Bamidbar (Numbers) Chapter 22

21Balaam arose in the morning and saddled his she-donkey. He went with the Moabite dignitaries.   כאוַיָּ֤קָם בִּלְעָם֙ בַּבֹּ֔קֶר וַיַּֽחֲב֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב:
וַיַּֽחֲבשׁ אֶת־אֲתֹנוֹ - Saddled his she-donkey - From here we learn that hatred causes a breakdown in standard conduct, for here he saddled the donkey himself in his enthusiasm to curse the Israelites. The Holy One, blessed be He, said: “You wicked man! Their father Abraham has already preempted your efforts with similar enthusiasm to do My will, as it says: “Abraham got up early in the morning and saddled his donkey.” 1   וַיַּֽחֲבשׁ אֶת־אֲתֹנוֹ  מִכָּאן שֶׁהַשִּׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁחָבַשׁ הוּא בְּעַצְמוֹ; אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע כְּבָר קְדָמְךָ אַבְרָהָם אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית כ"ב) "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ" (תנחומא):
עִם־שָׂרֵי מוֹאָֽב - With the Moabite dignitaries - i.e., his heart (his evil intention) was the same as theirs.   עִם־שָׂרֵי מוֹאָֽב  לִבּוֹ כְּלִבָּם שָׁוֶה:
22God became angry because he was going. An angel of God stationed himself on the road to thwart him. He was riding on his she-donkey, and his two servants were with him.   כבוַיִּֽחַר־אַ֣ף אֱלֹהִים֘ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ:
כִּֽי־הוֹלֵךְ הוּא - Because he was going - i.e., although he had seen that the matter was displeasing to the Omnipresent, he nevertheless went eagerly.   כִּֽי־הוֹלֵךְ הוּא  רָאָה שֶׁהַדָּבָר רַע בְּעֵינֵי הַמָּקוֹם וְנִתְאַוָּה לֵילֵךְ:
לְשָׂטָן לוֹ - To thwart him. It was an angel of mercy, and he wished to prevent him from sinning, so that he not sin and incur destruction.   לְשָׂטָן לוֹ  מַלְאָךְ שֶׁל רַחֲמִים הָיָה, וְהָיָה רוֹצֶה לְמָנְעוֹ מִלַּחֲטֹא, שֶׁלֹּא יֶחֱטָא וְיֹאבַד (שם):
וּשְׁנֵי נְעָרָיו עִמּֽוֹ - And his two servants were with him. From here we learn that when an important person goes on a journey, he should take along two men to attend to him, so that they in turn can attend to each other.   וּשְׁנֵי נְעָרָיו עִמּֽוֹ  מִכָּאן לְאָדָם חָשׁוּב הַיּוֹצֵא לַדֶּרֶךְ יוֹלִיךְ עִמּוֹ שְׁנֵי אֲנָשִׁים לְשַׁמְּשׁוֹ, וְחוֹזְרִים וּמְשַׁמְּשִׁים זֶה אֶת זֶה (שם):
23The she-donkey saw the angel of God stationed on the road with his sword drawn in his hand. The she-donkey turned aside from the road and went into a field. Balaam beat the she-donkey to get it back onto the road.   כגוַתֵּ֣רֶא הָֽאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְהֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ:
וַתֵּרֶא הָֽאָתוֹן - The she-donkey saw - but Balaam did not see the angel, because the Holy One, blessed be He, allows animals to see more than humans, who possess intelligence and would therefore become overwhelmed if they were to see destructive forces, so they do not see benevolent angels either.   וַתֵּרֶא הָֽאָתוֹן  וְהוּא לֹא רָאָה שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא רְשׁוּת לַבְּהֵמָה לִרְאוֹת יוֹתֵר מִן הָאָדָם, שֶׁמִּתוֹךְ שֶׁיֵּשׁ בּוֹ דַּעַת, תִּטָּרֵף דַּעְתּוֹ כְּשֶׁיִּרְאֶה מַזִּיקִין:
וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ - With his sword drawn in his hand. God said: “This wicked man put aside his own skill – for the weapon of the gentile nations is the sword – by coming against them to use his mouth, which is their skill. I, too, will take hold of his skill and come against him with it.” And this indeed was his end: “They slew Balaam son of Be’or by the sword.” 2   וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ  אָמַר, רָשָׁע זֶה הִנִּיחַ כְּלִי אֻמָּנוּתוֹ, שֶׁכְּלִי זֵינָן שֶׁל אֻמּוֹת הָעוֹלָם בַּחֶרֶב, וְהוּא בָא עֲלֵיהֶם בְּפִיו שֶׁהוּא אֻמָּנוּת שֶׁלָּהֶם, אַף אֲנִי אֶתְפֹּשׂ אֶת שֶׁלּוֹ וְאָבֹא עָלָיו בְּאֻמָּנוּתוֹ, וְכֵן סוֹפוֹ — "וְאֵת בִּלְעָם בֶּן בְּעוֹר הָרְגוּ בֶחָרֶב" (במדבר ל"א):
24The angel of God stood in a path of the vineyards, with a wall on one side and a wall on the other side.   כדוַיַּֽעֲמֹד֙ מַלְאַ֣ךְ יְהֹוָ֔ה בְּמִשְׁע֖וֹל הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה:
בְּמִשְׁעוֹל - Its meaning is as Onkelos translates it: בִּשְׁבִיל – in a path, related to: “If the dust of Samaria suffices for footsteps (לִשְׁעָלִים),” 3 referring to dust that sticks to the soles of the feet as they tread; and similarly: “Who measured water with His step (בְּשָׁעֳלוֹ),” 4 i.e., with His feet and His stride.   בְּמִשְׁעוֹל  כְּתַרְגּוּמוֹ "בִּשְׁבִיל", וְכֵן "אִם יִשְׂפֹּק עֲפַר שֹׁמְרוֹן לִשְׁעָלִים" (מלכים א כ') — עָפָר הַנִּדְבָּק בְּכַפּוֹת הָרַגְלַיִם בְּהִלּוּכָן, וְכֵן "מִי מָדַד בְּשָׁעֳלוֹ מַיִם" (ישעיהו מ') — בְּרַגְלָיו וּבְהִלּוּכוֹ:
גָּדֵר מִזֶּה וְגָדֵר מִזֶּה - With a wall on one side and a wall on the other side. The term גָּדֵר typically refers to a wall of stones.   גָּדֵר מִזֶּה וְגָדֵר מִזֶּה  סְתָם גָּדֵר שֶׁל אֲבָנִים הוּא:
25The she-donkey saw the angel of God, and she was pressed against the wall. She pressed Balaam’s leg against the wall, and he beat her again.   כהוַתֵּ֨רֶא הָֽאָת֜וֹן אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ:
וַתִּלָּחֵץ - She was pressed - herself.   וַתִּלָּחֵץ  הִיא עַצְמָהּ:
וַתִּלְחַץ - She pressed - something else, i.e., Balaam’s leg.   וַתִּלְחַץ  אֶת אֲחֵרִים, אֶת רֶגֶל בִּלְעָם:
26The angel of God passed further ahead, and stood in a narrow place, where there was no room to turn right or left.   כווַיּ֥וֹסֶף מַלְאַךְ־יְהֹוָ֖ה עֲב֑וֹר וַיַּֽעֲמֹד֙ בְּמָק֣וֹם צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְט֖וֹת יָמִ֥ין וּשְׂמֹֽאול:
וַיּוֹסֶף מַלְאַךְ־ה' עֲבוֹר - The angel of God (lit.) continued passing - i.e., to pass further ahead of him, to go in order to be in front of him elsewhere, similar to: וְהוּא עָבַר לִפְנֵיהֶם “He went ahead of them.” 5 There is an aggadic explanation in Tanchuma: 6 Why did the angel choose to stand in three places? He showed Balaam symbolic representations of the three patriarchs.   וַיּוֹסֶף מַלְאַךְ־ה' עֲבוֹר  לַעֲבֹר עוֹד לְפָנָיו — לַהֲלֹךְ לִהְיוֹת לְפָנָיו בְּמָקוֹם אַחֵר, כְּמוֹ "וְהוּא עָבַר לִפְנֵיהֶם" (בראשית ל"ג); וּמִדְרַשׁ אַגָּדָה יֵשׁ בְּתַנְחוּמָא: מָה רָאָה לַעֲמֹד בִּשְׁלֹשָׁה מְקוֹמוֹת? סִימָנֵי אָבוֹת הֶרְאָהוּ:
27The she-donkey saw the angel of God, and she crouched down under Balaam. Balaam became angry, and he beat the she-donkey with a stick.   כזוַתֵּ֤רֶא הָֽאָתוֹן֙ אֶת־מַלְאַ֣ךְ יְהֹוָ֔ה וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָֽאָת֖וֹן בַּמַּקֵּֽל:
28God opened the mouth of the she-donkey, and she said to Balaam, “What have I done to you that you have struck me these three times?”   כחוַיִּפְתַּ֥ח יְהֹוָ֖ה אֶת־פִּ֣י הָֽאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִי לְךָ֔ כִּ֣י הִכִּיתָ֔נִי זֶ֖ה שָׁל֥שׁ רְגָלִֽים:
זֶה שָׁלשׁ רְגָלִֽים - These three times. By using the term רְגָלִים it was intimating to him: “You seek to uproot the nation that celebrates three pilgrim festivals each year.”   זֶה שָׁלשׁ רְגָלִֽים  רָמַז לוֹ: אַתָּה מְבַקֵּשׁ לַעֲקֹר אֻמָּה הַחוֹגֶגֶת שָׁלֹשׁ רְגָלִים בַּשָּׁנָה? (תנחומא):
29Balaam said to the she-donkey, “For you have humiliated me! If I had a sword in my hand, I would kill you right now!”   כטוַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָת֔וֹן כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֨רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ:
הִתְעַלַּלְתְּ - Its meaning is as Onkelos translates it: חַיִכְתּ בִּי, denoting ridicule and degradation.   הִתְעַלַּלְתְּ  כְּתַרְגּוּמוֹ, לְשׁוֹן גְּנַאי וּבִזָּיוֹן:
לוּ יֶשׁ־חֶרֶב בְּיָדִי - If I had a sword in my hand. This statement caused great embarrassment for him in front of the nobles: He is on the way to kill an entire nation with his mouth, yet for this she-donkey he requires a weapon!   לוּ יֶשׁ־חֶרֶב בְּיָדִי  גְּנוּת גְּדוֹלָה הָיָה לוֹ דָבָר זֶה בְּעֵינֵי הַשָּׂרִים — זֶה הוֹלֵךְ לַהֲרֹג אֻמָּה שְׁלֵמָה בְּפִיו וּלְאָתוֹן זוֹ צָרִיךְ כְּלֵי זַיִן:
30The she-donkey said to Balaam, “Am I not your she-donkey, on which you have ridden since you first started, until now? Have I been accustomed to act like this to you?” He said, “No.”   לוַתֹּ֨אמֶר הָֽאָת֜וֹן אֶל־בִּלְעָ֗ם הֲלוֹא֩ אָֽנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֽוֹדְךָ֙ עַד־הַיּ֣וֹם הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַֽעֲשׂ֥וֹת לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא:
הַֽהַסְכֵּן הִסְכַּנְתִּי - Its meaning is as Onkelos translates it: “was I ever accustomed,” similar to: “Does a man learn (יִסְכָּן) for God?” 7 Our sages expounded this verse in the Talmud: The nobles said to him: “Why did you not ride on a horse?” He said to them: “I left it out to pasture,” etc., as stated in Tractate Avodah Zarah. 8   הַֽהַסְכֵּן הִסְכַּנְתִּי  כְּתַרְגּוּמוֹ, וְכֵן "הַלְאֵל יִסְכָּן גָּבֶר" (איוב כ"ב); וְרַבּוֹתֵינוּ דָרְשׁוּ מִקְרָא זֶה בַּתַּלְמוּד, אָמְרוּ לֵיהּ מַאי טַעְמָא לָא רְכַבְתְּ אַסּוּסְיָא? אֲמַר לְהוּ בִּרְטִיבָא שְׁדַאי לֵיהּ כו', כִּדְאִיתָא בְמַסֶּכֶת עֲבוֹדָה זָרָה (דף ד'):
31God then opened Balaam’s eyes, and he saw the angel of God standing in the road, with a sword drawn in his hand. He bowed and prostrated himself on his face.   לאוַיְגַ֣ל יְהֹוָה֘ אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְהֹוָה֙ נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבּ֥וֹ שְׁלֻפָ֖ה בְּיָד֑וֹ וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו:
32The angel of God said to him, “Why have you beaten your she-donkey these three times? Behold, I came out to thwart you, for you hastened on the journey against me.   לבוַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ יְהֹוָ֔ה עַל־מָ֗ה הִכִּ֨יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁל֣וֹשׁ רְגָלִ֑ים הִנֵּ֤ה אָֽנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי:
כִּֽי־יָרַט הַדֶּרֶךְ לְנֶגְדִּֽי - Our rabbis, the sages of the Mishnah, 9 expounded יָרַט as an acronym: יָרְאָה “the donkey was afraid,” רָאֲתָה “it saw,” נָטְתָה “it turned aside,” and the reason it did this is because הַדֶּרֶךְ לְנֶגְדִּי – the way that you, Balaam, are taking is against me, i.e., chosen with the intention to anger me and provoke me. But according to its literal meaning, it means: “for the way is hastening against me,” יָרַט being similar to רֶטֶט “shaking,” i.e., I saw that the traveler, Balaam, was hastening and hurrying on the way that was intended to anger me and to disobey me. It is an abbreviated verse, similar to וַתְּכַל דָּוִד “David pined,” 10 short for: “the soul of David pined.” Another explanation: יָרַט denotes will or pleasure, similar to: “through wicked people יִרְטֵנִי,” 11 meaning, He appeases and comforts me through wicked people who only provoke.   כִּֽי־יָרַט הַדֶּרֶךְ לְנֶגְדִּֽי  רַבּוֹתֵינוּ חַכְמֵי הַמִּשְׁנָה דְּרָשׁוּהוּ נוֹטָרִיקוֹן — יָרְאָה, רָאֲתָה, נָטְתָה בִּשְׁבִיל שֶׁהַדֶּרֶךְ לְנֶגְדִּי (שבת ק"ה), כְּלוֹמַר לְקִנְאָתִי וּלְהַקְנִיטֵנִי; וּלְפִי מַשְׁמָעוֹ כִּי חָרַד הַדֶּרֶךְ לְנֶגְדִּי, לְשׁוֹן רֶטֶט — כִּי רָאִיתִי בַעַל הַדֶּרֶךְ שֶׁחָרַד וּמִהֵר הַדֶּרֶךְ שֶׁהוּא לְכַעְסִי וּלְהַמְרוֹתִי, וּמִקְרָא קָצָר הוּא, כְּמוֹ "וַתְּכַל דָּוִד" (שמואל ב י"ג); לִישָׁנָא אַחֲרִינָא יָרַט לְשׁוֹן רָצוֹן, וְכֵן "עַל יְדֵי רְשָׁעִים יִרְטֵנִי" (איוב ט"ז) — מְפַיֵּס וּמְנַחֵם אוֹתִי עַל יְדֵי רְשָׁעִים שֶׁאֵינָן אֶלָּא מַקְנִיטִים:
33When the she-donkey saw me, she turned aside these three times. Had she not turned aside before me, I would have also killed you now and spared her.”   לגוַתִּרְאַ֨נִי֙ הָֽאָת֔וֹן וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁל֣שׁ רְגָלִ֑ים אוּלַי֙ נָֽטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹֽתְכָ֥ה הָרַ֖גְתִּי וְאוֹתָ֥הּ הֶֽחֱיֵֽיתִי:
אוּלַי נָֽטְתָה - אוּלַי here is equivalent to לוּלֵא – “had it not,” for sometimes אוּלַי is used in the sense of לוּלֵא.   אוּלַי נָֽטְתָה  כְּמוֹ לוּלֵי, פְּעָמִים שֶׁאוּלַי מְשַׁמֵּשׁ בִּלְשׁוֹן לוּלֵי:
גַּם־אֹֽתְכָה הָרַגְתִּי - (lit.) I would have killed also you. This is an inverted verse, and is to be understood as if it were written: גַּם הָרַגְתִּי אוֹתְךָ, i.e., not only would you have undergone delay through me, but also your death.   גַּם־אֹֽתְכָה הָרַגְתִּי  הֲרֵי זֶה מִקְרָא מְסֹרָס וְהוּא כְמוֹ גַּם הָרַגְתִּי אוֹתְךָ, כְּלוֹמַר, לֹא הָעַכָּבָה בִּלְבַד קְרָאַתְךָ עַל יָדִי, כִּי גַם הַהֲרִיגָה:
וְאוֹתָהּ הֶֽחֱיֵֽיתִי - And spared her - but now that it spoke up and rebuked you, and you were unable to stand up to its rebuke – as it says: “He said, ‘No’” 12 – I have killed it, so that people not say, “This is the one that silenced Balaam with its rebuke so that he was unable to respond!” God killed the donkey because the Omnipresent is concerned for human dignity, and a similar reason applies to the law regarding an animal used for bestiality: “and you must kill the animal,” 13 and also: “you must kill the woman and the animal.” 14   וְאוֹתָהּ הֶֽחֱיֵֽיתִי  וְעַתָּה מִפְּנֵי שֶׁדִּבְּרָה וְהוֹכִיחַתְךָ, וְלֹא יָכֹלְתָּ לַעֲמֹד בְּתוֹכַחְתָּהּ — כְּמוֹ שֶׁכָּתוּב ויאמר לא — הֲרַגְתִּיהָ, שֶׁלֹּא יֹאמְרוּ, זוֹ הִיא שֶׁסִּלְּקָה בִלְעָם בְּתוֹכַחְתָּהּ וְלֹא יָכוֹל לְהָשִׁיב, שֶׁחָס הַמָּקוֹם עַל כְּבוֹד הַבְּרִיּוֹת, וְכֵן (ויקרא כ') "וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה", וְכֵן (שם) "אֶת הַבְּהֵמָה תַּהֲרֹגוּ" (תנחומא):
34Balaam said to the angel of God, “I have sinned, for I did not know that you were standing on the road before me. Now, if it displeases you, I will turn back.”   לדוַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ יְהֹוָה֙ חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי:
כִּי לֹא יָדַעְתִּי - For I did not know. That he was forced to admit this fact was also an embarrassment for him, for he had boasted that he knows the mind of the Most High, yet here his mouth testified: “I did not know.”   כִּי לֹא יָדַעְתִּי  גַּם זֶה גְנוּתוֹ, וְעַל כָּרְחוֹ הוֹדָה, שֶׁהוּא הָיָה מִשְׁתַּבֵּחַ שֶׁיּוֹדֵעַ דַּעַת עֶלְיוֹן, וּפִיו הֵעִיד לֹא יָדַעְתִּי (שם):
אִם־רַע בְּעֵינֶיךָ אָשׁוּבָה לִּֽי - If it displeases you, I will turn back. Balaam used this argument to challenge the Omnipresent, saying to the angel: “God Himself instructed me to go, yet you, an angel, contravene His words. He is evidently accustomed to this, that He says one thing and an angel revokes it. He said to Avraham: ‘Please take your son…,’ 15 and through an angel He cancelled His words. The same applies to me: If it displeases you, I must return.”   אִם־רַע בְּעֵינֶיךָ אָשׁוּבָה לִּֽי  לְהַתְרִיס נֶגֶד הַמָּקוֹם הִיא תְשׁוּבָה זוֹ, אָמַר לוֹ הוּא בְעַצְמוֹ צִוַּנִי לָלֶכֶת וְאַתָּה מַלְאָךְ מְבַטֵּל אֶת דְּבָרָיו, לָמוּד הוּא בְּכָךְ שֶׁאוֹמֵר דָּבָר וּמַלְאָךְ מַחֲזִירוֹ, אָמַר לְאַבְרָהָם "קַח נָא אֶת בִּנְךָ" וְגוֹ' (בראשית כ"ב), וְעַל יְדֵי מַלְאָךְ בִּטֵּל אֶת דְּבָרוֹ, אַף אֲנִי אִם רַע בְּעֵינֶיךָ צָרִיךְ אֲנִי לָשׁוּב:
35The angel of God said to Balaam, “Go with these men, but the word I will speak to you—that is what you must speak.” So Balaam went with Balak’s dignitaries.   להוַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְהֹוָ֜ה אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֣וֹ תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק:
לֵךְ עִם־הָאֲנָשִׁים - Go with these men - for along the path a person wishes to proceed, he is led.   לֵךְ עִם־הָאֲנָשִׁים  בַּדֶּרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ בָּהּ, מוֹלִיכִין אוֹתוֹ:
לֵךְ עִם־הָאֲנָשִׁים - Go with these men - for your portion is with them, as you will ultimately be annihilated from the world along with them.   לֵךְ עִם־הָאֲנָשִׁים  כִּי חֶלְקְךָ עִמָּהֶם וְסוֹפְךָ לֹאבַד מִן הָעוֹלָם (מכות י'):
וְאֶפֶס - (lit.) But only - even against your will – “the word I will speak to you….”   וְאֶפֶס  עַל כָּרְחֲךָ את הדבר אשר אדבר וגו':
עִם־שָׂרֵי בָלָֽק - With Balak’s dignitaries. He was as happy to curse the Israelites as they were.   עִם־שָׂרֵי בָלָֽק  שָֹמַח לְקַלְּלֵם כְּמוֹתָם:
36When Balak heard that Balaam was coming, he went out toward him to the city of Moab, which is on the border of the Arnon River, and which is at the edge of the border.   לווַיִּשְׁמַ֥ע בָּלָ֖ק כִּ֣י בָ֣א בִלְעָ֑ם וַיֵּצֵ֨א לִקְרָאת֜וֹ אֶל־עִ֣יר מוֹאָ֗ב אֲשֶׁר֙ עַל־גְּב֣וּל אַרְנֹ֔ן אֲשֶׁ֖ר בִּקְצֵ֥ה הַגְּבֽוּל:
וַיִּשְׁמַע בָּלָק - Balak heard. Balaam had sent messengers to inform him of his arrival.   וַיִּשְׁמַע בָּלָק  שָׁלַח שְׁלוּחִים לְבַשְּׂרוֹ:
אֶל־עִיר מוֹאָב - To the city of Moab - i.e., its metropolis, its most important city. Balak thus intimated: “See what these people wish to uproot.”   אֶל־עִיר מוֹאָב  אֶל מֶטְרוֹפּוֹלִין שֶׁלּוֹ — עִיר הַחֲשׁוּבָה שֶׁלּוֹ, לוֹמַר רְאֵה מָה אֵלּוּ מְבַקְשִׁים לַעֲקֹר (תנחומא):
37Balak said to Balaam, “Did I not summon you? Why did you not come to me? Am I indeed incapable of honoring you?”   לזוַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי אֵלֶ֨יךָ֙ לִקְרֹא־לָ֔ךְ לָ֥מָּה לֹֽא־הָלַ֖כְתָּ אֵלָ֑י הַֽאֻמְנָ֔ם לֹ֥א אוּכַ֖ל כַּבְּדֶֽךָ:
הַֽאֻמְנָם לֹֽא־אוּכַל כַּבְּדֶֽךָ - Am I indeed incapable of honoring you?. By saying this he unwittingly prophesied that Balaam would ultimately depart from him in disgrace.   הַֽאֻמְנָם לֹֽא־אוּכַל כַּבְּדֶֽךָ  נִתְנַבֵּא שֶׁסּוֹפוֹ לָצֵאת מֵעִמּוֹ בְקָלוֹן (שם):
38Balaam said to Balak, “Behold, I have come to you! But do I have any power to say anything? The word that God puts into my mouth—that is what I will speak.”   לחוַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־בָּלָ֗ק הִֽנֵּה־בָ֨אתִי֙ אֵלֶ֔יךָ עַתָּ֕ה הֲיָכֹ֥ל אוּכַ֖ל דַּבֵּ֣ר מְא֑וּמָה הַדָּבָ֗ר אֲשֶׁ֨ר יָשִׂ֧ים אֱלֹהִ֛ים בְּפִ֖י אֹת֥וֹ אֲדַבֵּֽר: