במדבר, פרק כ״ג, פסוק ט״ז

In the second encounter between God and the prophet Balaam, a profound shift takes place. The nature of the revelation changes completely, highlighting God's deep love for His people and the prophet's total loss of control over his own words. God appeared to Balaam immediately [ביאור שטיינזלץ]. Unlike their previous meeting, Balaam did not need to distance himself or announce the construction of altars. He was already standing beside them when God revealed Himself [מלבי״ם].

Most commentators point out a dramatic shift in the way God is identified during this encounter. Previously, the divine name used represented strict justice. Now, the name used represents divine mercy. This change was made to honor the Israelites and to publicly sanctify God's name [שפתי כהן]. Balaam suddenly understands that he will not be able to curse the Israelites under any circumstances. Earlier, he had hoped to find some sin among them so that a curse might take hold through the attribute of strict justice. Now, he realizes that God is looking upon them with pure mercy [רמב״ן, הטור הארוך]. The message moves from a basic realization that the Israelites cannot be cursed to a deep recognition that they inherently deserve to be blessed [חומש קה״ת].

The description of God physically placing speech into the prophet's mouth raises a question, as a spoken word is not a tangible object that can be handled [שפתי כהן]. The narrative could have simply stated that God told him to return to Balak. One approach explains that God filled the prophet with parables and poetry [העמק דבר], even if Balaam did not yet know exactly what he was going to say [ביאור שטיינזלץ]. However, the primary approach among commentators [רש י ונושאי כליו] interprets this placement as a vivid metaphor for physical force. When Balaam learned he was not allowed to curse the people, he had no desire to return to Balak only to disappoint him. In response, God placed the equivalent of a bit, bridle, or iron hook in his mouth, much like a rider uses to force an animal to go in a desired direction [רש״י, שד״ל, משכיל לדוד]. God held his mouth open or clamped it shut entirely against his will [ברכת אשר, שד״ל], making a clear point that the power of speech was no longer in his hands, and he would return to Balak whether he wanted to or not [שפתי כהן].

Commentators explain that this emphasis on coercion appears specifically in this second encounter because of how the first meeting unfolded. The first time, Balaam initiated the conversation by boasting about the altars he had built, requiring God to give him a direct answer. In this second instance, however, Balaam remained completely silent. Therefore, forcing the words into his mouth serves to highlight his utter helplessness. He is forced to come and go against his own desires, acting as nothing more than a tool [שפתי חכמים, גור אריה, דברי דוד]. Ultimately, the prophet is sent back bound entirely to God's will. He is obligated to deliver the blessing that has been forced upon him, completely stripped of his own free choice.