Musar for Bava Batra 164:12

Now let us explain the difference between the terms קבה, and ארה respectively, though both are forms of curses. The word קבה means to possess the power to curse with one's mouth at the moment G–d is angry. The word ארה has two meanings. One meaning is also a form of curse, the other is derived from כמלא אורה וסלו, "like the space required by the collector (of figs) to fill his basket" (Mishnah Shvi-it 1,2). In other words, it means "collection." The Zohar (Sullam edition Balak, page 92) explains that this expression alludes to Balak asking Bileam to gather different herbs used by the most competent sorcerers, put them in a witches' brew, etc. Once he realised that Bileam's power was greater when he employed his mouth, he reverted to ask Bileam “קבה לי” (22,17)! On the first mission Balak sent the elders of Moab and the elders of Midian, seeing they were the experts on sorcery. He commanded them to ask Bileam to employ ארה, seeing that the dual meaning of that expression would include the curse by mouth and the curse by means of sorcery. He made sure the Midianites had their charms and the Moabites their respective instruments of magic. Since the Midianites had no knowledge of the closeness that existed between Israel and G–d, he did not want to affront them and therefore he sent the tools necessary for sorcery. Balak's principal intention was that Bileam curse the people by mouth. Bileam understood Balak's intention thoroughly, and that is why he mentioned קבה when G–d asked him what these men had wanted from him (22,11). The second mission, which did not include a delegation of Midianites, as Rashi has explained, comprised שרים רבים ונכבדים מאלה, "more princes of higher rank than the previous ones." The word נכבדים, refers to Moabite theologians who were aware of the close relationship that existed between G–d and Israel. This is why the emphasis is on קבה, curse by mouth, the only thing which might loosen this closeness between G–d and Israel. Whereas the first delegation consisted of politically more distinguished people, who are therefore referred to by Bileam as "princes," the second delegation did not contain such politically highly placed individuals, though those people were far more learned in the ways of magic and sorcery. Bileam referred to them as עבדי בלק, their political standing in the Moabite hierarchy. Bileam quoted the words of the Moabite man on the street who knew only that Israel had resided many hundreds of years in Egypt, the center of witchcraft and sorcery. They were therefore concerned with fighting Israel by more powerful witchcraft. Balak, who knew better, was aware that Israel did not operate witchcraft and sorcery, referred to them as גוי, an allusion to G–d having orchestrated the whole Exodus by separating גוי מקרב גוי, "one nation from the midst of another nation," as we know from Deut. 4,34. He knew that at that time Israel had discarded all their former relationship to sorcery, and assumed a close relationship with G–d instead.