָּנוּ" ("come with us")—reflects their worldview of coercion and human power, whereas true service of Hashem requires willing alignment with Divine will, as exemplified by Avraham's "הִנֵּנִי" ("Here I am") in response to G-d's call.