במדבר, פרק כ״ב, פסוק ד׳

The sudden arrival of the Israelites sends a shockwave of terror through the surrounding nations, triggering unprecedented political alliances. Driven by a shared panic, Moab reaches out to Midian, a surprising move given the deep historical hatred and past conflicts between the two nations. The primary approach among commentators compares this sudden truce to two hostile dogs who immediately unite when a wolf attacks one of them, recognizing that their only hope lies in facing the shared danger together [רש״י, רבנו בחיי, צאינה וראינה, בכור שור, חזקוני]. Moab specifically seeks out Midian because Moses, the leader of the Israelites, grew up there. They hope to uncover the secret behind his extraordinary success. When the Midianites reveal that the power of Moses lies in his mouth, primarily through prayer and Torah, the Moabites realize they must find someone whose power also rests in his mouth to counter the threat, leading them to seek out Balaam [רש״י, רבנו בחיי].

The Moabites direct their desperate appeal to the elders of Midian rather than their kings. This choice reflects the shifting power dynamics of the region. Earlier wars with Sihon had stripped the Midianite kings of their crowns, leaving only judges and elders in positions of authority [רמב״ן, הטור הארוך, מזרחי]. Furthermore, the elders are the ones who possess the necessary wisdom and counsel for such a crisis [רמב״ן, הטור הארוך]. It is also possible that in their overwhelming anxiety, the Moabite people bypass traditional royal channels altogether, appealing directly to the popular leadership of Midian [רש״ר הירש].

The anxiety gripping Moab is not rooted in the fear of direct military annihilation. They are well aware that God has commanded the Israelites not to wage war against them. Instead, their terror stems from the threat of a devastating economic siege. They fear the Israelites will overrun the unfortified areas outside their walled cities, entirely consuming their agricultural resources and means of survival [פענח רזא, דעת זקנים, הכתב והקבלה, כלי יקר]. The Moabites do not view the Israelites merely as a standard nation seeking territory, but rather as a highly cohesive multitude driven by a unified spiritual force [רש״ר הירש, שפתי כהן].

To capture the totality of this anticipated destruction, the impending economic ruin is compared to an ox consuming the greenery of the field. Because an ox lacks upper teeth, it does not simply shear the grass as it grazes. Instead, it wraps its tongue around the vegetation and uproots it completely, leaving behind no ability for the field to regrow. This imagery illustrates the effortless and natural manner in which the Israelites are expected to deplete the region's resources [רש״י, רש״ר הירש, דעת זקנים, חזקוני]. The specific focus on the greenery of the field further emphasizes that the devastation will occur in the open agricultural lands rather than within the fortified cities [כלי יקר].

In response to this existential crisis, Moab undergoes a sudden change in leadership. Following the death of Sihon, Moab is left without a ruler and temporarily appoints Balak strictly to manage the emergency. Balak is not actually a Moabite, but rather a prince or official from Midian [רש״י, רמב״ן, הטור הארוך, ספורנו, קונטרס חיבה יתירה]. He is chosen primarily because he is a renowned warrior, though his appointment only highlights the severity of the crisis, as even a fierce and mighty king like Balak is paralyzed by fear of the Israelites [רמב״ן, ספורנו, הטור הארוך]. Other perspectives suggest he is selected for his cunning wisdom or his exceptional mastery of sorcery, which is viewed as the only viable weapon against the unique spiritual strength of the Israelites [שפתי כהן, אדרת אליהו]. Alternatively, his rise to power may simply be the result of a rotation agreement among Midianite princes to rule over Moab, with his turn coinciding with this period of regional panic [העמק דבר].