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Balak ~ Fears and Force

(ב) וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כׇּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי׃ (ג) וַיָּ֨גׇר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קׇץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (ד) וַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כׇּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃ (ה) וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּעֹ֗ר פְּ֠ת֠וֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּ֠ה עַ֣ם יָצָ֤א מִמִּצְרַ֙יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי׃ (ו) וְעַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בּ֔וֹ וַאֲגָרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר׃ (ז) וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃ (ח) וַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַהֲשִׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּאֲשֶׁ֛ר יְדַבֵּ֥ר ה' אֵלָ֑י וַיֵּשְׁב֥וּ שָׂרֵֽי־מוֹאָ֖ב עִם־בִּלְעָֽם׃ (ט) וַיָּבֹ֥א אֱלֹקִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ׃ (י) וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָאֱלֹקִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מוֹאָ֖ב שָׁלַ֥ח אֵלָֽי׃ (יא) הִנֵּ֤ה הָעָם֙ הַיֹּצֵ֣א מִמִּצְרַ֔יִם וַיְכַ֖ס אֶת־עֵ֣ין הָאָ֑רֶץ עַתָּ֗ה לְכָ֤ה קָֽבָה־לִּי֙ אֹת֔וֹ אוּלַ֥י אוּכַ֛ל לְהִלָּ֥חֶם בּ֖וֹ וְגֵרַשְׁתִּֽיו׃ (יב) וַיֹּ֤אמֶר אֱלֹקִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃ (יג) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֙אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן ה' לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם׃ (יד) וַיָּק֙וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ׃ (טו) וַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה׃ (טז) וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי׃ (יז) כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה׃ (יח) וַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֙אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵית֖וֹ כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּי֙ ה' אֱלֹקָ֔י לַעֲשׂ֥וֹת קְטַנָּ֖ה א֥וֹ גְדוֹלָֽה׃ (יט) וְעַתָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף ה' דַּבֵּ֥ר עִמִּֽי׃ (כ) וַיָּבֹ֨א אֱלֹקִ֥ים ׀ אֶל־בִּלְעָם֮ לַ֒יְלָה֒ וַיֹּ֣אמֶר ל֗וֹ אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֥וֹ תַעֲשֶֽׂה׃ (כא) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב׃ (כב) וַיִּֽחַר־אַ֣ף אֱלֹקִים֮ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ ה' בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ׃ (כג) וַתֵּ֣רֶא הָאָתוֹן֩ אֶת־מַלְאַ֨ךְ ה' נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ׃

(2) Balak son of Zippor saw all that Israel had done to the Amorites. (3) Moab vayagor because that people was so numerous. Moab dreaded the Israelites, (4) and Moab said to the elders of Midian, “Now this horde will lick clean all that is about us as an ox licks up the grass of the field.” Balak son of Zippor, who was king of Moab at that time, (5) sent messengers to Balaam son of Beor in Pethor, which is by the Euphrates, in the land of his kinsfolk, to invite him, saying, “There is a people that came out of Egypt; it hides the earth from view, and it is settled next to me. (6) Come then, put a curse upon this people for me, since they are too numerous for me; perhaps I can thus defeat them and drive them out of the land. For I know that he whom you bless is blessed indeed, and he whom you curse is cursed.” (7) The elders of Moab and the elders of Midian, versed in divination, set out. They came to Balaam and gave him Balak’s message. (8) He said to them, “Spend the night here, and I shall reply to you as the LORD may instruct me.” So the Moabite dignitaries stayed with Balaam. (9) God came to Balaam and said, “What do these people want of you?” (10) Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message: (11) Here is a people that came out from Egypt and hides the earth from view. Come now and curse them for me; perhaps I can engage them in battle and drive them off.” (12) But God said to Balaam, “Do not go with them. You must not curse that people, for they are blessed.” (13) Balaam arose in the morning and said to Balak’s dignitaries, “Go back to your own country, for the LORD will not let me go with you.” (14) The Moabite dignitaries left, and they came to Balak and said, “Balaam refused to come with us.” (15) Then Balak sent other dignitaries, more numerous and distinguished than the first. (16) They came to Balaam and said to him, “Thus says Balak son of Zippor: Please do not refuse to come to me. (17) I will reward you richly and I will do anything you ask of me. Only come and damn this people for me.” (18) Balaam replied to Balak’s officials, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of the LORD my God. (19) So you, too, stay here overnight, and let me find out what else the LORD may say to me.” (20) That night God came to Balaam and said to him, “If these men have come to invite you, you may go with them. But whatever I command you, that you shall do.” (21) When he arose in the morning, Balaam saddled his ass and departed with the Moabite dignitaries. (22) But God was incensed at his going; so an angel of the LORD placed himself in his way as an adversary. He was riding on his she-ass, with his two servants alongside, (23) when the ass caught sight of the angel of the LORD standing in the way, with his drawn sword in his hand. The ass swerved from the road and went into the fields; and Balaam beat the ass to turn her back onto the road.

~ What is odd about how the Torah introduces Balak?

~ The verb Vayagor is purposefully not translated. What do you think it means, in the context?

~ What is odd about Balak's behavior, as a king?

~ What seems to be Bilam's relationship with God? What names are used, and why? When does Bilam talk to God?

What Balak sees
(כא) וַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיחֹ֥ן מֶֽלֶךְ־הָאֱמֹרִ֖י לֵאמֹֽר׃ (כב) אֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֙לֶךְ֙ נֵלֵ֔ךְ עַ֥ד אֲשֶֽׁר־נַעֲבֹ֖ר גְּבֻלֶֽךָ׃ (כג) וְלֹא־נָתַ֨ן סִיחֹ֣ן אֶת־יִשְׂרָאֵל֮ עֲבֹ֣ר בִּגְבֻלוֹ֒ וַיֶּאֱסֹ֨ף סִיחֹ֜ן אֶת־כׇּל־עַמּ֗וֹ וַיֵּצֵ֞א לִקְרַ֤את יִשְׂרָאֵל֙ הַמִּדְבָּ֔רָה וַיָּבֹ֖א יָ֑הְצָה וַיִּלָּ֖חֶם בְּיִשְׂרָאֵֽל׃ (כד) וַיַּכֵּ֥הוּ יִשְׂרָאֵ֖ל לְפִי־חָ֑רֶב וַיִּירַ֨שׁ אֶת־אַרְצ֜וֹ מֵֽאַרְנֹ֗ן עַד־יַבֹּק֙ עַד־בְּנֵ֣י עַמּ֔וֹן כִּ֣י עַ֔ז גְּב֖וּל בְּנֵ֥י עַמּֽוֹן׃ (כה) וַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כׇּל־הֶעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכׇל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכׇל־בְּנֹתֶֽיהָ׃ (כו) כִּ֣י חֶשְׁבּ֔וֹן עִ֗יר סִיחֹ֛ן מֶ֥לֶךְ הָאֱמֹרִ֖י הִ֑וא וְה֣וּא נִלְחַ֗ם בְּמֶ֤לֶךְ מוֹאָב֙ הָֽרִאשׁ֔וֹן וַיִּקַּ֧ח אֶת־כׇּל־אַרְצ֛וֹ מִיָּד֖וֹ עַד־אַרְנֹֽן׃ (כז) עַל־כֵּ֛ן יֹאמְר֥וּ הַמֹּשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבּ֑וֹן תִּבָּנֶ֥ה וְתִכּוֹנֵ֖ן עִ֥יר סִיחֽוֹן׃ (כח) כִּי־אֵשׁ֙ יָֽצְאָ֣ה מֵֽחֶשְׁבּ֔וֹן לֶהָבָ֖ה מִקִּרְיַ֣ת סִיחֹ֑ן אָֽכְלָה֙ עָ֣ר מוֹאָ֔ב בַּעֲלֵ֖י בָּמ֥וֹת אַרְנֹֽן׃ (כט) אוֹי־לְךָ֣ מוֹאָ֔ב אָבַ֖דְתָּ עַם־כְּמ֑וֹשׁ נָתַ֨ן בָּנָ֤יו פְּלֵיטִם֙ וּבְנֹתָ֣יו בַּשְּׁבִ֔ית לְמֶ֥לֶךְ אֱמֹרִ֖י סִיחֽוֹן׃ (ל) וַנִּירָ֛ם אָבַ֥ד חֶשְׁבּ֖וֹן עַד־דִּיבֹ֑ן וַנַּשִּׁ֣ים עַד־נֹ֔פַח אֲשֶׁ֖רׄ עַד־מֵֽידְבָֽא׃ (לא) וַיֵּ֙שֶׁב֙ יִשְׂרָאֵ֔ל בְּאֶ֖רֶץ הָאֱמֹרִֽי׃
(21) Israel now sent messengers to Sihon king of the Amorites, saying, (22) “Let me pass through your country. We will not turn off into fields or vineyards, and we will not drink water from wells. We will follow the king’s highway until we have crossed your territory.” (23) But Sihon would not let Israel pass through his territory. Sihon gathered all his people and went out against Israel in the wilderness. He came to Jahaz and engaged Israel in battle. (24) But Israel put them to the sword, and took possession of their land, from the Arnon to the Jabbok, as far as [Az] of the Ammonites, for Az marked the boundary of the Ammonites. (25) Israel took all those towns. And Israel settled in all the towns of the Amorites, in Heshbon and all its dependencies. (26) Now Heshbon was the city of Sihon king of the Amorites, who had fought against a former king of Moab and taken all his land from him as far as the Arnon. (27) Therefore the bards would recite: “Come to Heshbon; firmly built And well founded is Sihon’s city. (28) For fire went forth from Heshbon, Flame from Sihon’s city, Consuming Ar of Moab, The lords of Bamoth by the Arnon. (29) Woe to you, O Moab! You are undone, O people of Chemosh! His sons are rendered fugitive And his daughters captive By an Amorite king, Sihon.” (30) Yet we have cast them down utterly, Heshbon along with Dibon; We have wrought desolation at Nophah, Which is hard by Medeba. (31) So Israel occupied the land of the Amorites.
What Balak does not see
(ט) וַיֹּ֨אמֶר ה' אֵלַ֗י אַל־תָּ֙צַר֙ אֶת־מוֹאָ֔ב וְאַל־תִּתְגָּ֥ר בָּ֖ם מִלְחָמָ֑ה כִּ֠י לֹֽא־אֶתֵּ֨ן לְךָ֤ מֵֽאַרְצוֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִבְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה׃
(9) And the LORD said to me: Do not harass the Moabites or provoke them to war. For I will not give you any of their land as a possession; I have assigned Ar as a possession to the descendants of Lot.—

כְּתִיב (במדבר כב, ג): וַיָּגָר מוֹאָב, מַהוּ וַיָּגָר כְּשֶׁהָיוּ יִשְׂרָאֵל נִרְאִין לָעַמּוֹנִים נִרְאִין עֲטוּפִים לְשָׁלוֹם, וְלַמּוֹאָבִים נִרְאִין מְזֻיָּנִין לְמִלְחָמָה, שֶׁכָּךְ כְּתִיב (דברים ב, יט): וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן אַל תְּצֻרֵם, כָּל מִין צָרָה אַל תָּצַר לָהֶם, (דברים ב, יט): וְאַל תִּתְגָר בָּם, כָּל מִין גֵּרוּי. וּלְמוֹאָב אָמַר (דברים ב, ט): אַל תָּצַר וְאַל תִּתְגָּר בָּם מִלְחָמָה, מִלְחָמָה אִי אַתָּה עוֹשֶׂה אֲבָל מַה שֶּׁאַתָּה יָכוֹל לַחְטֹף מֵהֶן חֲטֹף. וּלְכָךְ נִרְאִין מְזֻיָּנִין לְמוֹאָב וְהֵן נֶאֱגָרִין לְעָרֵיהֶם, שֶׁאֵין וַיָּגָר אֶלָּא לְשׁוֹן אֲסִיפָה, שֶׁנֶּאֱמַר (משלי י, ה): אֹגֵר בַּקַּיִץ בֵּן מַשְׂכִּיל. דָּבָר אַחֵר, וַיָּגָר, לְשׁוֹן גֵּר, שֶׁהָיוּ רוֹאִין לְעַצְמָן גֵּרִים בָּעוֹלָם, אָמְרוּ יָרְדוּ לְמִצְרַיִם לָגוּר וְאָחֲזוּ אוֹתָהּ, וּמַשְׂכִּירִין הָיוּ לָהֶם בָּתִּים, שֶׁנֶּאֱמַר (שמות ג, כב): וְשָׁאֲלָה אִשָּׁה מִשְּׁכֶנְתָּהּ וּמִגָּרַת בֵּיתָהּ. דָּבָר אַחֵר, וַיָּגָר, לְשׁוֹן יִרְאָה, שֶׁהָיוּ מִתְיָרְאִין, שֶׁרָאוּ כָּל הָאֻמּוֹת בְּיַד יִשְׂרָאֵל, שֶׁבָּא סִיחוֹן וְנָטַל אֶרֶץ מוֹאָב, (במדבר כא, כו): וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן, וְעוֹג נָטַל כָּל אֶרֶץ בְּנֵי עַמּוֹן, שֶׁנֶּאֱמַר (דברים ג, יא): כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן וגו', בָּאוּ יִשְׂרָאֵל וּנְטָלוּהָ מִשְּׁנֵיהֶם, שֶׁאֵין בּוֹ עוֹלָה. וְהָיוּ אֵלּוּ רוֹאִין אֶת אַרְצָם בְּיַד יִשְׂרָאֵל, וְהָיוּ אוֹמְרִים לֹא אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ב, ט): כִּי לֹא אֶתֵּן לְךָ מֵאַרְצוֹ יְרֻשָּׁה, הֲרֵי אַרְצֵנוּ לִפְנֵיהֶם, לְכָךְ הָיוּ מִתְיָרְאִין. (במדבר כב, ג): וַיָּקָץ מוֹאָב, שֶׁהָיוּ רוֹאִין אֶת עַצְמָן כְּקוֹצִין בִּפְנֵיהֶם.

(Numb. 22:3) “Wayyagor mo'av”: What is the meaning of “Wayyagor (rt.: ygr)?” When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them (rt: tzr)” It is written [to imply not to trouble them] with any kind of trouble; (rt: tzr) “and do not provoke (rt.: grh) them,” with any kind of provocation(rt.: grh). In regard to Moab, however, God said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.”

Another interpretation (of Numb. 22:3), “wayyagor”: It is an expression meaning stranger (ger). As they saw themselves as strangers in the world: They said, “They went down to Egypt to sojourn, and they seized it; and they rented houses to [the Egyptians].” It is so stated (in Exod. 3:22), “Each woman shall borrow from her neighbor and the lodger in her house.”

Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deut. 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.) “And Moab had dreaded (rt.: qwts) [the Children of Israel],” because they saw themselves as a [mere] thorns (qwts) over against them.

~ How does the midrash understand the word Vayagor? How do the many understandings help shed light on Balak's emotions? What does the midrash say about "dread"?

ויגר. לְשׁוֹן מוֹרָא, כְּמוֹ "גּוּרוּ לָכֶם" (איוב י"ט):

ויגר vayagor is an expression signifying fear, as in (Job. 19:29): “Be afraid (גורו‎)" .

ויקץ מואב. קָצוּ בְחַיֵּיהֶם:

Moav dreaded - ויקץ מואב means they (Moab) were sick of their lives (the expression is similar to קצתי בחיי "I'm disgusted with my life" in Genesis 27:46).

~ Rashi - Shlomo Yitzchaki (French: Salomon de Troyes, 22 February 1040 – 13 July 1105), known by the acronym Rashi was a medieval French rabbi and author of a comprehensive commentary on the Talmud and commentary on the Hebrew Bible. He had three daughters and several grandsons, known collectively as Tosafot and Da’at Hamikra.

טעם ויגר מואב מפני העם בעבור כי רב הוא שהיה מואב קטן בגוים כי איננו עם קדמון כמו הכנעני והאמורי וזולתם מבני נח ויגורו מאד מפני העם שהיו רבים מאד מהם כי פרו וישרצו ויעצמו מהם ויקץ עוד מפני בני ישראל ששמעו המסות הגדולות הנעשות להם ולאבותיהם והנה ידעו מואב כי ישראל לא ילכדו את ארצם מהם כי שלחו להם כאשר שלחו לסיחון (דברים ב כט) עד אשר אעבור את הירדן אל הארץ אשר ה' אלקינו נותן לנו או ששמעו גם כן מניעת השם שאמר להם (שם שם ט) אל תצר את מואב ולכן אמרו לזקני מדין אפילו שלא ילכדו את ארצנו ילחכו ברובם את כל סביבותינו כלחוך השור את ירק השדה וילכדו להם את כל סביבותינו כאשר עשו לשני מלכי האמורי ויתנו אותנו למס עובד:

AND MOAB VAYAGOR OF THE PEOPLE. This is because they [the Israelites] were many, for Moab was small among the nations; and it was not an ancient people, like the Canaanites, the Amorites and other [nations of the] sons of Noah. Therefore they [the Moabites] were greatly afraid of the [Israelite] people who outnumbered them exceedingly, for they were fruitful, and increased abundantly, and waxed greater than the Moabites. And they were overcome with dread because of the children of Israel, for they had heard of the great wonders that had happened to them and their ancestors. Now Moab knew that Israel would not take their land from them, since they had sent to them [offering peace] just as they had sent to Sihon, [asking permission only to pass through their land], saying, until I shall pass over the Jordan into the Land which the Eternal our God gives us. Or it is also possible that they had heard of God’s prohibition, when He said to the Israelites, Be not at enmity with Moab. Therefore they said to the elders of Midian: “Even though the Israelites will not capture our land, they will lick up because of their great numbers all that is round about us, as the ox licks up the grass of the field, and they will capture all [the lands] that surround us, just as they did to the two Amorite kings, and they will make us servants to do tax work.”

~ Moses ben Nahman aka Nachmanides – (Ramban aka Bonastruc ça Porta; Girona, Aragon 1194 – 1270, Acco) was a leading medieval Jewish scholar, Sephardic rabbi, philosopher, physician, kabbalist, and biblical commentator. He was raised, studied, and lived for most of his life in Girona, having to flee Spain after winning a disputation in 1263.

ויגר מואב אילי מואב שלא נתנו ישראל לעבור כמו שהעיד יפתח באמרו וגם אל ארץ מואב שלח ולא אבה:

ויגר מואב Vayagor Moav - the leaders of Moav who had not allowed the Israelites to traverse their territory as reported by Yiftach in Judges 11:17 were afraid,

כי רב הוא לא מפני תחבולת מלחמתם:

כי רב הוא, because they are many - for the Israelites were numerically superior to them, not because they felt inferior in military tactics.

~ Sforno - Ovadia ben Jacob Sforno (c. 1470/1475, Cesena – 1550, Bologna) was an Italian rabbi, Biblical commentator, philosopher and physician.

ויגר כשראה שלא החזירו ישראל למואב את מה שכבש סיחון מהם אמר בלבבו יש להם כח לישראל ורשות לפשוט ידם עלינו והם לא ידעו כי קנאו ישראל ע״‎י סיחון.

“Moav vayagor;” when the Moabites saw that the Israelites after having conquered the land of Sichon, part of which the latter had conquered from Moav, had not restored that part to them, the original owners, they suspected the Israelites of having designs on their land also. Moreover, they realized that seeing that the Israelites had overcome Sichon, who had previously overcome them, they would have no problem overcoming the remaining part of Moav. They did not realize that legally speaking, the lands formerly belonging to Moav had been acquired by the Israelites legally, as they had conquered it from a nation that had made war on them although not provoked. (Compare Talmud, tractate Chulin folio 60)

~ Chizkuni - Hezekiah ben Manoah, or Hezekiah bar Manoah, was a French rabbi and Bible commentator of the 13th century. He is generally known by the title of his commentary, Chizkuni. The details of his biography are unknown. His commentary has 20 different sources, but he does not name any of his sources (other than Rashi), as he felt that one should focus on the message rather than the messenger.

Now for a very different take
ויגר מואב מפני העם מאד ויקץ מואב מפני בני ישראל (במדבר כב, ג). נראה במאי דדייק הכתוב מקודם העם ואחר כך בני ישראל, דידוע במדרש (שמו"ר מד) ובזוהר הקדוש דעם הוא ערב רב. וזהו ויגר מואב מפני העם מאד, מחמת העם ערב רב פחד שראה שכל מקום שישראל שוכנים מתגיירים להם גרים כמו ערב רב שנתגיירו לישראל, גלל כן פחד שיבואו בני ישראל לגבולו אולי יתגיירו מאומתו גם כן להם. ושלא תאמר מאי איכפת להו, לזה אמר הכתוב ויקץ מואב מפני בני ישראל, שהיה שונא מאוד לישראל:

Numbers 22,3. “Moab vayagor of the people ‎because they were so numerous; Moab greatly dreaded the ‎Children of Israel.” - Judging by the fact that the Torah ‎distinguishes the feelings of the Moabites vis a vis ‎העם‎, the ‎‎“people,” and subsequently vis a vis the ‎בני ישראל‎, “the ‎Children of Israel”, we are entitled to assume that the term ‎העם‎ ‎refers to the mixed multitude (cf Sh’mot Rabbah 42:6 and the Zohar)‎. This is vayagor Moav - they noticed that wherever the Israelites ‎encamped, many would ‎join them and convert to Judaism, just as the mixed multitude that had joined the ‎Israelites already at the Exodus.Were the Israelites to encamp near them, they were afraid that many Moabites would ‎convert to Judaism and join them. And you should not think that this need not concern [the king and the dignataries], since the next line he dreaded the ‎Israelites, explains that he really hated Israel.

עתה ילחכו הקהל את כל כו' כלחוך השור את ירק השדה (במדבר בכ, ד). יש להבין למה זה המשיל לשור שאוכל ירק השדה. והנראה לבאר, ומקודם נבאר הפסוק (דברים יא, א) ונתתי עשב בשדך לבהמתך ואכלת ושבעת, כי השם יתברך ברוך הוא קלל את האדם הראשון ואכלת את עשב השדה (בראשית ג, יח) כי כל מה שהאדם אוכל יש בו מצות, דהיינו תבואה יש בו עשיות אדם לחרוש ולקצור ויש בהם מצות בשעת חרישה לא תחרוש בשור וחמור יחדיו (דברים כב, י) וכן בזריעה יש מצוה לא תזרע כלאים (שם כב, ט) ונמצא על ידי המצות מעלה הניצוץ אשר במאכל ההוא וכן בכל מאכלים יש בהם מצות, אבל בעשב השדה אינו נזרע על ידי האדם ואין בהם עשיות המצות ואיך יוכל להעלות אותן באכילתו אותן. וזהו שקלל השם יתברך אדם הראשון שיאכל מאכל שאין בה שום מצוה מאדם שיוכל האדם על ידי זה להעלות הניצוץ אשר בתוך המאכל. וזהו הרמז ונתתי עשב בשדך לבהמתך, כי כשהבהמה אוכלת העשב והאדם האוכל בהמה ובאמת באכילת הבהמה יש בה מצות שחיטה ושאר מצות באכילת בשר נמצא על ידי זה גם העשב יש לה עלייה, כי הבהמה האוכלת עשב והאדם האוכל בהמה במצות מעלה העשב גם כן. והנה האר"י ז"ל כתב כנגד ארבע יסודות דומם צומח חי מדבר נגד זה הוא ארבע עולמות אצילות בריאה יצירה עשיה נמצא נגד חי הוא בריאה. והנה נפש הבעל תשובה, דהיינו הגרים להם יותר בנקל להעלות הניצוץ ממי שהוא צדיק מנעוריו. והנה זה הרשע בלק היה לו פחד מישראל מחמת שישראל בהליכתם העלו נצוצות וזה הרשע היה שונא מאד להקדושה. וזהו הרמז ויקוצו מפני בני ישראל, שזה קץ בעיני אותו הרשע להיות ישראל.וזהו הרמז ויגר מואב מפני העם מאד, כי כל מקום שכתוב העם הוא הרמז על הערב רב הגרים שהיו בישראל. וזהו כי רב הוא, היינו הגרים שלא יעלו אותם כנ"ל, כי הם מסוגלים יותר להעלות הניצוץ. וזהו הרמז כלחוך השור את ירק השדה, כי הכלל נפש הגרים עלייתם עד עולם הבריאה וכן הוא בארבע יסודות שהצומח יש לו עלייה לחי הוא נגד עולם הבריאה. וזהו כלחוך השור כו', הרמז עליית עולם הבריאה:

“Nw this community will lick up all that ‎is around us as does the ox licking up the grass of the field, ‎etc.;” - Why did Balak draw a comparison between the Israelites and the manner in which oxen ‎denude the soil of its grass? Before explaining this it will ‎help to explain Deuteronomy 11:15 "I will provide ‎the grass of the field for your beasts and you will eat and be ‎satisfied." The Holy One of Blessing condemned the First Human to eating ‎the grass of the field (Genesis 3:18). We need to remember that ‎whatever a person eats is surrounded by mitzvot, that is there are mitzvot related to ploughing and harvesting, such as not having a ‎donkey and an ox pulling the same plough (Deut. 22:10); when seeding the ‎farmer must take care not to seed the same field with a mixture ‎of seeds of different grains (Deut. 22:9); before the tithes and related gifts ‎to the poor, etc., of the actual harvest become applicable. ‎ By performing these mitzvot the ‎Jewish farmer becomes God’s partner in spiritually elevating the ‎‎“sparks” (of holiness) contained in some of these foods before eating them. And this is the curse of eating the grass of the field: to eat food in which there are no mitzvot so one is unable ‎to raise sparks through eating.‎ And this is the hint behind ""I will provide ‎the grass of the field for your beasts and you will eat and be ‎satisfied" when the animal eats the grass and the person eats the animal that has been slaughtered according to kashrut, and examined for blemishes, its blood having been ‎removed, and so on, there were numerous mitzvot performed, so that the sparks in the grass are raised.
In his writings, the Ari’zal has stated ‎that the four basic levels of phenomena in this lower universe in ‎which we mortals live, i.e. the inert, the vegetarian, the ‎animal and the articulate (human beings) there exist ‎four levels in the universe known in a descending order as ‎‎atzilut, b’riyah, yetzirah, and assiyah.
The soul of repentant sinners, that is, converts are in a higher position to raise sparks than is the soul of a person who has been a tzadik subce birth. The wicked Balak was afraid of Israel because the Israelites had ‎demonstrated their ability to raise sparks, and he hated ‎holiness, as has been alluded to in the line ‎ויקץ מואב מפני בני ישראל‎, ‎‎“that Moab was disgusted by the Children of Israel,” that Balak was disgusted by the mere thought of becoming Israel. And this is the hint behind "he was disgusted because of the people" because people is a hint to the mixed multitude, that convert and become Israel.
And this is [the significance of] Rav Hu, they are many - the converts are powerful raising sparks, as explained. And this is the hint behind "they will lick like the ox the grass of the field" - the souls of the converts can raise sparks up to the world of briyah, and so the raising of sparks goes to all four levels, from vegetable to alive, which corresponds to the world of bryiah. And this is "like the ox" - hinting to raising sparks up to bryiah‎.‎

~ What is the greatest fear of Balak, according to the Kedushat Levi, and why?

~ How does eating raise sparks?

~ How do converts participate in the process?

~ What does it mean to be an antisemite, according to the Kedushat Levi?

~ Levi Yitzchak of Berditchev (aka Levi Yitzchok Derbarmdiger (compassionate in Yiddish) or Rosakov) (1740– Ukraine 1809), also known as the holy Berdichever, and the Kedushat Levi, was a Hasidic master and Jewish leader. He was one of the main disciples of the Maggid of Mezritch, who was a direct disciple of the Ba’al Shem Tov.

Bilaam and God
וַיַּרְא בָּלָק, כֵּיוָן שֶׁבָּאוּ שְׁלוּחָיו אֵצֶל בִּלְעָם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כב, ט): מִי הָאֲנָשִׁים, אָמַר לוֹ בִּלְעָם (במדבר כב, י): בָּלָק בֶּן צִפֹּר מֶלֶךְ מוֹאָב שָׁלַח אֵלָי, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, זֶה אֶחָד מִשְׁלשָׁה בְּנֵי אָדָם שֶׁבְּדָקָן הַקָּדוֹשׁ בָּרוּךְ הוּא וּמָצָא קָרוֹן שֶׁל מֵי רַגְלַיִם: קַיִן, חִזְקִיָה וּבִלְעָם. קַיִּן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ד, ט): אֵי הֶבֶל אָחִיךָ, בִּקֵּשׁ לְהַטְעוֹת כִּבְיָכוֹל, הָיָה צָרִיךְ לוֹמַר רִבּוֹנוֹ שֶׁל עוֹלָם הַנִּסְתָּרוֹת וְהַנִּגְלוֹת לְפָנֶיךָ גְּלוּיוֹת, וְאַתָּה שׁוֹאֲלֵנִי בִּשְׁבִיל אָחִי, אֶלָּא אָמַר לוֹ (בראשית ד, ט): לֹא יָדַעְתִּי הַשֹּׁמֵר אָחִי אָנֹכִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ כָּךְ דִּבַּרְתָּ (בראשית ד, י): קוֹל דְּמֵי אָחִיךָ צֹעֲקִים. חִזְקִיָּה כְּשֶׁעָמַד מֵחָלְיוֹ שָׁלַח לוֹ מְרֹדַךְ בַּלְאֲדָן דּוֹרוֹן, שֶׁנֶּאֱמַר (ישעיה לט, א): בָּעֵת הַהִיא שָׁלַח מְרֹדַךְ בַּלְאֲדָן בָּא יְשַׁעְיָה אָמַר לוֹ (ישעיה לט, ג): מָה אָמְרוּ הָאֲנָשִׁים הָאֵלֶּה וּמֵאַיִן יָבֹאוּ אֵלֶיךָ, הָיָה צָרִיךְ לוֹמַר אַתְּ נָבִיא שֶׁל מָקוֹם וְלִי אַתְּ שׁוֹאֵל, אֶלָּא הִתְחִיל מִתְגָּאֶה וְאָמַר (ישעיה לט, ג): מֵאֶרֶץ רְחוֹקָה בָּאוּ אֵלַי מִבָּבֶל, אָמַר לוֹ יְשַׁעְיָה הוֹאִיל וְכָךְ אָמַרְתָּ (ישעיה לט, ו ז): הִנֵּה יָמִים בָּאִים וְנִשָֹּׂא [את] כָּל אֲשֶׁר בְּבֵיתֶךָ, וּמִבָּנֶיךָ אֲשֶׁר יֵצְאוּ מִמְךָ, וְהָיוּ סָרִיסִים בְּהֵיכַל מֶלֶךְ בָּבֶל. וְכֵן בִּלְעָם הָרָשָׁע בְּשָׁעָה שֶׁשָּׁלַח בָּלָק אֶצְלוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ, הָיָה צָרִיךְ לוֹמַר רִבּוֹנוֹ שֶׁל עוֹלָם הַכֹּל גָּלוּי לְפָנֶיךָ וְאֵין כָּל דָּבָר נֶעֱלָם מִמֶּךָּ וְלִי אַתְּ שׁוֹאֵל, אֶלָּא אָמַר לוֹ: בָּלָק בֶּן צִפֹּר מֶלֶךְ מוֹאָב שָׁלַח אֵלָי. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְכָךְ אַתָּה מְדַבֵּר (במדבר כב, יב): לֹא תָאֹר אֶת הָעָם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע שֶׁבָּעוֹלָם, כְּתִיב עַל יִשְׂרָאֵל (זכריה ב, יב): כִּי הַנֹּגֵעַ בָּכֶם כְּנֹגֵעַ בְּבָבַת עֵינוֹ, וְאַתָּה הוֹלֵךְ לִגַּע בָּהֶם וּלְקַלְּלָם, תֵּצֵא עֵינוֹ, שֶׁנֶּאֱמַר (במדבר כד, ג): שְׂתֻם הָעָיִן, לְקַיֵּם כָּל הַנֹּגֵעַ בָּהֶם כְּנֹגֵעַ בְּבָבַת עֵינוֹ.
6 "And Balak saw" (Numbers 22:2) When his messengers came to Bilaam, the Holy One, blesed be He, said to him, "Who are these people" (Numbers 22:9). Bilaam said to him, (Numbers 22:10), "Balak son of Beor, king of Moav, sent to me." Rabbi Abba bar Kahana said, "This is one of three people that the Holy One, blessed be He, examined and found to be a carriage of urine: Kayin, Chizkiyah and Bilaam. Kayin - at the time that the Holy One, blessed be He, said, 'Where is Hevel, your brother' (Genesis 4:9), he sought to - as if it were possible - deceive Him. He should have said, 'Master of the world, the hidden things and the revealed things are revealed in front of You, and You ask me about me about my brother?' Instead he said to Him (Genesis 4:9), 'I do not know; am I my brother's keeper?' The Holy One, blessed be He, said to him, 'By your life, this is how you spoke? "The blood of your brother is crying out."' Chizkiyah - when he got up (recovered) from his illness, Merodach-baladan sent him a gift - as it is stated (Isaiah 39:1), 'At that time, Merodach-baladan, sent' - Yishayah came [and] said to him, 'What did those people say, and from where did they come to you.' He should have said, 'You are a prophet of the Omnipresent, and you ask me?' Instead he began to be haughty and said (Isaiah 39:3), 'From a distant land; they have come from Babylonia.' Isaiah said, 'Since you have spoken like this (Isaiah 39:6-7), "Days are coming when everything in your palace, will be carried off [...]. And some of your sons, your own issue, whom you will have fathered, will be taken to serve as eunuchs in the palace of the king of Babylonia."' And likewise Bilaam the evildoer - at the time that Balak sent to him, the Holy One, blessed be He, said to him, 'Who are these people with you'; he should have said, 'Master of the world, 'Everything is revealed in front of You and there is not anything hidden from you, and You ask me?' Instead, he said to Him (Numbers 22:10), 'Balak son of Beor, king of Moav, sent to me.' The Holy One, blessed be He, said to him, 'Since you speak to Me like this (Numbers 22:12), "you may not curse the nation."' The Holy One, blessed be He, said, 'Evildoer of the world, it is written about Israel (Zechariah 2:12), "since one who touches you is like one who touches the pupil of his eye," and you are going to touch them and curse them? His eye shall be removed.' As it is stated (Numbers 24:3), 'with the shut eye,' to fulfill, whoever 'touches them is like one who touches the pupil of his eye.'"

~ Bilaam is seen as evil, as well, in the Jewish tradition in general. What else does he do to get that reputation?

~ What is the relationship, according to the midrash, between Bilaam and God?

מי האנשים האלה עמך. לְהַטְעוֹתוֹ בָא, אָמַר פְּעָמִים שֶׁאֵין הַכֹּל גָּלוּי לְפָנָיו, אֵין דַּעְתּוֹ שָׁוָה עָלָיו, אַף אֲנִי אֶרְאֶה עֵת שֶׁאוּכַל לְקַלֵּל וְלֹא יָבִין (תנחומא):
מי האנשים האלה עמך WHO ARE THESE MEN WITH THEE? — By putting this question He intended to delude him. And indeed he (Balaam) thereupon said: “It seems, then, that there are times when everything is not manifest to Him; His knowledge is not always alike. I will select a time when I can curse and when He will not observe it” (Midrash Tanchuma, Balak 5).

~ What is Rashi explaining here?

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