Midras Ayub 4:13: Vayikra Rabbah, Midrash Tanchuma, Midrash Tanchuma Buber & Bamidbar Rabbah

What is the difference between prophets of Israel and prophets of the nations of the world? Rabbi Ḥama bar Ḥanina and Rabbi Yisakhar of Kefar Mandi: Rabbi Ḥama bar Ḥanina said: The Holy One blessed be He appears to the nations of the world with only truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4). But [He communicates with] the prophets of Israel with complete speech, as it is stated: “He called [vayikra] to Moses.” Rabbi Yisakhar of Kefar Mandi said: So shall be their reward. Vayikar is an expression of nothing other than impurity, just as it says: “Who will not be pure due to a nocturnal incident [mikreh]” (Deuteronomy 23:11). But the prophets of Israel [receive prophecy] with an expression of sanctity, with an expression of purity, with an expression of clarity, with an expression with which the ministering angels laud the Holy One blessed be He, just as it says: “One called [vekara] to the other and said: [Holy, holy, holy is the Lord of hosts]” (Isaiah 6:3).
Rabbi Ilai bar Menaḥem said: It is written: “The Lord is far from the wicked” (Proverbs 15:29), and it is written: “And He hears the prayer of the righteous” (Proverbs 15:29). “The Lord is far from the wicked” – these are the prophets of the nations of the world. “And He hears the prayer of the righteous” – these are the prophets of Israel. You find that the Holy One blessed be He appears to the nations of the world only like a man who came from a distance, just as it says: “From a distant land they came to me” (Isaiah 39:3). But the prophets of Israel, immediately: “[The Lord] appeared” (Genesis 18:1), “He called.”²¹God appears to the prophets of Israel immediately, whereas regarding prophecies to individuals from other nations the verse first states that God came to them, and only then states that he spoke with them. See Genesis 20:3, 31:24, and Numbers 22:20 (Rabbi David Luria).
Rabbi Yosei said: The Holy One blessed be He appears to the nations of the world only at night, at a time when people are separated from one another, as it is written: “In thoughts from visions of the night, [when slumber] falls” (Job 4:13), “a matter was smuggled to me…” (Job 4:12).
Rabbi Ḥanina bar Pappa and the Rabbis: Rabbi Ḥanina bar Pappa said: This is analogous to a king who was in a hall with his friend and there was a curtain between them. When he would speak with his friend, he would fold the curtain until he could see his friend face-to-face and speak with him. But for others, he would not do so; rather, he would speak to them with the curtain partition spread between them, and they could not see him. The Rabbis say: This is analogous to a king who had a wife and a concubine. When he would go to his wife, he would go in public, and when he would go to his concubine he would go clandestinely. So too, the Holy One blessed be He appears to the nations of the world only at night, as it is stated: “God came to Avimelekh in a nocturnal dream” (Genesis 20:3); “God came to Laban the Aramean in a nocturnal dream” (Genesis 31:24); “God came to Bilam at night” (Numbers 22:20). But [God appears] to the prophets of Israel by day, as it is stated: “[The Lord appeared to him…] and he was sitting at the entrance of his tent in the heat of the day” (Genesis 18:1); “it was on the day the Lord spoke to Moses” (Exodus 6:28); “this is the legacy of Aaron and Moses on the day the Lord spoke to Moses…” (Numbers 3:1).

(Numb. 31:2:) “Exact vengeance [for the Children of Israel on the Midianites; afterward you shall be gathered unto your people].” R. Judah said, “If Moses had wanted to live for several [more] years, he could have remained alive; as the Holy One, blessed be He, had made his death dependent upon the vengeance against Midian.⁷Numb. R. 22:2. It is simply to show you the praise of Moses, as he did not say, ‘For the sake of my remaining alive, I shall delay the Children of Israel's vengeance on Midian.’ [Rather] immediately (in vs. 3), ‘Moses spoke unto the people, saying, “Arm some of your number (anashim) for the army, and let them fall on Midian.”’” [The word,] anashim, [implies that they were] righteous. So also elsewhere (in Exod. 17:9), “Choose anashim for us,”⁸Here also, as in Numb. 31:3, anashim implies that those chosen were righteous. [implies] righteous men. And so too (in Job 4:13), “in the falling of slumber upon anashim.” (Numb. 31:3, cont.:) “To render the vengeance of the Lord against Midian.” The Holy One, blessed be He, had said (in vs. 2), “the vengeance of the Children of Israel”; but Moses says (here in vs. 3), “the vengeance of the Lord.” The Holy One, blessed be He, said to them, “It is your judgment that is called for, because they caused Me to harm you.” [But] Moses said, “Master of the world, if we had been uncircumcised or practitioners of star worship or had denied [the binding force of] the commandments, they would not have persecuted us. On the contrary, [they have done so precisely] because of the Torah and commandments which You have given. The vengeance, therefore, is Yours.” Ergo (in Numb. 31:3), “to render the vengeance of the Lord against Midian.” (Numb. 31:4:) “[You shall send to the war] a thousand per tribe [from all the tribes of Israel].” Some say, “He sent two thousand from each and every tribe.” But others say, “Three thousand from each and every tribe, with twelve thousand armed shock troops, twelve thousand to guard the baggage, and about them it is stated (in Cant. 4:2), ‘Your teeth are like a flock of ewes…,’ and twelve thousand for prayer.”⁹Numb. R. 22:3. And where is it shown? Where it is stated (ibid.), “A thousand per tribe (literally, a thousand per tribe; a thousand per tribe).”¹⁰For the third thousand per tribe, Numb. R. 22:3 cites Numb. 31:5, which repeats: A THOUSAND PER TRIBE, for the third time. (Numb. 31:5:) “So from the thousands in Israel there were furnished a thousand per tribe.” What is the meaning of “were furnished?” That they were furnished for each other in pairs.¹¹Gk.: zeuge, zuga; Lat.: jugera. The probable meaning is that for each thousand who fought, there were a thousand replacements. Another interpretation [of “were furnished”]: They were furnished by force. Since Scripture had made the death of Moses dependent upon the vengeance against Midian, they said, “Shall we go against Midian and let Moses die?” They refrained from going. The Holy One, blessed be He, said to Moses, “Cast lots over the tribes, and they will be furnished automatically.” (Numb. 31:6:) “Then Moses sent them, a thousand per tribe [along with Phinehas ben Eleazar].” The Holy One, blessed be He, said to Moses (in vs. 2), “’Take vengeance,’ by yourself,” and he sent others?¹²Numb. R. 22:4. It was simply because he had been raised in Midian, he said, “It is not right for me to oppress those who have done good to me.” The proverb says, “Do not cast a stone into a cistern from which you have drunk water.” But some say that this is not the same Midian in which Moses was raised. As this one is next to Moab and it is [still] desolate until now. And why did He send Phinehas (instead of someone else)? He said, “Whoever has begun a commandment should finish it. [Phinehas] has (according to Numb. 25:11) ‘turned around My wrath’ (by executing an Israelite man copulating with the Midianite woman). Let him finish the commandment [that he undertook].” (Numb. 31:6, cont.:) “And the vessels of the sanctuary (haqodesh).” This refers to the ark (and its contents), since it is stated (in Numb. 7:9), “because they (i.e., the Children of Kohath) had the service of the holy (haqodesh) objects, which they carried on the shoulder.” R. Johanan said, “These were the priestly garments, in which were the urim and thummim, as stated (in Exod. 29:29), ‘And the sacred (haqodesh) garments of Aaron.’” (Numb. 31:8:) “They also killed Balaam ben Beor with the sword.” Now what was he doing there? He had simply gone to receive a reward for the twenty-four thousand from Israel that had fallen through his counsel. And about him is it stated (in Prov. 26:27), “He who digs a pit will fall in it.” [It is like the] proverb about the camel that goes to put on and claim horns, while the ears that it had are severed from it. (Numb. 31:11-12:) “Then they took all the plunder…. And they brought unto Moses and Elazar the Priest.” [This text serves] to show their excellence, for they did not want to take the spoils without permission. Rather they had brought all of it before them; and [only] after that, they took [them with his permission]. (Numb. 31:13:) “Then Moses, Elazar the Priest, and the princes of the congregation [went out to meet them.” This text serves] to show Moses' humility, for they all were disciples of his disciples.

(Numb. 22:20:) “Then God came unto Balaam at night.” This text is related (to Exod. 12:42), “That was for the Lord a night of vigil.” All miracles which were done for Israel and which involved exacting retribution for them from the wicked took place at night:²⁵Numb. R. 20:12. (Gen. 31:24:) “And God came unto Laban the Aramean in a dream at night.” And it is written (in Gen. 20:3:) “But God came unto Abimelech in a dream at night.” And it is written (in (Gen. 14:15), “And he deployed at night.” And it is written (in Exod. 12:29), “And it came to pass in the middle of the night.” And so [it was with] all of them. Another interpretation: Why did he reveal himself to Balaam by night? He was not worthy of [receiving] the holy spirit [except at night]. Since He speaks at night with all the prophets of the nations, as stated (in Job 4:13), “In opinions from night visions.” And so Eliphaz says (in Job 4:13), “In a dream, a vision of the night,” about [Balaam’s] speaking with him at night. (Numb. 22:20, cont.:) “If these men have come to invite you, arise and go with them.” From here you learn that in the way that a man wants to go, in it is he driven. As at first it was said to him (in Numb. 22:12), “Do not go with them.” As soon as he had become defiant, he went. As so is it written about him (in Numb. 22:22), “But God's anger was kindled because he was going.” The Holy One, blessed be He, said to him, “I do not desire the death of the wicked. [But] in as much as you want to be obliterated from the world, ‘arise and go with them.’” And it is written (in Numb. 22:20, cont.), “but only the thing [that I tell you are you to do].” [These words are] to teach you that he went with a warning. Immediately he got up early in the morning, as stated (in vs. 21), “So Balaam arose early in the morning, saddled his she-ass, [and went with the princes of Moab].” Did he not have a male or female slave [to saddle his donkey]? It was simply that his hatred for Israel was so great that he beat [his servant] to it and arose quickly all by himself. The Holy One, blessed be He, said to him, “You wicked man! Their ancestor Abraham has already anticipated you at the binding of his son Isaac,” as stated (in Gen. 22:3), “So Abraham arose early in the morning, saddled his he-ass.” (Numb. 22:21, cont.:) “And went with the princes of Moab.” [These words are] to teach you that he was as glad at the tribulation of Israel as they were. (Numb. 22:22:) “But God's anger was kindled because he was going, and the angel of the Lord took a stand [in the road as his adversary (satan)].”²⁶A good example of this Hebrew word when it is not used as a proper noun. He was an angel of mercy, but to [Balaam] he had become an adversary (satan).²⁷Numb. R. 20:13. And so he said [unto] Balaam, “You have caused me to practice a craft that is not my own, as stated (Numb. 22:32), “here I have come out as an adversary (satan).” (Numb. 22:22, cont.:) “And two of his servant boys were with him.” This is customary for one going out on the road. It is necessary for two to attend him. Then in turn they attend each other. (Numb. 22:23:) “Now the she-ass saw the angel of the Lord and a sword was drawn in his hand.” Was not the angel able to breathe on him and take away his spirit unless he drew his sword? And look at what is written about Sennacherib (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21.), “the angel of the Lord went out and smote [one hundred and eighty-five thousand] in the camp of Assyria.” [It is also written (in Is. 40:24),] “he blows on them and they wither.” However, he said to him, “[Skill with] the mouth was given to Jacob, as stated (in Gen. 27:22), ‘The voice is the voice of Jacob.’ And [skill with] the hands to Esau, as stated (in Gen. 27:40), ‘Upon your sword shall you live.’ All the nations all live by the sword. Now you are trading off your craft and coming against them with their [craft]. I also am coming against you with your own [craft].” (Numb. 22:24:) “Then the angel of the Lord stood in a lane between the vineyards.” Could he not have gone after him into the field?²⁸Numb. R. 20:14. It is simply that this is the nature of the Holy One, blessed be He. When a king of flesh and blood sends an executioner²⁹Lat.: speculator (“examiner”). to kill a particular person, he goes after him for many days, so that this person who has incurred the penalty of death [continues] eating and drinking, while the executioner goes after him from place to place. With the Holy One, blessed be He, however, it is not like that. Rather the executioner is in his place and whoever has incurred the penalty of death comes to him of his own accord. So that the angel would not be bothered with going after Balaam, he simply went ahead of him on the road, for it is so written (ibid.), “Then the angel of the Lord stood in a lane between the vineyards.” He said to him, “Shall the vineyards (i.e., Israel) be given over to the foxes?”³⁰Cf. the parallel text in Numb. R. 20:14, which has “like foxes.” (Numb. 22:24, cont.:) “With a wall on one side and a wall on the other side.” You cannot prevail against them, because in their hand (according to Exod. 32:15) are tablets of stone, written [on both their sides], on the one side and on the other side they are written. (Numb. 22:25-26:) “When the she-ass saw the angel of the Lord, she was pressed [against the wall and pressed Balaam's foot against the wall; so he struck it again]. Then the angel of the Lord moved forward again [and stood in a place so narrow that there was no room to turn aside to the right or to the left].” What reason did he have to go ahead of him three times? He showed him here symbols of the [three] patriarchs. When he stood before him the first time, there was space on one side and on the other, [as stated] (in Numb. 22:23), “so the she-ass turned aside from the road.” On the second occasion she could only move to one side. On the third occasion (according to Numb. 22:26) “there was no room to turn aside to the right or to the left.” So what do the symbols mean? If he ever sought to curse the Children of Abraham, he would find the Children of Ishmael and the Children of Keturah on one side and on the other. [If] he sought to curse the Children of Isaac, he would find the Children of Esau on one side, and (according to Numb. 22:25) “she was pressed against the (one) wall.” In the case of the Children of Jacob, however, he found among them no residue through which to touch them. It is therefore written about the third occasion (in vs. 26), “in a narrow (‘zar) place.” This is Jacob, as stated (in Genesis 32:8), “Jacob was very frightened and [it] distressed (ye‘zer) him.”
(Numb. 22:26:) “There was no room to turn aside to the right or to the left.” As there was no residue in any of his sons. (Numb. 22:27:) “When the she-ass saw the angel of the Lord, she lay down under Balaam, [so Balaam's anger was kindled, and he struck the she-ass with a stick (mql)],” because of the shame with which she had shamed him.³¹Both the noun and verb, translated here as SHAME, come from the root, BZH; but the interpretation may have been suggested by a word with a similar meaning, namely MQLH, which means “putting to shame.” This word could have implied the relation between shame and MQL as used in Numb. 22:27.