Numbers 22:16 - Royal plea for divine confrontation

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Hebrew Text

וַיָּבֹאוּ אֶל־בִּלְעָם וַיֹּאמְרוּ לוֹ כֹּה אָמַר בָּלָק בֶּן־צִפּוֹר אַל־נָא תִמָּנַע מֵהֲלֹךְ אֵלָי׃

English Translation

And they came to Bil῾am, and said to him, Thus says Balaq the son of Żippor, Let nothing, I pray thee, hinder thee from coming to me:

Transliteration

Va'yavo'u el-Bil'am va'yomru lo ko amar Balak ben-Tzipor al-na timna meilech elai.

Hebrew Leining Text

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

Parasha Commentary

Context of the Verse

The verse (Bamidbar 22:16) describes the second delegation sent by Balak, king of Moab, to the prophet Bilaam, urging him to come and curse the Jewish people. This follows Bilaam's initial refusal after consulting with Hashem (Bamidbar 22:13). Balak, undeterred, sends more prestigious messengers to pressure Bilaam.

Balak's Approach and Language

Rashi notes that Balak's phrasing, "אַל־נָא תִמָּנַע מֵהֲלֹךְ אֵלָי" ("Let nothing hinder you from coming to me"), is a deliberate attempt to flatter and persuade Bilaam. The term "נָא" ("I pray thee") suggests urgency and respect, indicating Balak's desperation. The Midrash (Bamidbar Rabbah 20:7) explains that Balak sought to elevate Bilaam's ego by implying that his presence was indispensable.

Bilaam's Character and Free Will

Rambam (Hilchot Teshuvah 5:1) discusses Bilaam as an example of a person who, despite possessing prophetic insight, chose evil due to his arrogance and greed. The Talmud (Sanhedrin 105b) states that Bilaam's hesitation was not out of righteousness but because he sought greater honor and reward. Balak's plea plays into Bilaam's weaknesses, testing his moral resolve.

Theological Implications

Divine Will vs. Human Desire: The verse highlights the tension between Hashem's command (Bamidbar 22:12) and Bilaam's personal ambitions. The Sforno emphasizes that Bilaam's eventual compliance with Balak's request demonstrates his moral failure, as he prioritized personal gain over divine instruction.
Power of Speech: The Malbim notes that Balak's messengers carefully mimic Bilaam's own prophetic language ("כֹּה אָמַר"), subtly appealing to his pride as a renowned "master of words." This foreshadows Bilaam's later inability to curse the Jews, as his words are ultimately controlled by Hashem.

Lessons in Leadership and Influence

The Or HaChaim highlights that Balak's persistence reflects a common tactic of evil: escalating pressure when initial attempts fail. This mirrors Pharaoh's hardened heart in Shemot and serves as a warning against yielding to persistent temptation. The verse thus becomes a lesson in moral vigilance, particularly for those in positions of influence like Bilaam.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 105b

The verse is referenced in the discussion about Balaam and his interactions with Balak, illustrating the nature of Balaam's prophecy and his relationship with Balak.

Frequently Asked Questions

Q: Who was Bil'am in the Torah?
A: Bil'am (Balaam) was a non-Jewish prophet who had unique spiritual abilities. According to the Talmud (Sanhedrin 105b), he reached a level of prophecy similar to Moshe (Moses), but used his gifts for negative purposes. King Balak hired him to curse the Jewish people.

Q: Why did King Balak want Bil'am to curse the Israelites?
A: Balak, king of Moab, feared the Israelites after seeing their victories over other nations (Numbers 22:2-3). Rashi explains that Balak understood the power of blessings and curses, and sought to weaken the Israelites spiritually through Bil'am's curses before confronting them physically.

Q: What does 'Let nothing hinder you from coming to me' teach us?
A: This phrase shows Balak's desperation. The Midrash (Bamidbar Rabbah 20:7) explains that Balak sent increasingly important messengers to persuade Bil'am, showing how seriously he took this mission. It teaches how powerful words (blessings and curses) are considered in Jewish thought.

Q: Why does the Torah mention Balak as 'son of Tzippor'?
A: Rashi notes that mentioning his father's name ('Tzippor' meaning bird) hints that Balak's words would be as light as a bird - ultimately ineffective. This teaches that no curse can prevail against the Jewish people when they follow Hashem's will (based on Numbers 23:8).

Q: What lesson can we learn from this verse today?
A: This teaches that: 1) Words have power (as seen in Balak's belief in curses), 2) Hashem protects His people (as the story ultimately shows), and 3) Even great spiritual gifts can be misused (like Bil'am did). The Rambam teaches we must use our abilities for good purposes.