במדבר, פרק כ״ב, פסוק י״ח

Balaam’s response to the second, more honorable delegation sent by the King of Moab reveals a deeply complex character. While he declares absolute submission to God, his carefully chosen words betray an underlying arrogance, deep-seated hatred, and profound greed. He presents himself as a mere instrument of a higher power, yet his true desires constantly seep through his humble facade. When addressing these high-ranking officials, Balaam chooses to call them servants. This choice of words puzzles many, as these officials were significantly more prestigious than the first group, whom he had respectfully called princes. One perspective suggests this reflects Balaam’s inherent arrogance. The first delegation approached him with humility, earning his respect, but the second group arrived with haughty royal demands, prompting him to condescendingly label them as mere servants [רבנו בחיי, רש״ר הירש, הטור הארוך]. Conversely, others view the title as a testament to the delegation's absolute loyalty. Unlike the first group, who may have sought their own honor, these men perfectly honored their sender [שפתי כהן, פענח רזא]. Ultimately, Balaam uses their status to build a logical argument: just as they, the servants of a flesh-and-blood king, cannot defy their master, he certainly cannot defy the King of Kings [רבנו בחיי, שפתי כהן].

This declaration of obedience is immediately followed by a dramatic claim that even if the king were to give him a house full of silver and gold, he could not transgress God's command. The primary approach among commentators is that this statement serves as clear evidence of his immense greed. Rather than declaring that he would not disobey God even under the threat of death, Balaam frames his loyalty entirely around wealth, proving that money is his ultimate and central value [רש״י, שפתי חכמים, מזרחי, רש״ר הירש]. Furthermore, this is not merely an exaggeration but a cunning negotiation tactic. Acting like a man soliciting a bribe, he subtly sets his price. He signals to the king that a guaranteed victory achieved through a curse is actually worth all the royal treasures, especially when compared to the vast sums wasted on armies whose success is never certain [בכור שור, גור אריה]. Even though the king had emphasized his royal authority, perhaps hoping Balaam would use the excuse of mortal danger to bypass the divine will, Balaam clarifies that no amount of wealth or status will alter his position [אדרת אליהו].

When Balaam insists that he cannot go beyond the word of God, he openly admits that he is not his own master [ביאור שטיינזלץ]. His phrasing indicates a complete and absolute inability to act, rather than a mere personal choice. In uttering these words, he unwittingly prophesies that he is powerless to nullify the blessings already bestowed upon the Patriarchs of the nation by the Divine Presence [רש״י, שפתי חכמים, גור אריה]. Strikingly, this wicked man refers to God with an intimate, personal pronoun. This surprising usage demonstrates his pretension of having a close partnership with Divine Providence. It shows that he truly recognized God, unlike the surrounding nations who believed deities could simply be bribed with sacrifices [ברכת אשר על התורה, אם למקרא]. However, the specific divine name he invokes represents strict justice. This suggests a darker motive, hinting that Balaam still hoped to find an opportune moment of divine anger to strike at the Israelites without needing an explicit command [שפתי כהן].

Balaam concludes by stating he cannot do anything small or great. This limitation is understood in several distinct ways. It can be seen as a measure of physical effort, meaning he is incapable of performing even a small action like issuing a curse effortlessly from his own home, let alone undertaking the great exertion of traveling all the way to the land of Moab [מלבי״ם, העמק דבר]. Another approach views this as a reference to the severity of the curse itself. A small act refers to a simple curse or merely driving the Israelites out of the land, which was the king's original request. The great act, however, represents their total and complete annihilation from the world, which was what Balaam himself truly desired out of his deep hatred [חומת אנך]. Finally, this limitation circles back to the ancient promises given to the ancestors of the Israelites. The small thing alludes to the blessing that Jacob's descendants would be like the dust of the earth, while the great thing points to the promise that Abraham's descendants would be as numerous as the stars of the sky. Balaam is forced to concede that he has no power to undo either of them [משכיל לדוד].