Sanhedrin 106B

״הרגו בני ישראל [בחרב] אל חלליהם״, אמר רב: שקיימו בו ארבע מיתות ⁠– סקילה, ושריפה, הרג, וחנק.

With regard to the latter part of the verse: “And Balaam, son of Beor, the diviner, did the children of Israel slay with the sword among the rest of their slain” (Joshua 13:22), Rav says: It means that they accomplished in him all 4 means of court-imposed executions: Stoning, and burning, beheading, and strangulation.

אמר ליה ההוא מינא לרבי חנינא: מי שמיע לך בלעם בר כמה הוה? אמר ליה: מיכתב לא כתיב, אלא מדכתיב ״אנשי דמים ומרמה לא יחצו ימיהם״, בר תלתין ותלת שנין או בר תלתין וארבע. אמר ליה: שפיר קאמרת, לדידי חזי לי פנקסיה דבלעם, והוה כתיב ביה: בר תלתין ותלת שנין בלעם חגירא כד קטיל יתיה פנחס ליסטאה.

A certain heretic said to R' Ḥanina: Have you heard how old Balaam was when he died? R' Ḥanina said to him: It is not written explicitly in the Torah. But from the fact that it is written: “Bloody and deceitful men should not live half their days” (Psalms 55:24), this indicates that he was 33 or 34 years old, less than half the standard 70-year lifespan. The heretic said to him: You have spoken well, I myself saw the notebook of Balaam and it was written therein: Balaam the lame was 33 years old when Pinehas the highwayman killed him.

אמר ליה מר בריה דרבינא לבריה: בכולהו לא תפיש למדרש, לבר מבלעם הרשע, דכמה דמשכחת ביה דרוש ביה.

Mar, son of Ravina, said to his son: With regard to all of those enumerated as not having a share in the World-to-Come, do not extensively interpret verses homiletically in order to denigrate them, except with regard to Balaam the wicked, as any negative element that you discover in his regard, continue to interpret homiletically concerning him, as it is appropriate to attribute wickedness to one so wicked.

כתיב ״דואג״, וכתיב ״דוייג״. אמר רבי יוחנן: בתחילה יושב הקדוש ברוך הוא ודואג, שמא יצא זה לתרבות רעה. לאחר שיצא, אמר: ווי שיצא זה!

§ It is written in one verse: “Doeg the Edomite” (I Samuel 22:9), and it is written in another verse: “And the king said to Doyeig” (I Samuel 22:18). R' Yoḥanan says in explaining the discrepancy: Initially, God sat and was concerned [doeg] that perhaps this person would emerge to undertake an evil path. After he emerged on that path, God said: Alas [vai], that person has emerged to undertake an evil path.