ציטירנדיקער פּירוש אויף במדבר 24:5

ממחליק לשון, “more than the flatterer with his tongue;” with these words Solomon in the above quoted line, refers to Bileam, who instead of rebuking Israel, heaped words of flattery upon them (Numbers 24,5). He referred specifically to what Bileam had said there, i.e. מה טובו אהליך יעקב, “how goodly are your tents, Yaakov. (Compare D’varim Rabbah 1,2.) Our author elaborates with a parable. A prince had two ministers, one of whom he loved and the other he had grown to hate. He cautioned the minister whom he loved not to commit any misdemeanours, as if such would come to the attention of the King he would be severely punished, the king not exercising any mercy. He encouraged the minister he hated to live his life without restraints as even if he did become guilty of a misdemeanour he had someone at court who would intervene on his behalf. Moses acted similarly; seeing that he loved Israel, he warned them not to become guilty not to follow the wrong path as this would lead to disaster for them. (Deut. 11,16) Bileam, on the other hand, seeing that he hated Israel, would praise them, hoping that in their exuberance they would commit acts through which they would forfeit the goodwill of their heavenly Father. Concerning the Jewish people, Bileam had said in Numbers 23,19: לא איש א-ל ויכזב, “G–d is not like man who threatens and relents,” in dealing with the gentile nations He never relents; but when dealing with the Jwewish people, דבר ולא יקימנו, “even though He had expressed verbally His wrath and threatened punishment, in the end He will not carry out what He had threatened.” (same verse) Concerning the Jewish people, Solomon said in Proverbs 27,6: נאמנים פצעי אוהב ונעתרות נשיקות שונא, “wounds inflicted by a loved one are long lasting; the kisses of an enemy are profuse.” Concerning Moses, Solomon said in Proverbs 24,25: ולמוכיחים ינעם ועליהם תבא ברכת טוב, “but those who rebuke the wicked will experience delight; blessings of good things will come upon them.” You will note that Solomon does not conclude with the word עליו, “upon him,” the rebuker, but he uses the plural mode, עליהם, “upon them,” i.e. the ones who have been rebuked.

You ought to appreciate that in accordance with the meaning of the word אדון, “master,” the letter ט in the name מטטרון appears twice. The reason for this is that the two letters ט when combined have a numerical value of ח'י an allusion to the חי העולמים an expression of supremacy. Alternatively, the extra letter ט is an allusion to the ninth emanation which derives its potency directly from the highest emanation, the tenth emanation
It is well known (in Kabbalistic circles) that another description of this angel Mattatron is נער. This is the reason the firstborn of the Israelites have been referred to as נערים in verse 5 of our chapter where the Torah writes: וישלח את נערי בני ישראל ויעלו עולות, “He sent the youths of the Children of Israel and they offered burnt-offerings, etc.”

להקים את המשכן, “to erect the Tabernacle.” Although the erection of the Tabernacle is credited by the Torah to Moses, the fact is that it erected itself, as we know from Exodus 40,17 הוקם המשכן, “the Tabernacle had been erected.” The Torah had not attributed this to any human being or combination of human beings.
A Midrashic comment based on Tanchuma Nasso 14: the words “to erect the Tabernacle,” are reminiscent of Numbers 24,5 "how goodly are you tents o Yaakov, your sanctuaries, o Israel.” If Bileam mentioned אהליך “your tents,” why did he also have to mention משכנותיך, “your sanctuaries?” The answer given is that the "tents” Bileam referred to were the various locations commencing in the desert where the temporary structure, the Tabernacle would be located. The word משכנותיך, is to be read slightly differently, i.e. משכונותיך, from the word משכון, “pledge, collateral.” The presence of the Tabernacle (containing the Shechinah) in the midst of the Jewish people was to be their pledge that they would be loyal to G’d. Remember that history bears out that this is exactly what happened. When the Jewish people sinned we experienced retribution as described already in Psalms 78,21 and 60. The forsaking of the Tabernacle in Shiloh in that latter verse was a direct consequence of the people’s failure to live up to their part of the bargain.
Another meaning of the words: “to erect the Tabernacle.” According to Rabbi Simon, at the time G’d gave instructions to the Jewish people to erect the Tabernacle, He instructed the angels in the celestial spheres to do something commensurate so that a celestial Sanctuary was established at the same time as the Tabernacle on earth. The celestial Sanctuary is the Tabernacle of the נער whose name is Mattatron. In that Sanctuary the souls of the righteous are being offered in order for them to atone for their errant brethren, the sinners of the Jewish people during the period the latter are in exile. This is why the Torah wrote את המשכן the word את alluding to the other Sanctuary which had been erected simultaneously. This is also the reason for the words מכון לשבתך פעלת ה',”the foundation of Your dwelling-place Hashem” (Exodus 15,17). Thus far the Midrash.

afterwards will find more favor After a time, he will find more favor in his eyes than one who speaks with flattery. We find in Gen. Rabbah (44:5): “Wherever it says אחרי, it means only long after; אחר, it is soon after. In Tanhuma, in the portion entitled “These are the words”: “He who admonishes man after Me”—this refers to Moses, who admonished Israel after the Holy One, blessed be He, who were called “man,” as it is stated (Ezek. 34:31): “You are men,” and it stated concerning him (Ex. 33: 17): “For you have found favor in My sight.” more favor than he who speaks with flattery This refers to Balaam, who said fine things to Israel (Num. 24:5): “How goodly are your tents, O Jacob!” Moses announces (Deut. 11:16): “Beware lest your heart be deceived,” and Balaam announces and flatters, “Do what your heart desires; He does not care: (Num. 23:19) ‘God is not a man that He should lie,’ concerning the nations, but concerning you, ‘He says but He does not do.’” And Solomon cries about both of them, (above 27:6): “Wounds of a lover are faithful, whereas kisses of an enemy are burdensome.”