Midrash Tanchuma, Balak 8

וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה וְגוֹ'. זֶה שֶׁאָמַר הַכָּתוּב לֵיל שִׁמּוּרִים הוּא לַה' (שמות יב, מב). וְכָל הַנִּסִּים שֶׁנַּעֲשׂוּ לְיִשְׂרָאֵל לְהִפָּרַע מִן הָרְשָׁעִים, בַּלַּיְלָה הָיוּ. וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלוֹם הַלַּיְלָה (בראשית לא, כד). וּכְתִיב: וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלַּיְלָה (בראשית כ, ג). וּכְתִיב: וַיֶּחֱלַק עֲלֵיהֶם לַיְלָה (שם יד, טו). וּכְתִיב: וַיְהִי בַּחֲצִי הַלַּיְלָה (שמות יב, כט). וְכֵן כֻּלָּם. דָּבָר אַחֵר, לָמָּה נִגְלָה עַל בִּלְעָם לַיְלָה. לֹא הָיָה רָאוּי לְרוּחַ הַקֹּדֶשׁ, אֶלָּא בַּלַּיְלָה, לְפִי שֶׁכָּל נְבִיאֵי הַגּוֹיִם, בַּלַּיְלָה הוּא מְדַבֵּר עִמָּם, שֶׁנֶּאֱמַר: בִּשְׂעִפִּים בְּחֶזְיוֹנוֹת לַיְלָה (איוב ד, יג). וְכֵן אֱלִיהוּא אוֹמֵר, בַּחֲלוֹם חֶזְיוֹן לַיְלָה (שם לג, טו), עַל שֶׁדִּבֵּר עִמּוֹ בַּלַּיְלָה. אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים קוּם לֵךְ אִתָּם. מִכָּאן אַתָּה לָמֵד, שֶׁבְּדֶרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ, בָּהּ מוֹלִיכִין אוֹתוֹ. שֶׁמִּתְּחִלָּה נֶאֱמַר לוֹ: לֹא תֵּלֵךְ עִמָּהֶם. כֵּיוָן שֶׁהֵעִיז פָּנָיו לְהַלֵּךְ עִמָּהֶם, הָלַךְ. שֶׁכֵּן כָּתוּב בּוֹ, וַיִּחַר אַף אֱלֹהִים כִּי הוֹלֵךְ הוּא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינִי חָפֵץ בְּאָבְדָן שֶׁל רְשָׁעִים. הוֹאִיל וְאַתְּ רוֹצֶה לֵיאָבֵד מִן הָעוֹלָם, קוּם לֵךְ אִתָּם. וּכְתִיב: וְאַךְ אֶת הַדָּבָר, לְלַמֶּדְךָ, שֶׁבְּהַתְרָאָה הָלַךְ. מִיָּד הִשְׁכִּים בַּבֹּקֶר, שֶׁנֶּאֱמַר: וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת אֲתוֹנוֹ. וְכִי לֹא הָיָה לוֹ עֶבֶד וְלֹא שִׁפְחָה. אֶלָּא מֵרֹב שִׂנְאָה שֶׁשָּׂנֵא אֶת יִשְׂרָאֵל, קִדַּמְתּוֹ וְעָמַד בִּזְרִיזוּת הוּא בְּעַצְמוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, כְּבָר קְדָמְךָ אַבְרָהָם אֲבִיהֶם לַעֲקֵדַת יִצְחָק בְּנוֹ, שֶׁנֶּאֱמַר: וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמוֹרוֹ (בראשית כב, ג). וַיֵּלֵךְ עִם שָׂרֵי מוֹאָב, לְלַמֶּדְךָ, שֶׁהָיָה שָׂמֵחַ בְּפֻרְעָנוּת שֶׁל יִשְׂרָאֵל כְּמוֹתָם. וַיִּחַר אַף אֱלֹהִים כִּי הוֹלֵךְ הוּא וַיִּתְיַצֵּב מַלְאַךְ ה' בַּדֶּרֶךְ לְשָׂטָן לוֹ. מַלְאָךְ שֶׁל רַחֲמִים הָיָה, וְנַעֲשָׂה לוֹ שָׂטָן. וְכָךְ אָמַר אֶל בִּלְעָם, הִנֵּה אֲנֹכִי יָצָאתִי לְשָׂטָן, גָּרַמְתָּ לִי לְשַׁמֵּשׁ אֻמָּנוּת שֶׁאֵינָהּ שֶׁלִּי. וּשְׁנֵי נְעָרָיו עִמּוֹ. זֶה דֶּרֶךְ אֶרֶץ, אָדָם חָשׁוּב הַיּוֹצֵא לַדֶּרֶךְ, צָרִיךְ שְׁנַיִם לְשַׁמְּשׁוֹ, וְחוֹזְרִין וּמְשַׁמְּשִׁין זֶה לָזֶה. וַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ ה' נִצָּב בַּדֶּרֶךְ וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ. וְכִי לֹא הָיָה יָכֹל הַמַּלְאָךְ לִנְשֹׁף בּוֹ וְיוֹצִיא רוּחוֹ אֶלָּא אִם כֵּן שָׁלַף חַרְבּוֹ. וַהֲרֵי כְּתִיב בְּסַנְחֵרִיב, וַיֵּצֵא מַלְאָךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר (מל״‎ב יט, לה), וְגַם נָשַׁף בָּהֶם וַיִּבָשׁוּ (ישעיה מ, כד). אֶלָּא כָּךְ אָמַר לֵיהּ: הַפֶּה נִתַּן לְיַעֲקֹב, שֶׁנֶּאֱמַר: הַקּוֹל קוֹל יַעֲקֹב וְגוֹ' (בראשית כז, כב). וְהַיָּדַיִם לְעֵשָׂו, דִּכְתִיב: וְעַל חַרְבְּךָ תִּחְיֶה (שם פסוק מ). וְהָאֻמּוֹת כֻּלָּן בַּחֶרֶב חַיֵּיהֶם, וְאַתָּה תַּחֲלִיף אֻמָּנוּתְךָ וְתָבֹא עֲלֵיהֶם בְּשֶׁלָּהֶם, אַף אֲנִי אָבֹא עָלֶיךָ בְּשֶׁלְּךָ. לְכָךְ כְּתִיב: וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ. וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֵךְ בַּשָּׂדֶה. הָרָשָׁע הַזֶּה הוֹלֵךְ לְקַלֵּל אֻמָּה שְׁלֵמָה שֶׁלֹּא חָטָא לוֹ, וּמַכֶּה אֲתוֹנוֹ שֶׁלֹּא תֵּלֵךְ בַּשָּׂדֶה. וּכְתִיב: וַיַּעֲמֹד מַלְאַךְ ה' בְּמִשְׁעוֹל הַכְּרָמִים. וְכִי לֹא הָיָה יָכֹל לֵילֵךְ אַחֲרָיו לַשָּׂדֶה. אֶלָּא כָּךְ מִדָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. מֶלֶךְ בָּשָׂר וָדָם, מְשַׁלֵּחַ סְפֶּקְלָטוֹר לַהֲרֹג אֶת הָאָדָם, וּמְהַלֵּךְ אַחֲרָיו יָמִים הַרְבֵּה. וְזֶה שֶׁנִּתְחַיֵּב מִיתָה, אוֹכֵל וְשׁוֹתֶה, וּסְפַּקְלָטוֹר מִטָּרֵף אַחֲרָיו מִמָּקוֹם לַמָּקוֹם. וְלִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן. הַסְּפֶּקְלָטוֹר עוֹמֵד בִּמְקוֹמוֹ, וּמִי שֶׁנִּתְחַיֵּב מִיתָה, בָּא אֶצְלוֹ בְּרַגְלָיו. כָּךְ, כְּדֵי שֶׁלֹּא יְהֵא מַלְאָךְ מִצְטַעֵר לֵילֵךְ אַחַר בִּלְעָם, אֶלָּא קִדְּמוֹ לַדֶּרֶךְ. שֶׁכָּךְ כְּתִיב: וַיַּעֲמֹד מַלְאָךְ ה' בְּמִשְׁעוֹל הַכְּרָמִים. אָמַר לוֹ: הַכְּרָמִים נִמְסָרִים לַשּׁוּעָלִים. גָּדֵר מִזֶּה וְגָדֵר מִזֶּה. אֵין אַתָּה יָכֹל לִשְׁלֹט בָּהֶם, שֶׁבִּידֵיהֶם שְׁנֵי לוּחוֹת אֲבָנִים כְּתוּבִים מִזֶּה וּמִזֶּה מִשְּׁנֵי עֶבְרֵיהֶם. וַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ ה' וַתִּלָּחֵץ אֶל הַקִּיר, וַיּוֹסֵף מַלְאַךְ ה' עֲבוֹר. מָה רָאָה לְהַקְדִּימוֹ שְׁלֹשָׁה פְּעָמִים עַד שֶׁלֹּא נִרְאָה לוֹ. סִימָנִים שֶׁל אָבוֹת הֶרְאָה לוֹ. עָמַד לוֹ בָּרִאשׁוֹנָה וְהָיָה רֶוַח מִכָּאן וּמִכָּאן, שֶׁנֶּאֱמַר: וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֵךְ בַּשָּׂדֶה. בַּשְּׁנִיָּה, לֹא יָכְלָה לָזוּז אֶלָּא לְצַד אֶחָד. בַּשְּׁלִישִׁית, אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל. וּמַהוּ הָיוּ הַסִּימָנִים הָאֵלּוּ. אִלּוּ בִּקֵּשׁ לְקַלֵּל בָּנָיו שֶׁל אַבְרָהָם, הָיָה מוֹצֵא מִכָּאן וּמִכָּאן בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה. וְאִם בִּקֵּשׁ לְקַלֵּל בְּנֵי יִצְחָק, הָיָה מוֹצֵא צַד אֶחָד לְקַלֵּל עֵשָׂו, וַתִּלָּחֵץ אֶל הַקִּיר. אֵלּוּ עַל בְּנֵי יַעֲקֹב, לֹא מָצָא פְּסֹלֶת לִיגַע בָּם. לְכָךְ כְּתִיב בַּשְּׁלִישִׁית, בְּמָקוֹם צַר, זֶה יַעֲקֹב, שֶׁנֶּאֱמַר: וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ (בראשית לב, ח). אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל, שֶׁלֹּא הָיָה פְּסֹלֶת בָּאֶחָד מִבָּנָיו. וַתֵּרֶא הָאָתוֹן אֶת מַלְאַךְ ה' וְתִרְבַּץ תַּחַת בִּלְעָם, עַל בִּזָּיוֹן שֶׁבִּזָּת אוֹתוֹ. (Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Exod. 12:42), “That was for the Lord a night of vigil.” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night:²⁵Numb. R. 20:12. (Gen. 31:24:) “And God came unto Laban the Aramean in a dream at night.” And it is written (in Gen. 20:3:) “But God came unto Abimelech in a dream at night.” And it is written (in (Gen. 14:15), “And he deployed at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. Since He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. (Numb. 22:20, cont.:) “If these men have come to invite you, arise and go with them.” From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” And it is written (in Numb. 22:20, cont.), “but only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning, as stated (in vs. 21), “So Balaam arose early in the morning, saddled his she-ass, [and went with the princes of Moab].” Did he not have a male or female slave [to saddle his donkey]? It was simply that his hatred for Israel was so great that he beat [his servant] to it and arose quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.:) “And went with the princes of Moab.” [These words are] to teach you that he was as glad at the tribulation of Israel as they were. (Numb. 22:22:) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)].”²⁶A good example of this Hebrew word when it is not used as a proper noun. He was an angel of mercy, but to [Balaam] he had become an adversary (satan).²⁷Numb. R. 20:13. And so he said [unto] Balaam, “You have caused me to practice a craft that is not my own, as stated (Numb. 22:32), “here I have come out as an adversary (satan).” (Numb. 22:22, cont.:) “And two of his servant boys were with him.” This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23:) “Now the she-ass saw the angel of the Lord and a sword was drawn in his hand.” Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” [It is also written (in Is. 40:24),] “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob.’ And [skill with] the hands to Esau, as stated (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” (Numb. 22:24:) “Then the angel of the Lord stood in a lane between the vineyards.” Could he not have gone after him into the field?²⁸Numb. R. 20:14. It is simply that this is the nature of the Holy One, blessed be He. When a king of flesh and blood sends an executioner²⁹Lat.: speculator (“examiner”). to kill a particular person, he goes after him for many days, so that this person who has incurred the penalty of death [continues] eating and drinking, while the executioner goes after him from place to place. With the Holy One, blessed be He, however, it is not like that. Rather the executioner is in his place and whoever has incurred the penalty of death comes to him of his own accord. So that the angel would not be bothered with going after Balaam, he simply went ahead of him on the road, for it is so written (ibid.), “Then the angel of the Lord stood in a lane between the vineyards.” He said to him, “Shall the vineyards (i.e., Israel) be given over to the foxes?”³⁰Cf. the parallel text in Numb. R. 20:14, which has “like foxes.” (Numb. 22:24, cont.:) “With a wall on one side and a wall on the other side.” You cannot prevail against them, because in their hand (according to Exod. 32:15) are tablets of stone, written [on both their sides], on the one side and on the other side they are written. (Numb. 22:25-26:) “When the she-ass saw the angel of the Lord, she was pressed [against the wall and pressed Balaam's foot against the wall; so he struck it again]. Then the angel of the Lord moved forward again [and stood in a place so narrow that there was no room to turn aside to the right or to the left].” What reason did he have to go ahead of him three times? He showed him here symbols of the [three] patriarchs. When he stood before him the first time, there was space on one side and on the other, [as stated] (in Numb. 22:23), “so the she-ass turned aside from the road.” On the second occasion she could only move to one side. On the third occasion (according to Numb. 22:26) “there was no room to turn aside to the right or to the left.” So what do the symbols mean? If he ever sought to curse the Children of Abraham, he would find the Children of Ishmael and the Children of Keturah on one side and on the other. [If] he sought to curse the Children of Isaac, he would find the Children of Esau on one side, and (according to Numb. 22:25) “she was pressed against the (one) wall.” In the case of the Children of Jacob, however, he found among them no residue through which to touch them. It is therefore written about the third occasion (in vs. 26), “in a narrow (‘zar) place.” This is Jacob, as stated (in Genesis 32:8), “Jacob was very frightened and [it] distressed (ye‘zer) him.”
(Numb. 22:26:) “There was no room to turn aside to the right or to the left.” As there was no residue in any of his sons. (Numb. 22:27:) “When the she-ass saw the angel of the Lord, she lay down under Balaam, [so Balaam's anger was kindled, and he struck the she-ass with a stick (mql)],” because of the shame with which she had shamed him.³¹Both the noun and verb, translated here as SHAME, come from the root, BZH; but the interpretation may have been suggested by a word with a similar meaning, namely MQLH, which means “putting to shame.” This word could have implied the relation between shame and MQL as used in Numb. 22:27.