Bamidbar
Book 4: Numbers
BALAK - RASHI COMMENTARY
Chapter 22 - Rashi
Verse 2: Balak saw ...1
all that Yisroel had done to the Emorite.
He said, "Those two kings whom we relied on
could not withstand them, certainly we can not."
Therefore, "Moav became terrified."2
Verse 3: [Moav] became terrified.
The word denotes fear,3 as in "fear for yourselves."4
Moav detested.
They detested their lives,5
similar to "I am disgusted with my life."6
This is a shortened sentence.7
Verse 4: To the elders of Midian.
But were they not ancient enemies, as it is said,
"who attacked Midian in the field of Moav,"8
when Midian went to war against Moav?
Still, because of their fear of Yisroel, they made peace.
But why did Moav see fit to accept advice from Midian?
When they saw the supernatural victories of Yisroel,
they said, "Their leader was raised in Midian.
Let us ask them what his character is."
They told them:
"He has no power, except with the mouth."
They said, "We, too, will confront them
with a man whose power is with his mouth."9
Just as the ox laps up.
Whatever an ox10 laps up
is no longer marked by blessing.11
At that time.
He was unsuited for royalty.
He was one of the chieftains of Midian,12
and when Sichon died,
he was appointed over them temporarily.13
Verse 5: To Pesor.
Like the money changer,14 to whom
everyone dispatches money.
Similarly,
all the monarchs
dispatched their correspondence to him.15
According to the plain meaning of the passage,
this was the name of the place.16
The land of his people.
Balak's17---he came from there.
This person (Bil'am) prophesied,18 and said to him,
"You are destined to be a king."19
Should you ask,
why did the Holy One, Blessed is He,
visit His Divine Presence on an evil gentile?20
So that the nations might not extenuate themselves
by saying,
"If we had prophets, we would have repented."
He established prophets for them,
and they breached a universal barrier;
they had originally refrained from promiscuity,
but this person (Bil'am) advised them
to indulge freely in promiscuity.21
To call him.
The invitation was his, for his benefit,22
as he offered him a large sum of money.
A nation came out of Egypt.
You may ask, "Why is this harmful to you"?
Behold, they have covered the face of the earth.
Sichon and Og, who were our23 guardians,
were killed by them.24
And is located across from me.
This is written incompletely.25
They are nearby, to cut me down,26
as in, "I cut them down."27
Verse 6: [Enable] us to strike at him.
My people and I28 will strike at them.
Another interpretation:
This term is found in the Mishnah,
"He reduces the price for him"
---to diminish them29 a little.30
For I know, etc.
Through the war of Sichon, whom you assisted
in striking down Moav.31
Verse 7: With magic charms in their hands.
All types of magic charms, so that he could not say,
"My tools are not with me."32
Another interpretation.
The elders of Midian33 took up this mystical omen:
They said, "If he comes with us this time,
there is something to him;
but if he rebuffs us, it is useless."34
This is why, when he said to them,
"Spend the night here,"35
they said, "It is hopeless."
They left him there and departed, as it is said,
"the Moavite chieftains stayed with Bil'am,"36
but the elders of Midian departed.
Verse 8: Spend this night here.
The Sacred spirit visits him only at night.
It is the same with all of the gentile prophets,
and it was the same with Lavan---
in a dream at night, as it is said,
37"G-d appeared to Lavan the Aramean
in a dream that night,"
like a man who visits his concubine secretly.38
According to what Ad-noy tells me.
If He advises me to go with people like you,
I will go with you.
Perhaps it is beneath His dignity to allow me to go,
unless it is with higher ranking officials than you.39
Remained (lit. sat)
The word denotes remaining.40
Verse 9: Who are these men with you?
He gave him the opportunity for error.41
He (Bil'am) said,
"At times, not everything is revealed to Him.
He is not omniscient.
So I shall divine a time
when I can curse without his understanding."42
Verse 10: Balak son of Tzipor, etc.
Although I am not distinguished in Your eyes,
I am distinguished in the eyes of kings.43
Verse 11: Curse for me.
This [ {Hebrew Ref} ] is harsher than {Hebrew Ref} ,44
as it is specific and clear.45
And banish him.
From the world.46 Balak only said,
"I will banish them from the land,"47
I seek only to get them away from me.
Bil'am hated them more than Balak.48
Verse 12: Do not go with them.
He (Bil'am) said to Him, "if so, I will curse them here."
He (G-d) said to him,
"You shall not curse the people."49
He (Bil'am) said to Him, "If so, I will bless them."
He (G-d) said to him, "They do not need your blessing."50
For they are blessed.
[This follows] the proverb: One says to the wasp,
"Neither your honey nor your sting."51
Verse 13: To go with you.
But with higher ranking officials than you.52
We learn that he was arrogant,
and was unwilling to reveal
that he was under G-d's domination,
except in insolent terms.
Therefore, "Balak persisted..."53
Verse 17: I will honor you greatly.
More than you have received in the past,54
I will give you.55
Verse 18: Silver and gold enough to fill his house.
We learn that he was avaricious,56
and he coveted the money of others.
He said,
"He should rightfully give me all his gold and silver,
since he would have to hire great armies,
which may or may not succeed,
whereas I will certainly succeed."57
I cannot transgress.
He was forced to reveal58
that he was dominated by others.
And he prophesied59 here
that he would be unable to nullify the blesings
which the patriarchs received
by word60 of the Divine Presence.61
Verse 19: You also.
His mouth ensnared him.
You, too, will, in the end, leave in frustration,
like the first ones.62
What more will [Ad-noy tell me].
He will not alter his word from a blessing to a curse.
Would that he does not add a blessing.
Here, he prophesied63
that He (G-d) would bless them further
through him (Bil'am).64
Verse 20: If [the men have come] to call you.
If the invitation is for you,65
and you expect remuneration,
then rise and go with them.
However.
In spite of you.
Whatever I will say to you, you will do.
Nevertheless, "Bil'am went."
He said, "perhaps I can convince him to agree."
Verse 21: [He] saddled his donkey.
From here [we derive]
that hatred breeds impropriety---
he saddled it himself.66
The Holy One, Blessed is He, said,
"Evil one,
their patriarch Avrohom has already preceded you"!67
as it is said:68
"Avrohom rose early and saddled his donkey."69
With the Moavite dignitaries.
His heart (intent) was exactly the same as theirs.70
Verse 22: Because he went.
He saw that the thing was evil
in the Omnipresent's eyes,
and yet he craved to go.71
To thwart him.
{Hebrew Ref}
He was an angel of mercy,72
who wanted to prevent him from sinning,
so that he would not sin and perish.73
Accompanied by his two attendants.
From here we derive that when a distinguished person
embarks on a journey,
he should74 bring along two75 people to attend him,
who will, in turn, attend one another.76 77
Verse 23: The donkey saw.
But he [Bilam] did not see,
for the Holy One, Blessed is He, granted an animal
greater perception than a man,
who, because of his intelligence,
would become deranged
from the perception of destructive spirits.
With his sword drawn in his hand.
He said, "This evil one abandoned the tools of his trade,
for the weapon of the gentile nations is the sword,
whereas he accosted them with his mouth,
which is their calling.
So I will take hold of his [tool],
and accost him with his calling.78
This, too, is the way he came to his end---
"and Bil'am the son of B'or,
they killed with the sword."79 80
Verse 24: In a narrow path.
As Targum [Onkelos] renders, {Hebrew Ref} , "in the path."
Similarly,
"If the dust of Shomron is sufficient for the paths..
.,"81
the dust which attaches itself
to the soles of the feet when walking.
Similarly, "Who82 measured the waters with his step"?83
with his feet, when walking.
With a barrier at either side.
Unless specified otherwise,
{Hebrew Ref} , refers to a barrier of stone.84
Verse 25: She was pressed.
She (the donkey), herself.
And pressed.
Others---Bil'am's foot.
Verse 26: Ad-noy's angel passed further ahead.
Passing further before him,85
proceeding to place himself before him
in a different place,
as in, "he passed before them."86
There is a Midrash Aggadah in Tanchuma:87
Why did he see fit to stop in three places?
He showed him the signs of the patriarchs.88
Verse 28: These three times (lit. legs).
He hinted to him:
"You seek to uproot a people which celebrates
three pilgrimages89 a year?"90
Verse 29: You ridiculed.
This follows Targum [Onkelos].
The word denotes insult and humiliation.
Would that I had a sword in my hand.
This matter was extremely disparaging for him
in the eyes of the dignitaries.91
This man is en route to kill an entire nation verbally,
yet, for this donkey, he requires weapons of war!92
Verse 30: Was it ever my habit.
This follows Targum [Onkelos].93
Similarly, "does man benefit G-d by learning"?94
The Rabbis extrapolate this passage in the Talmud:
They (the dignitaries) said to him,
"Why are you not riding a horse"?
He (Bil'am) said to them, "I sent it out to pasture," etc.,95
as stated in Maseches Avodah Zarah.96
Verse 32: Because your way is contrary to me.
Our Rabbis, the sages of the Mishnah,
expound this as an acronym:
"She was afraid [of me],97
she saw [me], and she turned,98 99
because the course is against me,"100
as if to say, "to arouse my vengefulness,
and to anger me."
According to the plain interpretation,
"because the course hurried against me."
The word [ {Hebrew Ref} ] denotes hurrying.
Because I saw
that the traveler along the course (Bil'am)
hastened and hurried on the course
to anger and defy me.
This is a shortened passage,101
similar to "Dovid longed."102
Another interpretation:
{Hebrew Ref} denotes desire.103
Similarly, "through the wicked,
He strives for my good will,"104
He attempts to appease and comfort me
through the wicked,
who only anger me.
Verse 33: Had she not turned aside.
Like {Hebrew Ref} , "if not."
Sometimes {Hebrew Ref} , (lit. "perhaps")
is used to connote {Hebrew Ref} , "if not."105
I would surely have killed you.
This verse should be rearranged,106
to read "I would also have killed you."
As if to say,
"Not only would you have been restrained by me,
but you also would have been killed."
And she, I would let live.
But now, because she spoke and admonished you,
and you were unable to withstand her admonishment
as it is written, "He said, 'No' "---
I killed her,107 so that it should not be said,
"this is the one that drove away Bil'am
with her admonishment,
and he was unable to reply."
For the Omnipresent is solicitous with human dignity.
Similarly, "you shall kill the woman and the animal."108
109
Similarly, "kill the animal."110 111
Verse 34: Because I did not know.
This, too, was disparaging,
but he was forced to concede.
He had boasted that he could divine
the thoughts of Heaven,
but his own mouth bore witness, "I did not know."112
If it is wicked in your eyes, I shall return.
This reply was an attack against the Omnipresent.113
He (Bil'am) said to him,
"He Himself commanded me to go,
yet you, an angel, are nullifying His words.
This is customary with Him---
He says something, and an angel withdraws it.
He said to Avrohom,
'please take your son, etc.'114
then nullified His words through an angel.
I, too, if it is wicked in your eyes, must return."115
Verse 35: Go with the men.
A man is led along the path he wishes to follow.116
(Go with the men.
Since your portion is with them---117
in the end you will perish from the earth.)
But.
In spite of your wishes, "the word that I will speak."
118
With Balak's dignitaries.
He reveled in cursing them as much as they.119
Verse 36: Balak heard.
He dispatched emissaries to inform him.120
To the city of Moav.
To his metropolis, his most prominent city,121
as if to say, "Look at what they are trying to uproot"!122
Verse 37: Am I really incapable of honoring you?
He prophesied123 that he would, in the end,
depart from him in disgrace.124
Verse 39: Kiryas Chutzos
The city filled with market places,
with men, women, and children in its outer areas.
As if to say, "observe, and take pity,
so that they will not be uprooted."125
Verse 40: Cattle and sheep.
A small amount---
only one of the cattle, and one sheep.126
Verse 41: Bamos Ba'al.
As Targum [Onklos] renders,
"To the heights of his deity."
[Ba'al is] the name of an idol.
Chapter 23 - Rashi
Verse 3: Perhaps, Ad-noy will appear to me.
He does not usually127 speak with me by day.
He went away alone.
As Targum [Onkelos] translates, "alone."
The word denotes placidity and quiet,
as nothing but silence accompanied him.
Verse 4: Chanced to appear.
The word denotes a casual occurrence;
it denotes disgrace;
it denotes the uncleanness of seminal emission.
As if to say, "reluctantly128 and in humiliation."129
He appeared to him by day
only in order to display the preciousness of Bnei Yisroel.'130
The seven altars.
"I have arranged seven altars" is not written here,
but {Hebrew Ref} .131
He (Bil'am) said before Him:
"Their patriarchs built seven altars132 before you,
so I arranged [altars] to correspond with all of them.
Avrohom built four: "He built an altar there to G-d,
who had appeared to him."133 "From there, he moved
to the mountain, etc.,"134
"Avraham pitched his tent, etc.,"135 136
and one on Mount Moriah.137
Yitzchak built one: "He built an altar there, etc."138
Ya'akov built two:
One in Shechem,139 and one in Beis El.140 141
And I offered an ox and a ram on the altar.
But Avraham only offered up a single ram.142
Verse 7: Curse Yaakov for me;
Go, invoke wrath against Yisroel.
He instructed him to curse them with both names,
in case one of them was not the principal one.143
Verse 8: How can I curse, when G-d has not cursed.
When they deserved to have been cursed,
they were not cursed.144
When their father mentioned their sin,
"For they killed a man in their rage,"
he cursed only their rage, as it is said,
"Cursed is their rage."145
When their father entered deceitfully to his father,
he deserved to have been cursed.
What is said there? "Let him also be blessed."146
Of those who were to declare blessings 147 it is said,
"these [tribes] shall stand to bless the people."148
Of those who were to declare curses, is not said,
"these shall stand to curse the people,"
but "these shall stand at the curse"149---
He did not want
to invoke the word "curse" against them.150
If Ad-noy has not been angry.
I have no power,
except that I know how to pinpoint the moment
when the Holy One, Blessed is He, is angry.
But He was not angry during all those days
that I came to you.151
This is why it is said,
"My people, remember, now,
what [Balak] advised, etc.,152
and what Bil'am replied to him, etc.,153
so that you may know G-d's righteousness."154
Verse 9: For I view it from the mountain peaks
(lit. head of the mountains).
I gaze at their origins,155 the beginnings of their roots,
and I perceive that they are well founded
and powerful,
like the mountains and the hills,
because of the patriarchs156 and the matriarchs.157
Behold! A people which shall dwell alone.
This was acquired for them by their forefathers---158
to dwell alone, as rendered by Targum [Onkelos].159
And will not be reckoned among the nations.
As Targum [Onkelos] explains,
they will not be annihilated with the other nations,
as it is said,
"for I shall annihilate all the nations, etc." 160
They will not be reckoned with the rest.
Another interpretation: When they rejoice,
no nation rejoices with them,
as it is said, "G-d shall give them repose alone."161
But when the nations prosper,
they partake with each of them,
without debiting the balance of their account.
This is [the meaning of]
"and will not be reckoned among the nations."162
163
Verse 10: Who can count the dust of Yaakov.
As Targum [Onkelos] interprets,
"the children of the house of Yaakov, etc.,164
... of the four camps165"---of the four banners.
Another interpretation [of] the dust of Yaakov,
One cannot reckon166 the commandments
which they perform167 with dust.
"Do not plow with an ox and a donkey,"168
"do not plant kilayim,"169
the dust of the [red] cow,170 the dust of the sotah,171
and similar ones.172
Or count the seed of Yisroel.
The seed which emanates during their intercourse.173
May my soul die the death of the righteous.
Among them.174
Verse 13: Curse them for me.
The word denotes a command175: "Curse them for me."
Verse 14: Field of Tzofim.
This was an elevated area
where a lookout was stationed
to watch for forces which might approach the city.
To the peak of the mountain.
Bil'am was not as great a sorcerer as Balak.
Balak divined
that Bnei Yisroel would suffer a severe breach there,
for Moshe died there.
He thought
that the curse would descend upon them from there,
that this is the breach that I divine.176
Verse 15: I will be called here by chance.
By the Holy One, blessed is He.
I will be called by chance.
This denotes the reflexive usage.
Verse 16: And placed the word in his mouth.
What is this placing,177
and what would Scripture have been lacking
if it had said,
"return to Balak and say the following"?178
But when he heard that he was not permitted to curse,
he said, "Why should I return to Balak merely
to bring him grief"?
So the Holy One, Blessed is He, placed
a rein and a bit in his mouth,
like a man who equips his animal with a bit
to lead it wherever he wishes.
He said to him, "You will be forced to return to Balak."179
Verse 17: Accompanied by the Moavite dignitaries.
Above it states "and all the Moavite dignitaries."180
When they saw that it was hopeless,
some departed, leaving only some others.181
What did Ad-noy say?
This denotes derision,182 as if to say,
"you are not your own master."183
Verse 18: Arise, Balak.
When he saw that he was ridiculing him,
he intended to irritate him.
"Stand on your feet!
You are not permitted to remain seated
while I serve as the Omnipresent's emissary to you."184
Son of (lit. his son) Tzipor.
This is a Scriptural usage,185
like "beasts (lit. his beasts) of the forest,"186
"beasts (lit. his beasts) of the earth,"187
"into a spring (lit. his spring) of water."188
Verse 19: G-d is not like man, etc.
He has already sworn to them
to bring them and give them possession
of the land of the seven nations,
and you think
that you can kill them in the wilderness?189
Would He say, etc.
The word denotes a question.
Targum [Onkelos] translates190
"who retract and reconsider"---
they retract,191 then reconsider
whether to change their minds.
Verse 20: Behold, I was commanded to bless.
You ask me,192 "what has G-d said"?193
I have194 received [instructions] from Him to bless them.
[Bless.
Similar "to bless."]
[When] He has blessed, I cannot reverse it.
He has blessed them,195
and I will not reverse his blessing.
He has blessed.
As if it were {Hebrew Ref} .
This is how the letter {Hebrew Ref} is conjugated,196
like197 {Hebrew Ref} , as if it were {Hebrew Ref} .
Similarly,198 {Hebrew Ref}
One who lauds and blesses the thief,
saying "have no fear, you will not be punished,
you will be at peace,"
angers the Holy One, Blessed is He.
But one cannot say that {Hebrew Ref} is a noun,
for if so,
it would be vocalized with a minor patach [segol, {Hebrew Ref} ],
with the accent above.199
However, because it connotes action,
it is vocalized with a minor komatz [tzayreh, {Hebrew Ref} ],
with the accent below.200
Verse 21: One does not see evildoers in Yaakov.
As Targum [Onkelos] renders.201
Another interpretation: By following
its plain meaning, it may be expounded beautifully.
The Holy One, Blessed is He, does not look
at the evil in Yaakov.
When they transgress His commandments,
He does not pursue them exactingly
by reflecting on the wickedness and wrongdoing
of their violation of His doctrines.202
Transgression.
The word [ {Hebrew Ref} , (lit. tediousness)] denotes sin,
as in "sin conceives,"203
"for you observe sinful and infuriating behaviour."204
Because sinfulness is tedious before the Omnipresent.
Ad-noy, his G-d, is with him.
Even when they anger Him and are rebellious,
He does not leave them.
He has the King's friendship.
The word denotes affection and friendship,
like "David's comrade"205---one who loves David,
"and he gave it to his fellow."206
Similarly, Onkelos renders
"the King's Presence is among them."
Verse 22: G-d Who has brought them out of Egypt.
You said, "behold, a nation came out of Egypt"207---
they did not leave by themselves,
G-d delivered them.208
Has shown His great strength to them.
Like the power of His209 loftiness and elevation.210
Similarly, "and silver [shall be your] strength."211
It212 denotes strength.
Now I say that the word [ {Hebrew Ref} ] is from
{Hebrew Ref} . ("and let birds fly,")213
someone who flies to a lofty elevation---
this is a great application of power.214
{Hebrew Ref} , lofty flight.
Another interpretation [of] {Hebrew Ref} ,
"the power of the re'emim."
The Rabbis explain
that this refers to the demons and evil spirits.215
Verse 23: For there is no sorcery in Yaakov.
For they deserve to be blessed,
since there are no sorcerers or magicians among them.
In due time, it will be said to Yaakov, etc.
There is destined to be another time such as this,216
when their preciousness will be revealed
before everyone's eyes,
for they will be seated before Him
studying the Torah from His mouth,
and their partition
will be further within, than the administering angels,
who will ask them, "What has G-d done"?
This is [the meaning of] what is said,
"your eyes shall behold your master."217
Another interpretation:
{Hebrew Ref} does not refer to the future,
but to the present.
They have no need for magicians and sorcerers,218
for at any time when it is necessary
that Yaakov and Yisroel be told
what the Holy One, Blessed is He, has done,
and what He has decreed on high,
they do not perform magic or sorcery.
Rather, they are told through their prophets
what the Omnipresent's decree is,
or, the Urim and Tummim219 informs them.220
Onkelos, however, does not interpret this way.221
Verse 24: Behold, a people
that rises like a young lion, etc.
When they rise from their slumber
in the morning,222
they are as vigorous
as the young lion and the lion, to snatch the mitzvos223
wearing a Tallis,
reading the Shema, and putting on the Tefillin.224
He does not lie down.
At night on his bed until he consumes
and destroys every harmful spirit
which comes to attack him.
How is this? He reads the bedtime Shema,
and entrusts his soul in the hand of the Omnipresent.
If a corps or army comes to attack them,
the Holy One, Blessed is He, protects them---
and fights their battles,
and strikes them (the attackers) dead.225 226
Another interpretation of
"behold, a people rises like a lion, etc.,"
is as Targum [Onkelos] renders.227
And drinks the blood of its kill.
He prophesied that Moshe would not die228
until he would strike the Midianite kings dead,
and he (Bil'am) would be killed with them,
as it is said, "and Bil'am the son of Beor, the sorcerer,
the Bnei Yisroel killed by the sword,
with the others whom they killed."229
Verse 25: Also do not curse them.
The first "also" is added to the second "also,"
and the second "also" to the first "also."230
Similarly, "also to me, also to you, let him not be."231
Similarly, "also the youth, also the virgin."232
Verse 27: And you will curse them for me.
This is not a command,233 like "curse them,"234
but the future tense.
"Perhaps it will be proper in His eyes,
and you will curse them for me, from there."
"Malduras lui" (you will curse them), in Old French.
Verse 28: To the peak of Pe'or.
Balak was a great sorcerer,
and he saw that they were destined to be smitten
through Pe'or,235 but he didn't know in what way.
He said,
"Perhaps the curse will descend on them from there."
It is similar with all the star gazers---
they see, but do not know what they see.236
Chapter 24 - Rashi
Verse 1: Bil'am saw that it was favorable, etc.
He said, "it is no longer necessary for me
to test the Holy One, Blessed is He,
for He will never want to curse them."
He did not approach, as at each time.
As he had done twice.237
Towards sorcery.
To divine
whether G-d would perhaps chance to appear to him
as he wished. He said,
"Whether or not He wants to curse them,
I will mention their sins,
so that the curse
will descend with the mention of their sins."238
He set his face toward the wilderness.
As Targum [Onkelos] renders.239
Verse 2: Bil'am raised his eyes.
He strove to induce the evil eye in them.240
Here you have his three characteristics,241
the evil eye, false vanity, and greed, as stated above.242
Encamped according to its tribes.
He saw each tribe dwelling by itself,
without mingling.243
He saw that their entrances did not face each other,
so that one should not look into his neighbor's tent.244
And the spirit of G-d rested upon him.
It occurred to him not to curse them.245
Verse 3: The son of (lit. his son was) Be'or.
Like {Hebrew Ref} , "into a spring of water."246
According to Midrash Aggadah:
Both were greater than their forefathers;
"Balak, his son Tzipor"---
his father was his son in royalty,
and Bil'am was greater than his father in prophecy,
he was a coin, the son of half a coin.247
Of the open-socketed eye.
His eye had been put out and removed,
and its socket appeared open.
The word [ {Hebrew Ref} ] is in the Mishnah;
"enough for it to have been opened,
sealed, and dried."248
The Rabbis remark,249 because he said,
"He counts the seed of Yisroel"---250
that the Holy One, Blessed is He,
sits and counts the seed of the Israelites,
awaiting the drop from which a saint will be born,
he thought, "the One who is Holy,
and whose ministering angels are holy,
looks at these things"?
For this, Bil'am's eye was blinded.
However, some interpret {Hebrew Ref} as "of the open
eye,"
as Targum [Onkelos] renders.
And since he said "of the open eye,"
but did not say "of the open eyes,"
we learn that he was blind in one of his eyes.251 252
Verse 4: Fallen, with opened eyes.
The plain interpretation is like Targum [Onkelos],
that He (G-d) did not reveal Himself to him
except at night, when he was lying down.
According to Midrash,253
when He revealed Himself to him,
he did not have the strength to stand on his feet,
but fell to his face, because he was uncircumcised,254
and it was disgusting to be revealed to him
when he stood upright before Him.255
Verse 5: How goodly are your tents.
Because he saw that their entrances
were not facing each other.256
Your dwelling places.
Your camps, as Targum [Onkelos] renders.
Another interpretation of how goodly are your tents:
How goodly is the tent of Shiloh257
and the Eternal Temple258
when they are inhabited,
for sacrifices are offered in them
to bring you forgiveness.
Your dwelling places.
Even when they are desolate,259
since they are held as security260 for you,
and their desolation brings atonement for your souls,
as it is said, "Ad-noy expended his fury"261---
and how did He expend it?
"He ignited a fire in Tziyon."262 263
Verse 6: They stretch forth like streams.
Which extend and flow, stretching across the distance.
The Rabbis remark, 'from that wicked one's blessings,
we learn how he intended to curse them,
when he decided
to set his face towards the wilderness.264
When the Omnipresent overturned
[the words of] his mouth,
his blessings corresponded
with his intended curses,265 etc.,'
as stated in "Chelek."266
Like the aloe trees.
As Targum [Onkelos] renders,267
meaning the same as "myrrh and aloes."268
That Ad-noy has planted.
In the garden of Eden.
Another interpretation of {Hebrew Ref} ,
like the heavens stretched taut like a tent
[as it is said,
"He stretched them taut like a tent to be dwelt in"269].
That Ad-noy has planted,
The expression {Hebrew Ref} is found with relation to tents,
as it is said,270 "he stretched taut his palatial tents."
271
Verse 7: From his buckets.
From his wells. The explanation is as
Targum [Onkelos] interprets.272
And his seed will have an abundant flow.
This denotes success,
like a seed planted near water.
His king will be greater than Agag.
Their first king273 shall conquer Agag,
king of Amalek.274
And his monarchy shall be uplifted.
Yaakov's [monarchy]275 more and more, as he (Shaul)
shall be followed by Dovid and Shlomo.276
Verse 8: G-d Who has brought him out of Egypt.
Who gave them this eminence?
G-d, who delivered them from Egypt
with his power and exaltedness,
shall consume the nations who oppress him.
Their bones.
Of the oppressors.
He shall crush.
Menachem interprets this as denoting breaking.
Similarly,
"[wolves in the evening] who did not break any bones
in the morning."277
Similarly, "you shall crush its earthen vessels.278"
I say that the meaning is "bone."
He strips the surrounding flesh with his teeth,
and the marrow from inside,
leaving the bone exposed.
And dip His arrows [in their blood].
Onkelos interprets "the oppressors' half,"
their portion, like279 {Hebrew Ref} , [translated as]
{Hebrew Ref} (meaning portion, or half),
{Hebrew Ref} is similar, meaning the same as
"she split [his skull], passing through his forehead"280---
they shall apportion their land.281
Also, this may be interpreted as actually denoting arrows.
The arrows of the Holy One, Blessed is He,
will {Hebrew Ref} in the blood of the oppressors,
He shall dip and stain with their blood,
as in, "that your foot may wade through blood"282
This is not a departure from the connotation of "wound,"
as in "I have wounded,"283
since someone stained with blood appears to have been
injured and wounded.
Verse 9: He crouches and lies like a lion.
As Targum [Onkelos] renders,284
they will settle in their land with strength and power.
Verse 10: [He] clapped his hands.
He struck one against the other.
Verse 13: Transgress the word of Ad-noy.
Here "my" G-d is not stated, as it was originally,285
for he knew that he was loathed
by the Holy One, Blessed is He,
and that he had been repudiated.286
Verse 14: Am returning to my people.
I am now like the rest of my people---287
the Holy One, Blessed is He, had forsaken him.
Come, I will advise you.
Concerning the action you should take.
What was the advice?
The G-d of these people hates promiscuity, etc.,
as stated in "Chelek."288
The proof that Bil'am instigated his advice
so that they would be ensnared into immorality
is from Scripture's declaration,
"they 289were involved with the Israelites
through Bil'am's advice."290
What this people will do to your people.
This is a shortened passage;
I will advise you about ensnaring them,291
and I will tell you
how they are destined to destroy Moav
at the end of days---292
"and smash the great men of Moav."
Targum [Onkelos] explains293
where the Hebrew falls short.
Verse 16: And knows the thoughts
of the Most Exalted.
To pinpoint the moment of His anger.294
Verse 17: I see it.
I see the praise and greatness of Yaakov.
Not, however, now, but at a later time.
A star has gone forth.
As Targum [Onkelos] interprets.295
{Hebrew Ref} means the same as {Hebrew Ref} ,
"He hurled with His bow,"
as a star travels like an arrow.
In Old French, "destente" ("hurl").
As if to say, "a constellation shall rise."
A staff has arisen.
A king who subdues and rules.
Smash the corners of Moav.
This refers to David,
of whom it is said,
"he laid them on the ground
and measured two strings to kill, etc."296
And impale.
The meaning is to penetrate,
like, "I have excavated,"297
"the pit ax which quarried you"298
"let the ravens of the river gouge it."299
"Forjier" ("pierce"), in Old French.
All of the sons of Sheis.
All the nations,
since they were all descended from Sheis,
the son of Adam.300
Verse 18: Seir shall become the possession
of his enemies.
His enemies, the Bnei Yisroel.
Verse 19: A ruler shall come from Yaakov.
Yet another ruler shall come from Yaakov.301
Who will annihilate the survivors of the city.
Of the most prominent city of Edom, Rome.
He said this concerning King Mashiach,
of whom it is said, "he shall rule from sea to sea,"302
"there will be no survivors of the house of Eisav."303 304
Verse 20: [Bil'am]s Saw Amalek.
He gazed at Amalek's punishment.305
Amalek was the first among nations.
He preceded them all in waging war against Israel.306
This, too, is Targum's [Onkelos] interpretation.
And his end.
Will be to perish by their hand,307
as it is said,
"you shall obliterate the memory of Amalek."308
Verse 21: He saw the Keinite.
Because the Keinite was encamped near Amalek,
as in the incident of which it is said,
"Shaul said to the Keinite, etc.,"309
he mentioned him after Amalek.
He gazed at the greatness of Yisro's310 descendants,
of whom it is said,
"Tirasites, Shimasites, Sochasites."311 312
How powerful is your dwelling place.
I wonder how you merited this.313
Were you not with me in counseling
"come, let us deal shrewdly with them"?314
Yet now you have settled yourself
in the power and strength of Israel.315
Verse 22: For, if Kayin is to be uprooted, etc.
How fortunate you are to be encamped
in this stronghold,
so that you will no longer be driven from the world.
For, even if you are destined to be exiled
with the ten tribes,316 and will be uprooted
from the place where you settled,
what of it?
Until where
(lit. what) will Ashur take you captive.
Until where will he exile you?
Perhaps to Chalach and Chavor?317
This is not considered being driven from the world,
but being shifted from place to place,
and you shall return with the other exiles.
Verse 23: He set forth his parable, etc.
Since he mentioned the captivity by Ashur, he said:
Alas! who can survive from G-d's devastation
Who is capable of self-survival
against His putting these---
so that He shall not put them [into effect] against him---
He who decrees (G-d)---these?318
Sancheriv shall arise and commingle all the nations.
Furthermore,
Warships will come from Kittim---
Kitites, meaning Romans, shall go forth
in great ships against Ashur.
Verse 24: And cause suffering
to those at the other side.
Shall cause suffering for those
at the other side of the river.319
They, too, shall be lost for eternity.
Similarly, Doniel explains,
"until the animal was killed,
and its body destroyed."320
Warships.
Great ships, as it is written,
{Hebrew Ref} , rendered by Targum as321
"great ships."
Chapter 25 - Rashi
Verse 1: In Shittim.
This was its name.322
Acting promiscuously
with the daughters of Moav.
As a result of Bil'am's advice,323
as stated in "Chelek."324
Verse 2: And prostrated themselves before their gods.
When he was overcome by lust,325
and asked her to submit to him,
she drew a statue of Pe'or from her bosom toward him
and said, 'Prostrate yourself before this'!326
Verse 3: Pe'or.
Because they bared,
their buttocks before it and relieved themselves327
---this is the way it was worshipped.328
The rage of Ad-noy flared against Yisroel.
He sent a plague on them.329
Verse 4: Take all the leaders of the people.
To pass judgement on those who worshipped Pe'or.330
And hang them.
The worshippers.331
{Hebrew Ref} .
This refers to hanging,
as we find concerning the sons of Shaul,
"and let us hang them for [the sake of] G-d."332
and there, hanging is specified,
idolatry is [punished] with stoning,
and all those stoned are hung.333
Facing the sun.
In full public view.334 335
Midrash Aggadah: The sun identifies the sinners.
The cloud rolls back from the area above him,
and the sun shines on him.336
Verse 5: Each of you must execute his men.
Each of the Israelite judges executed two men,
and there were eighty eight thousand Israelite judges,
as stated in Sanhedrin.337
Verse 6: Behold,
a man came from among Bnei Yisroel.
The tribe of Shimon gathered around Zimri,
who was their leader, and said to him,
"We are being sentenced to death,
and you sit by, etc.,"338
as stated in "Eilu Hein Hanisrafin."339
The Midianite woman.
Kozbi, daughter of Tzur.340
Before the eyes of Moshe.
They said to him,
"Moshe, is she forbidden or permitted?
If you say 'forbidden,'
who permitted the daughter of Yisro to you? etc."341
as stated there.342
Who were weeping.
The halachah was concealed from him343
[that anyone having relations with a gentile woman
is to be executed by the zealous],
so they all burst into tears.
At the golden calf,
Moshe stood against six hundred thousand,
as it is said, "he ground it into powder, etc.,"344
yet here he was enfeebled?
But this was in order that Pinchas might come
and take what was appropriately his.345 346
Verse 7: Pinchas...saw.
He saw the incident347 and remembered the halachah.
He said to Moshe,
"I received from you [the teaching]
that anyone having relations with a gentile woman348
is to be executed349 by the zealous."
He replied to him,
"Let the one who reads the correspondence
serve as its executor."
Instantly, "he took a spear in his hand, etc."350
Verse 8: {Hebrew Ref} .
Into the tent.
Through her belly.
As in "the jaws and the uterus."351
He struck precisely at Zimri's male organ
and her female organ,
so everyone saw that he did not kill them needlessly.352
Many miracles353 were performed for him,354 etc.,
as stated there.355
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