Bamidbar
Book 4: Numbers

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BALAK - NOTES ON RASHI COMMENTARY

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Chapter 22 - Text Notes

1 Perhaps simply that they vanquished the Emorites? But Balak did not acually witness the victory, he merely heard about it. Yet Scripture states "he saw." Evidently, this implies intellectual vision. He saw, from the fall of the Emorites, that his country could not withstand Yisroel. (G.A.)

2 Tanchuma, 2. Accordingly, "Moav became terrified" (v.3) is based on "all that that Yisroel did to the Emorite" (v.2). But v.3 explains that Moav was afraid of the Jewish people because "of their great numbers." Both reasons combined to cause the fear. The victory over the Emorite might have been viewed as an abberation, unlikely to be repeated. Their vast numbers, however, verified that they were a military power. The numbers alone, on the other hand, were not fearsome unless they were effective fighters. The victory over the Emorite indicated their fighting ability. (G.A.) Or, {Hebrew Ref} is not rendered "because of their great numbers," but "because of their greatness," as demonstrated by their conquest of the Emorite. (D.D.)

3 Not "dwelt."

4 Iyov, 19:29.

5 Rashi to Shemos (1:12) cites the Rabbis' exposition of {Hebrew Ref} as "they (Yisroel) were like thorns in their (the Egyptians') eyes." The Israelites were in constant personal contact with the Egyptians who hated them, and their presence was a continual irritant, like a thorn. Here too ( {Hebrew Ref} ), Rashi omits the thorn interpretation, because the Moavites had no contact with Israel at all. Rather, they feared them, and the fear made their lives detestable. (M.)

6 Bereishis, 27:46.

7 ". ..their lives" is ommitted.

8 Bereishis, 36:35. The king of Edom aided the Moavites by attacking their enemy, Midian. See Rashi there.

9 Bil'am, whose curse was effective. Tanchuma, 3.

10 From "an ox," rather than "an animal." (M.) The ox tears up its food by the roots. They annihilated Og and his nation without leaving a remnant [21:35]. (S.C.)

11 Tanchuma, 3.

12 From "the chieftains of Midian; Evi, Rekem, Tzor, Chur, and Reva, Sichon's rulers." (Yehoshua, 13:21. See Bamidbar, 31:8) As Sichon had conquered Midian, Scripture describes their five chieftains as "Sichon's rulers." Midrash Rabbah (20:24) identifies Tzor as Balak.

13 After Sichon's death, he became the interim king of Moav. (Matanos kehunah to Midrash Rabbah, 20:4) M. and G.A., however, consider the word "Midian" in Rashi a printer's error, and substitute "one of the chieftains of 'Sichon'," as recorded by Yehoshua.

14 Tanchuma, 4. {Hebrew Ref} is translated in Aramaic as "table," referring to the table or counter over which the exchange was conducted. The city was actually called "Pesor," after its renowned inhabitant whose table served as an exchange for royal correspondence. According to the plain meaning cited later by Rashi, the name "Pesor" had no symbolic significance. (G.A.)

15 For advice. (M.)

16 Tanchuma, ibid.

17 Not Bil'am's. This was his land, not just "the land of his people." Balak, however, was now an inhabitant of Moav. His homeland was no longer his land, but "the land of his people." (G.A.)

18 Why inform us that Balak came from there? To teach that Bil'am prophesied about him.

19 Tanchuma, ibid.

20 The visitation of the "spirit of G-d" later (24:2) is not problematic---that was necessary so that Bil'am would bless Yisroel. But why now? (S.C.)

21 Tanchuma, 1.

22 From {Hebrew Ref} , lit. "to him." Although {Hebrew Ref} ordinarily means simply "to invite him" (M.), why say it at all? (G.A.)

23 Rashi's comment indicates that "a nation came out of Egypt," and "they have covered the face [eye] of the earth," are not to be understood as a single phrase. Rather, the repetition of "behold" implies that they are separate. (M.) "A nation went out . .." recounts their great power in defeating Pharaoh.]" They have covered ..." warns of the present threat. (G.A.)

24 Not "they have covered the view of the land" because of their vast numbers (as with the locusts in Shemos, 10:5). Balak's fear was engendered by the defeat of Sichon and Og (Rashi, v.2). He must have conveyed this to Bil'am. (G.A.)

25 Tanchuma, 4.

26 {Hebrew Ref} , "across from me," should be spelled {Hebrew Ref} , with a {Hebrew Ref} . {Hebrew Ref} without the {Hebrew Ref} denotes cutting down.

27 Tehillim, 118:10.

28 {Hebrew Ref} is plural, meaning "we will strike."

29 {Hebrew Ref} means "to reduce."

30 Tanchuma, 4.

31 By cursing them. Ibid.

32 At the moment. Otherwise, why bring them to the master sorcerer Bil'am, who certainly had access to such devices. (M.)

33 But not the elders of Moav, who remained even when Bil'am procrastinated [v. 8]. (G.A.)

34 Using the powers of the occult, they divined the most auspicious moment to approach him. If he delayed then, it was hopeless. (G.A.)

35 V.8.

36 Ibid.

37 Bereishis, 31:24.

38 Vayikra Rabbah, 1:13.

39 Not simply He will not permit me to go. Bil'am did not admit that he depended on G-d. (G.A., from Rashi to v. 13.)

40 Not literally sitting.

41 But Rashi to Bereishis (3:9,) explains that G-d asked Bil'am who the men were, as a means of opening the conversation with him. Still, He knew that the question could be interpreted as an indication of His lack of omniscience. He placed, before Bil'am, the choice of interpreting the question as a conversation opening, or as a lack of knowledge. G-d does not lead the wicked astray, but he provides them with the opportunity to choose wisely or erroneously. (G.A.)

42 Tanchuma, 5.

43 Tanchuma, ibid. Why did Bil'am mention that Balak was a king? (M.)

44 Balak merely requested a general curse, {Hebrew Ref} (v.6). Because of his hatred for the Jewish people, Bil'am changed this to the more specific, clearer {Hebrew Ref} , from {Hebrew Ref} , "to specify clearly." Balak followed suit, and also changed to (v.17) {Hebrew Ref} . (M.)

45 Tanchuma, ibid.

46 Bil'am did not say "banish them from the land" as did Balak. (M.)

47 V. 6.

48 Tanchuma, ibid.

49 Instead of a single admonishment," do not go with them to curse the people," there are two phrases; "do not go with them," and "do not curse the people." "Do not go" was G-d's admonishment. "Do not curse" was His reply to Bil'am's suggestion to curse them where he was. (M.)

50 "For they are blessed" is not a reason not to curse them. It was the reason Bil'am's blessing was unnecessary. (M.)

51 Tanchuma, ibid. Eventually, Bil'am blessed the people (23:8, etc.), but only as an instrument of G-d. His own blessing was unacceptable, as it was tainted by his evil nature, like the honey made undesirable by the sting. (G.A.)

52 Since Balak responded by dispatching higher ranking officials. (M.) Or, Bil'am told them that G-d would not allow him to go with them, but omitted G-d's admonition against cursing Yisroel. Clearly, he wanted them to think that they were his reason for not going. (G.A.)

53 Tanchuma, ibid.

54 Not that there was no honor before. (M.)

55 Tanchuma, ibid. 6.

56 If he could have, he would have violated the word of G-d, for a houseful of gold and silver. (G.A.)

57 Tanchuma. ibid.

58 He was able to avoid revealing this before (v. 13). Now, he had no choice. (G.A.)

59 Without being aware that his words were prophetic. (M. Cf. Rashi to Shemos, 45:18)

60 "The word of G-d" in our passage refers also to His blessings to the patriarchs. (M.)

61 Tanchuma, ibid.

62 Ibid. From "also."

63 Without knowing. (M. See fn. 62.)

64 Tanchuma, ibid.

65 From {Hebrew Ref} , lit. "for you," rather than {Hebrew Ref} . (M.)

66 Without waiting for his servants. (S.C.)

67 Avrohom's zeal in rising early nullified Bil'am's. Thus, our verse merely states " {Hebrew Ref} ," "he rose," rather than {Hebrew Ref} , "he rose early," as with Avrohom. Scripture recognizes Avrohom's fervor, but not Bil'am's. (G.A.)

68 Bereishis, 22:3.

69 Sanhedrin, 105b.

70 Tanchuma, B.

71 As G-d had granted Bil'am permission to go (v.20), why was He angry? Because He had allowed him to go only for monetary gain (Rashi there), but was essentially opposed. Yet Bil'am persisted in going. (M.)

72 The name A-d-o-n-o-y used here denotes G-d's attribute of mercy. (M.) Or, {Hebrew Ref} , lit. "for him," indicates that the angel acted mercifully for Bil'am's sake. (N.Y.)

73 Tanchuma, ibid.

74 As a matter of propriety. Rashi to Bereishis, 22:3, however, noting that Avrohom traveled with two attendants, states that the distinguished person "may not" journey without two servants, implying that to do so would be sinful. There, Avrohom was alone except for the servants. A distinguished person may not endanger himself by traveling alone. But Bil'am was in any case not alone, as he was accompanied by the dignitaries. For him, the servants were necessary only as a matter of propriety, as befitting someone of his dignified stature. (G.A.)

75 Why are "two" specified? (M.)

76 I.e., when one needs to relieve himself, the other will serve in his stead. (S. C. from Rashi to Bereishis, 22:3)

77 Tanchuma, ibid.

78 Ordinarily, an angel would merely pronounce destruction against those to be punished. Why did this one use the sword? (M.)

79 31:8.

80 Tanchuma, 8.

81 "... of all the people at my feet." The king of Aram boasted that he commanded a great army. Melachim 1, 20:10.

82 But the Almighty.

83 Yeshayah, 40:12.

84 From {Hebrew Ref} , "stone wall," in v. 24. (M.)

85 He did not pass him from behind---he was already before him. Rather, he passed further ahead than before, and stopped at a narrower spot. (G.A.)

86 Bereishis, 33:3. Yaakov passed before his family. Here, too, he was originally before them, and proceeded ahead. (G.A.)

87 8.

88 The first place (v.3) was a broad area, unlimited by any barrier, like Avrohom, who was the father of many nations---the descendants of Yishmael, Eisav, and Keturah---in addition to the Bnei Yisroel. The second place (v. 24) was narrower, with barriers on either side, representing Yitzchak, who fathered only two nations---the descendants of Yaakov and Eisav. The third (our verse) was narrowest, with no room to pass on either side. This corresponded with Yaakov, all of whose descendants were included in the people of Israel. (G.A.)

89 From {Hebrew Ref} , lit. "feet," rather than {Hebrew Ref} . This alludes to the pilgrimages, entitled {Hebrew Ref} , lit. "ascending with the feet." (G.A.)

90 Tanchuma, 9. Why the pilgrimages in particular? Because Bil'am displeased G-d by traveling with the Moavites. The angel showed him that the Bnei Yisroel, whom he wished to destroy, pleased G-d by traveling on the pilgrimages. (L.H.)

91 Actually, Bil'am's curses were only influential when G-d was angry (Rashi to 23:8). But he concealed this from the ministers, who thought that his powers were always effective. (S.C.)

92 Tanchuma, ibid.

93 Who renders {Hebrew Ref} , lit. "have I learned," i.e., "have I been accustomed [to do this?]"

94 Iyov, 2.2. See Rashi there, second interpretation.

95 The donkey, however, insisted that she was Bil'am's regular means of transportation, not the horse. Indeed, the donkey declared that Bil'am indulged in immoral relations with her. {Hebrew Ref} is interpreted as "I warmed," meaning the warmth of passion. (Avodah Zarah, there)

96 4b.

97 First she sensed my presence, and was afraid. Then she saw me. (G.A.)

98 The letter {Hebrew Ref} in {Hebrew Ref} represents {Hebrew Ref} , "she was afraid," the letter {Hebrew Ref} represents {Hebrew Ref} , "she saw," and the letter {Hebrew Ref} represents {Hebrew Ref} , "she turned."

99 Shabbos, 105a.

100 Our passage omits a number of phrases. The sense of the passage is as follows: "...I went out to thwart you. [The donkey pressed against the wall] because she was afraid and she saw, so she turned. (G.A.) ["The reason I went out to thwart you is that] the course [you have taken] is against me." (M.)

101 The complete passage would read {Hebrew Ref} , "because the traveller along the course [Bil'am] hurried on the course which is against me" (M.).

102 Meaning David's soul longed (Shmuel 2, 13:39). (M.)

103 Meaning, "the traveler along the course desired the course which is against me." (G.A.)

104 Iyov, 16:11.

105 But not literally "perhaps"---the donkey definitely turned. (S.C.)

106 'Also' seems to modify 'you', meaning, 'in addition to others whom I killed, I would have killed you also.' But no one else was killed. According to the rearrangement, 'also' modifies the killing, meaning, 'in addition to restraining you, I would also have killed you.' (G.A.)

107 Why mention allowing the animal to live? To indicate that if it had not turned it would have lived, but not now. (G.A.)

108 Vayikra, 20:16.

109 With whom she had immoral relations, so that, when the animal passes a thoroughfare, it might not be said, "this is the one through whom so---and---so was stoned." (Sanhedrin, 54a)

110 Vayikra, 20:15.

111 Tanchuma, 10.

112 Tanchuma, 10.

113 Bil'am stipulated that it was wicked in 'your' eyes, i.e. the angel's---but not G-d's. (G.A.)

114 Bereishis, 22:2.

115 Tanchuma, ibid.

116 Makos, 10b. Since G-d was clearly opposed, why did he tell him to go? (M.)

117 From 'with' the men. (S.C.)

118 Why add {Hebrew Ref} ? To indicate that G-d's instructions would be immutable. (G.A.)

119 Tanchuma, ibid.

120 Ibid.

121 Why not simply "to the border," why mention the city? (M.)

122 Tanchuma, ibid.

123 Unknowingly. See Rashi to v. 18.

124 He should have said, 'do you really think I am incapable? etc.' The omission of Bil'am's thought suggests that Balak's statement may be read as a declaration of fact: 'Really, I am incapable of honoring you.' (G.A.)

125 Tanchuma, 11.

126 Ibid. Scripture does not specify that he slaughtered "much" cattle, as with Adoniyahu (Melachim 1. 1:19). Balak promised much, but fulfilled little. (G.A. See Rashi to Bereishis, 23:16)

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Chapter 23 - Text Notes

127 From "perhaps." But before (22:19), he was confident that G-d would speak to him at night. (G.A.) See Rashi to 24:4. (M.)

128 From the casual denotation. (M.)

129 From the defilment denotation. (M.)

130 Bereishis Rabbah, 52:5.

131 {Hebrew Ref} denotes seven separate objects. {Hebrew Ref} denotes a single entity comprised of seven parts. (G.A., 8:3) Bil'am's use of {Hebrew Ref} indicates that his altars corresponded with those of the patriarchs, representing the sum total of their devotion through sacrifices. See fn. 6.

132 The number 7 in Scripture signifies that all aspects are included in the total. [e.g., seven days of creation]. The patriarchs' total of seven altars indicated that they were devoted to G-d in every possible way. Bil'am represented the 70 gentile nations---humanity, outside of the Jewish people, in all of its aspects. He tried to supplant the patriarchs with his own seven altars. (G.A.)

133 Bereishis, 12:7.

134 Ibid, 12:8. "... He built an altar there ..."

135 Ibid, 13:18.

136 ". ..and he built an altar there."

137 Ibid, 22:9.

138 Ibid, 26:25.

139 33:20.

140 35:14.

141 Tanchuma, 96:1.

142 Why did Bil'am specify "an ox and a ram"? (M.)

143 Balak did not name them, but simply asked Bil'am to curse "this people" (22:6)---by whichever name would be effective. (G.A.)

144 How did the lack of a previous curse indicate that they could never be cursed? (G.A.)

145 Bereishis, 49:6,7. Yaakov cursed the rage of his sons, Shimon and Levi, who executed all the males in the city of Shechem.

146 Ibid, 27:33. When Yitzchok realized that his son Yaakov had deceived him by impersonating Eisav, he exclaimed, "let him also be blessed."

147 The people if they fulfilled the Torah.

148 Devorim, 27:12.

149 Ibid, 13.

150 Tanchuma, 1.

151 Bil'am's curses would have been effective during the moment each day when G-d is generally angry. During the days of Bil'am's dialogue with Balak, however, G-d was never angry. (G.A., from Sanhedrin, 105b.)

152 He advised Bil'am to destroy the Jewish people by cursing them. (Rashi, there.)

153 He replied that his curses were ineffective so long as G-d was not angry. (Ibid.)

154 Michah, 6:5.

155 {Hebrew Ref} , lit. "head," also means "origin."

156 "Mountains" alludes to the patriarchs, "hills" to the matriarchs. (S.C.)

157 Tanchuma, 12.

158 Our phrase amplifies the preceding one. How will they gain from their well founded, powerful ancestral roots? They will dwell alone.

159 See Rashi's following commentary.

160 Yirmeyahu, 30:11.

161 Devorim, 32:12.

162 When they partake with the nations, it will not be reckoned as a debit.

163 Tanchuma, 12.

164 "... of whom it was said that they would be as plentiful as the dust of the earth," from the blessing to Avrohom, Bereishis, 13:16. But why does Targum specify the Jewish children as the beneficiaries of this blessing? (M.) Because the blessing was not for numerical superiority, but for the quality of renewal and regeneration, as expressed in the proliferation of Jewish children. (G.A.)

165 Targum's interpretation of {Hebrew Ref} is, "or count one quarter of Yisroel" i.e., one of the four camps.

166 Not of their quantity, but of the quality of the reward for performing them. (S.C. from Rabeinu Bachya.)

167 Even with as lowly a substance as dust, certainly with other, more precious substances. Thus, they are too meritorious to be cursed. Or, because of their mitzvos with dust, they merit the blessing making them as plentiful as the dust of the earth (Bereishis, 13:16), rather than the destructivenss of Bil'am's curses. (G.A.)

168 Devorim, 22:10.

169 Vayikra, 19:19.

170 19:19.

171 5:17.

172 Tanchuma, 12.

173 Ibid.

174 Bilam's words were directed towards the Jews, as indicated by Balak's complaint (v. 11) that he had blessed his enemies. (M.)

175 But not the future tense, as in verse 27. Since the curse there would depend on G-d, it could not have been commanded. (G.A.)

176 Tanchuma, 13.

177 If it refers merely to "return to Balak," why does Scripture repeat, "and He said" [return to Balak]? (M.)

178 "G-d placed the word in his mouth" in verse 5 is understandable, as it informs us that "return to Balak" there, was the word of G-d. Our verse, however, has already stated "G-d chanced to call Bil'am." Why repeat that He placed the word in his mouth? (G.A.)

179 Tanchuma, ibid.

180 But our verse omits "all."

181 Ibid.

182 Bil'am was prepared to speak. Why did Balak ask? (G.A.)

183 Tanchuma, ibid.

184 Ibid.

185 Scripture sometimes adds the possessive masculine {Hebrew Ref} , although it seems incompatible with the plain meaning of the verse.

186 Tehillim, 50:10.

187 Bereishis, 1:24.

188 Tehillim, 114:8.

189 Tanchuma Vayera, 13.

190 Not as a question, but as a statement. G-d is not like mortals, who retract and reconsider. (M.Y.)

191 From their original sureness. Then they reconsider whether to change their minds completely. (G.A.)

192 "Behold" implies an answer to a question. (G.A.)

193 Our verse is related to the end of verse 17. (M.)

194 Not literally taken, but received. (M.)

195 {Hebrew Ref} is a verb. (M.)

196 In the past tense conjugation, the first letter is generally vocalized with a chiyrik, and the second letter dotted. However, since the letter {Hebrew Ref} cannot be dotted, the preceding letter {Hebrew Ref} is vocalized with a tzayreh instead. (G.A.)

197 Tehillim, 74:18, meaning: the enemy reviled [Ad-noy].

198 One who blesses the thief, angers G-d. Tehillim, 10:3.

199 At the beginning of the word, on the {Hebrew Ref} .

200 At the end, on the {Hebrew Ref} .

201 One does not see idol worshipers in the house of Yaakov.

202 Tanchuma, 14.

203 Tehillim, 7:15.

204 Ibid, 10:14.

205 Shmuel 2, 15:37.

206 Shoftim, 15:6.

207 22:5.

208 Tanchuma, 14.

209 {Hebrew Ref} is like {Hebrew Ref} , "loftiness," but not "ram." Scripture would not compare G-d's power to that of an animal. (M.)

210 G-d delivered them from Egypt with great miracles, performed at His level of loftiness and exaltation. (G.A.)

211 Iyov, 22:25.

212 The word {Hebrew Ref} in the various passages.

213 Bereishis, 1:20.

214 Lifting one's self in defiance of gravity requires enormous strength. (M.)

215 Gittin, 68b. Like the spirits, G-d's power is metaphysical. (G.A.)

216 The present time, when the friendship of G-d is with them [v.21]. (M.)

217 Yeshayah, 30:20.

218 Accordingly, our phrase is related to the beginning of the passage. Since "there is no sorcery in Yaakov," they will be told through prophets, not sorcery. (M.)

219 The oracle placed in the kohein gadol's breastplate. (Shemos, 28:30)

220 Midrash Aggadah.

221 His interpretation is that the sorcerers and magicians do not benefit Yaakov and Yisroel, only the deeds of G-d. See Ramban.

222 Not simply as strong as the lion, otherwise why mention rising? (G.A.) Also, all of Bil'am's other remarks extol the Jewish relationship with G-d. (M.)

223 The comparison with the lion is appropriate, as mitzvos represent great spiritual power. (G.A.)

224 Tanchuma, 14.

225 This is the interpretation of "and drinks the blood of those killed." (M.)

226 Tanchuma, ibid.

227 Powerful as the lion, they will not rest in their land until they kill its inhabitants and take possession of their property.

228 Moshe "will not lie down [i.e., die] until he eats the spoils and drinks the blood of those killed"---the Midianite kings and Bil'am. Although Bil'am is not referred to specifically in the prophecy, he is presumably included among "those killed." (M.)

229 Yehoshua, 13, 22.

230 Each phrase is in addition---"also"---to the other. "Also do not curse them" [in addition to not blessing them], for your curse will be transformed into a blessing. "Also do not bless them" [in addition to not cursing them]; better remain silent.

231 Let the child be cut in half and belong to neither of us. (Melachim 1, 3:26)

232 All will be punished. (Devorim, 32:25)

233 Since it depends on G-d's acquiescence. (G.A.)

234 V. 13.

235 Why did he choose Pe'or? (M.)

236 Like Balak, who mistakenly thought the curse would descend. (N.Y.)

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Chapter 24 - Text Notes

237 Midrash Aggadah.

238 Ibid.

239 He mentioned the golden calf, which the Israelites had worshiped in the wilderness.

240 Midrash Aggadah. Why mention that he lifted his eyes? (M.)

241 Avos, 5:19.

242 22:13,18.

243 Midrash Aggadah.

244 Bava Basra, 60a.

245 Not the spirit of prophecy, as no prophecy follows, but a different spirit, from G-d. (S.C.)

246 Tehillim, 114:8. The {Hebrew Ref} , generally indicating the male possessive, is superfluous. Here, too, the {Hebrew Ref} is superfluous.

247 Tanchuma, 13.

248 Avodah Zarah, 69a. If a barrel of wine was left untended in a place frequented by gentiles, long enough to have been opened and sealed, with the seal having dried, the wine is prohibited.

249 Nidah, 31a.

250 23:10.

251 Thereby agreeing with the first interpretation's conclusion that he was blind in one eye. (S.C.)

252 Sanhedrin, 105a.

253 Midrash explains why "fallen" is used, rather than "lying down." (S.C.)

254 And thus not included in the covenant of G-d. A partner in the covenant of circumcision (Bereishis, 17:10), however, could stand with G-d. (G.A.)

255 Midrash Aggadah.

256 Bava Basra, 60a.

257 After the conquest of Eretz Yisroel, the Tent of Meeting which served as the Mishkon in the wilderness was located at Shiloh. (Yehoshua, 18:1)

258 In Jerusalem.

259 They are good.

260 The word {Hebrew Ref} , "[Divine] dwelling place," is read as {Hebrew Ref} , "security." Like security, which is taken as collateral in lieu of the debt, the Mishkon was destroyed, or "taken" by G-d, in place of the Israelites themselves. See Rashi to Shemos, 38:21.

261 Eichah, 4:11.

262 Ibid.

263 Tanchuma, Mishpatim, 11.

264 V.1.

265 He praised the goodliness of their tents of prayer and study, and the presence of the Shechinah among them, instead of wishing that their prayers and studies be ended, and that the Shechinah no longer visit them. (M.) He intended to end their prayer and study because he knew that if the "voice of Yaakov" were stilled, the "hand of Eisav" (Bereishis, 27:22) would prevail. (G.A.)

266 The final chapter of Sanhedrin, 105b.

267 {Hebrew Ref} , "like fragrances."

268 Shir Hashirim, 4:14.

269 Yeshayah, 40:22.

270 Doniel, 11:45.

271 Midrash Aggadah.

272 A great king shall come forth from his sons and rule over many peoples.

273 Shaul.

274 Midrash Aggadah.

275 Not Shaul's.

276 Midrash Aggadah.

277 Tzefaniah, 3:3.

278 Yechezkel, 23:34.

279 Yosef's brothers, who were to share their father's inheritance with him. Bereishis, 49:23.

280 Yael beheaded Sisera. Shoftim, 5:26.

281 This is the explanation of our passage. {Hebrew Ref} , the portion of the oppressors---Eretz Yisroel--- {Hebrew Ref} , the Israelites shall apportion among themselves.

282 Tehillim, 68:24.

283 Devorim, 32:39.

284 {Hebrew Ref} , "no kingdom will move them."

285 22:18.

286 Midrash Aggadah.

287 My 'people,' not just my place, or my country. (S.C.)

288 Sanhedrin, 106a. Bil'am detailed a systematic plan for the Moavite women to entice the Israelites into committing immoral acts with them.

289 The women later captured by the Israelites.

290 31:16.

291 The actual advice, however, is omitted.

292 V. 17.

293 {Hebrew Ref} "I will advise you concerning what you should do."

294 But not literally His thoughts---Bil'am did not even know his own donkey's thoughts [22:23]. (D.T., from Sanhedrin, 105b.) Also, {Hebrew Ref} is interpreted as {Hebrew Ref} , "knowing the time of the Most Exalted." (M.Y.)

295 {Hebrew Ref} , "a king shall rise."

296 Shmuel 2, 8:2. David laid the Moavites, who had murdered his parents, on the ground. Those who were measured in the first two string lengths were killed, those in the next length were spared.

297 Melachim 2, 19:24.

298 Yeshaya 51:1.

299 Mishlei, 30:17.

300 Adam had two other sons, Kayin and Hevel. Hevel died without children, and all of Kayin's descendants perished in the great flood. (S.C.)

301 Mashiach, who will destroy Edom. But v. 17 refers to David, who would attack Moav. (M.)

302 Tehillim, 72:8.

303 Ovadiah, 1:18.

304 Midrash Aggadah.

305 Not literally, but with intellectual vision. (M) Rashi above (v. 17) described Bil'am's vision of Yaakov's glory as "seeing," but here, he describes his vision of Amalek's punishment as "gazing," indicating greater concentration. Bil'am studied Amalek's punishment, "gazing" to determine its cause. He concluded that it was Amalek's role as the first to attack Israel. (G.A.)

306 Not the first nation historically---Amalek was a grandchild of Eisav, and was preceded by many other nations. Nor was Amalek the first in distinction---his mother was a maidservant of Eisav's son, Elifaz. (S.C.)

307 Not by means other than warfare (G.A.), and not by some other nation (M.)

308 Devorim, 25:19. Since the Torah commands this, the implication is that it will eventually be fulfilled. (M.)

309 ". .. turn away, descend from the Amalekites, lest I destroy you with them." (Shmuel 1, 15:6.)

310 Keini was one of Yisro's seven names. (Rashi to Shemos, 18:1)

311 Divrei Hayamim 1, 2:55.

312 The names allude to their greatness. Tirasites from "tira," gate, Shimasites from "shema'ata," teaching, Sochasites from "socheh," to see. They sat at the city gates, as was customary for members of the Sanhedrin, were well versed in the Torah's teachings, and "saw" with divinely inspired perception. (S.C.)

313 Perhaps this does not question Keini's place with Israel, but simply praises them (M.)? But all of Bil'am's prophetic statements extolled Israel, reversing his desire to curse them. Rashi, therefore, interprets his praise of Keini as a reflection of Israel's greatness. "How could Keini have merited the strength of dwelling with Israel"? (D.D)

314 Shemos, 1:10. On the basis of this advice, the Egyptians persecuted the Jews.

315 Sanhedrin, 106a.

316 Of Israel, exiled by the king of Ashur. (Melachim 2, 17:6)

317 The cities where the king of Ashur settled the Jewish exiles. (Ibid)

318 The upheavals caused by the mixing of the nations and the Roman attack.

319 Euphrates. (Targum Onkelos)

320 Doniel, 7:11. The reference is to the Roman empire, fourth in Doniel's vision. (See commentaries there)

321 Yeshaya, 33:21.

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Chapter 25 - Text Notes

322 Rashi follows the plain interpretation, from Sanhedrin, 106a. According to another opinion there, {Hebrew Ref} alludes to {Hebrew Ref} , "foolishness," referring to the foolish behaviour of the Israelites who sinned there. (M.)

323 The Israelites behaved with scrupulous virtue in Egypt, despite the licentiousnes of the Egyptian culture, and their status as slaves (see Rashi to 26:5). Why did they now turn to immorality? As a result of Bil'am's advice. (M.)

324 Chapter 11, Sanhedrin, 106a. Although Scripture clearly mentions Bil'am's advice (31:16), Rashi cites Sanhedrin instead, as the Scriptural statement is general, whereas Sanhedrin describes his detailed, step by step plan for enticing the Israelites. (M.) The details are inferred by "the 'daughters' of Moav"---Sanhedrin mentions Bil'am's specification that only young Moavite women be chosen to seduce the Israelite men. (G.A.)

325 From the feminine {Hebrew Ref} , "their gods"---the gods of the women with whom they sinned. (G.A.)

326 Sifri, 25:1.

327 {Hebrew Ref} means opening, or baring. (M.)

328 Sifri, ibid.

329 From v. 8, which declares that the plague ended. (M.)

330 Sanhedrin, 35a.

331 Not the judges. (G.A.)

332 Shmuel 2, 21:6.

333 Sanhedrin, 45a. As idolatry is punished by stoning, why were they hung? (S.C.)

334 Since the sun creates everyone's view, 'before the sun' means in the public view. But not literally to be hung facing the sun. Why would the Torah mandate this? (M.)

335 Unlike all other executions, which must take place at a distance from the camp, the hanging here was near enough to be viewed. (G.A.)

336 Tanchuma, 19.

337 18a.

338 ' ... in silence'?

339 Chapter 9, Sanhedrin, 82a.

340 V. 15.

341 Yisro's daughter, however, had, in fact, converted. (S.C., from Rashi to Sanhedrin, there.)

342 Sanhedrin, ibid.

343 Why did they weep here more than at the golden calf, or any of the other transgressions? Because there, Moshe punished the sinners, but here, he was ineffectual. (M.)

344 Shemos, 32:20. Moshe had all six hundred thousand swallow the powder, and those who worshipped the calf died from it. (See Rashi there)

345 The kehunah. See v. 13.

346 Tanchuma, 20.

347 From "Pinchas 'saw'." (M.)

348 Publicly. (M.)

349 During the forbidden act (M.)

350 Sanhedrin, 82a.

351 The kohein's sacrificial gifts. (Devorim, 18:3. See Rashi there)

352 I.e., from personal hatred. (Rashi to Sanhedrin, there.)

353 Six miracles. The sinners did not separate (thereby prohibiting Pinchas from killing them), Zimri did not call on his fellow tribesmen to aid him, they were stricken precisely in their genital organs, they remained fixed to the spear until the people witnessed them, the doorpost did not impede their removal, the people were felled by the plague to distract Zimri's tribesmen so that they would not rescue him. (M. and G.A., from Sanhedrin.)

354 One miracle may be attributed to coincidence, but many, demonstrate Providential intervention (G.A.)

355 Sanhedrin, ibid, Tanchuma, 21.

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