במדבר, פרק כ״ג, פסוק י״ח

As Balaam prepares to deliver his second prophecy, which highlights God's absolute loyalty to Israel, he demands complete physical and mental attention from the Moabite king. The command for the king to stand establishes a new dynamic. This demand may stem from Balaam noticing the king mocking his lack of control over the prophecy; by forcing him to stand in discomfort, Balaam asserts his authority as God's messenger [רש״י, אור החיים, ביאור שטיינזלץ]. Alternatively, the act of standing is a necessary expression of awe before God. Because this prophecy flows directly from God's great name, mortal kingship loses all significance in the presence of the King of the Universe, requiring the human monarch to stand in reverence [אלשיך, אור החיים, חתם סופר]. It is also possible that the king was deeply distracted by the sacrifices he had just offered, and the sudden command to rise was intended to break his train of thought and prepare him mentally to receive God's word [העמק דבר]. The dual obligation to both rise and listen makes it an absolute requirement, leaving the king no option to simply turn his back and walk away [אור החיים].

The manner in which Balaam delivers this message is a subject of debate, particularly regarding the volume of his voice. One perspective suggests that Balaam intentionally shouted his prophecy. While righteous individuals typically offer blessings quietly, the wicked Balaam broadcasted his blessing loudly across the world. His hidden motive was to ensure that the surrounding nations would hear, become consumed with jealousy, cast an evil eye upon Israel, and ultimately wage war against them [שפתי כהן]. In contrast, another approach suggests that Balaam's voice had actually grown weak from the grueling events of his journey. Consequently, he had no choice but to ask the king to stand up, step closer, and listen carefully [צפנת פענח].

Balaam reinforces his demand for attention by using two distinct expressions for listening, urging the king to pay strict attention to his words [אבן עזרא, נתינה לגר, שד״ל]. This double request operates on multiple levels. On a physical level, Balaam urges the king to come very close [רלב״ג]. He wants the monarch to closely observe his lips and see how an angel is forcefully twisting his mouth to articulate the blessings. This visual proof would demonstrate that Balaam is completely coerced and is not blessing Israel of his own free will [אור החיים]. On an intellectual level, the different forms of listening correspond to different types of understanding: one is required for grasping profound concepts suited for a king, while the other is sufficient for absorbing simpler ideas through natural wisdom [מלבי״ם]. Spiritually, the dual request highlights a contrast between the king's profound distance from holiness and the grace of God's word actively descending and reaching out to him [אלשיך].

Finally, Balaam addresses the king by his father's name. The primary approach among commentators is that this is simply a standard biblical style denoting lineage. However, using the father's name to address a reigning monarch carries conflicting undertones. On one hand, it can be a deliberate insult intended to demean the king, reminding him of his simple origins and treating him as an unproven youth rather than a sovereign leader [העמק דבר, אלשיך]. On the other hand, it might serve as a reminder of his distinguished lineage. By referencing a father known for his greatness and expertise in sorcery, Balaam challenges the king to be a worthy student of his father and truly comprehend the unfolding events [אדרת אליהו, רש ר הירש, מלבי״ם]. There is even a suggestion that if the king truly listens and understands God's word, he will elevate himself spiritually to such a degree that he will surpass his father entirely, symbolically making his father subordinate to him [אור החיים].