Midrasz do Powtórzonego Prawa 2:9

(Numb. 22:2:) “Now Balak ben Zippor saw.” What is the meaning of “Now he saw?” He saw retribution which would come against Israel in the future.³Numb. R. 20:2. And he hated them more than all their enemies, as all of the [others] came with wars and subjugation which they could withstand. But this one was like a man who could extract a word from his mouth to uproot an entire nation. (Numb. 22:2:) “Now Balak [ben Zippor] saw.” It would have been better for the wicked if they had been blind, for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2), “The sons of God saw [how beautiful the human daughters were and took whomever they chose as their wives].” [It is also written] (in Gen. 9:22), “Then Ham, the father of Canaan, saw [the nakedness of his father and told his two brothers outside].” It is also written (in Gen. 12:15), “So Pharaoh's courtiers saw her (i.e., Abram's wife Sarah) [and praised her to Pharaoh, and the woman was taken to Pharaoh's house].” It is also written (in Gen. 34:2), “Then Shechem ben Hamor saw [Dinah].” So also [here] (in Numb. 22:2), “Now Balak [ben Zippor] saw.” The matter is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the Wadis of Arnon.⁴According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above and Numb. R. 19:25, for a description of the miracles. See also below and Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam. (Numb. 22:3:) “Wayyagor mo'av.”⁵A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?”⁶Numb. R. 20:3. When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deuteronomy 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.:) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorn (qwts) over against them.

(Numb. 22:3:) WAYYAGOR MO'AV.⁶A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of WAYYAGOR (rt.: YGR)?⁷Tanh., Numb. 7:2, cont.; Numb. R. 20:3. When <Israel> appeared to the Ammonites, they appeared clothed for peace. To the Moabites they appeared armed <for battle>. Thus it is stated (in Deut. 2:19): WHEN YOU DRAW NEAR THE FRONTIER OF THE CHILDREN OF AMMON, DO NOT TROUBLE THEM, [AND DO NOT PROVOKE (rt.: GRH) THEM. (Ibid.:) DO NOT TROUBLE THEM] with all kinds of trouble, AND DO NOT PROVOKE (rt.: GRH) THEM with any kind of provocation. In regard to Moab, however, he said (in Deut. 2:9): DO NOT TROUBLE MOAB, [AND DO NOT PROVOKE (rt.: GRH) THEM WITH WAR]. Whatever you can seize apart from <war>, seize. For that reason they appeared armed, and <the Moabites> gathered themselves (rt.: 'GR) to their cities, as stated (in Numb. 22:3): NOW MOAB YAGOR (i.e., GATHERED). WAYYAGOR (rt.: YGR, here understood a form of 'GR) can only be a word for a gathering, just as it says (in Prov. 10:5): A PRUDENT CHILD GATHERS (rt.: 'GR) IN THE SUMMER.

(Fol. 38) When the daughter of R. Samuel b. Juda died, one of the Rabbis said to Ulla: "Let us go and console him." He said to them: "What have I to do with the consolation of a Babylonian, for it may turn into a blasphemy, as they are in the habit of saying in such cases. What can be done? [against the will of God,] which means that if something could be done against His will they would, [and this is certainly a blasphemy]. He then went alone, and he began his consolation on the following passage: (Deut. 2, 9) And the Lord said unto me. Do not attack the Moabites, nor contend with them in battle. Could it, then, even enter Moses' mind to engage in war without the consent of the Lord. But Moses drew an a fortiori conclusion for himself, saying thust: 'If concerning the Midianites who only came to help the Moabites the Scripture says [Num. 15, 17) Attack the Midianites, and smite them, how much more so should (Ib. b) it be applied to the Moabites themselves?' The Holy One, praised be He! then said: 'Not as it struck your mind, did it strike Mine. Two good doves I have to bring forth from them; namely, Ruth the Moabite, and Naomi the Ammonite.' Now is there not a fortiori conclusion to be drawn? If for two good doves the Holy One, praised be He! has saved two great nations and did not destroy them, how much more so would He have saved the life of the master's daughter if she were to be righteous and something good would have to come forth from her!"