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Torah Reading for Chukat-Balak

In Israel: Balak

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First Portion

Bamidbar (Numbers) Chapter 19

1God spoke to Moses and to Aaron, saying,		אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
2“This is the rule of the Torah, which God has commanded you to say to the people: Speak to the Israelites and have them take for you a totally red-haired, unblemished cow, upon which no yoke was laid.		בזֹ֚את חֻקַּ֣ת הַתּוֹרָ֔ה אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹ֑ר דַּבֵּ֣ר \| אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶ֩יךָ֩ פָרָ֨ה אֲדֻמָּ֜ה תְּמִימָ֗ה אֲשֶׁ֤ר אֵֽין־בָּהּ֙ מ֔וּם אֲשֶׁ֛ר לֹֽא־עָלָ֥ה עָלֶ֖יהָ עֹֽל:
זֹאת חֻקַּת הַתּוֹרָה - This is the rule of the Torah. Because Satan and the nations of the world taunt Israel, saying: “What is this commandment and what meaning does it have for you?” it is referred to as a חֻקָּה “rule,” i.e., it is a decree issued by Me and you have no permission to doubt its relevance.		זֹאת חֻקַּת הַתּוֹרָה. לְפִי שֶׁהַשָּׂטָן וְאֻמּוֹת הָעוֹלָם מוֹנִין אֶת יִשְׂרָאֵל, לוֹמַר מַה הַמִּצְוָה הַזֹּאת וּמַה טַּעַם יֵשׁ בָּהּ? לְפִיכָךְ כָּתַב בָּהּ חֻקָּה — גְּזֵרָה הִיא מִלְּפָנַי, אֵין לְךָ רְשׁוּת לְהַרְהֵר אַחֲרֶיהָ (יומא ס"ז):
וְיִקְחוּ אֵלֶיךָ - And have them take for you - i.e., it will always be called by your name: the cow that Moses prepared in the desert.		וְיִקְחוּ אֵלֶיךָ. לְעוֹלָם הִיא נִקְרֵאת עַל שִׁמְךָ — פָּרָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר:
אֲדֻמָּה תְּמִימָה - (lit.) A perfect red [cow] - means it should be perfect in its redness, meaning that if it has even two black hairs, it is invalid.		אֲדֻמָּה תְּמִימָה. שֶׁתְּהֵא תְמִימָה בְּאַדְמִימוּת, שֶׁאִם הָיוּ בָהּ שְׁתֵּי שְׂעָרוֹת שְׁחֹרוֹת פְּסוּלָה (פרה פ"ב):
3You must give it to Eleazar the priest, and he must take it outside the camp, and someone must slaughter it in his presence.		גוּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַמַּֽחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו:
אֶלְעָזָר - Eleazar. Although in the future this rite will be performed by the high priest, in this case, the rite must be performed by Eleazar, the assistant high priest.		אֶלְעָזָר. מִצְוָתָהּ בַּסְּגָן (ספרי):
אֶל־מִחוּץ לַמַּֽחֲנֶה - Outside the camp - i.e., outside the three camps.		אֶל־מִחוּץ לַמַּֽחֲנֶה. חוּץ לְשָׁלוֹשׁ מַחֲנוֹת:
וְשָׁחַט אֹתָהּ לְפָנָֽיו - And someone must slaughter it in his presence - i.e., a layperson slaughters while Eleazar looks on.		וְשָׁחַט אֹתָהּ לְפָנָֽיו. זָר שׁוֹחֵט וְאֶלְעָזָר רוֹאֶה (שם; יומא מ"ב):
4Eleazar the priest must take some of its blood with his finger and dash it toward the front of the Tent of Meeting seven times.		דוְלָקַ֞ח אֶלְעָזָ֧ר הַכֹּהֵ֛ן מִדָּמָ֖הּ בְּאֶצְבָּע֑וֹ וְהִזָּ֞ה אֶל־נֹ֨כַח פְּנֵ֧י אֹֽהֶל־מוֹעֵ֛ד מִדָּמָ֖הּ שֶׁ֥בַע פְּעָמִֽים:
אֶל־נֹכַח פְּנֵי אֹֽהֶל־מוֹעֵד - Toward the front of the Tent of Meeting - i.e., after the Temple will be built, he stands east of Jerusalem and looks directly toward the entrance of the Sanctuary while dashing the blood.		אֶל־נֹכַח פְּנֵי אֹֽהֶל־מוֹעֵד. עוֹמֵד בְּמִזְרָחוֹ שֶׁל יְרוּשָׁלַיִם וּמִתְכַּוֵּן וְרוֹאֶה פִתְחוֹ שֶׁל הֵיכָל בִּשְׁעַת הַזָּאַת הַדָּם (ספרי; זבחים ק"ה):
5Someone must then burn the cow in his presence; he must burn its hide, its flesh, and its blood, along with its dung.		הוְשָׂרַ֥ף אֶת־הַפָּרָ֖ה לְעֵינָ֑יו אֶת־עֹרָ֤הּ וְאֶת־בְּשָׂרָהּ֙ וְאֶת־דָּמָ֔הּ עַל־פִּרְשָׁ֖הּ יִשְׂרֹֽף:
6The priest must take cedar wood, hyssop, and wool dyed scarlet with the extract of the tola’at worm, and cast them into the burning cow.		ווְלָקַ֣ח הַכֹּהֵ֗ן עֵ֥ץ אֶ֛רֶז וְאֵז֖וֹב וּשְׁנִ֣י תוֹלָ֑עַת וְהִשְׁלִ֕יךְ אֶל־תּ֖וֹךְ שְׂרֵפַ֥ת הַפָּרָֽה:
7The priest must immerse his garments and immerse his flesh in water and then he may enter the camp; the priest will remain ritually defiled until nightfall.		זוְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַמַּֽחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב:
אֶל־הַמַּֽחֲנֶה - The camp - i.e., to the camp of the Divine Presence (the Tabernacle precincts), for no ritually defiled person is banished from two camps except for someone with an abnormal or normal seminal discharge or a metzora.		אֶל־הַמַּֽחֲנֶה. לְמַחֲנֵה שְׁכִינָה, שֶׁאֵין טָמֵא מְשֻׁלָּח חוּץ לִשְׁתֵּי מַחֲנוֹת אֶלָּא זָב וּבַעַל קֶרִי וּמְצֹרָע (עי' פסחים ס"ז):
וְטָמֵא הַכֹּהֵן עַד־הָעָֽרֶב - The priest will remain defiled until nightfall. Reorganize the order of the wording of the verse and thus explain it: “He will remain ritually defiled until nightfall, and after that he may enter the camp.”		וְטָמֵא הַכֹּהֵן עַד־הָעָֽרֶב. סָרְסֵהוּ וְדָרְשֵׁהוּ — וְטָמֵא עַד הָעֶרֶב וְאַחַר יָבֹא אֶל הַמַּחֲנֶה:
8The one who burns it must immerse his garments in water and immerse his body in water; he will remain ritually defiled until nightfall.		חוְהַשֹּׂרֵ֣ף אֹתָ֔הּ יְכַבֵּ֤ס בְּגָדָיו֙ בַּמַּ֔יִם וְרָחַ֥ץ בְּשָׂר֖וֹ בַּמָּ֑יִם וְטָמֵ֖א עַד־הָעָֽרֶב:
9A ritually undefiled person must gather the cow’s ashes and place them outside the camp in a ritually undefiled place. It will remain for the community of the Israelites as a keepsake of these ashes that are mixed with dashing-water used for ritual purification.		טוְאָסַ֣ף \| אִ֣ישׁ טָה֗וֹר אֵ֚ת אֵ֣פֶר הַפָּרָ֔ה וְהִנִּ֛יחַ מִח֥וּץ לַמַּֽחֲנֶ֖ה בְּמָק֣וֹם טָה֑וֹר וְ֠הָֽיְתָ֠ה לַֽעֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל לְמִשְׁמֶ֛רֶת לְמֵ֥י נִדָּ֖ה חַטָּ֥את הִֽוא:
וְהִנִּיחַ מִחוּץ לַמַּֽחֲנֶה - And place them outside the camp. It was divided into three parts: after the Temple was built, one part was placed on the Mount of Olives, one was divided among all the priestly groups, and one was placed in the cheil (the space surrounding the Courtyard). The one for the priestly groups was situated outside the Courtyard for the townspeople and anyone else who needed to be purified to take from it; the one on the Mount of Olives was used by future high priests to sanctify themselves in order to prepare other red cows; and the one in the cheil was not generally used, but kept for safekeeping by Divine decree, as it says here: “It will remain for the community of the Israelites as a keepsake.”		וְהִנִּיחַ מִחוּץ לַמַּֽחֲנֶה. לִשְׁלֹשָׁה חֲלָקִים מְחַלְּקָהּ, אֶחָד נָתַן בְּהַר הַמִּשְׁחָה, וְאֶחָד מִתְחַלֵּק לְכָל הַמִּשְׁמָרוֹת, וְאֶחָד נָתַן בַּחֵיל (ספרי; פרה פ"ג), זֶה שֶׁל מִשְׁמָרוֹת הָיָה חוּץ לָעֲזָרָה, לִטֹּל מִמֶּנּוּ בְּנֵי הָעֲיָרוֹת וְכָל הַצְּרִיכִין לִטָּהֵר, וְזֶה שֶׁבְּהַר הַמִּשְׁחָה כֹּהֲנִים גְּדוֹלִים לְפָרוֹת אֲחֵרוֹת מְקַדְּשִׁין הֵימֶנָּה, וְזֶה שֶׁבַּחֵיל נָתוּן לְמִשְׁמֶרֶת מִגְּזֵרַת הַכָּתוּב, שֶׁנֶּאֱמַר והיתה לעדת בני ישראל למשמרת:
לְמֵי נִדָּה - means “dashing-water,” similar to: “they cast (וַיַּדּוּ) a stone at me,” 1 and “to hurl down (לְיַדּוֹת) the horns of the nations,” 2 which denote throwing.		לְמֵי נִדָּה. לְמֵי הַזָּיָה, כְּמוֹ "וַיַּדּוּ אֶבֶן בִּי" (איכה ג'), "לְיַדּוֹת אֶת קַרְנוֹת הַגּוֹיִם" (זכריה ב'), לְשׁוֹן זְרִיקָה:
חַטָּאת הִֽוא - According to its contextual meaning, this denotes purification; and from the aspect of its laws, Scripture calls it חַטָּאת “a sin-offering” in order to indicate that it is like sacred items, in that it is forbidden to derive benefit from it.		חַטָּאת הִֽוא. לְשׁוֹן חִטּוּי, כִּפְשׁוּטוֹ, וּלְפִי הִלְכוֹתָיו קְרָאָהּ הַכָּתוּב חַטָּאת, לוֹמַר שֶׁהִיא כְּקָדָשִׁים לֵאָסֵר בַּהֲנָאָה (עי' ספרי; מנחות נ"א):
10The one who gathers the cow’s ashes must immerse his garments in purifying water, and he will remain ritually defiled until nightfall. The following will be an everlasting rule for the Israelites and for the convert who resides among them:		יוְכִבֶּ֠ס הָֽאֹסֵ֨ף אֶת־אֵ֤פֶר הַפָּרָה֙ אֶת־בְּגָדָ֔יו וְטָמֵ֖א עַד־הָעָ֑רֶב וְהָֽיְתָ֞ה לִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֛ר הַגָּ֥ר בְּתוֹכָ֖ם לְחֻקַּ֥ת עוֹלָֽם:
11Anyone who touches the corpse of a human being will become ritually defiled for seven days.		יאהַנֹּגֵ֥עַ בְּמֵ֖ת לְכָל־נֶ֣פֶשׁ אָדָ֑ם וְטָמֵ֖א שִׁבְעַ֥ת יָמִֽים:
12On the third and seventh days, he must purify himself with it, and then be rid of ritual defilement. But if he is not dashed with it on the third and seventh days, he will not become rid of ritual defilement.		יבה֣וּא יִתְחַטָּא־ב֞וֹ בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י יִטְהָ֑ר וְאִם־לֹ֨א יִתְחַטָּ֜א בַּיּ֧וֹם הַשְּׁלִישִׁ֛י וּבַיּ֥וֹם הַשְּׁבִיעִ֖י לֹ֥א יִטְהָֽר:
הוּא יִתְחַטָּא־בוֹ - He must purify himself with it - i.e., with this ash.		הוּא יִתְחַטָּא־בוֹ. בָּאֵפֶר הַזֶּה:
13Whoever touches the corpse of a human being who had died and does not purify himself has defiled the Tabernacle of God. That soul will be cut off from Israel, for the dashing-water was not dashed on him, so he remains ritually defiled; his ritual defilement remains upon him.		יגכָּל־הַנֹּגֵ֡עַ בְּמֵ֣ת בְּנֶ֩פֶשׁ֩ הָֽאָדָ֨ם אֲשֶׁר־יָמ֜וּת וְלֹ֣א יִתְחַטָּ֗א אֶת־מִשְׁכַּ֤ן יְהֹוָה֙ טִמֵּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִיִּשְׂרָאֵ֑ל כִּי֩ מֵ֨י נִדָּ֜ה לֹֽא־זֹרַ֤ק עָלָיו֙ טָמֵ֣א יִֽהְיֶ֔ה ע֖וֹד טֻמְאָת֥וֹ בֽוֹ:
בְּמֵת בְּנֶפֶשׁ - (lit.) The corpse, the soul. Which corpse is meant? That of “a human being,” excluding that of an animal, as one ritually defiled by it need not be dashed with these ashes. Another explanation: בְּנֶפֶשׁ refers to a quarter-log of blood.		בְּמֵת בְּנֶפֶשׁ. וְאֵי זֶה מֵת? שֶׁל נֶפֶשׁ הָאָדָם, לְהוֹצִיא נֶפֶשׁ בְּהֵמָה שֶׁאֵין טֻמְאָתָהּ צְרִיכָה הַזָּאָה; דָּבָר אַחֵר, בנפש זוֹ רְבִיעִית דָּם (חולין ע"ב):
אֶת־מִשְׁכַּן ה' טִמֵּא - Has defiled the Tabernacle of God - if he enters the Courtyard, even after immersion, but without having been dashed upon on the third and seventh day.		אֶת־מִשְׁכַּן ה' טִמֵּא. אִם נִכְנַס לָעֲזָרָה אֲפִלּוּ בִטְבִילָה בְּלֹא הַזָּאַת שְׁלִישִׁי וּשְׁבִיעִי:
עוֹד טֻמְאָתוֹ בֽוֹ - His defilement remains upon him - even though he has immersed himself.		עוֹד טֻמְאָתוֹ בֽוֹ. , אַף עַל פִּי שֶׁטָּבַל:
14This is the law: if a person dies in a tent, anyone entering the tent and anything present in the tent will be ritually defiled for seven days.		ידזֹ֚את הַתּוֹרָ֔ה אָדָ֖ם כִּֽי־יָמ֣וּת בְּאֹ֑הֶל כָּל־הַבָּ֤א אֶל־הָאֹ֨הֶל֙ וְכָל־אֲשֶׁ֣ר בָּאֹ֔הֶל יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים:
כָּל־הַבָּא אֶל־הָאֹהֶל - Anyone entering the tent - while the corpse is still there.		כָּל־הַבָּא אֶל־הָאֹהֶל. בְּעוֹד שֶׁהַמֵּת בְּתוֹכוֹ:
15Any open earthenware vessel that has no seal fastened around it becomes ritually defiled.		טווְכֹל֙ כְּלִ֣י פָת֔וּחַ אֲשֶׁ֛ר אֵֽין־צָמִ֥יד פָּתִ֖יל עָלָ֑יו טָמֵ֖א הֽוּא:
וְכֹל כְּלִי פָתוּחַ - Any open vessel. The verse is speaking of an earthenware vessel, which does not become ritually defiled through outside contact but only from the presence of ritual defilement in its interior. Therefore, if the closing that seals it is not properly and closely fastened over it, it becomes ritually defiled. From this, we infer that if it does have a tight cover, it remains ritually undefiled.		וְכֹל כְּלִי פָתוּחַ. בִּכְלִי חֶרֶס הַכָּתוּב מְדַבֵּר, שֶׁאֵין מְקַבֵּל טֻמְאָה מִגַּבּוֹ אֶלָּא מִתּוֹכוֹ, לְפִיכָךְ אִם אֵין מְגוּפַת צְמִידָתוֹ פְּתוּלָה עָלָיו יָפֶה בְּחִבּוּר, טָמֵא הוּא, הָא אִם יֵשׁ צָמִיד פָּתִיל עָלָיו טָהוֹר (שם כ"ה):
פָּתִיל - means “attached” in Hebrew. And so we find: נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי, 3 meaning “with bonds of God I have become attached to my sister.”		פָּתִיל. לְשׁוֹן מְחֻבָּר בִּלְשׁוֹן עִבְרִי, וְכֵן (בראשית ל') "נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי" — נִתְחַבַּרְתִּי עִם אֲחוֹתִי:
16In an open field, anyone who touches a person slain by the sword, a corpse, a human bone, or a grave, will be ritually defiled for at least seven days.		טזוְכֹ֨ל אֲשֶׁר־יִגַּ֜ע עַל־פְּנֵ֣י הַשָּׂדֶ֗ה בַּֽחֲלַל־חֶ֨רֶב֙ א֣וֹ בְמֵ֔ת אֽוֹ־בְעֶ֥צֶם אָדָ֖ם א֣וֹ בְקָ֑בֶר יִטְמָ֖א שִׁבְעַ֥ת יָמִֽים:
עַל־פְּנֵי הַשָּׂדֶה - In an open field. Our rabbis 4 expounded this phrase to include the top and side-boards of a coffin. However, its contextual meaning is: “in an open field” – where there is no tent – the corpse causes ritual defilement only by direct contact.		עַל־פְּנֵי הַשָּׂדֶה. רַבּוֹתֵינוּ דָרְשׁוּ לְרַבּוֹת גּוֹלֵל וְדוֹפֵק (ספרי; חולין ע"ב). וּפְשׁוּטוֹ — עַל פְּנֵי הַשָּׂדֶה, שֶׁאֵין שָׁם אֹהֶל, מְטַמֵּא הַמֵּת שָׁם בִּנְגִיעָה:
17They must take for that defiled person some of the ashes of the burnt cow used for purification, and he must mix them with spring water in a vessel.		יזוְלָֽקְחוּ֙ לַטָּמֵ֔א מֵֽעֲפַ֖ר שְׂרֵפַ֣ת הַֽחַטָּ֑את וְנָתַ֥ן עָלָ֛יו מַ֥יִם חַיִּ֖ים אֶל־כֶּֽלִי:
18A ritually undefiled person must take some hyssop and dip it into the water and dash it on the tent, on all the vessels, and on the people who were in it, and on anyone who touched the bone, the slain person, the corpse, or the grave.		יחוְלָקַ֨ח אֵז֜וֹב וְטָבַ֣ל בַּמַּ֘יִם֘ אִ֣ישׁ טָהוֹר֒ וְהִזָּ֤ה עַל־הָאֹ֨הֶל֙ וְעַל־כָּל־הַכֵּלִ֔ים וְעַל־הַנְּפָשׁ֖וֹת אֲשֶׁ֣ר הָֽיוּ־שָׁ֑ם וְעַל־הַנֹּגֵ֗עַ בַּעֶ֨צֶם֙ א֣וֹ בֶֽחָלָ֔ל א֥וֹ בַמֵּ֖ת א֥וֹ בַקָּֽבֶר:
19The ritually undefiled person must dash some of the solution on the defiled person on the third and seventh days, and he will purify him on the seventh day. He must immerse his garments and immerse himself in purifying water, and he will become ritually undefiled at nightfall.		יטוְהִזָּ֤ה הַטָּהֹר֙ עַל־הַטָּמֵ֔א בַּיּ֥וֹם הַשְּׁלִישִׁ֖י וּבַיּ֣וֹם הַשְּׁבִיעִ֑י וְחִטְּאוֹ֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָהֵ֥ר בָּעָֽרֶב:
וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי - He will purify him on the seventh day. This means that his purification process ends then.		וְחִטְּאוֹ בַּיּוֹם הַשְּׁבִיעִי. הוּא גְמַר טָהֳרָתוֹ (עי' ספרי):
20If a person becomes ritually defiled and does not purify himself, that soul will be cut off from the assembly, for he has defiled the Sanctuary of God. Since the dashing-water was not dashed upon him, he is ritually defiled.		כוְאִ֤ישׁ אֲשֶׁר־יִטְמָא֙ וְלֹ֣א יִתְחַטָּ֔א וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִתּ֣וֹךְ הַקָּהָ֑ל כִּי֩ אֶת־מִקְדַּ֨שׁ יְהֹוָ֜ה טִמֵּ֗א מֵ֥י נִדָּ֛ה לֹֽא־זֹרַ֥ק עָלָ֖יו טָמֵ֥א הֽוּא:
וְאִישׁ אֲשֶׁר־יִטְמָא וגו' - If a person becomes defiled… If the punishment of excision is stated regarding the Temple, why is it also stated 5 regarding the Tabernacle… – as stated in Shevuot. 6		וְאִישׁ אֲשֶׁר־יִטְמָא וגו'. אִם נֶאֱמַר מִקְדָּשׁ לָמָּה נֶאֱמַר מִשְׁכָּן? כו' כִּדְאִיתָא בִשְׁבוּעוֹת (דף ט"ז):
21This will be for them as a perpetual rule: anyone who dashes the dashing-water must immerse his garments. A person who touches the dashing-water remains ritually defiled until nightfall.		כאוְהָֽיְתָ֥ה לָהֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם וּמַזֵּ֤ה מֵֽי־הַנִּדָּה֙ יְכַבֵּ֣ס בְּגָדָ֔יו וְהַנֹּגֵ֨עַ֙ בְּמֵ֣י הַנִּדָּ֔ה יִטְמָ֖א עַד־הָעָֽרֶב:
וּמַזֵּה מֵֽי־הַנִּדָּה - Anyone who dashes the dashing-water - Our rabbis 7 said that the one who dashes remains ritually undefiled, and this statement teaches us that the one who carries the purification water becomes ritually defiled to a greater extent, in that the clothes that he is wearing also become ritually defiled – which is not the case regarding one who merely touches it. And the reason one who carries the water is referred to as “one who dashes” is to tell you that the water does not render him ritually defiled unless it is enough to dash with.		וּמַזֵּה מֵֽי־הַנִּדָּה. רַבּוֹתֵינוּ אָמְרוּ שֶׁהַמַּזֶּה טָהוֹר, וְזֶה בָא לְלַמֵּד שֶׁהַנּוֹשֵׂא מֵי חַטָּאת טָמֵא טֻמְאָה חֲמוּרָה לְטַמֵּא בְגָדִים שֶׁעָלָיו, מַה שֶּׁאֵין כֵּן בַּנּוֹגֵעַ, וְזֶה שֶׁהוֹצִיא בִּלְשׁוֹן "מַזֶּה", לוֹמַר לְךָ שֶׁאֵינָן מְטַמְּאִין עַד שֶׁיְּהֵא בָהֶן שִׁעוּר הַזָּאָה (נדה ט'):
וְהַנֹּגֵעַ יִטְמָא - A person who touches…remains defiled. but does not need to immerse his garments.		וְהַנֹּגֵעַ יִטְמָא. וְאֵין טָעוּן כִּבּוּס בְּגָדִים:
22Whatever the defiled person touches will become ritually defiled, and anyone touching such a person will become ritually defiled until nightfall.”		כבוְכֹ֛ל אֲשֶׁר־יִגַּע־בּ֥וֹ הַטָּמֵ֖א יִטְמָ֑א וְהַנֶּ֥פֶשׁ הַנֹּגַ֖עַת תִּטְמָ֥א עַד־הָעָֽרֶב:
וְכֹל אֲשֶׁר־יִגַּע־בּוֹ הַטָּמֵא - Whatever [he] touches - i.e., this ritually defiled person who became ritually defiled through a corpse – “will become ritually defiled.”		וְכֹל אֲשֶׁר־יִגַּע־בּוֹ הַטָּמֵא. הַזֶּה שֶׁנִּטְמָא בְּמֵת, יטמא:
וְהַנֶּפֶשׁ הַנֹּגַעַת - And anyone touching - this same person, i.e., one ritually defiled through a corpse.		וְהַנֶּפֶשׁ הַנֹּגַעַת. בּוֹ: בִּטְמֵא מֵת:
תִּטְמָא עַד־הָעָֽרֶב - will become defiled until nightfall- From here we learn that a corpse is a supreme primary level of ritual defilement, and one who touches it becomes a regular primary level of ritual defilement, which can render another person ritually defiled (people cannot contract ritual defilement from secondary sources). This is the explanation of this passage according to its plain meaning and its laws. I have also copied an aggadic explanation from the work of Rabbi Moshe HaDarshan, as follows:		תִּטְמָא עַד־הָעָֽרֶב. כָּאן לָמַדְנוּ שֶׁהַמֵּת אֲבִי אֲבוֹת הַטֻּמְאָה, וְנוֹגֵעַ בּוֹ אַב הַטֻּמְאָה וּמְטַמֵּא אָדָם; זֶה פֵרוּשָׁהּ לְפִי מַשְׁמָעָהּ וְהִלְכוֹתֶיהָ. וּמִדְרַשׁ אַגָּדָה הֶעְתַּקְתִּי מִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן וְזֶהוּ:
וְיִקְחוּ אֵלֶיךָ - Have them take for you. from their own money. Just as they removed their own gold earrings to make the Golden Calf, so must they bring this animal from their own funds in order to atone for it.		וְיִקְחוּ אֵלֶיךָ. מִשֶּׁלָּהֶם, כְּשֵׁם שֶׁהֵם פֵּרְקוּ נִזְמֵי הַזָּהָב לָעֵגֶל מִשֶּׁלָּהֶם, כָּךְ יָבִיאוּ זוֹ לְכַפָּרָה מִשֶּׁלָּהֶם: [רש"י בשם ר' משה הדרשן]
פָרָה אֲדֻמָּה - A red cow. This is similar to the case of a bondservant’s son that dirtied the king’s palace. They said: Let his mother come and clean up his mess. Similarly, let the cow come and atone for the calf.		פָרָה אֲדֻמָּה. מָשָׁל לְבֶן שִׁפְחָה שֶׁטִּנֵּף פָּלָטִין שֶׁל מֶלֶךְ, אָמְרוּ תָּבֹא אִמּוֹ וּתְקַנֵּחַ הַצּוֹאָה, כָּךְ תָּבֹא פָרָה וּתְכַפֵּר עַל הָעֵגֶל (תנחומא): [רש"י בשם ר' משה הדרשן]
אֲדֻמָּה - Red. On account of the verse: “if your sins prove to be as red as scarlet dye,” 8 for sin is termed “red.”		אֲדֻמָּה. עַל שֵׁם "אִם יַאְדִּימוּ כַתּוֹלָע" (ישעיהו א'), שֶׁהַחֵטְא קָרוּי אָדֹם: [רש"י בשם ר' משה הדרשן]
תְּמִימָה - (lit.) Perfect - Because the Israelites had previously been perfect but had become blemished through the sin, let this cow come and atone for them so that they return to their state of perfection.		תְּמִימָה. עַל שֵׁם יִשְׂרָאֵל שֶׁהָיוּ תְמִימִים, וְנַעֲשׂוּ בוֹ בַּעֲלֵי מוּמִין, תָּבֹא זוֹ וּתְכַפֵּר עֲלֵיהֶם וְיַחְזְרוּ לְתַמּוּתָם: [רש"י בשם ר' משה הדרשן]
לֹֽא־עָלָה עָלֶיהָ עֹֽל - Upon which no yoke was laid - just as they had cast off the yoke of heaven.		לֹֽא־עָלָה עָלֶיהָ עֹֽל. כְּשֵׁם שֶׁפָּרְקוּ מֵעֲלֵיהֶם עֹל שָׁמַיִם: [רש"י בשם ר' משה הדרשן]
אֶל־אֶלְעָזָר הַכֹּהֵן - To Eleazar the priest - just as they had gathered around Aaron, who was a priest, to make the calf. But because Aaron made the calf, this ritual was not performed by him, as an accuser cannot become a defender.		אֶל־אֶלְעָזָר הַכֹּהֵן. כְּשֵׁם שֶׁנִּקְהֲלוּ עַל אַהֲרֹן, שֶׁהוּא כֹּהֵן, לַעֲשׂוֹת הָעֵגֶל; וּלְפִי שֶׁאַהֲרֹן עָשָׂה אֶת הָעֵגֶל לֹא נִתְּנָה לוֹ עֲבוֹדָה זוֹ עַל יָדוֹ, שֶׁאֵין קַטֵּיגוֹר נַעֲשֶׂה סַנֵּיגוֹר: [רש"י בשם ר' משה הדרשן]
וְשָׂרַף אֶת־הַפָּרָה - Someone must then burn the cow. just as the calf was burned.		וְשָׂרַף אֶת־הַפָּרָה. כְּשֵׁם שֶׁנִּשְׂרַף הָעֵגֶל: [רש"י בשם ר' משה הדרשן]
עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת - Cedar wood, hyssop, and wool dyed scarlet with…tola’at worm - These three materials correspond to the 3000 men who fell for worshiping the calf. The cedar is the tallest of all trees, and the hyssop the lowest of all – this is an allusion that a haughty person who becomes proud and sins should humble himself like a hyssop and a worm in order to achieve atonement.		עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת. שְׁלֹשָׁה מִינִין הַלָּלוּ כְּנֶגֶד שְׁלֹשֶׁת אַלְפֵי אִישׁ שֶׁנָּפְלוּ בָעֵגֶל, וְאֶרֶז הוּא הַגָּבוֹהַּ מִכָּל הָאִילָנוֹת וְאֵזוֹב נָמוּךְ מִכֻּלָּם, סִימָן שֶׁהַגָּבוֹהַּ שֶׁנִּתְגָּאָה וְחָטָא יַשְׁפִּיל אֶת עַצְמוֹ כְּאֵזוֹב וְתוֹלַעַת וְיִתְכַּפֵּר לוֹ: [רש"י בשם ר' משה הדרשן]
לְמִשְׁמֶרֶת - As a keepsake. just as the sin of the Golden Calf is kept for all generations as a punishment, for there is no trouble that does not contain part of the punishment for the Golden Calf, as it says: “on the day of My reckoning, I will bring them to account for their sin.” 9 And just as the Golden Calf defiled all those involved with it, so does the cow ritually defile all those involved with preparing it. And just as they were purified by its ashes, as it says: “He scattered it over the water and made the Israelites drink it,” 10 so too here, it says: “They must take for that defiled person some of the ashes of the burnt cow used for purification….”		לְמִשְׁמֶרֶת. כְּמוֹ שֶׁפֶּשַׁע הָעֵגֶל שָׁמוּר לְדוֹרוֹת לְפֻרְעָנוּת, וְאֵין לְךָ פְּקֻדָּה שֶׁאֵין בָּהּ מִפְּקֻדַּת הָעֵגֶל, שֶׁנֶּאֱמַר "וּבְיוֹם פָּקְדִי וּפָקַדְתִּי" וְגוֹ' (שמות ל"ב), וּכְשֵׁם שֶׁהָעֵגֶל מְטַמֵּא כָּל הָעוֹסְקִים בּוֹ, כָּךְ פָּרָה תְטַמֵּא כָּל הָעוֹסְקִין בּוֹ, וּכְשֵׁם שֶׁנִּטְהֲרוּ בְּאֶפְרוֹ, שֶׁנֶּאֱמַר "וַיִּזֶר עַל פְּנֵי הַמַּיִם" וְגוֹ' (שם), כָּךְ "וְלָקְחוּ לַטָּמֵא מֵעֲפַר שְׂרֵפַת הַחַטָּאת" וְגוֹ": [רש"י בשם ר' משה הדרשן]

Bamidbar (Numbers) Chapter 20

1The entire community of the Israelites arrived at the desert of Tzin in the first month, and the people stayed in Kadesh. Miriam died there and was buried there.		אוַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵ֠ל כָּל־הָ֨עֵדָ֤ה מִדְבַּר־צִן֙ בַּחֹ֣דֶשׁ הָֽרִאשׁ֔וֹן וַיֵּ֥שֶׁב הָעָ֖ם בְּקָדֵ֑שׁ וַתָּ֤מָת שָׁם֙ מִרְיָ֔ם וַתִּקָּבֵ֖ר שָֽׁם:
כָּל־הָעֵדָה - The entire community - i.e., the complete community, for those who were to die in the desert had already died, and these moved on to life.		כָּל־הָעֵדָה. עֵדָה הַשְּׁלֵמָה, שֶׁכְּבָר מֵתוּ מֵתֵי מִדְבָּר וְאֵלּוּ פֵרְשׁוּ לַחַיִּים:
וַתָּמָת שָׁם מִרְיָם - Miriam died there. Why is the death of Miriam stated next to the passage regarding the red cow? To tell you that just as sacrifices provide atonement, so does the death of the righteous atone.		וַתָּמָת שָׁם מִרְיָם. לָמָּה נִסְמְכָה פָרָשַׁת מִיתַת מִרְיָם לְפָרָשַׁת פָּרָה אֲדֻמָּה? לוֹמַר לְךָ, מַה קָּרְבָּנוֹת מְכַפְּרִין, אַף מִיתַת צַדִּיקִים מְכַפֶּרֶת (מועד קטן כ"ח):
וַתָּמָת שָׁם מִרְיָם - Miriam died there. She also died with a Divine kiss, as did Moses and Aaron. Why, then, does it not state about her עַל פִּי ה׳ “by the mouth of God”? Because such an expression here is not respectful toward the One Above. However, regarding Aaron it does say עַל פִּי ה׳ in parashat Eleh Mas’ei. 11		וַתָּמָת שָׁם מִרְיָם. אַף הִיא בִנְשִׁיקָה מֵתָה, וּמִפְּנֵי מָה לֹא נֶאֱמַר בָּהּ "עַל פִּי ה'"? שֶׁאֵינוֹ דֶּרֶךְ כָּבוֹד שֶׁל מַעְלָה, וּבְאַהֲרֹן נֶאֱמַר "עַל פִּי ה'" בְּאֵלֶּה מַסְעֵי (במדבר ל"ג):
2The community had no water, so they assembled against Moses and Aaron.		בוְלֹא־הָ֥יָה מַ֖יִם לָֽעֵדָ֑ה וַיִּקָּ֣הֲל֔וּ עַל־משֶׁ֖ה וְעַל־אַהֲרֹֽן:
וְלֹא־הָיָה מַיִם לָֽעֵדָה - The community had no water. From here we derive that for the entire 40 years until now, they had had the well in the merit of Miriam, which is why it disappeared specifically at this point.		וְלֹא־הָיָה מַיִם לָֽעֵדָה. מִכָּאן שֶׁכָּל אַרְבָּעִים שָׁנָה הָיָה לָהֶם הַבְּאֵר בִּזְכוּת מִרְיָם (תענית ט'):
3The people argued with Moses, and said, “If only we had expired the way our brothers expired before God.		גוַיָּ֥רֶב הָעָ֖ם עִם־משֶׁ֑ה וַיֹּֽאמְר֣וּ לֵאמֹ֔ר וְל֥וּ גָוַ֛עְנוּ בִּגְוַ֥ע אַחֵ֖ינוּ לִפְנֵ֥י יְהֹוָֽה:
וְלוּ גָוַעְנוּ - means: if only we had died.		וְלוּ גָוַעְנוּ. הַלְוַאי שֶׁגָּוַעְנוּ:
בִּגְוַע אַחֵינוּ - means: by the same death as our brothers - i.e., by a plague. This teaches us that death by thirst is more degrading than it.		בִּגְוַע אַחֵינוּ. בְּמִיתַת אַחֵינוּ בַּדֶּבֶר, לִמֵּד שֶׁמִּיתַת צָמָא מְגֻנָּה מִמֶּנָּה:
בִּגְוַע - is a noun, equivalent to בְּמִיתַת אַחֵינוּ “by the death of our brothers.” It is impossible to explain it as a verb meaning: “when our brethren died,” for if so, it ought to have been vocalized בִּגְוֹעַ, with a cholam.		בִּגְוַע. שֵׁם דָּבָר הוּא, כְּמוֹ בְּמִיתַת אַחֵינוּ, וְלֹא יִתָּכֵן לְפָרְשׁוֹ כְּשֶׁמֵּתוּ אַחֵינוּ, שֶׁאִם כֵּן הָיָה לוֹ לִנָּקֵד בִּגְוֹעַ:
4Why have you brought the assembly of God to this desert so that we and our animals should die there?		דוְלָמָ֤ה הֲבֵאתֶם֙ אֶת־קְהַ֣ל יְהֹוָ֔ה אֶל־הַמִּדְבָּ֖ר הַזֶּ֑ה לָמ֣וּת שָׁ֔ם אֲנַ֖חְנוּ וּבְעִירֵֽנוּ:
5Why have you taken us out of Egypt to bring us to this evil place? It is not a place that can be planted with seeds, nor a place of fig trees, grapevines, or pomegranate trees; and there is no water to drink.”		הוְלָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לְהָבִ֣יא אֹתָ֔נוּ אֶל־הַמָּק֥וֹם הָרָ֖ע הַזֶּ֑ה לֹ֣א \| מְק֣וֹם זֶ֗רַע וּתְאֵנָ֤ה וְגֶ֨פֶן֙ וְרִמּ֔וֹן וּמַ֥יִם אַ֖יִן לִשְׁתּֽוֹת:
6Moses and Aaron moved away from the assembly, into the entrance to the Tent of Meeting, and they fell on their faces. The glory of God appeared to them.		ווַיָּבֹא֩ משֶׁ֨ה וְאַֽהֲרֹ֜ן מִפְּנֵ֣י הַקָּהָ֗ל אֶל־פֶּ֨תַח֙ אֹ֣הֶל מוֹעֵ֔ד וַיִּפְּל֖וּ עַל־פְּנֵיהֶ֑ם וַיֵּרָ֥א כְבוֹד־יְהֹוָ֖ה אֲלֵיהֶֽם:

Footnotes

Second Portion

Bamidbar (Numbers) Chapter 20

7God spoke to Moses, saying:		זוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
8“Take the staff and assemble the community, you and your brother Aaron, and speak in their presence to the rock, so that it give forth its water. You will bring forth water for them from the rock and give the community and their animals to drink.”		חקַ֣ח אֶת־הַמַּטֶּ֗ה וְהַקְהֵ֤ל אֶת־הָֽעֵדָה֙ אַתָּה֙ וְאַֽהֲרֹ֣ן אָחִ֔יךָ וְדִבַּרְתֶּ֧ם אֶל־הַסֶּ֛לַע לְעֵֽינֵיהֶ֖ם וְנָתַ֣ן מֵימָ֑יו וְהֽוֹצֵאתָ֙ לָהֶ֥ם מַ֨יִם֙ מִן־הַסֶּ֔לַע וְהִשְׁקִיתָ֥ אֶת־הָֽעֵדָ֖ה וְאֶת־בְּעִירָֽם:
וְאֶת־בְּעִירָֽם - And their animals. From here we learn that the Holy One, blessed be He, is concerned for the Israelites’ belongings.		וְאֶת־בְּעִירָֽם. מִכָּאן שֶׁחָס הַקָּדוֹשׁ בָּרוּךְ הוּא עַל מָמוֹנָם שֶׁל יִשְׂרָאֵל:
9Moses took the staff from before God, as He had commanded him.		טוַיִּקַּ֥ח משֶׁ֛ה אֶת־הַמַּטֶּ֖ה מִלִּפְנֵ֣י יְהֹוָ֑ה כַּֽאֲשֶׁ֖ר צִוָּֽהוּ:
10Moses and Aaron assembled the assembly in front of the rock, and said to them, “Now listen, you rebels, can we draw water for you from this rock?”		יוַיַּקְהִ֜לוּ משֶׁ֧ה וְאַֽהֲרֹ֛ן אֶת־הַקָּהָ֖ל אֶל־פְּנֵ֣י הַסָּ֑לַע וַיֹּ֣אמֶר לָהֶ֗ם שִׁמְעוּ־נָא֙ הַמֹּרִ֔ים הֲמִן־הַסֶּ֣לַע הַזֶּ֔ה נוֹצִ֥יא לָכֶ֖ם מָֽיִם:
וַיַּקְהִלוּ וגו' - They assembled… This is one of the instances where a small area held many people.		וַיַּקְהִלוּ וגו'. זֶה אֶחָד מִן הַמְּקוֹמוֹת שֶׁהֶחֱזִיק מוּעָט אֶת הַמְרֻבֶּה (בראשית רבה ה'):
הֲמִן־הַסָּלַע הַזֶּה נוֹצִיא - Can we draw…from this rock?. They said this because they did not recognize it, since the original rock had moved away when the well ceased, coming to rest among the other rocks, and the Israelites said to them: What difference does it make from which rock you draw water for us? He therefore called them הַמֹּרִים, having the connotation of “disobedient ones,” “fools” in Greek, and “those aspiring to teach (מוֹרִים) their own teachers,” continuing: “Do you think we can draw water for you from this rock, about which we were not commanded?”		הֲמִן־הַסָּלַע הַזֶּה נוֹצִיא. לְפִי שֶׁלֹּא הָיוּ מַכִּירִין אוֹתוֹ, לְפִי שֶׁהָלַךְ הַסֶּלַע וְיָשַׁב לוֹ בֵּין הַסְּלָעִים כְּשֶׁנִּסְתַּלֵּק הַבְּאֵר, וְהָיוּ יִשְׂרָאֵל אוֹמְרִים לָהֶם מַה לָּכֶם מֵאֵי זֶה סֶלַע תּוֹצִיאוּ לָנוּ מַיִם? לְכָךְ אָמַר לָהֶם המרים — סַרְבָנִים, לְשׁוֹן יְוָנִי שׁוֹטִים, מוֹרִים אֶת מוֹרֵיהֶם, הֲמִן הַסֶּלַע הַזֶּה שֶׁלֹּא נִצְטַוִּינוּ עָלָיו נוֹצִיא לָכֶם מַיִם? (תנחומא):
11Moses raised his hand and struck the rock with his staff twice, and an abundance of water gushed forth, and the community and their animals drank.		יאוַיָּ֨רֶם משֶׁ֜ה אֶת־יָד֗וֹ וַיַּ֧ךְ אֶת־הַסֶּ֛לַע בְּמַטֵּ֖הוּ פַּֽעֲמָ֑יִם וַיֵּֽצְאוּ֙ מַ֣יִם רַבִּ֔ים וַתֵּ֥שְׁתְּ הָֽעֵדָ֖ה וּבְעִירָֽם:
פַּֽעֲמָיִם - Twice - for after the first time it only gave forth a few drops, because the Omnipresent had not commanded Moses to strike it, but only to “speak to the rock.” They had spoken to a different rock, but of course it did not give forth water. They said: “Maybe we need to strike it like the first one, as it says: ‘You must strike the rock.’” 1 They then happened to come upon the correct rock, and he struck it.		פַּֽעֲמָיִם. לְפִי שֶׁבָּרִאשׁוֹנָה לֹא הוֹצִיא אֶלָּא טִפִּין, לְפִי שֶׁלֹּא צִוָּה הַמָּקוֹם לְהַכּוֹתוֹ, אֶלָּא "וְדִבַּרְתֶּם אֶל הַסֶּלַע", וְהֵמָּה דִּבְּרוּ אֶל סֶלַע אַחֵר וְלֹא הוֹצִיא, אָמְרוּ, שֶׁמָּא צָרִיךְ לְהַכּוֹתוֹ כְּבָרִאשׁוֹנָה, שֶׁנֶּאֱמַר "וְהִכִּיתָ בַצּוּר" (שמות י"ז), וְנִזְדַּמֵּן לָהֶם אוֹתוֹ סֶלַע וְהִכָּהוּ (תנחומא):
12God said to Moses and Aaron, “Since you did not have enough faith in Me to sanctify Me in the eyes of the Israelites, you therefore will not bring this assembly to the land that I have given them.”		יבוַיֹּ֣אמֶר יְהֹוָה֘ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹן֒ יַ֚עַן לֹא־הֶֽאֱמַנְתֶּ֣ם בִּ֔י לְהַ֨קְדִּישֵׁ֔נִי לְעֵינֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל לָכֵ֗ן לֹ֤א תָבִ֨יאוּ֙ אֶת־הַקָּהָ֣ל הַזֶּ֔ה אֶל־הָאָ֖רֶץ אֲשֶׁר־נָתַ֥תִּי לָהֶֽם:
יַעַן לֹא־הֶֽאֱמַנְתֶּם בִּי - Since you did not have enough faith in Me. Scripture reveals that were it not for this one sin, they would have entered the land, so that it not be said about them that the sin of Moses and Aaron was the same sin as that of the rest of the generation of the desert, for which it was decreed that they would not enter the land. Now, was not Moses’ saying: “If a flock and a herd were slaughtered…” 2 a more severe blasphemy than this? It is only because that sin took place in private that Scripture protected him and he was not punished, whereas here, where it was done in the presence of all Israel, Scripture did not protect him, because of failure to sanctify God’s Name.		יַעַן לֹא־הֶֽאֱמַנְתֶּם בִּי. גִּלָּה הַכָּתוּב שֶׁאִלּוּלֵי חֵטְא זֶה בִּלְבַד הָיוּ נִכְנָסִין לָאָרֶץ, כְּדֵי שֶׁלֹּא יֹאמְרוּ עֲלֵיהֶם כַּעֲוֹן דּוֹר הַמִּדְבָּר שֶׁנִּגְזַר עֲלֵיהֶם שֶׁלֹּא יִכָּנְסוּ, כָּךְ הָיָה עֲוֹן מֹשֶׁה וְאַהֲרֹן; וַהֲלֹא "הֲצֹאן וּבָקָר יִשָּׁחֵט" (במדבר יא, כב) קָשָׁה מִזּוֹ? אֶלָּא לְפִי שֶׁבַּסֵּתֶר, חִסֵּךְ עָלָיו הַכָּתוּב, וְכָאן שֶׁבְּמַעֲמַד כָּל יִשְׂרָאֵל, לֹא חִסֵּךְ עָלָיו הַכָּתוּב מִפְּנֵי קִדּוּשׁ הַשֵּׁם:
לְהַקְדִּישֵׁנִי - To sanctify Me - for had you spoken to the rock and it had given forth water, I would have been sanctified in the eyes of the community, as they would have said: “If even this rock – which can neither speak nor hear, and does not require any sustenance – carries out the Omnipresent’s word, all the more so should we.”		לְהַקְדִּישֵׁנִי. שֶׁאִלּוּ דִּבַּרְתֶּם אֶל הַסֶּלַע וְהוֹצִיא, הָיִיתִי מְקֻדָּשׁ לְעֵינֵי הָעֵדָה, וְאוֹמְרִים מַה סֶּלַע זֶה שֶׁאֵינוֹ מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ צָרִיךְ לְפַרְנָסָה מְקַיֵּם דִּבּוּרוֹ שֶׁל מָקוֹם, קַל וָחֹמֶר אָנוּ:
לָכֵן לֹא־תָבִיאוּ - You therefore will not bring. This was stated as an oath, as indicated by the similar wording: “Therefore (לָכֵן) I have sworn concerning the house of Eli.” 3 God made the oath promptly, so that they not pray at length for it to be rescinded.		לָכֵן לֹא־תָבִיאוּ. בִּשְׁבוּעָה, כְּמוֹ "וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי" (שמואל א ג'), נִשְׁבַּע בִּקְפִיצָה שֶׁלֹּא יַרְבּוּ בִתְפִלָּה עַל כָּךְ:
13This water became known as “the water of contention,” because the Israelites contended with God and He was sanctified through it.		יגהֵ֚מָּה מֵ֣י מְרִיבָ֔ה אֲשֶׁר־רָב֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־יְהֹוָ֑ה וַיִּקָּדֵ֖שׁ בָּֽם:
הֵמָּה מֵי מְרִיבָה - (lit.) This is the “water of contention” - i.e., this is the same water mentioned elsewhere: It is this that was seen by Pharaoh’s astrologers, who foretold that the Israelites’ savior would be stricken through water, and for this reason they decreed: “You must cast every boy who is born into the Nile.” 4		הֵמָּה מֵי מְרִיבָה. הֵם הַנִּזְכָּרִים בְּמָקוֹם אַחֵר; אֶת אֵלּוּ רָאוּ אִצְטַגְנִינֵי פַרְעֹה, שֶׁמּוֹשִׁיעָן שֶׁל יִשְׂרָאֵל לוֹקֶה בַמַּיִם, לְכָךְ גָּזְרוּ (שמות א') "כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ" (סנהדרין ק"א):
וַיִּקָּדֵשׁ בָּֽם - And He was sanctified through it - in that Moses and Aaron died on account of this water, for when the Holy One, blessed be He, executes judgment upon His holy ones, He becomes feared and sanctified among the creatures, and so it says: “You are feared, God, from Your Sanctuary,” 5 expounded as meaning “from Your holy ones,” and so too it says: “I will be sanctified through those nearest to Me.” 6		וַיִּקָּדֵשׁ בָּֽם. שֶׁמֵּתוּ מֹשֶׁה וְאַהֲרֹן עַל יָדָם; כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דִּין בִּמְקֻדָּשָׁיו הוּא יָראוּי וּמִתְקַדֵּשׁ עַל הַבְּרִיּוֹת, וְכֵן הוּא אוֹמֵר "נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ" (תהילים ס"ח), וְכֵן הוּא אוֹמֵר "בִּקְרֹבַי אֶקָּדֵשׁ" (ויקרא י'):
14Moses sent messengers from Kadesh to the king of Edom, saying, “So says Israel, your brother: You know of all the hardship that has befallen us.		ידוַיִּשְׁלַ֨ח משֶׁ֧ה מַלְאָכִ֛ים מִקָּדֵ֖שׁ אֶל־מֶ֣לֶךְ אֱד֑וֹם כֹּ֤ה אָמַר֙ אָחִ֣יךָ יִשְׂרָאֵ֔ל אַתָּ֣ה יָדַ֔עְתָּ אֵ֥ת כָּל־הַתְּלָאָ֖ה אֲשֶׁ֥ר מְצָאָֽתְנוּ:
אָחִיךָ יִשְׂרָאֵל - Israel, your brother. Why did he see fit to mention their brotherhood here? Only because he was telling him: “We are brothers, descendants of Abraham, to whom it was said: ‘your descendants will be foreigners,’ 7 and the obligation to pay this debt was on both of us.”		אָחִיךָ יִשְׂרָאֵל. מָה רָאָה לְהַזְכִּיר כָּאן אַחֲוָה? אֶלָּא אָמַר לוֹ אַחִים אֲנַחְנוּ, בְּנֵי אַבְרָהָם, שֶׁנֶּאֱמַר לוֹ "כִּי גֵר יִהְיֶה זַרְעֲךָ" (בראשית ט"ו), וְעַל שְׁנֵינוּ הָיָה אוֹתוֹ הַחוֹב לְפָרְעוֹ (תנחומא):
אַתָּה יָדַעְתָּ אֵת כָּל־הַתְּלָאָה - You know of all the hardship - for this reason your father moved away from our father, as it says: “he moved to another region, away from his brother Jacob,” 8 i.e., because of this “bill of debt” incumbent on them, freeing himself of its responsibility and leaving it imposed upon Jacob alone.		אַתָּה יָדַעְתָּ אֵת כָּל־הַתְּלָאָה. לְפִיכָךְ פֵּרֵשׁ אֲבִיכֶם מֵעַל אָבִינוּ, שֶׁנֶּאֱמַר "וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו" (בראשית ל״ו:ו׳) — מִפְּנֵי הַשְּׁטָר חוֹב הַמֻּטָּל עֲלֵיהֶם, וְהִטִּילוֹ עַל יַעֲקֹב:
15Our fathers went down to Egypt, and we sojourned in Egypt for a long time. And the Egyptians mistreated us and our forefathers.		טווַיֵּֽרְד֤וּ אֲבֹתֵ֨ינוּ֙ מִצְרַ֔יְמָה וַנֵּ֥שֶׁב בְּמִצְרַ֖יִם יָמִ֣ים רַבִּ֑ים וַיָּרֵ֥עוּ לָ֛נוּ מִצְרַ֖יִם וְלַֽאֲבֹתֵֽינוּ:
וַיָּרֵעוּ לָנוּ - Mistreated us - i.e., we underwent many troubles.		וַיָּרֵעוּ לָנוּ. סָבַלְנוּ צָרוֹת רַבּוֹת:
וְלַֽאֲבֹתֵֽינוּ - And our forefathers. From here we derive that the patriarchs suffer in the grave when misfortune comes upon Israel.		וְלַֽאֲבֹתֵֽינוּ. מִכָּאן שֶׁהָאָבוֹת מִצְטַעֲרִים בַּקֶּבֶר כְּשֶׁפֻּרְעָנוּת בָּאָה עַל יִשְֹרָאֵל (עי' תנחומא):
16We cried out to God and He heard our voice. He sent an emissary, and he took us out of Egypt. Now we are in Kadesh, a city on the edge of your border.		טזוַנִּצְעַ֤ק אֶל־יְהֹוָה֙ וַיִּשְׁמַ֣ע קֹלֵ֔נוּ וַיִּשְׁלַ֣ח מַלְאָ֔ךְ וַיֹּֽצִאֵ֖נוּ מִמִּצְרָ֑יִם וְהִנֵּה֙ אֲנַ֣חְנוּ בְקָדֵ֔שׁ עִ֖יר קְצֵ֥ה גְבוּלֶֽךָ:
וַיִּשְׁמַע קֹלֵנוּ - And He heard our voice - through the blessing with which our ancestor Isaac blessed us: “The voice is the voice of Jacob,” 9 i.e., that when we cry out to God, we be answered.		וַיִּשְׁמַע קֹלֵנוּ. בַּבְּרָכָה שֶׁבֵּרְכָנוּ אָבִינוּ "הַקֹּל קוֹל יַעֲקֹב", שֶׁאָנוּ צוֹעֲקִים וְנַעֲנִים (תנחומא בשלח):
מַלְאָךְ - An emissary. This refers to Moses. From here we see that the prophets are called מַלְאָכִים; and similarly, it says: “they would mock the messengers of (מַלְאֲכֵי) God.” 10		מַלְאָךְ. זֶה מֹשֶׁה, מִכָּאן שֶׁהַנְּבִיאִים קְרוּאִים מַלְאָכִים, וְאוֹמֵר "וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים" (דברי הימים ב' ל"ו):
17Please let us pass through your land. We will not pass through fields or vineyards, nor will we drink well-water. We will walk along the king’s road, and we will turn neither to the right nor to the left until we have passed through your territory.”		יזנַעְבְּרָה־נָּ֣א בְאַרְצֶ֗ךָ לֹ֤א נַֽעֲבֹר֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם וְלֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר דֶּ֧רֶךְ הַמֶּ֣לֶךְ נֵלֵ֗ךְ לֹ֤א נִטֶּה֙ יָמִ֣ין וּשְׂמֹ֔אול עַ֥ד אֲשֶׁר־נַֽעֲבֹ֖ר גְּבֻלֶֽךָ:
נַעְבְּרָה־נָּא בְאַרְצֶךָ - Please let us pass through your land. You cannot object to us claiming exclusive inheritance of the Land of Israel, for you did not settle your portion of the debt of exile. So give us a little assistance by allowing us to pass through your land.		נַעְבְּרָה־נָּא בְאַרְצֶךָ. אֵין לְךָ לְעוֹרֵר עַל הַיְרֻשָּׁה שֶׁל אֶרֶץ יִשְׂרָאֵל, כְּשֵׁם שֶׁלֹּא פָרַעְתָּ הַחוֹב, עֲשֵׂה לָנוּ עֵזֶר מְעַט לַעֲבֹר דֶּרֶךְ אַרְצְךָ:
וְלֹא נִשְׁתֶּה מֵי בְאֵר - (lit.) Nor will we drink water of a well. Surely, he should have said מֵי בוֹרוֹת “water of wells,” in the plural! The singular is used only because this is what Moses was saying: “Even though we have the manna to eat and a well from which to drink, we will not drink from it; rather, we will buy food and water from you, so that you benefit from our passage through your land.” From here we learn that one who lodges at an inn, even though he has food with him, should buy from the storekeeper in order that his host may benefit.		וְלֹא נִשְׁתֶּה מֵי בְאֵר. מֵי בוֹרוֹת הָיָה צָרִיךְ לוֹמַר, אֶלָּא כָּךְ אָמַר מֹשֶׁה, אַף עַל פִּי שֶׁיֵּשׁ בְּיָדֵנוּ מָן לֶאֱכֹל וּבְאֵר לִשְׁתּוֹת, לֹא נִשְׁתֶּה מִמֶּנּוּ, אֶלָּא נִקְנֶה מִכֶּם אֹכֶל וּמַיִם לַהֲנָאַתְכֶם, מִכָּאן לְאַכְסְנַאי אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ לֶאֱכֹל יִקְנֶה מִן הַחֶנְוָנִי, כְּדֵי לְהַנּוֹת אֶת אֻשְׁפִּיזוֹ (תנחומא):
דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ וגו' - We will walk along the king’s road… We will muzzle our animals so they not stray to either side to eat.		דֶּרֶךְ הַמֶּלֶךְ נֵלֵךְ וגו'. אָנוּ חוֹסְמִים אֶת בְּהֶמְתֵּנוּ וְלֹא יִטּוּ לְכָאן וּלְכָאן לֶאֱכֹל (שם):
18Edom replied to them, “You will not pass through my country, lest I go out to greet you with the sword!”		יחוַיֹּ֤אמֶר אֵלָיו֙ אֱד֔וֹם לֹ֥א תַֽעֲבֹ֖ר בִּ֑י פֶּן־בַּחֶ֖רֶב אֵצֵ֥א לִקְרָאתֶֽךָ:
פֶּן־בַּחֶרֶב אֵצֵא לִקְרָאתֶֽךָ - Lest I go out to greet you with the sword. Just as you pride yourselves with the power of voice that your ancestor bequeathed to you, as you said: “We cried out to God and He heard our voice,” 11 I will come out against you with the power that my ancestor bequeathed to me: “You will live by your sword.” 12		פֶּן־בַּחֶרֶב אֵצֵא לִקְרָאתֶֽךָ. אַתֶּם מִתְגָּאִים בְּקוֹל שֶׁהוֹרִישְׁכֶם אֲבִיכֶם וְאוֹמְרִים "וַנִּצְעַק אֶל ה' וַיִּשְׁמַע קֹלֵנוּ", וַאֲנִי אֵצֵא עֲלֵיכֶם בְּמַה שֶּׁהוֹרִישֵׁנִי אָבִי "וְעַל חַרְבְּךָ תִחְיֶה" (בראשית כ"ז):
19The Israelites said to them, “We will keep to the highway, and if either we or our cattle drink your water, we will pay its price. There is really nothing to fear; we will pass through on foot.”		יטוַיֹּֽאמְר֨וּ אֵלָ֥יו בְּנֵֽי־יִשְׂרָאֵל֘ בַּֽמְסִלָּ֣ה נַֽעֲלֶה֒ וְאִם־מֵימֶ֤יךָ נִשְׁתֶּה֙ אֲנִ֣י וּמִקְנַ֔י וְנָֽתַתִּ֖י מִכְרָ֑ם רַ֥ק אֵין־דָּבָ֖ר בְּרַגְלַ֥י אֶֽעֱבֹֽרָה:
רַק אֵין־דָּבָר - (lit.) Only there is nothing - means: there is absolutely nothing that can harm you.		רַק אֵין־דָּבָר. אֵין שׁוּם דָּבָר מַזִּיקְךָ:
20But he said, “You will not pass through!” and Edom came out to greet them with a vast force and a strong hand.		כוַיֹּ֖אמֶר לֹ֣א תַֽעֲבֹ֑ר וַיֵּצֵ֤א אֱדוֹם֙ לִקְרָאת֔וֹ בְּעַ֥ם כָּבֵ֖ד וּבְיָ֥ד חֲזָקָֽה:
וּבְיָד חֲזָקָֽה - And a strong hand - relying on our ancestor’s promise: “the hands are the hands of Esau.” 13		וּבְיָד חֲזָקָֽה. בְּהַבְטָחַת זְקֵנֵנוּ "וְהַיָּדַיִם יְדֵי עֵשָׂו" (שם):
21Edom refused to allow Israel to cross through its territory. So Israel turned away from them.		כאוַיְמָאֵ֣ן \| אֱד֗וֹם נְתֹן֙ אֶת־יִשְׂרָאֵ֔ל עֲבֹ֖ר בִּגְבֻל֑וֹ וַיֵּ֥ט יִשְׂרָאֵ֖ל מֵֽעָלָֽיו:

Footnotes

1 Samuel 3:14.

2 Chronicles 36:16.

Third Portion

Bamidbar (Numbers) Chapter 20

22They set out from Kadesh, and the entire community of the Israelites arrived at Mount Hor.		כבוַיִּסְע֖וּ מִקָּדֵ֑שׁ וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל כָּל־הָֽעֵדָ֖ה הֹ֥ר הָהָֽר:
כָּל־הָֽעֵדָה - The entire community. They were all complete and poised to enter the land, for none of those upon whom it had been decreed not to enter remained among them, inasmuch as those who were to die in the desert had come to an end, and these remaining were those about whom it says: “All of you who are alive today are attached to God, your God.” 1		כָּל־הָֽעֵדָה. כֻּלָּם שְׁלֵמִים וְעוֹמְדִים לִכָּנֵס לָאָרֶץ, שֶׁלֹּא הָיָה בָּהֶן אֶחָד מֵאוֹתָם שֶׁנִּגְזְרָה גְזֵרָה עֲלֵיהֶם, שֶׁכְּבָר כָּלוּ מֵתֵי מִדְבָּר וְאֵלּוּ מֵאוֹתָן שֶׁכָּתוּב בָּהֶן (דברים ד') "חַיִּים כֻּלְּכֶם הַיּוֹם" (תנחומא):
הֹר הָהָֽר - Mount Hor - i.e., a summit atop a larger mountain, like a small mound on top of a larger mound. Although the Cloud of Glory would go ahead of them and level the mountains, nevertheless three of them remained: Mount Sinai – for the giving of the Torah, Mount Nebo – for the burial of Moses, and Mount Hor – for the burial of Aaron.		הֹר הָהָֽר. הַר עַל גַּבֵּי הַר, כְּתַפּוּחַ קָטָן עַל גַּבֵּי תַפּוּחַ גָּדוֹל, וְאַף עַל פִּי שֶׁהֶעָנָן הוֹלֵךְ לִפְנֵיהֶם וּמַשְׁוֶה אֶת הֶהָרִים, שְׁלֹשָׁה נִשְׁאֲרוּ בָהֶן — הַר סִינַי לַתּוֹרָה וְהֹר הָהָר לִקְבוּרַת אַהֲרֹן וְהַר נְבוֹ לִקְבוּרַת מֹשֶׁה (תנחומא):
23God said to Moses and Aaron at Mount Hor, on the border of Edom, saying,		כגוַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן בְּהֹ֣ר הָהָ֑ר עַל־גְּב֥וּל אֶֽרֶץ־אֱד֖וֹם לֵאמֹֽר:
עַל־גְּבוּל אֶֽרֶץ־אֱדוֹם - On the border of Edom. This tells us that because they associated and fraternized with the wicked Esau, the integrity of their conduct was breached, and on that account, they lost this righteous man. Similarly, the prophet told Yehoshafat: “Since you associated with Achazyah, God caused your actions to be breached.” 2		עַל־גְּבוּל אֶֽרֶץ־אֱדוֹם. מַגִּיד שֶׁמִּפְּנֵי שֶׁנִּתְחַבְּרוּ כָאן לְהִתְקָרֵב לְעֵשָׂו הָרָשָׁע, נִפְרְצוּ מַעֲשֵׂיהֶם וְחָסְרוּ הַצַּדִּיק הַזֶּה, וְכֵן הַנָּבִיא אוֹמֵר לִיהוֹשָׁפָט (דברי הימים ב' כ') "בְּהִתְחַבֶּרְךָ עִם אֲחַזְיָהוּ פָּרַץ ה' אֶת מַעֲשֶׂיךָ" (תנחומא):
24“Aaron will be gathered to his people, for he will not enter the land that I have given to the Israelites, because you defied My word at ‘the water of contention.’		כדיֵֽאָסֵ֤ף אַֽהֲרֹן֙ אֶל־עַמָּ֔יו כִּ֣י לֹ֤א יָבֹא֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לִבְנֵ֣י יִשְׂרָאֵ֑ל עַ֛ל אֲשֶׁר־מְרִיתֶ֥ם אֶת־פִּ֖י לְמֵ֥י מְרִיבָֽה:
25Take Aaron and his son Eleazar. Bring them up to Mount Hor.		כהקַ֚ח אֶת־אַֽהֲרֹ֔ן וְאֶת־אֶלְעָזָ֖ר בְּנ֑וֹ וְהַ֥עַל אֹתָ֖ם הֹ֥ר הָהָֽר:
קַח אֶת־אַֽהֲרֹן - Take Aaron - with words of consolation. Say to him: “Fortunate are you that you see your crown given over to your son, something that I will not myself merit.”		קַח אֶת־אַֽהֲרֹן. בִּדְבָרִים שֶׁל נִחוּמִים — אֱמֹר לוֹ, אַשְׁרֶיךָ שֶׁתִּרְאֶה כִתְרְךָ נָתוּן לְבִנְךָ, מַה שֶּׁאֵין אֲנִי זַכַּאי לְכָךְ (שם):
26Strip Aaron of his garments, and dress his son Eleazar in them. Aaron will be gathered in to his ancestors and die there.”		כווְהַפְשֵׁ֤ט אֶת־אַֽהֲרֹן֙ אֶת־בְּגָדָ֔יו וְהִלְבַּשְׁתָּ֖ם אֶת־אֶלְעָזָ֣ר בְּנ֑וֹ וְאַֽהֲרֹ֥ן יֵֽאָסֵ֖ף וּמֵ֥ת שָֽׁם:
אֶת־בְּגָדָיו - His garments - i.e., dress him in the garments of the high priesthood, and then remove them from him in order to put them on his son in his presence. Moses said to Aaron, “Enter the cave,” and he entered. He saw a bed that was made and a lit candle. He said to him, “Go up onto the bed,” and he went up; “stretch out your hands,” and he stretched them out; “close your mouth,” and he closed it; “close your eyes,” and he closed them. Moses immediately desired this gradual and serene death, and that is the meaning of what was said to him: “as your brother Aaron died,” 3 i.e., in the form of death that you desired.		אֶת־בְּגָדָיו. אֶת בִּגְדֵי כְהֻנָּה גְדוֹלָה הִלְבִּישָׁהוּ וְהִפְשִׁיטָם מֵעָלָיו, לְתִתָּם עַל בְּנוֹ בְּפָנָיו; אָמַר לוֹ הִכָּנֵס לַמְּעָרָה וְנִכְנַס, רָאָה מִטָּה מֻצַּעַת וְנֵר דָּלוּק, אָמַר לוֹ עֲלֵה לַמִּטָּה וְעָלָה, פְּשֹׁט יָדֶיךָ וּפָשַׁט, קְמֹץ פִּיךָ וְקָמַץ, עֲצֹם עֵינֶיךָ וְעָצַם, מִיָּד חָמַד מֹשֶׁה לְאוֹתָהּ מִיתָה, וְזֶהוּ שֶׁנֶּאֱמַר לוֹ (דברים ל"ב) "כַּאֲשֶׁר מֵת אַהֲרֹן אָחִיךָ" — מִיתָה שֶׁנִתְאַוִּיתָ לָהּ (ספרי שם):
27Moses did as God had commanded him. They ascended Mount Hor in the presence of the entire community.		כזוַיַּ֣עַשׂ משֶׁ֔ה כַּֽאֲשֶׁ֖ר צִוָּ֣ה יְהֹוָ֑ה וַיַּֽעֲלוּ֙ אֶל־הֹ֣ר הָהָ֔ר לְעֵינֵ֖י כָּל־הָֽעֵדָֽה:
וַיַּעַשׂ משֶׁה - Moses did. Although the matter was hard for him, he did not hesitate.		וַיַּעַשׂ משֶׁה. אַף עַל פִּי שֶׁהַדָּבָר קָשֶׁה לוֹ, לֹא עִכֵּב (תנחומא):
28Moses stripped Aaron of his garments, dressed his son Eleazar in them, and Aaron died there on the top of the mountain. Moses and Eleazar descended from the mountain.		כחוַיַּפְשֵׁט֩ משֶׁ֨ה אֶת־אַֽהֲרֹ֜ן אֶת־בְּגָדָ֗יו וַיַּלְבֵּ֤שׁ אֹתָם֙ אֶת־אֶלְעָזָ֣ר בְּנ֔וֹ וַיָּ֧מָת אַֽהֲרֹ֛ן שָׁ֖ם בְּרֹ֣אשׁ הָהָ֑ר וַיֵּ֧רֶד משֶׁ֛ה וְאֶלְעָזָ֖ר מִן־הָהָֽר:
29The entire community saw that Aaron had expired. The entire house of Israel wept for Aaron for 30 days.		כטוַיִּרְאוּ֙ כָּל־הָ֣עֵדָ֔ה כִּ֥י גָוַ֖ע אַֽהֲרֹ֑ן וַיִּבְכּ֤וּ אֶת־אַֽהֲרֹן֙ שְׁלשִׁ֣ים י֔וֹם כֹּ֖ל בֵּ֥ית יִשְׂרָאֵֽל:
וַיִּרְאוּ כָּל־הָעֵדָה - The entire community saw… When they saw Moses and Eleazar descending, but that Aaron did not descend with them, they asked, “Where is Aaron?” Moses answered them, “He has died.” They asked him, “Is it possible that he who stood up to the Angel of Death and halted the plague can himself fall under the control of the Angel of Death?” Immediately Moses prayed for mercy, and the ministering angels showed them an image of Aaron lying on the bed; once they saw this, they believed.		וַיִּרְאוּ כָּל־הָעֵדָה. כְּשֶׁרָאוּ מֹשֶׁה וְאֶלְעָזָר יוֹרְדִים וְאַהֲרֹן לֹא יָרַד, אָמְרוּ הֵיכָן הוּא אַהֲרֹן? אָמַר לָהֶם מֵת, אָמְרוּ אֶפְשָׁר מִי שֶׁעָמַד כְּנֶגֶד הַמַּלְאָךְ וְעָצַר אֶת הַמַּגֵּפָה יִשְׁלֹט בוֹ מַלְאַךְ הַמָּוֶת? מִיָּד בִּקֵּשׁ מֹשֶׁה רַחֲמִים וְהֶרְאוּהוּ מַלְאֲכֵי הַשָּׁרֵת לָהֶם מֻטָּל בַּמִּטָּה, רָאוּ וְהֶאֱמִינוּ (שם):
כָּל־בֵּית יִשְׂרָאֵֽל - The entire house of Israel - i.e., both men and women, for Aaron would pursue peace and instill love between quarreling parties and between husband and wife.		כָּל־בֵּית יִשְׂרָאֵֽל. הָאֲנָשִׁים וְהַנָּשִׁים, לְפִי שֶׁהָיָה אַהֲרֹן רוֹדֵף שָׁלוֹם וּמַטִּיל אַהֲבָה בֵּין בַּעֲלֵי מְרִיבָה וּבֵין אִישׁ לְאִשְׁתּוֹ (אדר"נ י"ב):
כִּי גָוַע - That [Aaron] had expired. I am of the opinion that the one who translates this as דְּהָא מִית “because he had died” is mistaken, unless he translates וַיִּרְאוּ as וְאִתְחֲזִיאוּ “they were seen” – for our rabbis of blessed memory said that this כִּי is used in the sense of דְּהָא “because” only according to the Midrash that states that the Clouds of Glory disappeared, as Rabbi Abahu said: 4 Do not read וַיִּרְאוּ “they saw,” but rather וַיֵּרָאוּ “they were seen”; to this wording the sense of דְּהָא is applicable, as it supplies a reason for the above statement: Why were they now seen? Because Aaron had died. But to the translation וַחֲזוֹ כָּל כְּנִשְׁתָּא “the entire community saw” the sense of דְּהָא is not applicable; rather, the sense of אֲשֶׁר “that,” which is one of the usages of אִי (another of the senses of the word כִּי) is appropriate, for we find אִם used in the sense of אֲשֶׁר, as in: “and what reason is there that (וְאִם מַדּוּעַ) I not be short of breath?” 5 Many other passages are also explained in this sense, e.g., “Seeing that (אִם) his days are determined.” 6		כִּי גָוַע. אוֹמֵר אֲנִי שֶׁהַמְתַּרְגֵּם דְּהָא מִית טוֹעֶה הוּא, אֶלָּא אִם כֵּן מְתַרְגֵּם וַיִּרְאוּ וְאִתְחֲזִיאוּ, שֶׁלֹּא אָמְרוּ רַבּוֹתֵינוּ כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן דְּהָא אֶלָּא עַל מִדְרָשׁ שֶׁנִּסְתַּלְּקוּ עַנְנֵי הַכָּבוֹד, וְכִדְאָמַר רַבִּי אַבָּהוּ (ראש השנה ג'), אַל תִּקְרֵי וַיִּרְאוּ, אֶלָּא וַיֵּרָאוּ, וְעַל לָשׁוֹן זֶה נוֹפֵל לְשׁוֹן דְּהָא, לְפִי שֶׁהִיא נְתִינַת טַעַם לְמַה שֶּׁלְּמַעְלָה הֵימֶנּוּ — לָמָּה וַיֵּרָאוּ? לְפִי שֶׁהֲרֵי מֵת אַהֲרֹן; אֲבָל עַל תַּרְגּוּם "וְחָזוּ כָל כְּנִשְׁתָּא" אֵין לְשׁוֹן דְּהָא נוֹפֵל אֶלָּא לְשׁוֹן אֲשֶׁר, שֶׁהוּא מִגִּזְרַת שִׁמּוּשׁ אִי, שֶׁמָּצִינוּ אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, כְּמוֹ "וְאִם מַדּוּעַ לֹא תִקְצַר רוּחִי" (איוב כ"א), וְהַרְבֵּה מְפֹרָשִׁים מִזֶּה הַלָּשׁוֹן — "אִם חֲרוּצִים יָמָיו" (שם י"ד):

Bamidbar (Numbers) Chapter 21

1The Canaanite king of Arad, who lived in the south, heard that Israel had come by the route of the scouts. He waged war against Israel and took a captive from them.		אוַיִּשְׁמַ֞ע הַכְּנַֽעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ ישֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָֽאֲתָרִ֑ים וַיִּלָּ֨חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ \| מִמֶּ֖נּוּ שֶֽׁבִי:
וַיִּשְׁמַע הַכְּנַֽעֲנִי - The Canaanite…heard. He heard that Aaron had died and the Clouds of Glory had disappeared, etc., as stated in Rosh Hashanah. 7 Amalek is always the instrument that God uses to strike Israel, ready at all times to inflict Divine punishment upon them.		וַיִּשְׁמַע הַכְּנַֽעֲנִי. שָׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד כו', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ג'), וַעֲמָלֵק מֵעוֹלָם רְצוּעַת מַרְדּוּת לְיִשְׂרָאֵל, מְזֻמָּן בְּכָל עֵת לְפֻרְעָנוּת:
ישֵׁב הַנֶּגֶב - Who lived in the south. This is Amalek, as it says: “Amalek is living in the southern region.” 8 He disguised his language, speaking Canaanite, intending that the Israelites pray to the Holy One, blessed be He, to give the Canaanites into their hands, when in fact they were not Canaanites. Israel saw that their attire was like that of Amalekites yet their language was Canaanite, so they said: Let us pray without specifying a particular enemy, as it says: “If You deliver this people into my hand.”		ישֵׁב הַנֶּגֶב. זֶה עֲמָלֵק, שֶׁנֶּאֱמַר "עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב" (במדבר י"ג), וְשִׁנָּה אֶת לְשׁוֹנוֹ לְדַבֵּר בִּלְשׁוֹן כְּנַעַן, כְּדֵי שֶׁיִּהְיוּ יִשְׂרָאֵל מִתְפַּלְּלִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת כְּנַעֲנִים בְּיָדָם, וְהֵם אֵינָן כְּנַעֲנִים, רָאוּ יִשְׂרָאֵל לְבוּשֵׁיהֶם כִּלְבוּשֵׁי עֲמָלֵקִים וּלְשׁוֹנָם לְשׁוֹן כְּנַעַן, אָמְרוּ נִתְפַּלֵּל סְתָם, שֶׁנֶּאֱמַר "אִם נָתֹן תִּתֵּן אֶת הָעָם הַזֶּה בְּיָדִי" (עי' ילקוט שמעוני תשס"ד):
דֶּרֶךְ הָֽאֲתָרִים - The route of the scouts - i.e., this way of the south, where Amalek lived, was the same one that the spies had gone, as it says: “they went up through the south.” 9 Another explanation: the Israelites had not yet reached Amalekite territory, but “the route of the scouts” refers to the way of the great scout traveling ahead of them, as it says: “the Ark of God’s Covenant traveled at a distance of three days ahead of them to prepare for them a place to settle.” 10		דֶּרֶךְ הָֽאֲתָרִים. דֶּרֶךְ הַנֶּגֶב, שֶׁהָלְכוּ בּוֹ מְרַגְּלִים, שֶׁנֶּאֱמַר "וַיַּעֲלוּ בַנֶּגֶב" (במדבר י"ג); דָּבָר אַחֵר: דֶּרֶךְ הָאֲתָרִים, דֶּרֶךְ הַתַּיָּר הַגָּדוֹל הַנּוֹסֵעַ לִפְנֵיהֶם, שֶׁנֶּאֱמַר (שם י') "דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה" (תנחומא):
וַיִּשְׁבְּ מִמֶּנּוּ שֶֽׁבִי - And took a captive from them. The use of the singular indicates that this captive was only one female slave, who had been previously captured by the Israelites.		וַיִּשְׁבְּ מִמֶּנּוּ שֶֽׁבִי. אֵינָהּ אֶלָּא שִׁפְחָה אַחַת (ילקוט שמעוני שם):
2Israel made a vow to God and said, “If You deliver this people into my hand, I will dedicate the spoils of their cities to You.”		בוַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָֽרֵיהֶֽם:
וְהַֽחֲרַמְתִּי - means: I will dedicate their spoil to God on High.		וְהַֽחֲרַמְתִּי. אַקְדִּישׁ שְׁלָלָם לְגָבוֹהַּ:
3God heard Israel’s voice and gave them the Canaanites. The Israelites destroyed all of them and dedicated the spoils of their cities to God. They called the place Chormah [“Destruction/Dedication”].		גוַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַכְּנַֽעֲנִ֔י וַיַּֽחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָֽרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חָרְמָֽה:
וַיַּֽחֲרֵם אֶתְהֶם - [They] destroyed them - by killing.		וַיַּֽחֲרֵם אֶתְהֶם. בַּהֲרִיגָה:
וְאֶת־עָֽרֵיהֶם - And their cities - by dedication to God on High, both actions being implied in the verb חרם.		וְאֶת־עָֽרֵיהֶם. חֶרְמֵי גָבוֹהַּ:
4They journeyed from Mount Hor by way of the Sea of Reeds, to circle Edom. The people became disheartened because of the journey.		דוַיִּסְע֞וּ מֵהֹ֤ר הָהָר֙ דֶּ֣רֶךְ יַם־ס֔וּף לִסְבֹ֖ב אֶת־אֶ֣רֶץ אֱד֑וֹם וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ:
יַם־סוּף - By way of the Sea of Reeds. Since Aaron had died and this war had come upon them, they retreated by way of the Sea of Reeds, this being the way they had turned when the decree resulting from the report of the spies was decreed on them, as it says: “journey into the desert, toward the Sea of Reeds,” 11 and now they traveled back seven stations, as it says: “The Israelites journeyed from the wells of Benei Ya’akan to Moserah. There, Aaron died.” 12 Did he then die at Moserah? Did he not die on Mount Hor? Scripture says that he died at Moserah only because upon their return there, they mourned for him and eulogized him as if he had died now in front of them. Go and check the account of their journeys and you will find seven stops from Moserah to Mount Hor.		יַם־סוּף. כֵּיוָן שֶׁמֵּת אַהֲרֹן וּבָאת עֲלֵיהֶם מִלְחָמָה זוֹ, חָזְרוּ לַאֲחוֹרֵיהֶם דֶּרֶךְ יַם סוּף, הוּא הַדֶּרֶךְ שֶׁחָזְרוּ לָהֶם כְּשֶׁנִּגְזַר עֲלֵיהֶם גְּזֵרַת מְרַגְּלִים, שֶׁנֶּאֱמַר "וּסְעוּ הַמִּדְבָּרָה דֶּרֶךְ יַם סוּף" (דברים א'), וְכָאן חָזְרוּ לַאֲחוֹרֵיהֶם שֶׁבַע מַסָּעוֹת, שֶׁנֶּאֱמַר "וּבְנֵי יִשְׂרָאֵל נָסְעוּ מִבְּאֵרֹת בְּנֵי יַעֲקָן מוֹסֵרָה שָׁם מֵת אַהֲרֹן", וְכִי בְמוֹסֵרָה מֵת? וַהֲלֹא בְהֹר הָהָר מֵת? אֶלָּא שָׁם חָזְרוּ וְהִתְאַבְּלוּ עָלָיו וְהִסְפִּידוּהוּ כְּאִלּוּ הוּא בִפְנֵיהֶם; וְצֵא וּבְדֹק בַּמַּסָּעוֹת וְתִמְצְאֵם שֶׁבַע מַסָּעוֹת מִן מוֹסֵרָה עַד הֹר הָהָר (תנחומא):
לִסְבֹב אֶת־אֶרֶץ אֱדוֹם - To circle Edom - for he did not allow them to pass through his land.		לִסְבֹב אֶת־אֶרֶץ אֱדוֹם. שֶׁלֹּא נְתָנָם לַעֲבֹר בְּאַרְצוֹ:
וַתִּקְצַר נֶֽפֶשׁ־הָעָם בַּדָּֽרֶךְ - The people became disheartened (lit.) in the journey- i.e., because of the exertion of the journey, which became too severe for them. They said: “We were now close to entering the land, and now we are turning back! Our fathers also turned back and spent 38 years in the desert until today!” Therefore, they became disheartened by the setbacks of the journey; in Old French: “encrut lor” (“it was too much for them”). It is not possible to say that וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ means: “the people became disheartened while they were on the journey,” without specifying from what they become disheartened, for wherever you find קִצּוּר נֶפֶשׁ “being disheartened” in Scripture, it is explained there from what they were disheartened, such as: וַתִּקְצַר נַפְשִׁי בָּהֶם “I was disheartened with them,” 13 and such as: וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל “He was disheartened by Israel’s trouble.” 14 The term קִצּוּר נֶפֶשׁ (lit., “short of soul”) applies to anything too difficult for a person, like a person upon whom a burden comes and his mind is not broad enough to accept it, and he has no room in his heart for that pain to rest; for a bothersome entity is referred to as “large,” for it is too great and heavy for that person, as in: “their soul also swelled up within Me” 15 – i.e., was too much for Me, and “It is so great that You hunt me as if I were a lion.” 16 To sum up this explanation: anywhere the term קִצּוּר נֶפֶשׁ is used about a matter, it means that one cannot tolerate it, that the mind cannot bear it.		וַתִּקְצַר נֶֽפֶשׁ־הָעָם בַּדָּֽרֶךְ. בְּטֹרַח הַדֶּרֶךְ שֶׁהֻקְשָׁה לָהֶם, אָמְרוּ עַכְשָׁו הָיִינוּ קְרוֹבִים לִכָּנֵס לָאָרֶץ וְאָנוּ חוֹזְרִים לַאֲחוֹרֵינוּ, כָּךְ חָזְרוּ אֲבוֹתֵינוּ וְנִשְׁתָּהוּ שְׁלֹשִׁים וּשְׁמוֹנֶה שָׁנָה עַד הַיּוֹם, לְפִיכָךְ קָצְרָה נַפְשָׁם בְּעִנּוּי הַדֶּרֶךְ, וּבְלַעַ"ז אנקרוט"לור; וְלֹא יִתָּכֵן לוֹמַר וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ — בִּהְיוֹתוֹ בַדֶּרֶךְ, וְלֹא פֵּרֵשׁ בּוֹ בַּמֶּה קָצְרָה, שֶׁכָּל מָקוֹם שֶׁתִּמְצָא קִצּוּר נֶפֶש בַּמִּקְרָא מְפֹרָשׁ שָׁם בַּמֶּה קָצְרָה, כְּגוֹן "וַתִּקְצַר נַפְשִׁי בָּהֶם" (זכריה י"א), וּכְגוֹן "וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל" (שופטים י'), וְכָל דָּבָר קָשֶׁה עַל אָדָם נוֹפֵל בּוֹ לְשׁוֹן קִצּוּר נֶפֶשׁ, כְּאָדָם שֶׁהַטֹּרַח בָּא עָלָיו וְאֵין דַּעְתּוֹ רְחָבָה לְקַבֵּל אוֹתוֹ הַדָּבָר וְאֵין לוֹ מָקוֹם בְּתוֹךְ לִבּוֹ לָגוּר שָׁם הַצַּעַר, וּבְדָבָר הַמַּטְרִיחַ נוֹפֵל לְשׁוֹן גֹּדֶל, שֶׁגָּדוֹל הוּא וְכָבֵד עַל הָאָדָם, כְּגוֹן "וְגַם נַפְשָׁם בָּחֲלָה בִי" (זכריה י"א) — גָּדְלָה עָלַי, "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי" (איוב י'); כְּלָלוֹ שֶׁל פֵּרוּשׁ, כָּל לְשׁוֹן קִצּוּר נֶפֶשׁ בְּדָבָר לָשׁוֹן שֶׁאֵין יָכוֹל לְסָבְלוֹ הוּא — שֶׁאֵין הַדַּעַת סוֹבַלְתּוֹ:
5The people spoke against God and against Moses, saying, “Why have you brought us up out of Egypt to die in this desert, for there is no bread and no water, and we are weary of this light manna-bread.”		הוַיְדַבֵּ֣ר הָעָ֗ם בֵּֽאלֹהִים֘ וּבְמשֶׁה֒ לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֨חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל:
בֵּֽאלֹהִים וּבְמשֶׁה - Against God and against Moses. They mistakenly equated the servant with his Master.		בֵּֽאלֹהִים וּבְמשֶׁה. הִשְׁווּ עֶבֶד לְקוֹנוֹ (תנחומא):
לָמָה הֶֽעֱלִיתֻנוּ - Why have you brought us up? - implying that they are both equal.		לָמָה הֶֽעֱלִיתֻנוּ. שְׁנֵיהֶם שָׁוִים:
וְנַפְשֵׁנוּ קָצָה - And we are weary. This term also denotes disheartening and disgust.		וְנַפְשֵׁנוּ קָצָה. אַף זֶה לְשׁוֹן קִצּוּר נֶפֶשׁ וּמִאוּס:
בַּלֶּחֶם הַקְּלֹקֵֽל - Of this light bread. Because the manna was absorbed into their limbs, they called it “light,” saying, “This manna will eventually explode in our stomachs; can a human being ingest food and not expel any waste?”		בַּלֶּחֶם הַקְּלֹקֵֽל. לְפִי שֶׁהַמָּן נִבְלָע בָּאֵבָרִים קְרָאוּהוּ קְלֹקֵל, אָמְרוּ, עָתִיד הַמָּן הַזֶּה שֶׁיִּתְפַּח בְּמֵעֵינוּ, כְּלוּם יֵשׁ יְלוּד אִשָּׁה שֶׁמַּכְנִיס וְאֵינוֹ מוֹצִיא? (יומא ע"ה):
6God sent the venomous snakes against the people, and they bit the people, and many Israelites died.		ווַיְשַׁלַּ֨ח יְהֹוָ֜ה בָּעָ֗ם אֵ֚ת הַנְּחָשִׁ֣ים הַשְּׂרָפִ֔ים וַיְנַשְּׁכ֖וּ אֶת־הָעָ֑ם וַיָּ֥מָת עַם־רָ֖ב מִיִּשְׂרָאֵֽל:
אֵת הַנְּחָשִׁים הַשְּׂרָפִים - The venomous snakes - i.e., that burn (שׂוֹרְפִים) a person with the poison of their teeth.		אֵת הַנְּחָשִׁים הַשְּׂרָפִים. שֶׁשּׂוֹרְפִים אֶת הָאָדָם בְּאֶרֶס שִׁנֵּיהֶם:
וַיְנַשְּׁכוּ אֵת הָעָם - And they bit the people. Let the snake, who was punished for slander, come and exact punishment from these people who slander; let the snake, to whom all types of food taste the same, come and exact punishment from ungrateful people for whom one thing (the manna) can have several varying tastes.		וַיְנַשְּׁכוּ אֵת הָעָם. יָבֹא נָחָשׁ שֶׁלָּקָה עַל הוֹצָאַת דִּבָּה וְיִפָּרַע מִמּוֹצִיאֵי דִּבָּה, יָבֹא נָחָשׁ שֶׁכָּל הַמִּינִין נִטְעָמִין לוֹ טַעַם אֶחָד וְיִפָּרַע מִכְּפוּיֵי טוֹבָה שֶׁדָּבָר אֶחָד מִשְׁתַּנֶּה לָהֶם לְכַמָּה מַטְעַמִּים (תנחומא):
7The people came to Moses and said, “We have sinned, for we have spoken against God and against you. Pray to God that He remove the snakes from us.” Moses prayed on behalf of the people.		זוַיָּבֹא֩ הָעָ֨ם אֶל־משֶׁ֜ה וַיֹּֽאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהֹוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהֹוָ֔ה וְיָסֵ֥ר מֵֽעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל משֶׁ֖ה בְּעַ֥ד הָעָֽם:
וַיִּתְפַּלֵּל משֶׁה - Moses prayed. From here we derive that someone from whom forgiveness is requested should not be too cruel to forgive.		וַיִּתְפַּלֵּל משֶׁה. מִכָּאן לְמִי שֶׁמְּבַקְשִׁים מִמֶּנּוּ, שֶׁלֹּא יְהֵא אַכְזָרִי מִלִּמְחֹל (עי' תנחומא):
8God said to Moses, “Make for yourself a viper and put it on a pole, and let whoever was bitten look at it and live.”		חוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה עֲשֵׂ֤ה לְךָ֙ שָׂרָ֔ף וְשִׂ֥ים אֹת֖וֹ עַל־נֵ֑ס וְהָיָה֙ כָּל־הַנָּשׁ֔וּךְ וְרָאָ֥ה אֹת֖וֹ וָחָֽי:
עַל־נֵס - means: On a pole, called “perche” in Old French. Similarly, it says: “and like a standard (וְכַנֵּס) upon the hill,” 17 “I will raise My standard (נִסִּי),” 18 and “raise a standard (נֵס).” 19 Because it is lofty, acting as a sign and a demonstration, it is called נֵס.		עַל־נֵס. עַל כְּלוֹנָס, שֶׁקּוֹרִין פירק"א בְּלַעַז, וְכֵן "וְכַנֵּס עַל הַגִּבְעָה" (ישעיהו ל'), "אָרִים נִסִּי" (שם מ"ט), "שְׂאוּ נֵס" (שם י"ג); וּלְפִי שֶׁהוּא גָּבוֹהַּ לְאוֹת וְלִרְאָיָה, קוֹרְאוֹ נֵס:
כָּל־הַנָּשׁוּךְ - Whoever was bitten - i.e., even if a dog or donkey bit him, he was harmed, growing steadily weaker before dying, but a snake bite was quicker to kill. Therefore, here it says: וְרָאָה אֹתוֹ “let him look at it” – a mere glance at the copper snake being sufficient to cure, but regarding the bite of a snake it says: וְהִבִּיט, a more intense type of looking. Commenting on that verse: וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ וְהִבִּיט וגו׳ “if a snake had bitten a person and he looked…,” which indicates that a person bitten by a snake was not quickly cured unless he gazed at it intently, our sages 20 stated regarding the nature of this intent: Can a snake kill or the copper snake preserve life on their own? It was only when Israel would look upward and submit their hearts to their Father in heaven would they be cured, but if not, they would waste away.		כָּל־הַנָּשׁוּךְ. אֲפִלּוּ כֶלֶב אוֹ חֲמוֹר נוֹשְׁכוֹ הָיָה נִזּוֹק וּמִתְנַוְּנֶה וְהוֹלֵךְ, אֶלָּא שֶׁנְּשִׁיכַת הַנָּחָשׁ מְמַהֶרֶת לְהָמִית, לְכָךְ נֶאֱמַר כָּאן וְרָאָה אֹתוֹ — רְאִיָּה בְעָלְמָא — וּבִנְשִׁיכַת הַנָּחָשׁ נֶאֱמַר "וְהִבִּיט" — וְהָיָה אִם נָשַׁךְ הַנָּחָשׁ אֶת אִישׁ וְהִבִּיט וְגוֹ' — שֶׁלֹּא הָיָה מְמַהֵר נֶשֶׁךְ הַנָּחָשׁ לְהִתְרַפְּאוֹת אֶלָּא אִם כֵּן מַבִּיט בּוֹ בְּכַוָּנָה; וְאָמְרוּ רַבּוֹתֵינוּ וְכִי נָחָשׁ מֵמִית אוֹ מְחַיֶּה? אֶלָּא, בִּזְמַן שֶׁהָיוּ יִשְׂרָאֵל מִסְתַּכְּלִין כְּלַפֵּי מַעְלָה וּמְשַׁעְבְּדִין אֶת לִבָּם לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם הָיוּ מִתְרַפְּאִים, וְאִם לָאו הָיוּ נִמּוֹקִים (ראש השנה כ"ט):
9Moses made a copper snake and put it on a pole. If a snake had bitten a person and he looked toward the copper snake, he lived.		טוַיַּ֤עַשׂ משֶׁה֙ נְחַ֣שׁ נְח֔שֶׁת וַיְשִׂמֵ֖הוּ עַל־הַנֵּ֑ס וְהָיָ֗ה אִם־נָשַׁ֤ךְ הַנָּחָשׁ֙ אֶת־אִ֔ישׁ וְהִבִּ֛יט אֶל־נְחַ֥שׁ הַנְּח֖שֶׁת וָחָֽי:
נְחַשׁ נְחשֶׁת - A copper snake. He was not told to make it from copper. However, Moses said: “The Holy One, blessed be He, calls it נָחָשׁ, and I will make it from copper (נְחֹשֶׁת), since they are similar words.”		נְחַשׁ נְחשֶׁת. לֹא נֶאֱמַר לוֹ לַעֲשׂוֹתוֹ שֶׁל נְחֹשֶׁת, אֶלָּא אָמַר מֹשֶׁה, הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרְאוֹ נָחָשׁ וַאֲנִי אֶעֱשֶׂנּוּ שֶׁל נְחֹשֶׁת, לָשׁוֹן נוֹפֵל עַל לָשׁוֹן (בראשית רבה ל"א):
10The Israelites journeyed, and camped in Ovot.		יוַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיַּֽחֲנ֖וּ בְּאֹבֹֽת:
11They journeyed from Ovot and camped by The Ruins of the Passes, in the desert east of Moab.		יאוַיִּסְע֖וּ מֵֽאֹבֹ֑ת וַיַּֽחֲנ֞וּ בְּעִיֵּ֣י הָֽעֲבָרִ֗ים בַּמִּדְבָּר֙ אֲשֶׁר֙ עַל־פְּנֵ֣י מוֹאָ֔ב מִמִּזְרַ֖ח הַשָּֽׁמֶשׁ:
בְּעִיֵּי הָֽעֲבָרִים - By the Ruins of the Passes. I do not know why the place is named for the ruins. The word עִי means a ruin, something swept away with a broom – the ע being its only root-letter – related to יָעִים “scoops,” 21 and וְיָעָה בָרָד “the hail will sweep away.” 22		בְּעִיֵּי הָֽעֲבָרִים. לֹא יָדַעְתִּי לָמָּה נִקְרָא שְׁמָם עִיִּים, וְעִי לְשׁוֹן חָרְבָּה הִיא — דָּבָר הַטָּאוּט בְּמַטְאֲטֵא, וְהָעַיִ"ן בּוֹ יְסוֹד לְבַדָּהּ, וְהוּא מִלְּשׁוֹן "יָעִים" (שמות כ"ז), "וְיָעָה בָרָד" (ישעיהו כ"ח):
הָֽעֲבָרִים - means: the pass leading from Mount Nebo to Canaan, Mount Nebo dividing between Moab and the Amorites.		הָֽעֲבָרִים. דֶּרֶךְ מַעֲבַר הָעוֹבְרִים שָׁם אֶת הַר נְבוֹ אֶל אֶרֶץ כְּנַעַן, שֶׁהוּא מַפְסִיק בֵּין אֶרֶץ מוֹאָב לְאֶרֶץ אֱמוֹרִי:
עַל־פְּנֵי מוֹאָב מִמִּזְרַח הַשָּֽׁמֶשׁ - (lit.) Facing Moab from the rising of the sun - means: on the eastern side of Moab.		עַל־פְּנֵי מוֹאָב מִמִּזְרַח הַשָּֽׁמֶשׁ. בְּמִזְרָחָהּ שֶׁל אֶרֶץ מוֹאָב:
12They journeyed from there, and camped in the valley of the Zered River.		יבמִשָּׁ֖ם נָסָ֑עוּ וַיַּֽחֲנ֖וּ בְּנַ֥חַל זָֽרֶד:
13They journeyed from there and camped on the side of the Arnon River that was in the desert and extended from the Amorite border, for the Arnon River was the Moabite border, between Moab and the Amorites.		יגמִשָּׁם֘ נָסָ֒עוּ֒ וַיַּֽחֲנ֞וּ מֵעֵ֤בֶר אַרְנוֹן֙ אֲשֶׁ֣ר בַּמִּדְבָּ֔ר הַיֹּצֵ֖א מִגְּבֻ֣ל הָֽאֱמֹרִ֑י כִּ֤י אַרְנוֹן֙ גְּב֣וּל מוֹאָ֔ב בֵּ֥ין מוֹאָ֖ב וּבֵ֥ין הָֽאֱמֹרִֽי:
מִגְּבֻל הָֽאֱמֹרִי - From the Amorite border - i.e., the boundary marking the end of their border, the same meaning applying to גְּבוּל מוֹאָב. גְּבוּל here is a term denoting edge or end.		מִגְּבֻל הָֽאֱמֹרִי. תְּחוּם סוֹף מֶצֶר שֶׁלָּהֶם, וְכֵן גְּבוּל מוֹאָב — לְשׁוֹן קָצֶה וָסוֹף:
מֵעֵבֶר אַרְנוֹן - On the side of the Arnon River - i.e., they traveled along the entire south and east border of Moab until they came to the other side of the Arnon River within Amorite territory, north of Moab.		מֵעֵבֶר אַרְנוֹן. הִקִּיפוּ אֶרֶץ מוֹאָב כָּל דְּרוֹמָהּ וּמִזְרָחָהּ עַד שֶׁבָּאוּ מֵעֵבֶר הַשֵּׁנִי לְאַרְנוֹן בְּתוֹךְ אֶרֶץ הָאֱמוֹרִי בִּצְפוֹנָהּ שֶׁל אֶרֶץ מוֹאָב:
הַיֹּצֵא מִגְּבֻל הָֽאֱמֹרִי - That extended from the Amorite border. A strip of land controlled by the Amorites extends from the Amorite border into Moabite territory as far as the Arnon River, which is the Moabite border. Israel encamped within this strip, not entering the border of Moab, “for Arnon is the border of Moab,” and they had not given them permission to pass through their land. And even though Moses did not state this explicitly, Yiftach did state it explicitly, as Yiftach said: “and he also sent messengers to the king of Moab, but he did not want.” 23 Moses did, however, allude to it in the verse: “Just as the descendants of Esau – who dwell on Mount Se’ir – and the Moabites – who dwell in Ar – did for me,” 24 implying that just as Edom did not let them pass through their land and they therefore had to circle it, the same happened with Moab.		הַיֹּצֵא מִגְּבֻל הָֽאֱמֹרִי. רְצוּעָה יוֹצְאָה מִגְּבוּל הָאֱמוֹרִי וְהִיא שֶׁל אֱמוֹרִיִּים, וְנִכְנֶסֶת לִגְבוּל מוֹאָב עַד אַרְנוֹן שֶׁהוּא גְּבוּל מוֹאָב, וְשָׁם חָנוּ יִשְֹרָאֵל וְלֹא בָאוּ לִגְבוּל מוֹאָב, כי ארנון גבול מואב, וְהֵם לֹא נָתְנוּ לָהֶם רְשׁוּת לַעֲבֹר בְּאַרְצָם, וְאַף עַל פִּי שֶׁלֹּא פֵרְשָׁהּ מֹשֶׁה, פֵּרְשָׁהּ יִפְתָּח, כְּמוֹ שֶׁאָמַר יִפְתָּח (שופטים י"א) "וְגַם אֶל מֶלֶךְ מוֹאָב שָׁלַח וְלֹא אָבָה", וּמֹשֶׁה רְמָזָהּ (דברים ב'), "כַּאֲשֶׁר עָשׂוּ לִי בְּנֵי עֵשָׂו הַיֹּשְׁבִים בְּשֵׂעִיר וְהַמּוֹאָבִים הַיֹּשְׁבִים בְּעָר" — מָה אֵלּוּ לֹא נְתָנוּם לַעֲבֹר בְּתוֹךְ אַרְצָם אֶלָּא הִקִּיפוּם סָבִיב, אַף מוֹאָב כֵּן:
14Concerning this it is said whenever people recount the wars of God, “What He gave at the Sea of Reeds, and the valleys of the Arnon River.		ידעַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמֹ֣ת יְהֹוָ֑ה אֶת־וָהֵ֣ב בְּסוּפָ֔ה וְאֶת־הַנְּחָלִ֖ים אַרְנֽוֹן:
עַל־כֵּן יֵֽאָמַר - (lit.) About this – i.e., about this encampment and the miracles that occurred there - it is said whenever people recount the wars of God - i.e., when they relate the miracles performed for our ancestors, they will say: “What He gave….”		עַל־כֵּן יֵֽאָמַר. עַל חֲנִיָּה זוֹ וְנִסִּים שֶׁנַּעֲשׂוּ בָהּ יאמר בספר מלחמת ה' — כְּשֶׁמְּסַפְּרִים נִסִּים שֶׁנַּעֲשׂוּ לַאֲבוֹתֵינוּ יְסַפְּרוּ אֶת וָהֵב וגו':
אֶת־וָהֵב - is the equivalent of אֶת יָהֵב (“What He gave”). Just as one says וָעֵד from the root יעד, so too one says וָהֵב from the root יהב, the ו being a root letter. In other words, it is saying: “That He gave them many miracles at the Sea of Reeds.”		אֶת־וָהֵב. כְּמוֹ אֶת יָהֵב, כְּמוֹ שֶׁיֵּאָמֵר מִן יעד וָעֵד, כֵּן יֵאָמֵר מִן יהב וָהֵב, וְהַוָּי"ו יְסוֹד הוּא, כְּלוֹמַר אֶת אֲשֶׁר יָהַב לָהֶם וְהִרְבָּה נִסִּים בְּיַם סוּף:
וְאֶת־הַנְּחָלִים אַרְנֽוֹן - And the valleys of the Arnon. Just as we relate the miracles at the Sea of Reeds, so should we relate the miracles at the valleys of the Arnon River, where great miracles were also performed. And what were these miracles?		וְאֶת־הַנְּחָלִים אַרְנֽוֹן. כְּשֵׁם שֶׁמְּסַפְּרִים בְּנִסֵּי יַם סוּף, כָּךְ יֵשׁ לְסַפֵּר בְּנִסֵּי נַחֲלֵי אַרְנוֹן, שֶׁאַף כָּאן נַעֲשׂוּ נִסִּים גְּדוֹלִים, וּמָה הֵם הַנִּסִּים?
15The spillage of the valleys that moved toward the dwelling of Ar, and leaned toward the border of Moab.		טווְאֶ֨שֶׁד֙ הַנְּחָלִ֔ים אֲשֶׁ֥ר נָטָ֖ה לְשֶׁ֣בֶת עָ֑ר וְנִשְׁעַ֖ן לִגְב֥וּל מוֹאָֽב:
וְאֶשֶׁד הַנְּחָלִים - The spillage of the valleys. The Aramaic translation of שֶׁפֶךְ is אֶשֶׁד. It thus means: The spilling at the valleys, for there the blood of the Amorites hiding there was spilled. Because the mountains were high and the valley below was deep and narrow, and the mountains were close to one another – a person standing on the mountain on one side could speak directly to his friend on the mountain on the other side – and the road passed through the valley, the Amorites said: “When Israel enters the valley to pass through, we will go out of the caves in the mountains above them and kill them with arrows and stone missiles.” These crevices were in the mountain on the Moabite side, and on the mountain on the Amorite side, opposite those crevices, projections like horns and breasts jutted out. When Israel came to pass through, the mountain of the land of Israel trembled like a maidservant going out to meet her mistress and moved toward the mountain of Moab, and the breast-like projections entered the crevices and killed the Amorites. This is the meaning of: “that moved toward the dwelling of Ar,” i.e., the mountain moved from its regular place and came over toward Moab and joined it, and this is the meaning of: “and leaned toward the border of Moab.”		וְאֶשֶׁד הַנְּחָלִים. תַּרְגּוּם שֶׁל שֶׁפֶךְ "אֶשֶׁד" — שֶׁפֶךְ הַנְּחָלִים שֶׁנִּשְׁפַּךְ שָׁם דַּם אֱמוֹרִיִּים, שֶׁהָיוּ נֶחְבָּאִים שָׁם, לְפִי שֶׁהָיוּ הֶהָרִים גְּבוֹהִים וְהַנַּחַל עָמֹק וְקָצָר וְהֶהָרִים סְמוּכִים זֶה לָזֶה — אָדָם עוֹמֵד עַל הָהָר מִזֶּה וּמְדַבֵּר עִם חֲבֵרוֹ בָּהָר הַזֶּה — וְהַדֶּרֶךְ עוֹבֵר בְּתוֹךְ הַנַּחַל, אָמְרוּ אֱמוֹרִיִּים, כְּשֶׁיִּכָּנְסוּ יִשְׂרָאֵל לָאָרֶץ לְתוֹךְ הַנַּחַל לַעֲבֹר, נֵצֵא מִן הַמְּעָרוֹת שֶׁבֶּהָרִים שֶׁלְּמַעְלָה מֵהֶם, וְנַהַרְגֵם בְּחִצִּים וְאַבְנֵי בָּלִיסְטְרָאוֹת, וְהָיוּ אוֹתָן הַנְּקָעִים בָּהָר שֶׁל צַד מוֹאָב, וּבָהָר שֶׁל צַד אֱמוֹרִיִּים הָיוּ כְּנֶגֶד אוֹתָן נְקָעִים כְּמִין קְרָנוֹת וְשָׁדַיִם בּוֹלְטִין לַחוּץ, כֵּיוָן שֶׁבָּאוּ יִשְׂרָאֵל לַעֲבֹר, נִזְדַּעְזַע הָהָר שֶׁל אֶרֶץ יִשְׂרָאֵל כְּשִׁפְחָה הַיּוֹצֵאת לְהַקְבִּיל פְּנֵי גְבִרְתָּהּ, וְנִתְקָרֵב לְצַד הָהָר שֶׁל מוֹאָב וְנִכְנְסוּ אוֹתָן הַשָּׁדַיִם לְתוֹךְ אוֹתָן נְקָעִים וַהֲרָגוּם, וְזֶהוּ אֲשֶׁר נָטָה לְשֶׁבֶת עָר — שֶׁהָהָר נָטָה מִמְּקוֹמוֹ וְנִתְקָרֵב לְצַד מוֹאָב וְנִדְבַּק בּוֹ, וְזֶהוּ וְנִשְׁעַן לִגְבוּל מוֹאָב (תנחומא; ברכות נ"ד):
16From there, into the well; that is the well of which God said to Moses, ‘Gather the people, and I will give them water.’”		טזוּמִשָּׁ֖ם בְּאֵ֑רָה הִ֣וא הַבְּאֵ֗ר אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לְמשֶׁ֔ה אֱסֹף֙ אֶת־הָעָ֔ם וְאֶתְּנָ֥ה לָהֶ֖ם מָֽיִם:
וּמִשָּׁם בְּאֵרָה - From there, into the well - i.e., from there, this spillage came to the well. How so? The Holy One, blessed be He, said: “Who will inform My children of these miracles, for the parable states: If you have given bread to a child, inform his mother?” After they passed through, the mountains returned to their former place, and the well descended into the valley and drew up from there the blood of the slain, together with their muscular arms and other limbs, and carried them around the camp, so that Israel saw the miracle and recited this song in appreciation.		וּמִשָּׁם בְּאֵרָה. מִשָּׁם בָּא הָאֶשֶׁד אֶל הַבְּאֵר; כֵּיצַד? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי מוֹדִיעַ לְבָנַי הַנִּסִּים הַלָּלוּ? הַמָּשָׁל אוֹמֵר "נָתַתָּ פַּת לְתִינוֹק הוֹדִיעַ לְאִמּוֹ". לְאַחַר שֶׁעָבְרוּ חָזְרוּ הֶהָרִים לִמְקוֹמָם, וְהַבְּאֵר יָרְדָה לְתוֹךְ הַנַּחַל וְהֶעֶלְתָה מִשָּׁם דַּם הַהֲרוּגִים וּזְרוֹעוֹת וְאֵבָרִים וּמוֹלַכְתָּן סָבִיב הַמַּחֲנֶה, וְיִשְׂרָאֵל רָאוּ וְאָמְרוּ שִׁירָה:
17Then Israel recited this poem: “Ascend, well! Recite this poem to it!		יזאָ֚ז יָשִׁ֣יר יִשְׂרָאֵ֔ל אֶת־הַשִּׁירָ֖ה הַזֹּ֑את עֲלִ֥י בְאֵ֖ר עֱנוּ־לָֽהּ:
עֲלִי בְאֵר - Ascend, well - from the valley, and bring up from it what you are bringing up. From where do we know that it was the well that informed them of these miracles? For it says: “From there, into the well.” 25 Did the well come from there? Surely it was with them from the beginning of the 40 years in the desert. Rather, it means that it descended into the valley to publicize the miracles. We also derive this from: “Then Israel recited”; this song was said at the end of 40 years, but the well was given to them at the beginning of the 40 years, so why was it written here? Rather, the subject should be expounded as a continuation of what is stated above.		עֲלִי בְאֵר. מִתּוֹךְ הַנַּחַל וְהַעֲלִי מַה שֶּׁאַתְּ מַעֲלָה; וּמִנַּיִן שֶׁהַבְּאֵר הוֹדִיעָה לָהֶם? שֶׁנֶּאֱמַר "וּמִשָּׁם בְּאֵרָה", וְכִי מִשָּׁם הָיְתָה, וַהֲלֹא מִתְּחִלַּת אַרְבָּעִים שָׁנָה הָיְתָה עִמָּהֶם? אֶלָּא שֶׁיָּרְדָה לְפַרְסֵם אֶת הַנִּסִּים (תנחומא); וְכֵן אָז יָשִׁיר … הַשִּׁירָה הַזֹּאת נֶאֶמְרָה בְּסוֹף אַרְבָּעִים וְהַבְּאֵר נִתְּנָה לָהֶם מִתְּחִלַּת אַרְבָּעִים, מָה רָאָה לִכָּתֵב כָּאן? אֶלָּא הָעִנְיָן הַזֶּה נִדְרָשׁ לְמַעְלָה הֵימָנוּ:
18It is a well dug by princes, carved out by nobles of the people, through the lawgiver with their staffs, and from the desert it was a gift.		יחבְּאֵ֞ר חֲפָר֣וּהָ שָׂרִ֗ים כָּר֨וּהָ֙ נְדִיבֵ֣י הָעָ֔ם בִּמְחֹקֵ֖ק בְּמִשְׁעֲנֹתָ֑ם וּמִמִּדְבָּ֖ר מַתָּנָֽה:
בְּאֵר חֲפָרוּהָ - It is a well dug by [princes] - i.e., this is the well that the princes – Moses and Aaron – dug.		בְּאֵר חֲפָרוּהָ. זֹאת הִיא הַבְּאֵר אֲשֶׁר חֲפָרוּהָ שָׂרִים — מֹשֶׁה וְאַהֲרֹן:
בְּמִשְׁעֲנֹתָם - means: with the staff.		בְּמִשְׁעֲנֹתָם. בַּמַּטֶּה:
וּמִמִּדְבָּר - And from the desert - it was given to them.		וּמִמִּדְבָּר. נִתְּנָה לָהֶם:
19After being a gift, it descended into the valleys; and from the valleys, it ascended to the heights.		יטוּמִמַּתָּנָ֖ה נַֽחֲלִיאֵ֑ל וּמִנַּֽחֲלִיאֵ֖ל בָּמֽוֹת:
וּמִמַּתָּנָה נַֽחֲלִיאֵל - Its meaning is as Onkelos translates it: “And from when it was given to them, it would go down with them to the valleys, and from the valleys it would go up with them to the heights.”		וּמִמַּתָּנָה נַֽחֲלִיאֵל. כְּתַרְגּוּמוֹ:
20From the heights, it will descend to the valley in the field of Moab. The top of the peak can be seen over the wastelands.”		כוּמִבָּמ֗וֹת הַגַּיְא֙ אֲשֶׁר֙ בִּשְׂדֵ֣ה מוֹאָ֔ב רֹ֖אשׁ הַפִּסְגָּ֑ה וְנִשְׁקָ֖פָה עַל־פְּנֵ֥י הַיְשִׁימֹֽן:
וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב - From the heights, to the valley in the field of Moab - for Moses died there, and there the well stopped flowing. Another explanation: “carved out by nobles of the people” – for whenever they encamped, each tribal prince would take his staff and draw a path to his banner and his division, and the water of the well flowed by way of that sign to each tribe’s location.		וּמִבָּמוֹת הַגַּיְא אֲשֶׁר בִּשְׂדֵה מוֹאָב. כִּי שָׁם מֵת מֹשֶׁה וְשָׁם בָּטְלָה הַבְּאֵר; דָּבָר אַחֵר, כָּרוּהָ נְדִיבֵי הָעָם — כָּל נָשִׂיא וְנָשִׂיא כְּשֶׁהָיוּ חוֹנִים נוֹטֵל מַקְלוֹ וּמוֹשֵׁךְ אֵצֶל דִּגְלוֹ וּמַחֲנֵהוּ, וּמֵי הַבְּאֵר נִמְשָׁכִין דֶּרֶךְ אוֹתוֹ סִימָן וּבָאִין לִפְנֵי חֲנִיַּת כָּל שֵׁבֶט וָשֵׁבֶט (תנחומא):
בִּמְחֹקֵק - Through the lawgiver - i.e., through Moses, who was called מְחֹקֵק “the lawgiver,” as it says: “because there the burial site of the lawgiver (מְחֹקֵק) is hidden.” 26 And why is Moses not mentioned explicitly in this song? Because he was punished for striking the rock when attempting to restore the well. And since Moses’ name is not mentioned, the Name of the Holy One, blessed be He, is also not mentioned. This may be compared to a king who was invited to a banquet. He said: “If my friend is there I will be there, but if not, I will not go.”		בִּמְחֹקֵק. עַל פִּי מֹשֶׁה שֶׁנִּקְרָא מְחוֹקֵק, שֶׁנֶּאֱמַר "כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן" (דברים ל"ג); וְלָמָּה לֹא נִזְכַּר מֹשֶׁה בְּשִׁירָה זוֹ? לְפִי שֶׁלָּקָה עַל יְדֵי הַבְּאֵר, וְכֵיוָן שֶׁלֹּא נִזְכַּר שְׁמוֹ שֶׁל מֹשֶׁה לֹא נִזְכַּר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מָשָׁל לְמֶלֶךְ שֶׁהָיוּ מְזַמְּנִין אוֹתוֹ לִסְעוּדָה, אָמַר אִם אוֹהֲבִי שָׁם אֲנִי שָׁם, וְאִם לָאו אֵינִי הוֹלֵךְ (תנחומא):
רֹאשׁ הַפִּסְגָּה - Its meaning is as Onkelos translates it: רֵישׁ רָמָתָא “the peak of the height”.		רֹאשׁ הַפִּסְגָּה. כְּתַרְגּוּמוֹ "רֵישׁ רָמָתָא":
פסגה - denotes height, similar to: פַּסְּגוּ אַרְמְנוֹתֶיהָ, 27 meaning “elevate its palaces.”		פסגה. לְשׁוֹן גֹּבַהּ, וְכֵן "פַּסְּגוּ אַרְמְנוֹתֶיהָ" (תהילים מ"ח) — הַגְבִּיהוּ אַרְמְנוֹתֶיהָ:
וְנִשְׁקָפָה - It can be seen - i.e., that height overlooks the place named יְשִׁימֹן, a term denoting a desert, which is desolate (שָׁמֵם). Another explanation: The well overlooks the wastelands, for the rock from which it flowed was concealed in the lake of Tiberias, and one standing in the wastelands can look and see something resembling a sieve in the lake, which previously was the well. So did Rabbi Tanchuma expound it.		וְנִשְׁקָפָה. אוֹתָהּ הַפִּסְגָּה עַל פְּנֵי הַמָּקוֹם שֶׁשְּׁמוֹ יְשִׁימוֹן, וְהוּא לְשׁוֹן מִדְבָּר שֶׁהוּא שָׁמֵם; דָּבָר אַחֵר וְנִשְׁקָפָה הַבְּאֵר עַל פְּנֵי הַיְשִׁימוֹן, שֶׁנִּגְנְזָה בְּיַמָּהּ שֶׁל טְבֶרְיָא, וְהָעוֹמֵד עַל הַיְשִׁימוֹן מַבִּיט וְרוֹאֶה כְּמִין כְּבָרָה בַּיָּם, וְהִיא הַבְּאֵר, כָּךְ דָּרַשׁ רַבִּי תַנְחוּמָא:

Footnotes

Fourth Portion

Bamidbar (Numbers) Chapter 21

21Israel sent messengers to Sichon the king of the Amorites to say,		כאוַיִּשְׁלַ֤ח יִשְׂרָאֵל֙ מַלְאָכִ֔ים אֶל־סִיחֹ֥ן מֶֽלֶךְ־הָֽאֱמֹרִ֖י לֵאמֹֽר:
וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים - Israel sent messengers - but elsewhere, Scripture attributes the sending to Moses, as it says: “Following the example God set in the Sinai desert, I sent messengers to King Sichon of Cheshbon.” 1 Similarly, we find: “Moses sent messengers from Kadesh to the king of Edom,” 2 yet in Yiftach’s account of this it states: “Israel then sent messengers to the king of Edom….” 3 These verses need one another to arrive at the accurate conclusion that both messengers were sent by Moses on behalf of all Israel: one “locks” and the other “opens” – that Moses is equivalent to Israel, and Israel is equivalent to Moses. This is thus telling you that the leader of the generation is like the entire generation, for the leader is the collective embodiment of everyone.		וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים. וּבְמָקוֹם אַחֵר תּוֹלֶה הַשְּׁלִיחוּת בְּמֹשֶׁה, שֶׁנֶּאֱמַר "וָאֶשְׁלַח מַלְאָכִים מִמִּדְבַּר קְדֵמוֹת" (דברים ב'), וְכֵן "וַיִּשְׁלַח מֹשֶׁה מַלְאָכִים מִקָּדֵשׁ אֶל מֶלֶךְ אֱדוֹם" (במדבר כ'), וּבְיִפְתָּח הוּא אוֹמֵר (שופטים י"א) "וַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל מֶלֶךְ אֱדוֹם" וְגוֹ', הַכְּתוּבִים הַלָּלוּ צְרִיכִין זֶה לָזֶה, זֶה נוֹעֵל וְזֶה פוֹתֵחַ, שֶׁמֹּשֶׁה הוּא יִשְׂרָאֵל וְיִשְׂרָאֵל הֵם מֹשֶׁה, לוֹמַר לְךָ שֶׁנְּשִׂיא הַדּוֹר הוּא כְּכָל הַדּוֹר, כִּי הַנָּשִׂיא הוּא הַכֹּל (תנחומא):
22“Let us pass through your land. We will not venture into fields or vineyards or drink well-water. We will walk along the king’s road until we have passed through your territory.”		כבאֶעְבְּרָ֣ה בְאַרְצֶ֗ךָ לֹ֤א נִטֶּה֙ בְּשָׂדֶ֣ה וּבְכֶ֔רֶם לֹ֥א נִשְׁתֶּ֖ה מֵ֣י בְאֵ֑ר בְּדֶ֤רֶךְ הַמֶּ֨לֶךְ֙ נֵלֵ֔ךְ עַ֥ד אֲשֶׁר־נַֽעֲבֹ֖ר גְּבֻלֶֽךָ:
אֶעְבְּרָה בְאַרְצֶךָ - Let us pass through your land. Although they had not been commanded to begin by offering peace to them, they asked them to let them pass in peace.		אֶעְבְּרָה בְאַרְצֶךָ. אַף עַל פִּי שֶׁלֹּא נִצְטַוּוּ לִפְתֹּחַ לָהֶם בְּשָׁלוֹם בִּקְּשׁוּ מֵהֶם שָׁלוֹם (שם):
23Sichon did not permit Israel to pass through his territory. Sichon gathered all his people, and he went out to the desert toward Israel. He arrived at Yahatz and fought against Israel.		כגוְלֹֽא־נָתַ֨ן סִיחֹ֥ן אֶת־יִשְׂרָאֵל֘ עֲבֹ֣ר בִּגְבֻלוֹ֒ וַיֶּֽאֱסֹ֨ף סִיחֹ֜ן אֶת־כָּל־עַמּ֗וֹ וַיֵּצֵ֞א לִקְרַ֤את יִשְׂרָאֵל֙ הַמִּדְבָּ֔רָה וַיָּבֹ֖א יָ֑הְצָה וַיִּלָּ֖חֶם בְּיִשְׂרָאֵֽל:
וְלֹֽא־נָתַן סִיחֹן וגו' - Sichon did not permit…. – since all the Canaanite kings were paying him tribute, as he was protecting them so no army invade them. Thus, when Israel said to him: “Let us pass through your land,” he answered them, “My entire purpose in dwelling here is to protect them from you, and you are saying this!”		וְלֹֽא־נָתַן סִיחֹן וגו'. לְפִי שֶׁכָּל מַלְכֵי כְנַעַן הָיוּ מַעֲלִין לוֹ מַס, שֶׁהָיָה שׁוֹמְרָם שֶׁלֹּא יַעַבְרוּ עֲלֵיהֶם גְּיָסוֹת, כֵּיוָן שֶׁאָמְרוּ לוֹ יִשְׂרָאֵל אֶעְבְּרָה בְאַרְצֶךָ, אָ"לָ, כָּל עַצְמִי אֵינִי יוֹשֵׁב כָּאן אֶלָּא לְשָׁמְרָם מִפְּנֵיכֶם, וְאַתֶּם אוֹמְרִים כָּךְ (תנחומא):
וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל - And he went out toward Israel. Even if Cheshbon were full of gnats, no creature could have conquered it, and even if Sichon were in a weak village, no one could have conquered him – all the more so that he was in Cheshbon. The Holy One, blessed be He, said, “Why should I have My children go to the trouble of laying siege to each individual city?” He therefore inspired all the Amorite soldiers to leave their cities, and they all gathered in one place and were defeated there. From there, Israel proceeded to the cities, where no one resisted them for there were none there but women and children.		וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל. אִלּוּ הָיְתָה חֶשְׁבּוֹן מְלֵאָה יַתּוּשִׁין אֵין כָּל בְּרִיָּה יְכוֹלָה לְכָבְשָׁהּ, וְאִם הָיָה סִיחוֹן בִּכְפָר חַלָּשׁ אֵין כָּל אָדָם יָכוֹל לְכָבְשׁוֹ, וְכָל שֶׁכֵּן שֶׁהָיָה בְּחֶשְׁבּוֹן; אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אֲנִי מַטְרִיחַ עַל בָּנַי כָּל זֹאת לָצוּר עַל כָּל עִיר וָעִיר? נָתַן בְּלֵב כָּל אַנְשֵׁי הַמִּלְחָמָה לָצֵאת מִן הָעֲיָרוֹת, וְנִתְקַבְּצוּ כֻלָּם לְמָקוֹם אֶחָד וְשָׁם נָפְלוּ, וּמִשָּׁם הָלְכוּ יִשְׂרָאֵל אֶל הֶעָרִים וְאֵין עוֹמֵד לְנֶגְדָּם, כִּי אֵין שָׁם אֶלָּא נָשִׁים וָטָף (שם):
24Israel smote him with the sword, and took possession of his land from the Arnon River to the Yabok River, and as far east as the Ammonites, for the border of the Ammonites was strong.		כדוַיַּכֵּ֥הוּ יִשְׂרָאֵ֖ל לְפִי־חָ֑רֶב וַיִּירַ֨שׁ אֶת־אַרְצ֜וֹ מֵֽאַרְנֹ֗ן עַד־יַבֹּק֙ עַד־בְּנֵ֣י עַמּ֔וֹן כִּ֣י עַ֔ז גְּב֖וּל בְּנֵ֥י עַמּֽוֹן:
כִּי עַז - For it was strong. And what was its strength? The warning of the Holy One, blessed be He, who said to them: “Do not distress them….” 4		כִּי עַז. וּמַהוּ חָזְקוֹ? הַתְרָאָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לָהֶם אַל תְּצֻרֵם וְגוֹ' (דברים ב'):
25Israel took all these cities and Israel dwelt in all the cities of the Amorites, in Cheshbon and all its villages.		כהוַיִּקַּח֙ יִשְׂרָאֵ֔ל אֵ֥ת כָּל־הֶֽעָרִ֖ים הָאֵ֑לֶּה וַיֵּ֤שֶׁב יִשְׂרָאֵל֙ בְּכָל־עָרֵ֣י הָֽאֱמֹרִ֔י בְּחֶשְׁבּ֖וֹן וּבְכָל־בְּנֹתֶֽיהָ:
בְּנֹתֶֽיהָ - means: its adjacent villages.		בְּנֹתֶֽיהָ. כְּפָרִים הַסְּמוּכִים לָהּ:
26For Cheshbon was the city of King Sichon of the Amorites, for he had fought against the first king of Moab, taking all his land as far as the Arnon River.		כוכִּ֣י חֶשְׁבּ֔וֹן עִ֗יר סִיחֹ֛ן מֶ֥לֶךְ הָֽאֱמֹרִ֖י הִ֑וא וְה֣וּא נִלְחַ֗ם בְּמֶ֤לֶךְ מוֹאָב֙ הָֽרִאשׁ֔וֹן וַיִּקַּ֧ח אֶת־כָּל־אַרְצ֛וֹ מִיָּד֖וֹ עַד־אַרְנֹֽן:
וְהוּא נִלְחַם - For he had fought. Why did this need to be written? Since it says: “Do not distress the Moabites,” 5 and Cheshbon was originally part of Moab, it tells us that Sichon had taken it away from them, and thus through him it became permitted to Israel.		וְהוּא נִלְחַם. לָמָּה הֻצְרַךְ לִכָּתֵב? לְפִי שֶׁנֶּאֱמַר (שם) "אַל תָּצַר אֶת מוֹאָב", וְחֶשְׁבּוֹן מִשֶּׁל מוֹאָב הָיְתָה, כָּתַב לָנוּ שֶׁסִּיחוֹן לְקָחָהּ מֵהֶם וְעַל יָדוֹ טָהֲרָה לְיִשְֹרָאֵל (חולין ס'; גיטין ל"ח):
מִיָּדוֹ - (lit.) From his hand - means from being in his possession.		מִיָּדוֹ. מֵרְשׁוּתוֹ (בבא מציעא נ"ו):
27Therefore, those who speak in parables said, “Come to Cheshbon. May it be built and established as the city of Sichon.		כזעַל־כֵּ֛ן יֹֽאמְר֥וּ הַמּֽשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבּ֑וֹן תִּבָּנֶ֥ה וְתִכּוֹנֵ֖ן עִ֥יר סִיחֽוֹן:
עַל־כֵּן - (lit.) About this - i.e., concerning that war that Sichon fought against Moab.		עַל־כֵּן. עַל אוֹתָהּ מִלְחָמָה שֶׁנִּלְחַם סִיחוֹן בְּמוֹאָב:
יֹֽאמְרוּ הַמּֽשְׁלִים - Those who speak in parables said. This refers principally to Balaam, about whom it says: “He began to recite his parable (מְשָׁלוֹ).” 6		יֹֽאמְרוּ הַמּֽשְׁלִים. בִּלְעָם, שֶׁנֶּאֱמַר בּוֹ "וַיִּשָּׂא מְשָׁלוֹ" (במדבר כ"ג):
הַמּֽשְׁלִים - Those who speak in parables - i.e., Balaam and his father Be’or, and they said:		הַמּֽשְׁלִים. בִּלְעָם וּבְעוֹר, וְהֵם אָמְרוּ:
בֹּאוּ חֶשְׁבּוֹן - Come to Cheshbon - for Sichon was unable to conquer it, so he went and hired Balaam to curse it. And this is what Balak referred to when he said to him: “for I know that whomever you bless is blessed….” 7		בֹּאוּ חֶשְׁבּוֹן. שֶׁלֹּא הָיָה סִיחוֹן יָכוֹל לְכָבְשָׁהּ וְהָלַךְ וְשָׂכַר אֶת בִּלְעָם לְקַלְּלוֹ (תנחומא); וְזֶהוּ שֶׁאָמַר לוֹ בָּלָק "כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבֹרָךְ" וְגוֹ' (במדבר כ"ב):
תִּבָּנֶה וְתִכּוֹנֵן - May it be built and established. referring to Cheshbon – with the name of Sichon, to become his city.		תִּבָּנֶה וְתִכּוֹנֵן. חֶשְׁבּוֹן בְּשֵׁם סִיחוֹן לִהְיוֹת עִירוֹ:
28For a fire has gone forth from Cheshbon, a flame from the city of Sichon; it has consumed Ar of Moab, wherein reside the masters of the altars of the Arnon River.		כחכִּי־אֵשׁ֙ יָֽצְאָ֣ה מֵֽחֶשְׁבּ֔וֹן לֶֽהָבָ֖ה מִקִּרְיַ֣ת סִיחֹ֑ן אָֽכְלָה֙ עָ֣ר מוֹאָ֔ב בַּֽעֲלֵ֖י בָּמ֥וֹת אַרְנֹֽן:
כִּי־אֵשׁ יָֽצְאָה מֵֽחֶשְׁבּוֹן - For a fire has gone forth from Cheshbon - after Sichon conquered it.		כִּי־אֵשׁ יָֽצְאָה מֵֽחֶשְׁבּוֹן. מִשֶּׁכְּבָשָׁהּ סִיחוֹן:
אָֽכְלָה עָר מוֹאָב - It has consumed Ar of Moab. The name of that district is Ar in Hebrew and Lechayat in Aramaic. Thus:		אָֽכְלָה עָר מוֹאָב. שֵׁם אוֹתָהּ הַמְּדִינָה קָרוּי עָר בְּלָשׁוֹן עִבְרִי וּלְחָיַת בְּלָשׁוֹן אֲרַמִּי:
עָר מוֹאָב - means the Ar district of Moab.		עָר מוֹאָב. עָר שֶׁל מוֹאָב:
29Woe to you, Moab; you are lost, people of Kemosh. He has given his sons over as refugees and his daughters into captivity, to Sichon, king of the Amorites.		כטאֽוֹי־לְךָ֣ מוֹאָ֔ב אָבַ֖דְתָּ עַם־כְּמ֑וֹשׁ נָתַ֨ן בָּנָ֤יו פְּלֵיטִם֙ וּבְנֹתָ֣יו בַּשְּׁבִ֔ית לְמֶ֥לֶךְ אֱמֹרִ֖י סִיחֽוֹן:
אֽוֹי־לְךָ מוֹאָב - Woe to you, Moab - for Balaam and Be’or cursed the Moabites to be handed over to Sichon.		אֽוֹי־לְךָ מוֹאָב. שֶׁקִּלְּלוּ אֶת מוֹאָב שֶׁיִּמָּסְרוּ בְיָדוֹ (תנחומא):
כְּמוֹשׁ - Kemosh - the name of Moab’s deity.		כְּמוֹשׁ. שֵׁם אֱלֹהֵי מוֹאָב:
נָתַן - He has given - i.e., whoever gave, this being an elliptical phrase – the sons of Moab as –		נָתַן. הַנּוֹתֵן אֶת בָּנָיו שֶׁל מוֹאָב:
פְּלֵיטִם - Refugees - i.e., running to escape the sword, and given “his daughters into captivity….”		פְּלֵיטִם. — נָסִים וּפְלֵטִים מֵחֶרֶב וְאֶת בְּנוֹתָיו בַּשְּׁבִית וְגוֹ':
30Their sovereignty over Cheshbon is destroyed; it has departed from Divon. We laid them waste as far as Nofach, which reaches until Meideva.”		לוַנִּירָ֛ם אָבַ֥ד חֶשְׁבּ֖וֹן עַד־דִּיבֹ֑ן וַנַּשִּׁ֣ים עַד־נֹ֔פַח אֲשֶׁ֖ר עַד־מֵֽידְבָֽא:
וַנִּירָם אָבַד - means: their sovereignty.		וַנִּירָם אָבַד. מַלְכוּת שֶׁלָּהֶם:
אָבַד חֶשְׁבּוֹן עַד־דִּיבֹן - means the sovereignty and authority Moab had over Cheshbon disappeared from there. The same meaning applies to עַד דִּיבֹן, for the Aramaic translation of סָר “depart” is עַד, i.e., their sovereignty departed from Divon. נִיר is a term denoting sovereignty and authority of human rule, as in: “so that there be sovereignty (נִיר) for My servant David.” 8		אָבַד חֶשְׁבּוֹן עַד־דִּיבֹן. — מַלְכוּת וְעֹל שֶׁהָיָה לְמוֹאָב בְּחֶשְׁבּוֹן אָבַד מִשָּׁם, וְכֵן עַד דִּיבֹן; תַּרְגּוּם שֶׁל סָר "עַד", כְּלוֹמַר סָר נִיר מִדִּיבֹן; נִיר לְשׁוֹן מַלְכוּת וְעֹל מֶמְשֶׁלֶת אִישׁ, כְּמוֹ "לְמַעַן הֱיוֹת נִיר לְדָוִד עַבְדִּי" (מ"א י"א):
וַנַּשִּׁים - the ש has a dagesh, denoting desolation (שְׁמָמָה); i.e., this is what those speaking in parables said: וַנַּשִּׁים אוֹתָם – We laid them desolate – We laid them desolate as far as Nofach.		וַנַּשִּׁים. שִׁי"ן דְּגוּשָׁה, לְשׁוֹן שְׁמָמָה, כָּךְ יֹאמְרוּ הַמֹּשְׁלִים, "וַנַּשִּׁים אוֹתָם עַד נֹפַח" — הֲשִׁמּוֹנוּם עַד נֹפַח:
31Israel settled in the land of the Amorites.		לאוַיֵּ֨שֶׁב֙ יִשְׂרָאֵ֔ל בְּאֶ֖רֶץ הָֽאֱמֹרִֽי:
32Moses sent men to spy out Ya’zer. They captured its villages, dispossessing the Amorites who lived there.		לבוַיִּשְׁלַ֤ח משֶׁה֙ לְרַגֵּ֣ל אֶת־יַעְזֵ֔ר וַיִּלְכְּד֖וּ בְּנֹתֶ֑יהָ וַיּ֖וֹרֶשׁ (כתיב ויירש) אֶת־הָֽאֱמֹרִ֥י אֲשֶׁר־שָֽׁם:
וַיִּשְׁלַח משֶׁה לְרַגֵּל אֶת־יַעְזֵר - Moses sent [men] to spy out Ya’zer. The spies themselves captured it. They said: “We will not act like the first spies. We are confident in the power of Moses’ prayer to be able to fight.”		וַיִּשְׁלַח משֶׁה לְרַגֵּל אֶת־יַעְזֵר. הַמְרַגְּלִים לְכָדוּהָ, אָמְרוּ לֹא נַעֲשֶׂה כָּרִאשׁוֹנִים, בְּטוּחִים אָנוּ בְּכֹחַ תְּפִלָּתוֹ שֶׁל מֹשֶׁה לְהִלָּחֵם (תנחומא):
33They turned and ascended toward Bashan. King Og of Bashan came out toward them with all his people to wage war at Edre’i.		לגוַיִּפְנוּ֙ וַיַּֽעֲל֔וּ דֶּ֖רֶךְ הַבָּשָׁ֑ן וַיֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַבָּשָׁ֨ן לִקְרָאתָ֜ם ה֧וּא וְכָל־עַמּ֛וֹ לַמִּלְחָמָ֖ה אֶדְרֶֽעִי:
34God said to Moses, “Do not fear him, for I have delivered him, his people, and his land into your hand. You will do to him as you did to Sichon king of the Amorites, who dwelt in Cheshbon.”		לדוַיֹּ֨אמֶר יְהֹוָ֤ה אֶל־משֶׁה֙ אַל־תִּירָ֣א אֹת֔וֹ כִּ֣י בְיָֽדְךָ֞ נָתַ֧תִּי אֹת֛וֹ וְאֶת־כָּל־עַמּ֖וֹ וְאֶת־אַרְצ֑וֹ וְעָשִׂ֣יתָ לּ֔וֹ כַּֽאֲשֶׁ֣ר עָשִׂ֗יתָ לְסִיחֹן֙ מֶ֣לֶךְ הָֽאֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּחֶשְׁבּֽוֹן:
אֶל־תִּירָא אֹתוֹ - Do not fear him. God said this to him for Moses was afraid to fight Og, thinking the merit of informing Abraham of Lot’s capture might stand up for him, as it says: “The survivor came and told Abram….” 9 This was Og, who alone survived of the Rephaim whom Kedorla’omer and his allies defeated at Ashterot-Karnayim, as it says: “For only King Og of Bashan was left from the remnant of the Rephaim.” 10		אֶל־תִּירָא אֹתוֹ. שֶׁהָיָה מֹשֶׁה יָרֵא לְהִלָּחֵם, שֶׁמָּא תַּעֲמֹד לוֹ זְכוּתוֹ שֶׁל אַבְרָהָם, שֶׁנֶּאֱמַר "וַיָּבֹא הַפָּלִיט" (בראשית י"ד) — הוּא עוֹג שֶׁפָּלַט מִן הָרְפָאִים שֶׁהִכּוּ כְּדָרְלָעֹמֶר וַחֲבֵרָיו בְּעַשְׁתְּרוֹת קַרְנַיִם, שֶׁנֶּאֱמַר (דברים ג') "רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים" (נדה ס"א):
35They smote him, his sons, and all his people, leaving no survivors, and they took possession of his land.		להוַיַּכּ֨וּ אֹת֤וֹ וְאֶת־בָּנָיו֙ וְאֶת־כָּל־עַמּ֔וֹ עַד־בִּלְתִּ֥י הִשְׁאִֽיר־ל֖וֹ שָׂרִ֑יד וַיִּֽירְשׁ֖וּ אֶת־אַרְצֽוֹ:
וַיַּכּוּ אֹתוֹ - They smote him - it was Moses himself who killed him, as stated in Tractate Berachot in chapter Haro’eh: 11 Og uprooted a mountain three parsah wide, the same width as the Israelite camp….		וַיַּכּוּ אֹתוֹ. מֹשֶׁה הֲרָגוֹ, כִּדְאִיתָא בִבְרָכוֹת בְּהָרוֹאֶה (ברכות דף נ"ד), עֲקַר טוּרָא בַּר תְּלָתָא פַרְסֵי וְכוּ':

Bamidbar (Numbers) Chapter 22

1The Israelites journeyed and camped in the plains of Moab, across the Jordan River from Jericho.		אוַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיַּֽחֲנוּ֙ בְּעַרְב֣וֹת מוֹאָ֔ב מֵעֵ֖בֶר לְיַרְדֵּ֥ן יְרֵחֽוֹ:
2Balak son of Tzipor saw all that Israel had done to the Amorites.		בוַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כָּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי:
וַיַּרְא בָּלָק בֶּן־צִפּוֹר אֵת כָּל־אֲשֶׁר־עָשָׂה יִשְׂרָאֵל לָֽאֱמֹרִֽי - Balak son of Tzipor saw all that Israel had done to the Amorites. Balak, being aware of the arrangement between the Canaanite kings and Sichon and Og, said to the Moabites: “These two kings, Sichon and Og, upon whom we relied to protect us from invaders, could not stand up to them; all the more is this true for us, should they attack us.” Therefore, upon realizing that their protectors were now gone, “Moab became terrified.”		וַיַּרְא בָּלָק בֶּן־צִפּוֹר אֵת כָּל־אֲשֶׁר־עָשָׂה יִשְׂרָאֵל לָֽאֱמֹרִֽי. אָמַר, אֵלּוּ שְׁנֵי מְלָכִים שֶׁהָיִינוּ בְטוּחִים עֲלֵיהֶם לֹא עָמְדוּ בִּפְנֵיהֶם, אָנוּ עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ "וַיָּגָר מוֹאָב" (תנחומא):
3Moab became terrified of the people, for they were numerous. So Moab became sick due to the Israelites.		גוַיָּ֨גָר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קָץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל:
וַיָּגָר - this denotes fear, as in: גּוּרוּ לָכֶם “Be afraid for yourselves.” 12		וַיָּגָר. לְשׁוֹן מוֹרָא, כְּמוֹ "גּוּרוּ לָכֶם" (איוב י"ט):
וַיָּקָץ מוֹאָב - means: “Moab became sick of their lives,” similar to קַצְתִּי בְחַיַּי “I am disgusted with my life,” 13 this being an abbreviated verse.		וַיָּקָץ מוֹאָב. קָצוּ בְחַיֵּיהֶם (כְּמוֹ "קַצְתִּי בְחַיַי", וְהוּא מִקְרָא קָצָר):
4Moab said to the elders of Midian, “Now this assembly will devour everything around us, as the work-bull devours the greens of the field.” Balak son of Tzipor was king of Moab at that time.		דוַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַֽחֲכ֤וּ הַקָּהָל֙ אֶת־כָּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא:
אֶל־זִקְנֵי מִדְיָן - To the elders of Midian. Surely these nations had always hated each other, as it says: “who defeated Midian in the field of Moab,” 14 indicating that Midian had waged war against Moab. However, out of fear of Israel, they now made peace between one another. And why did Moab see fit to take advice from Midian? Since they saw that the Israelites were winning supernatural victories, they said: “The leader of these people became great in Midian. Let us ask them what quality he possesses that enables him to win these victories.” They answered them: “His power rests solely in his mouth, i.e., in prayer.” So Moab said: “We will also come against them with a man whose power rests in his mouth.”		אֶל־זִקְנֵי מִדְיָן. וַהֲלֹא מֵעוֹלָם הָיוּ שׂוֹנְאִים זֶה אֶת זֶה, שֶׁנֶּאֱמַר "הַמַּכֶּה אֶת מִדְיָן בִּשְׂדֵה מוֹאָב" (בראשית ל"ו), שֶׁבָּאוּ מִדְיָן עַל מוֹאָב לַמִּלְחָמָה? אֶלָּא מִיִּרְאָתָן שֶׁל יִשְׂרָאֵל עָשׂוּ שָׁלוֹם בֵּינֵיהֶם; וּמָה רָאָה מוֹאָב לִטֹּל עֵצָה מִמִּדְיָן? כֵּיוָן שֶׁרָאוּ אֶת יִשְׂרָאֵל נוֹצְחִים שֶׁלֹּא כְמִנְהַג הָעוֹלָם, אָמְרוּ מַנְהִיגָם שֶׁל אֵלּוּ בְּמִדְיָן נִתְגַּדֵּל, נִשְׁאַל מֵהֶם מַה מִּדָּתוֹ, אָמְרוּ לָהֶם אֵין כֹּחוֹ אֶלָּא בְּפִיו, אָמְרוּ, אַף אָנוּ נָבֹא עֲלֵיהֶם בְּאָדָם שֶׁכֹּחוֹ בְּפִיו (תנחומא):
כִּלְחֹךְ הַשּׁוֹר - As the work-bull devours - for whatever a bull devours is bereft of any potential blessing.		כִּלְחֹךְ הַשּׁוֹר. כָּל מַה שֶּׁהַשּׁוֹר מְלַחֵךְ אֵין בּוֹ בְרָכָה (שם):
בָּעֵת הַהִֽוא - At that time. He was not suited to be king, for he was only one of the Midianite princes, but when Sichon died, Moab appointed him king over them as a temporary measure.		בָּעֵת הַהִֽוא. לֹא הָיָה רָאוּי לְמַלְכוּת, מִנְּסִיכֵי מִדְיָן הָיָה, וְכֵיוָן שֶׁמֵּת סִיחוֹן מִנּוּהוּ עֲלֵיהֶם לְצֹרֶךְ שָׁעָה (שם):
5He sent messengers to Balaam son of Be’or, to Petor, which is situated on the river, the land of his people, to call for him, saying, “A people has come out of Egypt, and behold, they have covered the ‘eye’ of the land. And they are stationed opposite me.		הוַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּע֗וֹר פְּת֠וֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵֽי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּ֠ה עַ֣ם יָצָ֤א מִמִּצְרַ֨יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא ישֵׁ֖ב מִמֻּלִֽי:
פְּתוֹרָה - Balaam was given this nickname, פָּתוֹרָא being Aramaic for “table” (שֻׁלְחָן), for he was like a money-changer (שֻׁלְחָנִי) before whom everyone shows his coins. Similarly, all kings used to send him their letters enlisting his services. But according to the contextual sense of Scripture, this was the name of Balaam’s place.		פְּתוֹרָה. כְּשֻׁלְחָנִי זֶה שֶׁהַכֹּל מְרִיצִין לוֹ מָעוֹת, כָּךְ כָּל הַמְּלָכִים מְרִיצִין לוֹ אִגְּרוֹתֵיהֶם, וּלְפִי פְשׁוּטוֹ שֶׁל מִקְרָא כָּךְ שֵׁם הַמָּקוֹם (שם):
אֶרֶץ בְּנֵֽי־עַמּוֹ - The land of his people - i.e., of Balak. He came from there, and Balaam had prophesied, saying to him, “You will be king in the future.” And should you ask: Why did the Holy One, blessed be He, rest His Divine Presence upon a wicked gentile? The answer is: So that the nations not have an excuse for their wicked behavior, saying, “Were we to have had prophets, we would have returned to the proper path.” He therefore provided them with prophets. However, these prophets abused their privilege: They broke down the universally accepted moral restrictions, for originally the nations restricted themselves from immoral behavior, but Balaam advised them to abandon themselves to immorality.		אֶרֶץ בְּנֵֽי־עַמּוֹ. שֶׁל בָּלָק, מִשָּׁם הָיָה, וְזֶה הָיָה מִתְנַבֵּא וְאוֹמֵר לוֹ, עָתִיד אַתָּה לִמְלֹךְ; וְאִם תֹּאמַר מִפְּנֵי מָה הִשְׁרָה הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁכִינָתוֹ עַל גּוֹי רָשָׁע? כְּדֵי שֶׁלֹּא יִהְיֶה פִתְחוֹן פֶּה לָאֻמּוֹת לוֹמַר, אִלּו הָיוּ לָנוּ נְבִיאִים, חָזַרְנוּ לְמוּטָב, הֶעֱמִיד לָהֶם נְבִיאִים וְהֵם פָּרְצוּ גֶדֶר הָעוֹלָם, שֶׁבַּתְּחִלָּה הָיוּ גְדוּרִים בַּעֲרָיוֹת, וְזֶה נָתַן לָהֶם עֵצָה לְהַפְקִיר עַצְמָן לִזְנוּת:
לִקְרֹא־לוֹ - To call for him - i.e., the summons was for him, for his benefit, for Balak arranged with him a large sum of money as payment.		לִקְרֹא־לוֹ. הַקְּרִיאָה הָיְתָה שֶׁלּוֹ וְלַהֲנָאָתוֹ, שֶׁהָיָה פוֹסֵק לוֹ מָמוֹן הַרְבֵּה:
עַם יָצָא מִמִּצְרַיִם - A people has come out of Egypt - and if you ask: “How does this harm you?” –		עַם יָצָא מִמִּצְרַיִם. וְאִם תֹּאמַר מַה מַּזִּיקְךָ?
הִנֵּה כִסָּה אֶת־עֵין הָאָרֶץ - Behold, they have covered the ‘eye’ of the land - i.e., Sichon and Og, who were protecting us. They attacked them and killed them.		הִנֵּה כִסָּה אֶת־עֵין הָאָרֶץ. סִיחוֹן וְעוֹג שֶׁהָיוּ שׁוֹמְרִים אוֹתָנוּ עָמְדוּ עֲלֵיהֶם וַהֲרָגוּם:
וְהוּא ישֵׁב מִמֻּלִֽי - And they are stationed opposite me. מִמֻּלִי is written here without a ו, and therefore implies: “They are ready to annihilate me,” similar to כִּי אֲמִילַם “I cut them down.” 15		וְהוּא ישֵׁב מִמֻּלִֽי. חָסֵר כְּתִיב, קְרוֹבִים הֵם לְהַכְרִיתֵנִי כְּמוֹ (תהילים קי"ח) כִּי אֲמִילַם (תנחומא):
6So now, please come and curse this people for me, for they are too powerful for me. Perhaps I will be able to strike them and drive them out of the land, for I know that whomever you bless is blessed and whomever you curse is cursed.”		ווְעַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בּ֔וֹ וַֽאֲגָֽרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַֽאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר:
נַכֶּה־בּוֹ - (lit.) We will strike them - i.e., I and my people will strike them. Another explanation: נַכֶּה is a Mishnaic term, as in: “he deducts (מְנַכֶּה) from the amount,” 16 thus here meaning: “to somewhat reduce their numbers.”		נַכֶּה־בּוֹ. אֲנִי וְעַמִּי נַכֶּה בָהֶם. דָּבָר אַחֵר — לְשׁוֹן מִשְׁנָה הוּא (ב"מ ק"ה), מְנַכֶּה לוֹ מִן הַדָּמִים — לְחַסֵּר מֵהֶם מְעַט (תנחומא):
כִּֽי־יָדַעְתִּי וגו' - For I know…. through the war of Sichon, when you helped him defeat Moab.		כִּֽי־יָדַעְתִּי וגו'. עַל יְדֵי מִלְחֶמֶת סִיחוֹן שֶׁעֲזַרְתּוֹ לְהַכּוֹת אֶת מוֹאָב:
7So the elders of Moab and the elders of Midian went, with magic charms in their hands. They came to Balaam and conveyed Balak’s message to him.		זוַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֨אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק:
וּקְסָמִים בְּיָדָם - With magic charms in their hands - i.e., all sorts of magic charms, so that he not say, “I do not have my tools with me.” Another explanation: The elders of Midian took this omen (קֶסֶם) “in their hand”: They said, “If he comes with us this time, this indicates his assistance will prove substantial, but if he delays us, he will be of no use.” Therefore, when he said to them: “Lodge here for the night,” they said, “There is no hope for him,” and they left him and went off, as it says: “So the Moabite nobles stayed with Balaam” – but the Midianite elders left.		וּקְסָמִים בְּיָדָם. כָּל מִינֵי קְסָמִים, שֶׁלֹּא יֹאמַר אֵין כְּלֵי תַשְׁמִישִׁי עִמִּי; דָּבָר אַחֵר — קֶסֶם זֶה נָטְלוּ בְיָדָם זִקְנֵי מִדְיָן, אָמְרוּ אִם יָבֹא עִמָּנוּ בַּפַּעַם הַזֹּאת יֵשׁ בּוֹ מַמָּשׁ, וְאִם יִדְחֵנוּ אֵין בּוֹ תוֹעֶלֶת, לְפִיכָךְ כְּשֶׁאָמַר לָהֶם "לִינוּ פֹה הַלַּיְלָה" אָמְרוּ אֵין בּוֹ תִקְוָה, הִנִּיחוּהוּ וְהָלְכוּ לָהֶם, שֶׁנֶּאֱמַר "וַיֵּשְׁבוּ שָׂרֵי מוֹאָב עִם בִּלְעָם", אֲבָל זִקְנֵי מִדְיָן הָלְכוּ לָהֶם (שם):
8He said to them, “Lodge here for the night, and I will give you an answer in accordance with how God will speak to me.” So the Moabite nobles stayed with Balaam.		חוַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַֽהֲשִֽׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּֽאֲשֶׁ֛ר יְדַבֵּ֥ר יְהֹוָ֖ה אֵלָ֑י וַיֵּֽשְׁב֥וּ שָׂרֵֽי־מוֹאָ֖ב עִם־בִּלְעָֽם:
לִינוּ פֹה הַלַּיְלָה - Lodge here for the night. The Holy Spirit would only rest upon him at night, and the same applies with all prophets of the gentile nations. Similarly, Laban received a Divine message in a dream at night, as it says: “God appeared to Laban the Aramean in a dream that night.” 17 God’s appearance to them at night is like a man secretly visiting his concubine.		לִינוּ פֹה הַלַּיְלָה. אֵין רוּחַ הַקֹּדֶשׁ שׁוֹרָה עָלָיו אֶלָּא בַּלַּיְלָה, וְכֵן לְכָל נְבִיאֵי אֻמּוֹת הָעוֹלָם, וְכֵן לָבָן בַּחֲלוֹם הַלַּיְלָה, שֶׁנֶּאֱמַר (בראשית ל"א) "וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלוֹם הַלַּיְלָה" כְּאָדָם הַהוֹלֵךְ אֵצֶל פִּילַגְשׁוֹ בְּהֵחָבֵא (תנחומא; ויקרא רבה א'):
כַּֽאֲשֶׁר יְדַבֵּר ה' אֵלָי - In accordance with how God will speak to me. If he advises me to go with people like you, then I will go with you, but maybe it is only honorable for Him to let me go with nobles greater than you.		כַּֽאֲשֶׁר יְדַבֵּר ה' אֵלָי. אִם יַמְלִיכֵנִי לָלֶכֶת עִם בְּנֵי אָדָם כְּמוֹתְכֶם, אֵלֵךְ עִמָּכֶם, שֶׁמָּא אֵין כְּבוֹדוֹ לְתִתִּי לַהֲלֹךְ אֶלָּא עִם שָׂרִים גְּדוֹלִים מִכֶּם:
וַיֵּֽשְׁבוּ - here denotes remaining.		וַיֵּֽשְׁבוּ. לְשׁוֹן עַכָּבָה:
9God came to Balaam and said, “Who are these men with you?”		טוַיָּבֹ֥א אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָֽאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ:
מִי הָֽאֲנָשִׁים הָאֵלֶּה עִמָּֽךְ - Who are these men with you?. With these words, God came to allow him to err. Balaam said: “Sometimes not everything is revealed to Him and He is not always fully alert. I will thus find a time when I can curse the Israelites, and He will not realize it.”		מִי הָֽאֲנָשִׁים הָאֵלֶּה עִמָּֽךְ. לְהַטְעוֹתוֹ בָא, אָמַר פְּעָמִים שֶׁאֵין הַכֹּל גָּלוּי לְפָנָיו, אֵין דַּעְתּוֹ שָׁוָה עָלָיו, אַף אֲנִי אֶרְאֶה עֵת שֶׁאוּכַל לְקַלֵּל וְלֹא יָבִין (תנחומא):
10Balaam said to God, “Balak son of Tzipor, king of Moab, sent messengers to me, saying,		יוַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָֽאֱלֹהִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מוֹאָ֖ב שָׁלַ֥ח אֵלָֽי:
בָּלָק בֶּן־צפור וגו' - Balak son of Tzipor… By mentioning the Moabite king, he was implying: “Even though I am not esteemed in Your eyes, I am esteemed in the eyes of kings.”		בָּלָק בֶּן־צפור וגו'. אַף עַל פִּי שֶׁאֵינִי חָשׁוּב בְּעֵינֶיךָ, חָשׁוּב אֲנִי בְּעֵינֵי הַמְּלָכִים (שם):
11‘Behold the people coming out of Egypt has covered the “eye” of the land. Come and curse them for me; perhaps I will be able to fight against them and drive them out.’”		יאהִנֵּ֤ה הָעָם֙ הַיֹּצֵ֣א מִמִּצְרַ֔יִם וַיְכַ֖ס אֶת־עֵ֣ין הָאָ֑רֶץ עַתָּ֗ה לְכָ֤ה קָֽבָה־לִּי֙ אֹת֔וֹ אוּלַ֥י אוּכַ֛ל לְהִלָּ֥חֶם בּ֖וֹ וְגֵֽרַשְׁתִּֽיו:
קָֽבָה־לִּי - Curse for me. This is a stronger term than אָרָה לִּי, 18 because this term is used when he enunciates God’s Name when pronouncing the curse.		קָֽבָה־לִּי. זוֹ קָשָׁה מֵאָרָה לִּי, שֶׁהוּא נוֹקֵב וּמְפָרֵשׁ (שם):
וְגֵֽרַשְׁתִּֽיו - And drive them out - from the world; but Balak only said: “and drive them out of the land.” 19 I only wish to cast their threat off of me. But Balaam hated them more than Balak, as he wished to annihilate them altogether.		וְגֵֽרַשְׁתִּֽיו. מִן הָעוֹלָם, וּבָלָק לֹא אָמַר אֶלָּא וַאֲגָרְשֶׁנּוּ מִן הָאָרֶץ — אֵינִי מְבַקֵּשׁ אֶלָּא לְהַסִּיעָם מֵעָלַי, וּבִלְעָם הָיָה שׂוֹנְאָם יוֹתֵר מִבָּלָק (שם):
12God said to Balaam, “You must not go with them! You must not curse the people, because they are blessed.”		יבוַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא:
לֹא תֵלֵךְ עִמָּהֶם - You must not go with them. Balaam then said to Him, “If so, I will curse them in my place,” to which God said to him: לֹא תָאֹר אֶת הָעָם – “You must not curse the people whatsoever.” So Balaam said, “If so, I will bless them,” to which God said, “They do not need your blessing, כִּי בָרוּךְ הוּא – because they are blessed.” A parable for this concept is: We say to the wasp: “Give us neither from your honey nor from your sting!”		לֹא תֵלֵךְ עִמָּהֶם. אָמַר לוֹ אִם כֵּן אֲקַלְּלֵם בִּמְקוֹמִי, אָמַר לוֹ לא תאר את העם, אָמַר לוֹ אִם כֵּן אֲבָרְכֵם, אָמַר לוֹ אֵינָם צְרִיכִים לְבִרְכָתְךָ, כי ברוך הוא, מָשָׁל, אוֹמְרִים לְצִרְעָה לֹא מִדֻּבְשֵׁךְ וְלֹא מֵעֻקְצֵךְ (שם):

Footnotes

above 20:14.

1 Kings 11:36.

Fifth Portion

Bamidbar (Numbers) Chapter 22

13When Balaam arose in the morning, he said to Balak’s nobles, “Return to your country, for God has refused to let me go with you.”		יג וַיָּ֤קָם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֨אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן יְהֹוָ֔ה לְתִתִּ֖י לַֽהֲלֹ֥ךְ עִמָּכֶֽם:
לַֽהֲלֹךְ עִמָּכֶֽם - To go with you - but only with nobles greater than you. From here, we learn that he was conceited, for he did not want to reveal that he needed the approval of the Omnipresent, instead taking an arrogant tone. For this reason, “Balak continued to send dignitaries….”		לַֽהֲלֹךְ עִמָּכֶֽם. אֶלָּא עִם שָׂרִים גְּדוֹלִים מִכֶּם, לָמַדְנוּ שֶׁרוּחוֹ גְבוֹהָה, וְלֹא רָצָה לְגַלּוֹת שֶׁהוּא בִרְשׁוּתוֹ שֶׁל מָקוֹם, אֶלָּא בִלְשׁוֹן גַּסּוּת, לְפִיכָךְ ויסף עוד בלק:
14Moab’s nobles arose and came to Balak and said, “Balaam refuses to come with us.”		ידוַיָּק֨וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ:
15So Balak continued to send dignitaries, more numerous and higher in rank than these.		טווַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה:
16They came to Balaam and said to him, “So said Balak son of Tzipor, ‘Please do not hesitate to come to me.		טזוַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵֽהֲלֹ֥ךְ אֵלָֽי:
17For I will honor you greatly and do whatever you tell me to do. So please come and curse this people for me.’”		יזכִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה:
כִּֽי־כַבֵּד אֲכַבֶּדְךָ מְאֹד - For I will honor you greatly - i.e., I will give you more than whatever you have received in the past.		כִּֽי־כַבֵּד אֲכַבֶּדְךָ מְאֹד. יוֹתֵר מִמַּה שֶּׁהָיִיתָ נוֹטֵל לְשֶׁעָבַר אֲנִי נוֹתֵן לְךָ (שם):
18Balaam answered and said to Balak’s servants, “Even if Balak would give me enough silver and gold to fill his house, I can do nothing, neither small nor great, that would transgress the word of God, my God.		יחוַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֨אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵית֖וֹ כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַֽעֲבֹר֙ אֶת־פִּ֨י יְהֹוָ֣ה אֱלֹהָ֔י לַֽעֲשׂ֥וֹת קְטַנָּ֖ה א֥וֹ גְדוֹלָֽה:
מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב - Enough silver and gold to fill his house. From here we learn that Balaam was greedy and desired others’ possessions. He said: “Balak really ought to give me all his silver and gold, for otherwise he would have to hire many armies to fight the Israelites, and even then, maybe he would succeed in defeating them and maybe not, whereas I will certainly succeed.”		מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב. לָמַדְנוּ שֶׁנַּפְשׁוֹ רְחָבָה וּמְחַמֵּד מָמוֹן אֲחֵרִים, אָמַר רָאוּי לוֹ לִתֵּן לִי כָּל כֶּסֶף וְזָהָב שֶׁלּוֹ, שֶׁהֲרֵי צָרִיךְ לִשְׂכֹּר חַיָּלוֹת רַבּוֹת, סָפֵק נוֹצֵחַ סָפֵק אֵינוֹ נוֹצֵחַ, וַאֲנִי וַדַּאי נוֹצֵחַ (שם):
לֹא אוּכַל לַֽעֲבֹר - (lit.) I cannot transgress. He was forced to reveal that he was dependent on others, and unwittingly prophesied here that he would be unable to nullify the blessings with which the patriarchs had been blessed by the Divine Presence.		לֹא אוּכַל לַֽעֲבֹר. עַל כָּרְחוֹ גִלָּה שֶׁהוּא בִרְשׁוּת אַחֵרִים, וְנִתְנַבֵּא כָאן שֶׁאֵינוֹ יָכוֹל לְבַטֵּל הַבְּרָכוֹת שֶׁנִּתְבָּרְכוּ הָאָבוֹת מִפִּי הַשְּׁכִינָה (שם):
19Now, you too, please remain here overnight, and I will know what more God will speak to me.”		יטוְעַתָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף יְהֹוָ֖ה דַּבֵּ֥ר עִמִּֽי:
גַּם־אַתֶּם - You too. This was a prophetic slip of the tongue: You, too, will ultimately go off disappointed like the previous delegates.		גַּם־אַתֶּם. פִּיו הִכְשִׁילוֹ — גַּם אַתֶּם סוֹפְכֶם לֵילֵךְ בְּפַחֵי נֶפֶשׁ כָּרִאשׁוֹנִים:
מַה־יֹּסֵף - What more [God will speak]. He will not change His words from blessing to curse, but hopefully He will not add more to their blessing. He unwittingly prophesied here that God would later give them additional blessings through him.		מַה־יֹּסֵף. לֹא יְשַׁנֶּה דְבָרָיו מִבְּרָכָה לִקְלָלָה, הַלְוַאי שֶׁלֹּא יוֹסִיף לְבָרֵךְ; כָּאן נִתְנַבֵּא שֶׁעָתִיד לְהוֹסִיף לָהֶם בְּרָכוֹת עַל יָדוֹ (שם):
20God came to Balaam at night and said to him, “If these men have come to call for you, arise and go with them, but whatever I tell you, you must do.”		כוַיָּבֹ֨א אֱלֹהִ֥ים \| אֶל־בִּלְעָם֘ לַ֒יְלָה֒ וַיֹּ֣אמֶר ל֗וֹ אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָֽאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֥וֹ תַֽעֲשֶֽׂה:
אִם־לִקְרֹא לְךָ - If [the men have come] to call for you - i.e., if the calling is for your benefit and you anticipate receiving payment for it, then: “arise and go with them.”		אִם־לִקְרֹא לְךָ. אִם הַקְּרִיאָה שֶׁלְּךָ וְסָבוּר אַתָּה לִטֹּל עָלֶיהָ שָׂכָר, קום לך אתם:
וְאַךְ - (lit.) But only - even against your will – “whatever I tell you, you must do.” Despite this, Balaam went, saying, “Maybe I will persuade Him to do my bidding, and He will agree to let me curse them.”		וְאַךְ. עַל כָּרְחֲךָ את הדבר אשר אדבר אליך אתו תעשה; וְאַף עַל פִּי כֵן וַיֵּלֶךְ בִּלְעָם, אָמַר שֶׁמָּא אֲפַתֶּנּוּ וְיִתְרַצֶּה:
21Balaam arose in the morning and saddled his she-donkey. He went with the Moabite dignitaries.		כאוַיָּ֤קָם בִּלְעָם֙ בַּבֹּ֔קֶר וַיַּֽחֲב֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב:
וַיַּֽחֲבשׁ אֶת־אֲתֹנוֹ - Saddled his she-donkey - From here we learn that hatred causes a breakdown in standard conduct, for here he saddled the donkey himself in his enthusiasm to curse the Israelites. The Holy One, blessed be He, said: “You wicked man! Their father Abraham has already preempted your efforts with similar enthusiasm to do My will, as it says: “Abraham got up early in the morning and saddled his donkey.” 1		וַיַּֽחֲבשׁ אֶת־אֲתֹנוֹ. מִכָּאן שֶׁהַשִּׂנְאָה מְקַלְקֶלֶת אֶת הַשּׁוּרָה, שֶׁחָבַשׁ הוּא בְּעַצְמוֹ; אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא רָשָׁע כְּבָר קְדָמְךָ אַבְרָהָם אֲבִיהֶם, שֶׁנֶּאֱמַר (בראשית כ"ב) "וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיַּחֲבֹשׁ אֶת חֲמֹרוֹ" (תנחומא):
עִם־שָׂרֵי מוֹאָֽב - With the Moabite dignitaries - i.e., his heart (his evil intention) was the same as theirs.		עִם־שָׂרֵי מוֹאָֽב. לִבּוֹ כְּלִבָּם שָׁוֶה:
22God became angry because he was going. An angel of God stationed himself on the road to thwart him. He was riding on his she-donkey, and his two servants were with him.		כבוַיִּֽחַר־אַ֣ף אֱלֹהִים֘ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ יְהֹוָ֛ה בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ:
כִּֽי־הוֹלֵךְ הוּא - Because he was going - i.e., although he had seen that the matter was displeasing to the Omnipresent, he nevertheless went eagerly.		כִּֽי־הוֹלֵךְ הוּא. רָאָה שֶׁהַדָּבָר רַע בְּעֵינֵי הַמָּקוֹם וְנִתְאַוָּה לֵילֵךְ:
לְשָׂטָן לוֹ - To thwart him. It was an angel of mercy, and he wished to prevent him from sinning, so that he not sin and incur destruction.		לְשָׂטָן לוֹ. מַלְאָךְ שֶׁל רַחֲמִים הָיָה, וְהָיָה רוֹצֶה לְמָנְעוֹ מִלַּחֲטֹא, שֶׁלֹּא יֶחֱטָא וְיֹאבַד (שם):
וּשְׁנֵי נְעָרָיו עִמּֽוֹ - And his two servants were with him. From here we learn that when an important person goes on a journey, he should take along two men to attend to him, so that they in turn can attend to each other.		וּשְׁנֵי נְעָרָיו עִמּֽוֹ. מִכָּאן לְאָדָם חָשׁוּב הַיּוֹצֵא לַדֶּרֶךְ יוֹלִיךְ עִמּוֹ שְׁנֵי אֲנָשִׁים לְשַׁמְּשׁוֹ, וְחוֹזְרִים וּמְשַׁמְּשִׁים זֶה אֶת זֶה (שם):
23The she-donkey saw the angel of God stationed on the road with his sword drawn in his hand. The she-donkey turned aside from the road and went into a field. Balaam beat the she-donkey to get it back onto the road.		כגוַתֵּ֣רֶא הָֽאָתוֹן֩ אֶת־מַלְאַ֨ךְ יְהֹוָ֜ה נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ:
וַתֵּרֶא הָֽאָתוֹן - The she-donkey saw - but Balaam did not see the angel, because the Holy One, blessed be He, allows animals to see more than humans, who possess intelligence and would therefore become overwhelmed if they were to see destructive forces, so they do not see benevolent angels either.		וַתֵּרֶא הָֽאָתוֹן. וְהוּא לֹא רָאָה שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא רְשׁוּת לַבְּהֵמָה לִרְאוֹת יוֹתֵר מִן הָאָדָם, שֶׁמִּתוֹךְ שֶׁיֵּשׁ בּוֹ דַּעַת, תִּטָּרֵף דַּעְתּוֹ כְּשֶׁיִּרְאֶה מַזִּיקִין:
וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ - With his sword drawn in his hand. God said: “This wicked man put aside his own skill – for the weapon of the gentile nations is the sword – by coming against them to use his mouth, which is their skill. I, too, will take hold of his skill and come against him with it.” And this indeed was his end: “They slew Balaam son of Be’or by the sword.” 2		וְחַרְבּוֹ שְׁלוּפָה בְּיָדוֹ. אָמַר, רָשָׁע זֶה הִנִּיחַ כְּלִי אֻמָּנוּתוֹ, שֶׁכְּלִי זֵינָן שֶׁל אֻמּוֹת הָעוֹלָם בַּחֶרֶב, וְהוּא בָא עֲלֵיהֶם בְּפִיו שֶׁהוּא אֻמָּנוּת שֶׁלָּהֶם, אַף אֲנִי אֶתְפֹּשׂ אֶת שֶׁלּוֹ וְאָבֹא עָלָיו בְּאֻמָּנוּתוֹ, וְכֵן סוֹפוֹ — "וְאֵת בִּלְעָם בֶּן בְּעוֹר הָרְגוּ בֶחָרֶב" (במדבר ל"א):
24The angel of God stood in a path of the vineyards, with a wall on one side and a wall on the other side.		כדוַיַּֽעֲמֹד֙ מַלְאַ֣ךְ יְהֹוָ֔ה בְּמִשְׁע֖וֹל הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה:
בְּמִשְׁעוֹל - Its meaning is as Onkelos translates it: בִּשְׁבִיל – in a path, related to: “If the dust of Samaria suffices for footsteps (לִשְׁעָלִים),” 3 referring to dust that sticks to the soles of the feet as they tread; and similarly: “Who measured water with His step (בְּשָׁעֳלוֹ),” 4 i.e., with His feet and His stride.		בְּמִשְׁעוֹל. כְּתַרְגּוּמוֹ "בִּשְׁבִיל", וְכֵן "אִם יִשְׂפֹּק עֲפַר שֹׁמְרוֹן לִשְׁעָלִים" (מלכים א כ') — עָפָר הַנִּדְבָּק בְּכַפּוֹת הָרַגְלַיִם בְּהִלּוּכָן, וְכֵן "מִי מָדַד בְּשָׁעֳלוֹ מַיִם" (ישעיהו מ') — בְּרַגְלָיו וּבְהִלּוּכוֹ:
גָּדֵר מִזֶּה וְגָדֵר מִזֶּה - With a wall on one side and a wall on the other side. The term גָּדֵר typically refers to a wall of stones.		גָּדֵר מִזֶּה וְגָדֵר מִזֶּה. סְתָם גָּדֵר שֶׁל אֲבָנִים הוּא:
25The she-donkey saw the angel of God, and she was pressed against the wall. She pressed Balaam’s leg against the wall, and he beat her again.		כהוַתֵּ֨רֶא הָֽאָת֜וֹן אֶת־מַלְאַ֣ךְ יְהֹוָ֗ה וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ:
וַתִּלָּחֵץ - She was pressed - herself.		וַתִּלָּחֵץ. הִיא עַצְמָהּ:
וַתִּלְחַץ - She pressed - something else, i.e., Balaam’s leg.		וַתִּלְחַץ. אֶת אֲחֵרִים, אֶת רֶגֶל בִּלְעָם:
26The angel of God passed further ahead, and stood in a narrow place, where there was no room to turn right or left.		כווַיּ֥וֹסֶף מַלְאַךְ־יְהֹוָ֖ה עֲב֑וֹר וַיַּֽעֲמֹד֙ בְּמָק֣וֹם צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְט֖וֹת יָמִ֥ין וּשְׂמֹֽאול:
וַיּוֹסֶף מַלְאַךְ־ה' עֲבוֹר - The angel of God (lit.) continued passing - i.e., to pass further ahead of him, to go in order to be in front of him elsewhere, similar to: וְהוּא עָבַר לִפְנֵיהֶם “He went ahead of them.” 5 There is an aggadic explanation in Tanchuma: 6 Why did the angel choose to stand in three places? He showed Balaam symbolic representations of the three patriarchs.		וַיּוֹסֶף מַלְאַךְ־ה' עֲבוֹר. לַעֲבֹר עוֹד לְפָנָיו — לַהֲלֹךְ לִהְיוֹת לְפָנָיו בְּמָקוֹם אַחֵר, כְּמוֹ "וְהוּא עָבַר לִפְנֵיהֶם" (בראשית ל"ג); וּמִדְרַשׁ אַגָּדָה יֵשׁ בְּתַנְחוּמָא: מָה רָאָה לַעֲמֹד בִּשְׁלֹשָׁה מְקוֹמוֹת? סִימָנֵי אָבוֹת הֶרְאָהוּ:
27The she-donkey saw the angel of God, and she crouched down under Balaam. Balaam became angry, and he beat the she-donkey with a stick.		כזוַתֵּ֤רֶא הָֽאָתוֹן֙ אֶת־מַלְאַ֣ךְ יְהֹוָ֔ה וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָֽאָת֖וֹן בַּמַּקֵּֽל:
28God opened the mouth of the she-donkey, and she said to Balaam, “What have I done to you that you have struck me these three times?”		כחוַיִּפְתַּ֥ח יְהֹוָ֖ה אֶת־פִּ֣י הָֽאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִי לְךָ֔ כִּ֣י הִכִּיתָ֔נִי זֶ֖ה שָׁל֥שׁ רְגָלִֽים:
זֶה שָׁלשׁ רְגָלִֽים - These three times. By using the term רְגָלִים it was intimating to him: “You seek to uproot the nation that celebrates three pilgrim festivals each year.”		זֶה שָׁלשׁ רְגָלִֽים. רָמַז לוֹ: אַתָּה מְבַקֵּשׁ לַעֲקֹר אֻמָּה הַחוֹגֶגֶת שָׁלֹשׁ רְגָלִים בַּשָּׁנָה? (תנחומא):
29Balaam said to the she-donkey, “For you have humiliated me! If I had a sword in my hand, I would kill you right now!”		כטוַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָת֔וֹן כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֨רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ:
הִתְעַלַּלְתְּ - Its meaning is as Onkelos translates it: חַיִכְתּ בִּי, denoting ridicule and degradation.		הִתְעַלַּלְתְּ. כְּתַרְגּוּמוֹ, לְשׁוֹן גְּנַאי וּבִזָּיוֹן:
לוּ יֶשׁ־חֶרֶב בְּיָדִי - If I had a sword in my hand. This statement caused great embarrassment for him in front of the nobles: He is on the way to kill an entire nation with his mouth, yet for this she-donkey he requires a weapon!		לוּ יֶשׁ־חֶרֶב בְּיָדִי. גְּנוּת גְּדוֹלָה הָיָה לוֹ דָבָר זֶה בְּעֵינֵי הַשָּׂרִים — זֶה הוֹלֵךְ לַהֲרֹג אֻמָּה שְׁלֵמָה בְּפִיו וּלְאָתוֹן זוֹ צָרִיךְ כְּלֵי זַיִן:
30The she-donkey said to Balaam, “Am I not your she-donkey, on which you have ridden since you first started, until now? Have I been accustomed to act like this to you?” He said, “No.”		לוַתֹּ֨אמֶר הָֽאָת֜וֹן אֶל־בִּלְעָ֗ם הֲלוֹא֩ אָֽנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֽוֹדְךָ֙ עַד־הַיּ֣וֹם הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַֽעֲשׂ֥וֹת לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא:
הַֽהַסְכֵּן הִסְכַּנְתִּי - Its meaning is as Onkelos translates it: “was I ever accustomed,” similar to: “Does a man learn (יִסְכָּן) for God?” 7 Our sages expounded this verse in the Talmud: The nobles said to him: “Why did you not ride on a horse?” He said to them: “I left it out to pasture,” etc., as stated in Tractate Avodah Zarah. 8		הַֽהַסְכֵּן הִסְכַּנְתִּי. כְּתַרְגּוּמוֹ, וְכֵן "הַלְאֵל יִסְכָּן גָּבֶר" (איוב כ"ב); וְרַבּוֹתֵינוּ דָרְשׁוּ מִקְרָא זֶה בַּתַּלְמוּד, אָמְרוּ לֵיהּ מַאי טַעְמָא לָא רְכַבְתְּ אַסּוּסְיָא? אֲמַר לְהוּ בִּרְטִיבָא שְׁדַאי לֵיהּ כו', כִּדְאִיתָא בְמַסֶּכֶת עֲבוֹדָה זָרָה (דף ד'):
31God then opened Balaam’s eyes, and he saw the angel of God standing in the road, with a sword drawn in his hand. He bowed and prostrated himself on his face.		לאוַיְגַ֣ל יְהֹוָה֘ אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ יְהֹוָה֙ נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבּ֥וֹ שְׁלֻפָ֖ה בְּיָד֑וֹ וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו:
32The angel of God said to him, “Why have you beaten your she-donkey these three times? Behold, I came out to thwart you, for you hastened on the journey against me.		לבוַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ יְהֹוָ֔ה עַל־מָ֗ה הִכִּ֨יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁל֣וֹשׁ רְגָלִ֑ים הִנֵּ֤ה אָֽנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי:
כִּֽי־יָרַט הַדֶּרֶךְ לְנֶגְדִּֽי - Our rabbis, the sages of the Mishnah, 9 expounded יָרַט as an acronym: יָרְאָה “the donkey was afraid,” רָאֲתָה “it saw,” נָטְתָה “it turned aside,” and the reason it did this is because הַדֶּרֶךְ לְנֶגְדִּי – the way that you, Balaam, are taking is against me, i.e., chosen with the intention to anger me and provoke me. But according to its literal meaning, it means: “for the way is hastening against me,” יָרַט being similar to רֶטֶט “shaking,” i.e., I saw that the traveler, Balaam, was hastening and hurrying on the way that was intended to anger me and to disobey me. It is an abbreviated verse, similar to וַתְּכַל דָּוִד “David pined,” 10 short for: “the soul of David pined.” Another explanation: יָרַט denotes will or pleasure, similar to: “through wicked people יִרְטֵנִי,” 11 meaning, He appeases and comforts me through wicked people who only provoke.		כִּֽי־יָרַט הַדֶּרֶךְ לְנֶגְדִּֽי. רַבּוֹתֵינוּ חַכְמֵי הַמִּשְׁנָה דְּרָשׁוּהוּ נוֹטָרִיקוֹן — יָרְאָה, רָאֲתָה, נָטְתָה בִּשְׁבִיל שֶׁהַדֶּרֶךְ לְנֶגְדִּי (שבת ק"ה), כְּלוֹמַר לְקִנְאָתִי וּלְהַקְנִיטֵנִי; וּלְפִי מַשְׁמָעוֹ כִּי חָרַד הַדֶּרֶךְ לְנֶגְדִּי, לְשׁוֹן רֶטֶט — כִּי רָאִיתִי בַעַל הַדֶּרֶךְ שֶׁחָרַד וּמִהֵר הַדֶּרֶךְ שֶׁהוּא לְכַעְסִי וּלְהַמְרוֹתִי, וּמִקְרָא קָצָר הוּא, כְּמוֹ "וַתְּכַל דָּוִד" (שמואל ב י"ג); לִישָׁנָא אַחֲרִינָא יָרַט לְשׁוֹן רָצוֹן, וְכֵן "עַל יְדֵי רְשָׁעִים יִרְטֵנִי" (איוב ט"ז) — מְפַיֵּס וּמְנַחֵם אוֹתִי עַל יְדֵי רְשָׁעִים שֶׁאֵינָן אֶלָּא מַקְנִיטִים:
33When the she-donkey saw me, she turned aside these three times. Had she not turned aside before me, I would have also killed you now and spared her.”		לגוַתִּרְאַ֨נִי֙ הָֽאָת֔וֹן וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁל֣שׁ רְגָלִ֑ים אוּלַי֙ נָֽטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹֽתְכָ֥ה הָרַ֖גְתִּי וְאוֹתָ֥הּ הֶֽחֱיֵֽיתִי:
אוּלַי נָֽטְתָה - אוּלַי here is equivalent to לוּלֵא – “had it not,” for sometimes אוּלַי is used in the sense of לוּלֵא.		אוּלַי נָֽטְתָה. כְּמוֹ לוּלֵי, פְּעָמִים שֶׁאוּלַי מְשַׁמֵּשׁ בִּלְשׁוֹן לוּלֵי:
גַּם־אֹֽתְכָה הָרַגְתִּי - (lit.) I would have killed also you. This is an inverted verse, and is to be understood as if it were written: גַּם הָרַגְתִּי אוֹתְךָ, i.e., not only would you have undergone delay through me, but also your death.		גַּם־אֹֽתְכָה הָרַגְתִּי. הֲרֵי זֶה מִקְרָא מְסֹרָס וְהוּא כְמוֹ גַּם הָרַגְתִּי אוֹתְךָ, כְּלוֹמַר, לֹא הָעַכָּבָה בִּלְבַד קְרָאַתְךָ עַל יָדִי, כִּי גַם הַהֲרִיגָה:
וְאוֹתָהּ הֶֽחֱיֵֽיתִי - And spared her - but now that it spoke up and rebuked you, and you were unable to stand up to its rebuke – as it says: “He said, ‘No’” 12 – I have killed it, so that people not say, “This is the one that silenced Balaam with its rebuke so that he was unable to respond!” God killed the donkey because the Omnipresent is concerned for human dignity, and a similar reason applies to the law regarding an animal used for bestiality: “and you must kill the animal,” 13 and also: “you must kill the woman and the animal.” 14		וְאוֹתָהּ הֶֽחֱיֵֽיתִי. וְעַתָּה מִפְּנֵי שֶׁדִּבְּרָה וְהוֹכִיחַתְךָ, וְלֹא יָכֹלְתָּ לַעֲמֹד בְּתוֹכַחְתָּהּ — כְּמוֹ שֶׁכָּתוּב ויאמר לא — הֲרַגְתִּיהָ, שֶׁלֹּא יֹאמְרוּ, זוֹ הִיא שֶׁסִּלְּקָה בִלְעָם בְּתוֹכַחְתָּהּ וְלֹא יָכוֹל לְהָשִׁיב, שֶׁחָס הַמָּקוֹם עַל כְּבוֹד הַבְּרִיּוֹת, וְכֵן (ויקרא כ') "וְהָרַגְתָּ אֶת הָאִשָּׁה וְאֶת הַבְּהֵמָה", וְכֵן (שם) "אֶת הַבְּהֵמָה תַּהֲרֹגוּ" (תנחומא):
34Balaam said to the angel of God, “I have sinned, for I did not know that you were standing on the road before me. Now, if it displeases you, I will turn back.”		לדוַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ יְהֹוָה֙ חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי:
כִּי לֹא יָדַעְתִּי - For I did not know. That he was forced to admit this fact was also an embarrassment for him, for he had boasted that he knows the mind of the Most High, yet here his mouth testified: “I did not know.”		כִּי לֹא יָדַעְתִּי. גַּם זֶה גְנוּתוֹ, וְעַל כָּרְחוֹ הוֹדָה, שֶׁהוּא הָיָה מִשְׁתַּבֵּחַ שֶׁיּוֹדֵעַ דַּעַת עֶלְיוֹן, וּפִיו הֵעִיד לֹא יָדַעְתִּי (שם):
אִם־רַע בְּעֵינֶיךָ אָשׁוּבָה לִּֽי - If it displeases you, I will turn back. Balaam used this argument to challenge the Omnipresent, saying to the angel: “God Himself instructed me to go, yet you, an angel, contravene His words. He is evidently accustomed to this, that He says one thing and an angel revokes it. He said to Avraham: ‘Please take your son…,’ 15 and through an angel He cancelled His words. The same applies to me: If it displeases you, I must return.”		אִם־רַע בְּעֵינֶיךָ אָשׁוּבָה לִּֽי. לְהַתְרִיס נֶגֶד הַמָּקוֹם הִיא תְשׁוּבָה זוֹ, אָמַר לוֹ הוּא בְעַצְמוֹ צִוַּנִי לָלֶכֶת וְאַתָּה מַלְאָךְ מְבַטֵּל אֶת דְּבָרָיו, לָמוּד הוּא בְּכָךְ שֶׁאוֹמֵר דָּבָר וּמַלְאָךְ מַחֲזִירוֹ, אָמַר לְאַבְרָהָם "קַח נָא אֶת בִּנְךָ" וְגוֹ' (בראשית כ"ב), וְעַל יְדֵי מַלְאָךְ בִּטֵּל אֶת דְּבָרוֹ, אַף אֲנִי אִם רַע בְּעֵינֶיךָ צָרִיךְ אֲנִי לָשׁוּב:
35The angel of God said to Balaam, “Go with these men, but the word I will speak to you—that is what you must speak.” So Balaam went with Balak’s dignitaries.		להוַיֹּ֩אמֶר֩ מַלְאַ֨ךְ יְהֹוָ֜ה אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֣וֹ תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק:
לֵךְ עִם־הָאֲנָשִׁים - Go with these men - for along the path a person wishes to proceed, he is led.		לֵךְ עִם־הָאֲנָשִׁים. בַּדֶּרֶךְ שֶׁאָדָם רוֹצֶה לֵילֵךְ בָּהּ, מוֹלִיכִין אוֹתוֹ:
לֵךְ עִם־הָאֲנָשִׁים - Go with these men - for your portion is with them, as you will ultimately be annihilated from the world along with them.		לֵךְ עִם־הָאֲנָשִׁים. כִּי חֶלְקְךָ עִמָּהֶם וְסוֹפְךָ לֹאבַד מִן הָעוֹלָם (מכות י'):
וְאֶפֶס - (lit.) But only - even against your will – “the word I will speak to you….”		וְאֶפֶס. עַל כָּרְחֲךָ את הדבר אשר אדבר וגו':
עִם־שָׂרֵי בָלָֽק - With Balak’s dignitaries. He was as happy to curse the Israelites as they were.		עִם־שָׂרֵי בָלָֽק. שָֹמַח לְקַלְּלֵם כְּמוֹתָם:
36When Balak heard that Balaam was coming, he went out toward him to the city of Moab, which is on the border of the Arnon River, and which is at the edge of the border.		לווַיִּשְׁמַ֥ע בָּלָ֖ק כִּ֣י בָ֣א בִלְעָ֑ם וַיֵּצֵ֨א לִקְרָאת֜וֹ אֶל־עִ֣יר מוֹאָ֗ב אֲשֶׁר֙ עַל־גְּב֣וּל אַרְנֹ֔ן אֲשֶׁ֖ר בִּקְצֵ֥ה הַגְּבֽוּל:
וַיִּשְׁמַע בָּלָק - Balak heard. Balaam had sent messengers to inform him of his arrival.		וַיִּשְׁמַע בָּלָק. שָׁלַח שְׁלוּחִים לְבַשְּׂרוֹ:
אֶל־עִיר מוֹאָב - To the city of Moab - i.e., its metropolis, its most important city. Balak thus intimated: “See what these people wish to uproot.”		אֶל־עִיר מוֹאָב. אֶל מֶטְרוֹפּוֹלִין שֶׁלּוֹ — עִיר הַחֲשׁוּבָה שֶׁלּוֹ, לוֹמַר רְאֵה מָה אֵלּוּ מְבַקְשִׁים לַעֲקֹר (תנחומא):
37Balak said to Balaam, “Did I not summon you? Why did you not come to me? Am I indeed incapable of honoring you?”		לזוַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי אֵלֶ֨יךָ֙ לִקְרֹא־לָ֔ךְ לָ֥מָּה לֹֽא־הָלַ֖כְתָּ אֵלָ֑י הַֽאֻמְנָ֔ם לֹ֥א אוּכַ֖ל כַּבְּדֶֽךָ:
הַֽאֻמְנָם לֹֽא־אוּכַל כַּבְּדֶֽךָ - Am I indeed incapable of honoring you?. By saying this he unwittingly prophesied that Balaam would ultimately depart from him in disgrace.		הַֽאֻמְנָם לֹֽא־אוּכַל כַּבְּדֶֽךָ. נִתְנַבֵּא שֶׁסּוֹפוֹ לָצֵאת מֵעִמּוֹ בְקָלוֹן (שם):
38Balaam said to Balak, “Behold, I have come to you! But do I have any power to say anything? The word that God puts into my mouth—that is what I will speak.”		לחוַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־בָּלָ֗ק הִֽנֵּה־בָ֨אתִי֙ אֵלֶ֔יךָ עַתָּ֕ה הֲיָכֹ֥ל אוּכַ֖ל דַּבֵּ֣ר מְא֑וּמָה הַדָּבָ֗ר אֲשֶׁ֨ר יָשִׂ֧ים אֱלֹהִ֛ים בְּפִ֖י אֹת֥וֹ אֲדַבֵּֽר:

Footnotes

1 Kings 20:10.

Tanchuma 8.

Sixth Portion

Bamidbar (Numbers) Chapter 22

39Balaam went with Balak, and they arrived at Kiryat Chutzot.		לט וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־בָּלָ֑ק וַיָּבֹ֖אוּ קִרְיַ֥ת חֻצֽוֹת:
קִרְיַת חֻצֽוֹת - Kiryat Chutzot. This name means: a city full of marketplaces, where men, women, and children thronged outdoors, intimating: “Look and have pity that these not be uprooted.”		קִרְיַת חֻצֽוֹת. עִיר מְלֵאָה שְׁוָקִים, אֲנָשִׁים וָטַף בְּחוּצוֹתֶיהָ, לוֹמַר רְאֵה וְרַחֵם שֶׁלֹּא יֵעָקְרוּ אֵלּוּ:
40Balak slaughtered one of the cattle and one of the flock and sent them to Balaam and to the dignitaries with him.		מוַיִּזְבַּ֥ח בָּלָ֖ק בָּקָ֣ר וָצֹ֑אן וַיְשַׁלַּ֣ח לְבִלְעָ֔ם וְלַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ:
בָּקָר וָצֹאן - (lit.) Cattle and flock - i.e., a small amount: only one ox and one sheep.		בָּקָר וָצֹאן. דָּבָר מוּעָט:
41In the morning, Balak took Balaam and led him up to the heights of Ba’al, and from there he saw part of the people.		מאוַיְהִ֣י בַבֹּ֔קֶר וַיִּקַּ֤ח בָּלָק֙ אֶת־בִּלְעָ֔ם וַיַּֽעֲלֵ֖הוּ בָּמ֣וֹת בָּ֑עַל וַיַּ֥רְא מִשָּׁ֖ם קְצֵ֥ה הָעָֽם:
בָּמוֹת בָּעַל - The heights of Ba’al. Its meaning is as Onkelos translates it: לְרָמַת דַּחַלְתֵּהּ “to the heights of his deity,” Ba’al being the name of an idol.		בָּמוֹת בָּעַל. כְּתַרְגּוּמוֹ, "לְרָמַת דַּחַלְתֵּהּ", שֵׁם עֲבוֹדָה זָרָה:

Bamidbar (Numbers) Chapter 23

1Balaam said to Balak, “Build me seven altars here, and prepare for me seven bulls and seven rams.”		אוַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽים:
2Balak did as Balaam had requested, and Balak and Balaam offered up a bull and a ram on each altar.		בוַיַּ֣עַשׂ בָּלָ֔ק כַּֽאֲשֶׁ֖ר דִּבֶּ֣ר בִּלְעָ֑ם וַיַּ֨עַל בָּלָ֧ק וּבִלְעָ֛ם פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ:
3Balaam said to Balak, “Remain next to your ascent-offering, and I will go. Perhaps God will communicate with me reluctantly, and He will show me something that I can relate to you.” So he went alone.		גוַיֹּ֨אמֶר בִּלְעָ֜ם לְבָלָ֗ק הִתְיַצֵּב֘ עַל־עֹֽלָתֶ֒ךָ֒ וְאֵֽלְכָ֗ה אוּלַ֞י יִקָּרֶ֤ה יְהֹוָה֙ לִקְרָאתִ֔י וּדְבַ֥ר מַה־יַּרְאֵ֖נִי וְהִגַּ֣דְתִּי לָ֑ךְ וַיֵּ֖לֶךְ שֶֽׁפִי:
אוּלַי יִקָּרֶה ה' לִקְרָאתִי - Perhaps God will (lit.) happen to meet me - for He does not usually speak with me during the day.		אוּלַי יִקָּרֶה ה' לִקְרָאתִי. אֵינוֹ רָגִיל לְדַבֵּר עִמִּי בַּיּוֹם:
וַיֵּלֶךְ שֶֽׁפִי - Its meaning is as Onkelos translates it: He went alone. This term denotes calm (שֹׁפִי) and quiet, that there was nothing with him but silence.		וַיֵּלֶךְ שֶֽׁפִי. כְּתַרְגּוּמוֹ יְחִידִי, לְשׁוֹן שֹׁפִי וְשֶׁקֶט, שֶׁאֵין עִמּוֹ אֶלָּא שְׁתִיקָה:
4God communicated reluctantly with Balaam, who said to Him, “I have set up the seven altars, and I have offered up a bull and a ram on each altar.”		דוַיִּקָּ֥ר אֱלֹהִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֣אמֶר אֵלָ֗יו אֶת־שִׁבְעַ֤ת הַמִּזְבְּחֹת֙ עָרַ֔כְתִּי וָאַ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ:
וַיִּקָּר - (lit.) Chanced - is a term denoting transience, a derogatory term related to seminal impurity (קֶרִי), i.e., with reluctance and contempt. God would not have appeared to him by day if not to demonstrate how dear Israel is to Him.		וַיִּקָּר. לְשׁוֹן עֲרַאי, לְשׁוֹן גְּנַאי, לְשׁוֹן טֻמְאַת קֶרִי, כְּלוֹמַר בְּקֹשִׁי וּבְבִזָּיוֹן, וְלֹא הָיָה נִגְלֶה אֵלָיו בַּיּוֹם אֶלָּא בִּשְׁבִיל לְהַרְאוֹת חִבָּתָן שֶׁל יִשְׂרָאֵל (בראשית רבה נ"ב):
אֶת־שִׁבְעַת הַמִּזְבְּחֹת - The seven altars. It is not written here: “I have set up seven altars,” but rather “the seven altars.” Balaam said to God: “The forefathers of this people built before You seven altars, but I have prepared as many as all of them together.” Abraham built four, as stated: “He built an altar there to God who appeared to him”; 1 “From there he moved on to the mountains…he built an altar there to God”; 2 “Abram set up tents…he built an altar there to God”; 3 and one on Mount Moriah. 4 Isaac built one: “He built an altar there…,” 5 and Jacob built two: one at Shechem 6 and one at Bethel. 7		אֶת־שִׁבְעַת הַמִּזְבְּחֹת. שִׁבְעָה מִזְבְּחֹת עָרַכְתִּי אֵין כְּתִיב כָּאן, אֶלָּא אֶת שִׁבְעַת הַמִּזְבְּחֹת, אָמַר לְפָנָיו אֲבוֹתֵיהֶם שֶׁל אֵלּוּ בָּנוּ לְפָנֶיךָ שִׁבְעָה מִזְבְּחוֹת וַאֲנִי עָרַכְתִּי כְּנֶגֶד כֻּלָּן, אַבְרָהָם בָּנָה אַרְבָּעָה — "וַיִּבֶן שָׁם מִזְבֵּחַ לַה' הַנִּרְאֶה אֵלָיו" (בראשית י"ב), "וַיַּעְתֵּק מִשָּׁם הָהָרָה" וְגוֹ' (שם), "וַיֶּאֱהַל אַבְרָהָם" וְגוֹ' (שם י"ג), וְאֶחָד בְּהַר הַמּוֹרִיָּה; וְיִצְחָק בָּנָה אֶחָד — "וַיִּבֶן שָׁם מִזְבֵּחַ" וְגוֹ' (שם כ"ו), וְיַעֲקֹב בָּנָה שְׁתַּיִם, אֶחָד בִּשְׁכֶם וְאֶחָד בְּבֵית אֵל:
וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּֽחַ - And I have offered up a bull and a ram on each altar - whereas Abraham offered only one ram.		וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּֽחַ. וְאַבְרָהָם לֹא הֶעֱלָה אֶלָּא אַיִל אֶחָד (תנחומא צו):
5God placed His message into Balaam’s mouth. He said, “Return to Balak and speak thus.”		הוַיָּ֧שֶׂם יְהֹוָ֛ה דָּבָ֖ר בְּפִ֣י בִלְעָ֑ם וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר:
6When he returned, he was standing next to his ascent-offering, together with all the Moabite dignitaries.		ווַיָּ֣שָׁב אֵלָ֔יו וְהִנֵּ֥ה נִצָּ֖ב עַל־עֹֽלָת֑וֹ ה֖וּא וְכָל־שָׂרֵ֥י מוֹאָֽב:
7He began to recite his parable, and said, “Balak the king of Moab has brought me from Aram, from the mountains of the east, saying, ‘Come, curse Jacob for me, and come, invoke God’s wrath against Israel!’		זוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר מִן־אֲ֠רָ֠ם יַנְחֵ֨נִי בָלָ֤ק מֶֽלֶךְ־מוֹאָב֙ מֵֽהַֽרְרֵי־קֶ֔דֶם לְכָה֙ אָֽרָה־לִּ֣י יַֽעֲקֹ֔ב וּלְכָ֖ה זֹֽעֲמָ֥ה יִשְׂרָאֵֽל:
אָֽרָה־לִּי יַֽעֲקֹב וּלְכָה זֹֽעֲמָה יִשְׂרָאֵֽל - Curse Jacob for me, and come, invoke [God’s] wrath against Israel. He had told him to curse them referring to both their names, in case one of them is not distinct enough.		אָֽרָה־לִּי יַֽעֲקֹב וּלְכָה זֹֽעֲמָה יִשְׂרָאֵֽל. בִּשְׁנֵי שְׁמוֹתֵיהֶם אָמַר לוֹ לְקַלְּלָם שֶׁמָּא אֶחָד מֵהֶם אֵינוֹ מֻבְהָק:
8How can I curse whom God has not cursed? How can I invoke God’s wrath? God has not been angered!		חמָ֣ה אֶקֹּ֔ב לֹ֥א קַבֹּ֖ה אֵ֑ל וּמָ֣ה אֶזְעֹ֔ם לֹ֥א זָעַ֖ם יְהֹוָֽה:
מָה אֶקֹּב לֹא קַבֹּה אֵל - How can I curse whom God has not cursed - i.e., even when Israel ought to have been cursed, they were not cursed: When their father mentioned Simeon and Levi’s sin – “for in their anger they killed a man” –he cursed only their anger, as it says: “Cursed be their rage.” 8 When their father Jacob came with cunning to his father, he deserved to be cursed, yet what does it say there? “He will indeed be blessed.” 9 In the instructions for blessing them, it says: אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם “the following tribes will stand for the Levites to bless the people,” 10 yet in the instructions for cursing it does not say: וְאֵלֶּה יַעַמְדוּ לְקַלֵּל אֶת הָעָם “and the following will stand…to curse the people,” but עַל הַקְּלָלָה “for the curse,” for He does not wish to describe the act of cursing as being directed at them.		מָה אֶקֹּב לֹא קַבֹּה אֵל. כְּשֶׁהָיוּ רְאוּיִים לְהִתְקַלֵּל לֹא נִתְקַלְּלוּ — כְּשֶׁהִזְכִּיר אֲבִיהֶם אֶת עֲוֹנָם "כִּי בְאַפָּם הָרְגוּ אִישׁ", לֹא קִלֵּל אֶלָּא אַפָּם, שֶׁנֶּאֱמַר "אָרוּר אַפָּם" (בראשית מ"ט); כְּשֶׁנִּכְנַס אֲבִיהֶם בְּמִרְמָה אֵצֶל אָבִיו הָיָה רָאוּי לְהִתְקַלֵּל, מַה נֶּאֱמַר שָׁם? "גַּם בָּרוּךְ יִהְיֶה" (שם כ"ז), בַּמְבָרְכִים נֶאֱמַר "אֵלֶּה יַעַמְדוּ לְבָרֵךְ אֶת הָעָם", בַּמְקַלְּלִים לֹא נֶאֱמַר וְאֵלֶּה יַעַמְדוּ לְקַלֵּל אֶת הָעָם אֶלָּא "וְאֵלֶּה יַעַמְדוּ עַל הַקְּלָלָה" (דברים כ"ז) — לֹא רָצָה לְהַזְכִּיר עֲלֵיהֶם שֵׁם קְלָלָה (תנחומא):
לֹא זָעַם ה' - God has not been angered. My power is only that I can precisely determine the moment when the Holy One, blessed be He, is angry, but He has not been angry during all these days since I came to you. And this is the meaning of what it says: “My people, remember now what King Balak of Moab planned and what Balaam answered him…so that you may recognize the righteous deeds of God.” 11		לֹא זָעַם ה'. אֲנִי אֵין כֹּחִי אֶלָּא שֶׁאֲנִי יוֹדֵעַ לְכַוֵּן הַשָּׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כוֹעֵס בָּהּ, וְהוּא לֹא כָעַס כָּל הַיָּמִים הַלָּלוּ שֶׁבָּאתִי אֵלֶיךָ, וְזֶהוּ שֶׁנֶּאֱמַר (מיכה ו') "עַמִּי זְכָר נָא מַה יָּעַץ" וְגוֹ' "וּמֶה עָנָה אֹתוֹ בִּלְעָם" וְגוֹ' "לְמַעַן דַּעַת צִדְקוֹת ה'" (סנהדרין ק"ה):
9For from their beginning, I see them as mountain peaks, and I behold them as hills. See a nation that will dwell alone. It will not be reckoned among the nations.		טכִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב:
כִּֽי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ - (lit.) For I see them from the summit of rocks - means: I look at their beginnings (רֵאשִׁיתָם) and at the origin of their roots, and I see that they are as sturdy and strong as those rocks and hills, through the merit of the patriarchs and matriarchs.		כִּֽי־מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ. אֲנִי מִסְתַּכֵּל בְּרֵאשִׁיתָם וּבִתְחִלַּת שָׁרְשֵׁיהֶם וַאֲנִי רוֹאֶה אוֹתָם מְיֻסָּדִים וַחֲזָקִים כְּצוּרִים וּגְבָעוֹת הַלָּלוּ עַל יְדֵי אָבוֹת וְאִמָּהוֹת (תנחומא):
הֶן־עָם לְבָדָד יִשְׁכֹּן - See a nation that will dwell alone. This is what their ancestors gained for them, that they will dwell alone, which is understood as Onkelos translates it: הָא עַמָּא בִּלְחוֹדֵיהוֹן עֲתִידִין דְּיַחְסְנוּן עָלְמָא “this people alone are destined to inherit the world.”		הֶן־עָם לְבָדָד יִשְׁכֹּן. הוּא אֲשֶׁר זָכוּ לוֹ אֲבוֹתָיו — לִשְׁכֹּן בָּדָד, כְּתַרְגּוּמוֹ:
וּבַגּוֹיִם לֹא יִתְחַשָּֽׁב - It will not be reckoned among the nations. Its meaning is as Onkelos translates it: וּבְעַמְמַיָּא לָא יִתְּדָנוּן גְּמֵירָא “they will not be annihilated together with the other nations,” as it says: “I will make an end of all the nations…but of you I will not make an end”; 12 they are not counted with the rest. Another explanation: When they rejoice in their ultimate reward, no other nation will rejoice with them, as it says: ה׳ בָּדָד יַנְחֶנּוּ (lit.) “God will lead them alone,” 13 yet when the nations prosper, Israel will enjoy each one’s blessing, yet it is not deducted from their reckoning; and this is the meaning of וּבַגּוֹיִם לֹא יִתְחַשָּׁב: “that which they benefit along with the other nations will not be reckoned.”		וּבַגּוֹיִם לֹא יִתְחַשָּֽׁב. כְּתַרְגּוּמוֹ, לֹא יִהְיוּ נַעֲשִׂין כָּלָה עִם שְׁאָר הָאֻמּוֹת, שֶׁנֶּאֱמַר (ירמיהו ל') "כִּי אֶעֱשֶׂה כָלָה בְּכָל הַגּוֹיִם" וְגוֹ', אֵינָן נִמְנִין עִם הַשְּׁאָר. דָּבָר אַחֵר — כְּשֶׁהֵן שְׂמֵחִין אֵין אֻמָּה שְׂמֵחָה עִמָּהֶם, שֶׁנֶּאֱמַר "ה' בָּדָד יַנְחֶנּוּ" (דברים ל"ב), וּכְשֶׁהָאֻמּוֹת בְּטוֹבָה הֵן אוֹכְלִין עִם כָּל אֶחָד וְאֶחָד וְאֵין עוֹלֶה לָהֶם מִן הַחֶשְׁבּוֹן, וְזֶהוּ ובגוים לא יתחשב (תנחומא):
10Has anyone counted the young children of Jacob, and the number of one of the four of Israel? May my soul die the death of the upright, and let my end be like theirs!”		ימִ֤י מָנָה֙ עֲפַ֣ר יַֽעֲקֹ֔ב וּמִסְפָּ֖ר אֶת־רֹ֣בַע יִשְׂרָאֵ֑ל תָּמֹ֤ת נַפְשִׁי֙ מ֣וֹת יְשָׁרִ֔ים וּתְהִ֥י אַֽחֲרִיתִ֖י כָּמֹֽהוּ:
מִי מָנָה עֲפַר יַֽעֲקֹב וגו' - (lit.) Who can count the dust of Jacob… “Dust” here means as Onkelos translates it: דַּעְדְקַיָּא דְבֵית יַעֲקֹב וכו׳ “Who can count the infants of the house of Jacob, about whom it is said: ‘They will be as numerous as the dust of the earth’?” His translation of רֹבַע יִשְׂרָאֵל is חֲדָא מֵאַרְבַּע מַשִּׁרְיָתָא – one of the four divisions of the Israelite camp. Another explanation of “the dust of Jacob”: One cannot calculate the commandments that they fulfill with dirt of the earth: “You must not plow with both a work-bull and a donkey,” 14 “you must not sow your field with a mixture of species,” 15 the ashes of the red cow, the dust used in the trial of the suspected adulteress, and other commandments similar to them.		מִי מָנָה עֲפַר יַֽעֲקֹב וגו'. כְּתַרְגּוּמוֹ "דַּעְדְּקַיָּא דְבֵית יַעֲקֹב", מֵאַרְבַּע מַשִּׁרְיָתָא — מֵאַרְבָּעָה דְּגָלִים; דָּבָר אַחֵר, עֲפַר יַעֲקֹב, אֵין חֶשְׁבּוֹן בַּמִּצְוֹת שֶׁהֵם מְקַיְּמִין בְּעָפָר, "לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר" (דברים כ"ב), "לֹא תִזְרַע כִּלְאָיִם" (ויקרא י"ט), אֵפֶר פָּרָה וַעֲפַר סוֹטָה וְכַיּוֹצֵא בָהֶם (תנחומא):
וּמִסְפָּר אֶת־רֹבַע יִשְׂרָאֵל - And the number (lit.) of a quarter of Israel - means: their copulations (רְבִיעוֹתֵיהֶן), i.e., the offspring produced by their marital relations.		וּמִסְפָּר אֶת־רֹבַע יִשְׂרָאֵל. רְבִיעוֹתֵיהֶן, זֶרַע הַיּוֹצֵא מִן הַתַּשְׁמִישׁ שֶׁלָּהֶם (עי' נדה ל"א):
תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים - May my soul die the death of the upright - among them.		תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים. שֶׁבָּהֶם:
11Balak said to Balaam, “What have you done to me? I hired you to curse my enemies, but you have blessed, yes, blessed them!”		יאוַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם מֶ֥ה עָשִׂ֖יתָ לִ֑י לָקֹ֤ב אֹֽיְבַי֙ לְקַחְתִּ֔יךָ וְהִנֵּ֖ה בֵּרַ֥כְתָּ בָרֵֽךְ:
12He answered, saying, “Is not what God puts into my mouth what I must take care to say?”		יבוַיַּ֖עַן וַיֹּאמַ֑ר הֲלֹ֗א אֵת֩ אֲשֶׁ֨ר יָשִׂ֤ים יְהֹוָה֙ בְּפִ֔י אֹת֥וֹ אֶשְׁמֹ֖ר לְדַבֵּֽר:
13Balak said to him, “Come with me to another place from where you will see them; however, you will see only a part of them, not all of them. You will curse them for me from there.”		יגוַיֹּ֨אמֶר אֵלָ֜יו בָּלָ֗ק לְךָ־נָּ֨א אִתִּ֜י אֶל־מָק֤וֹם אַחֵר֙ אֲשֶׁ֣ר תִּרְאֶ֣נּוּ מִשָּׁ֔ם אֶ֚פֶס קָצֵ֣הוּ תִרְאֶ֔ה וְכֻלּ֖וֹ לֹ֣א תִרְאֶ֑ה וְקָבְנוֹ־לִ֖י מִשָּֽׁם:
וְקָבְנוֹ־לִי - This is an imperative: “curse them for me.”		וְקָבְנוֹ־לִי. לְשׁוֹן צִוּוּי, קַלְּלֵהוּ לִי:
14He took him to the field of the lookouts, to the peak. He built seven altars and offered up a bull and a ram on each altar.		ידוַיִּקָּחֵ֨הוּ֙ שְׂדֵ֣ה צֹפִ֔ים אֶל־רֹ֖אשׁ הַפִּסְגָּ֑ה וַיִּ֨בֶן֙ שִׁבְעָ֣ה מִזְבְּחֹ֔ת וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ:
שְׂדֵה צֹפִים - Field of the lookouts. This was a high point where a lookout would stand to watch for any army that might be approaching the city.		שְׂדֵה צֹפִים. מָקוֹם גָּבוֹהַּ הָיָה שֶׁשָּׁם הַצּוֹפֶה עוֹמֵד לִשְׁמֹר אִם יָבֹא חַיִל עַל הָעִיר:
רֹאשׁ הַפִּסְגָּה - To the peak. Balaam was not as expert a diviner as Balak. Balak foresaw that some misfortune would befall Israel there, for there Moses would die. He thought that the curse would take effect on them from there, “and this is the misfortune that I foresee.”		רֹאשׁ הַפִּסְגָּה. בִּלְעָם לֹא הָיָה קוֹסֵם כְּבָלָק, רָאָה בָלָק שֶׁעֲתִידָה פִרְצָה לְהִפָּרֵץ בְּיִשָׂרָאֵל מִשָּׁם, שֶׁשָּׁם מֵת מֹשֶׁה, כְּסָבוּר שֶׁשָּׁם תָּחוּל עֲלֵיהֶם הַקְּלָלָה וְזוֹ הִיא הַפִּרְצָה שֶׁאֲנִי רוֹאֶה (תנחומא):
15He said to Balak, “Remain here next to your ascent-offering, and I will be reluctantly communicated with here.”		טווַיֹּ֨אמֶר֙ אֶל־בָּלָ֔ק הִתְיַצֵּ֥ב כֹּ֖ה עַל־עֹֽלָתֶ֑ךָ וְאָֽנֹכִ֖י אִקָּ֥רֶה כֹּֽה:
אִקָּרֶה כֹּה - (lit.) I will be chanced upon here - by the Holy One, blessed be He.		אִקָּרֶה כֹּה. מֵאֵת הַקָּדוֹשׁ בָּרוּךְ הוּא,:
16God communicated reluctantly with Balaam and placed a message into his mouth. He said, “Return to Balak and speak thus.”		טזוַיִּקָּ֤ר יְהֹוָה֙ אֶל־בִּלְעָ֔ם וַיָּ֥שֶׂם דָּבָ֖ר בְּפִ֑יו וַיֹּ֛אמֶר שׁ֥וּב אֶל־בָּלָ֖ק וְכֹ֥ה תְדַבֵּֽר:
וַיָּשֶׂם דָּבָר בְּפִיו - And placed a message into his mouth. What was the nature of this placing, and what is lacking in the verse when it says: “Return to Balak and speak thus” that it needs to be preceded by this phrase? It is only stated in order to tell us that when Balaam realized that he was not being given permission to curse, he said: “Why should I go back to Balak to disappoint him?” But the Holy One, blessed be He, placed a bit and a hook in his mouth like a person pricking an animal’s mouth with a hook to direct it to the place he wishes, and said to him: “Against your will, you must return to Balak.”		וַיָּשֶׂם דָּבָר בְּפִיו. וּמַה הִיא הַשִּׂימָה הַזֹּאת? וּמֶה חָסֵר הַמִּקְרָא בְּאָמְרוֹ "שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר"? אֶלָּא כְּשֶׁהָיָה שׁוֹמֵעַ שֶׁאֵינוֹ נִרְשֶׁה לְקַלֵּל אָמַר מָה אֲנִי חוֹזֵר אֵצֶל בָּלָק לְצַעֲרוֹ? וְנָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רֶסֶן וְחַכָּה בְּפִיו, כְּאָדָם הַפּוֹקֵס בְּהֵמָה בְּחַכָּה לְהוֹלִיכָהּ אֶל אֲשֶׁר יִרְצֶה, אָמַר לוֹ עַל כָּרְחֲךָ תָּשׁוּב אֶל בָּלָק (שם):
17When he came to him, he was still standing next to his ascent-offering, and the Moabite dignitaries were with him. Balak said to him, “What did God say?”		יזוַיָּבֹ֣א אֵלָ֗יו וְהִנּ֤וֹ נִצָּב֙ עַל־עֹ֣לָת֔וֹ וְשָׂרֵ֥י מוֹאָ֖ב אִתּ֑וֹ וַיֹּ֤אמֶר לוֹ֙ בָּלָ֔ק מַה־דִּבֶּ֖ר יְהֹוָֽה:
וְשָׂרֵי מוֹאָב אִתּוֹ - And the Moabite dignitaries were with him. Whereas earlier it says: וְכָל שָׂרֵי מוֹאָב “with all the Moabite dignitaries,” 16 now, when they saw that there was no hope for them from him, some of them went away, and only a portion of them remained.		וְשָׂרֵי מוֹאָב אִתּוֹ. וּלְמַעְלָה הוּא אוֹמֵר "וְכָל שָׂרֵי מוֹאָב", כֵּיוָן שֶׁרָאוּ שֶׁאֵין בּוֹ תִקְוָה הָלְכוּ לָהֶם מִקְצָתָם וְלֹא נִשְׁאֲרוּ אֶלָּא מִקְצָתָם:
מַה־דִּבֶּר ה' - What did God say?. This was spoken mockingly, intimating: “You are not in control of yourself.”		מַה־דִּבֶּר ה'. לְשׁוֹן צְחוֹק הוּא זֶה, כְּלוֹמַר אֵינְךָ בִרְשׁוּתְךָ (שם):
18He began to recite his parable and said, “Arise, Balak, and hear! Listen closely to me, son of Tzipor.		יחוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר ק֤וּם בָּלָק֙ וּֽשֲׁמָ֔ע הַֽאֲזִ֥ינָה עָדַ֖י בְּנ֥וֹ צִפֹּֽר:
קוּם בָּלָק - Arise, Balak. Since he saw that Balak was mocking him, he attempted to vex him by saying: “Stand up on your feet! You have no right to sit when I am being sent to you with a message from the Omnipresent.”		קוּם בָּלָק. כֵּיוָן שֶׁרָאָהוּ מְצַחֵק בּוֹ, נִתְכַּוֵּן לְצַעֲרוֹ — "עֲמֹד עַל רַגְלֶיךָ, אֵינְךָ רַשַּׁאי לֵישֵׁב, וַאֲנִי שָׁלוּחַ אֵלֶיךָ בִשְׁלִיחוּתוֹ שֶׁל מָקוֹם" (שם):
בְּנוֹ צִפֹּֽר - Son of Tzipor. This addition of a ו suffix to a noun in construct state is occasional Scriptural usage, as in: חַיְתוֹ יָעַר “beasts of the forest,” 17 וְחַיְתוֹ אֶרֶץ “and wildlife of the earth,” 18 לְמַעְיְנוֹ מָיִם “to a spring of water.” 19		בְּנוֹ צִפֹּֽר. לְשׁוֹן מִקְרָא הוּא זֶה, כְּמוֹ "חַיְתוֹ יָעַר" (תהלים נ') "וְחַיְתוֹ אֶרֶץ" (בראשית א'), "לְמַעְיְנוֹ מָיִם" (תהילים קי"ד):
19God is not a man that He should lie, nor is He a mortal that He should reconsider. Would He say something and not do it? Would He speak and not fulfill what He said?		יטלֹ֣א אִ֥ישׁ אֵל֙ וִֽיכַזֵּ֔ב וּבֶן־אָדָ֖ם וְיִתְנֶחָ֑ם הַה֤וּא אָמַר֙ וְלֹ֣א יַֽעֲשֶׂ֔ה וְדִבֶּ֖ר וְלֹ֥א יְקִימֶֽנָּה:
לֹא אִישׁ וגו' - God is not a man…. i.e., He has already sworn to them to bring them to the land of the seven Canaanite nations and to give it to them to possess, and you think it is possible to nullify His word in order to kill them in the desert?		לֹא אִישׁ וגו'. כְּבָר נִשְׁבַּע לָהֶם לַהֲבִיאָם וּלְהוֹרִישָׁם אֶרֶץ שִׁבְעָה אֻמּוֹת וְאַתָּה סָבוּר לַהֲמִיתָם בַּמִּדְבָּר?:
הַהוּא אָמַר וגו' - Would He say… This is a rhetorical question. Onkelos translates וְיִתְנֶחָם as: וְתָיְבִין וּמִתְמַלְכִין “nor like the acts of human beings that they resolve to carry out but go back and reconsider,” i.e., they reassess their plan, deciding to retract it.		הַהוּא אָמַר וגו'. בִּלְשׁוֹן תֵּמַהּ, וְתַרְגּוּמוֹ וְתָיְבִין וּמִתְמַלְּכִין — חוֹזְרִים וְנִמְלָכִין לַחֲזֹר בָּהֶם:
20I have received an instruction to bless them; He has blessed, and I cannot retract it.		כהִנֵּ֥ה בָרֵ֖ךְ לָקָ֑חְתִּי וּבֵרֵ֖ךְ וְלֹ֥א אֲשִׁיבֶֽנָּה:
הִנֵּה בָרֵךְ לָקָחְתִּי - (lit.) Behold, I have taken to bless. You ask me: “What did God say?” I respond: “I received an instruction from Him to bless them.” is equivalent to לְבָרֵךְ “to bless.”		הִנֵּה בָרֵךְ לָקָחְתִּי. אַתָּה שׁוֹאֲלֵנִי "מַה דִּבֶּר ה'?", קִבַּלְתִּי מִמֶּנּוּ לְבָרֵךְ אוֹתָם:
וּבֵרֵךְ וְלֹא אֲשִׁיבֶֽנָּה - means: He has blessed them, and I will not retract His blessing.		וּבֵרֵךְ וְלֹא אֲשִׁיבֶֽנָּה. הוּא בֵּרֵךְ אוֹתָם וַאֲנִי לֹא אָשִׁיב אֶת בִּרְכָתוֹ:
וּבֵרֵךְ - is equivalent to וּבִרֵךְ. This is the form used when ר is a middle root-letter, as in: אוֹיֵב חֵרֵף “the enemy who blasphemed,” 20 which is equivalent to חִרֵף; and similarly: וּבֹצֵעַ בֵּרֵךְ, 21 which means: one who praises and blesses a thief, saying, “Do not fear, for you will not be punished and you will have peace,” angers the Holy One, blessed be He. You cannot say that בֵּרֵךְ is a noun (“blessing”), for if so, it should be vocalized with a patach katan (segol) on both syllables and accented on the first syllable (בֶּֽרֶךְ), but since it is a verbal form, it is vocalized with a kamatz katan (tzeireh), with its accent on the last syllable (בֵּרֵךְ).		וּבֵרֵךְ. כְּמוֹ וּבִרֵּךְ, וְכֵן הִיא גִזְרַת רֵי"ש, כְּמוֹ (תהלים ע"ד) "אוֹיֵב חֵרֵף" כְּמוֹ חִרֵּף, וְכֵן (שם מ') "וּבֹצֵעַ בֵּרֵךְ" — הַמְהַלֵּל וּמְבָרֵךְ אֶת הַגּוֹזֵל וְאוֹמֵר אַל תִּירָא כִּי לֹא תֵעָנֵשׁ, שָׁלוֹם יִהְיֶה לְךָ, מַרְגִּיז הוּא לְהַקָּדוֹשׁ בָּרוּךְ הוּא; וְאֵין לוֹמַר ברך שֵׁם דָּבָר, שֶׁאִם כֵּן הָיָה נָקוּד בְּפַתָּ"ח קָטָן וְטַעְמוֹ לְמַעְלָה, אֲבָל לְפִי שֶׁהוּא לְשׁוֹן פִּעֵל, הוּא נָקוּד קָמָץ קָטָן וְטַעְמוֹ לְמַטָּה:
21I have looked and not found any idolaters in Jacob, nor any dishonest workers in Israel. God, their God, is with them, and they retain the King’s friendship.		כאלֹֽא־הִבִּ֥יט אָ֨וֶן֙ בְּיַֽעֲקֹ֔ב וְלֹֽא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל יְהֹוָ֤ה אֱלֹהָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ:
לֹֽא־הִבִּיט אָוֶן בְּיַֽעֲקֹב וגו' - (lit.) He has not seen any iniquity in Jacob. Its meaning is as Onkelos translates it: “I have looked [and found that] there are no idolaters in Jacob.” Another explanation: According to its contextual meaning, it can be expounded with a fitting Midrash: The Holy One, blessed be He, does not look at any sin that Jacob possesses. When they transgress His words, He is not particular with them by paying attention to their iniquity and their perversity in contravening His law.		לֹֽא־הִבִּיט אָוֶן בְּיַֽעֲקֹב וגו'. כְּתַרְגּוּמוֹ; דָּבָר אַחֵר אַחֲרֵי פְשׁוּטוֹ הוּא נִדְרָשׁ מִדְרָשׁ נָאֶה לֹֽא־הִבִּיט הַקָּדוֹשׁ בָּרוּךְ הוּא און שֶׁבְּיַעֲקֹב — כְּשֶׁהֵן עוֹבְרִין עַל דְּבָרָיו אֵינוֹ מְדַקְדֵּק אַחֲרֵיהֶם לְהִתְבּוֹנֵן בְּאוֹנִיּוֹת שֶׁלָּהֶם וַעֲמָלָן שֶׁהֵן עוֹבְרִין עַל דָּתוֹ —
עָמָל - this word, usually meaning “toil” or “trouble,” here denotes transgression, as in: “he conceives transgression (עָמָל),” 22 and “for You see transgression (עָמָל) and vexation,” 23 for transgression is troublesome to the Omnipresent.		עָמָל. לְשׁוֹן עֲבֵרָה, כְּמוֹ "וְהָרָה עָמָל" (תהלים ז'), "כִּי אַתָּה עָמָל וָכַעַס תַּבִּיט" (שם י'), לְפִי שֶׁהָעֲבֵרָה הִיא עָמָל לִפְנֵי הַמָּקוֹם:
ה' אֱלֹהָיו עִמּוֹ - God, their God, is with them - i.e., even when they provoke Him and disobey Him, He does not move from their midst.		ה' אֱלֹהָיו עִמּוֹ. אֲפִלּוּ מַכְעִיסִין וּמַמְרִים לְפָנָיו, אֵינוֹ זָז מִתּוֹכָן:
וּתְרוּעַת מֶלֶךְ בּֽוֹ - תְּרוּעָה here denotes endearment and friendship, as in: רֵעֶה דָוִד, 24 meaning “a friend of David,” and וַיִּתְּנָהּ לְמֵרֵעֵהוּ “and he gave her to his friend”; 25 and similarly Onkelos translates it: וּשְׁכִינַת מַלְכְּהוֹן בֵּינֵיהוֹן “and the Presence of their King is among them.”		וּתְרוּעַת מֶלֶךְ בּֽוֹ. לְשׁוֹן חִבָּה וְרֵעוּת, כְּמוֹ (שמואל ב ט"ו) "רֵעֶה דָּוִד" — אוֹהֵב דָּוִד, (שופטים ט"ו) "וַיִּתְּנָהּ לְמֵרֵעֵהוּ", וְכֵן תִּרְגֵּם אֻנְקְלוֹס "וּשְׁכִינַת מַלְכְּהוֹן בֵּינֵהוֹן":
22God took them out of Egypt with the strength of His loftiness,		כבאֵ֖ל מֽוֹצִיאָ֣ם מִמִּצְרָ֑יִם כְּתֽוֹעֲפֹ֥ת רְאֵ֖ם לֽוֹ:
אֵל מֽוֹצִיאָם מִמִּצְרָיִם - God took them out of Egypt. You said: “A people has come out of Egypt,” 26 but they did not come out on their own; rather, God took them out.		אֵל מֽוֹצִיאָם מִמִּצְרָיִם. אַתָּה אָמַרְתָּ "הִנֵּה עַם יָצָא מִמִּצְרַיִם", לֹא יָצָא מֵעַצְמוֹ, אֶלָּא הָאֱלֹהִים הוֹצִיאָם:
כְּתֽוֹעֲפֹת רְאֵם לֽוֹ - means: “in accordance with the strength of His loftiness (רוּם) and height.” Similarly, we find: וְכֶסֶף תּוֹעָפוֹת “and powerful silver.” 27 Both usages of תוֹעֲפֹת denote power. I am of the opinion that תוֹעֲפֹת is related to וְעוֹף יְעוֹפֵף “and let fowl fly,” 28 in this case meaning: God who flies high above, indicating great power; תוֹעֲפֹת רְאֵם thus means “flying high.” Another explanation: תּוֹעֲפֹת רְאֵם means: “the might of re’emim,” and our rabbis 29 said that this refers to demons.		כְּתֽוֹעֲפֹת רְאֵם לֽוֹ. כְּתֹקֶף רוּם וְגֹבַהּ שֶׁלּוֹ, וְכֵן "וְכֶסֶף תּוֹעָפוֹת" (איוב כ"ב) לְשׁוֹן מָעוֹז הֵמָּה, וְאוֹמֵר אֲנִי שֶׁהוּא לְשׁוֹן "וְעוֹף יְעוֹפֵף" (בראשית א') — הַמְעוֹפֵף בְּרוּם וְגֹבַהּ, תֹקֶף רַב הוּא זֶה, וְתוֹעֲפֹת רְאֵם — עֲפִיפַת גֹּבַהּ; דָּבָר אַחֵר, תּוֹעֲפוֹת רְאֵם — תֹּקֶף רְאֵמִים, וְאָמְרוּ רַבּוֹתֵינוּ אֵלּוּ הַשֵּׁדִים (עי' גיטין ס"ח):
23because there are no diviners in Jacob and no stick-diviners in Israel. Just like then, it will be said to Jacob and Israel, ‘What has God wrought?’		כגכִּ֤י לֹא־נַ֨חַשׁ֙ בְּיַֽעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵֽאָמֵ֤ר לְיַֽעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּעַ֖ל אֵֽל:
כִּי לֹא־נַחַשׁ בְּיַֽעֲקֹב - Because there are no diviners in Jacob - i.e., they are worthy of blessing because there are no diviners of auspicious omens or soothsayers among them.		כִּי לֹא־נַחַשׁ בְּיַֽעֲקֹב. כִּי רְאוּיִים הֵם לִבְרָכָה, שֶׁאֵין בָּהֶם מְנַחֲשִׁים וְקוֹסְמִים:
כָּעֵת יֵֽאָמֵר לְיַֽעֲקֹב וגו' - Just like then, it will be said to Jacob…. i.e., in the future, there will again be a time when God’s affection for them will be manifest to all, just like it is at this time of the Giving of the Torah, for throughout the messianic age they will be seated before Him studying the Torah directly from Him, located closer to Him than His own ministering angels, and the angels will ask them: “What has God wrought?” About this it says: “and your eyes will see your Teacher.” 30 Another explanation: יֵאָמֵר לְיַעֲקֹב is not in the future tense but in the present continuous: They have no need for diviners or soothsayers, for whenever Jacob and Israel must be told what the Holy One, blessed be He, has wrought and what He has decreed on High, they need not consult diviners or soothsayers; rather, what the Omnipresent has decreed is communicated to them directly by their prophets, or the urim and tumim inform them. Onkelos, however, did not translate it like this.		כָּעֵת יֵֽאָמֵר לְיַֽעֲקֹב וגו'. עוֹד עָתִיד לִהְיוֹת עֵת כָּעֵת הַזֹּאת אֲשֶׁר תִּגָּלֶה חִבָּתָן לְעֵין כֹּל, שֶׁהֵן יוֹשְׁבִין לְפָנָיו וּלְמֵדִים תּוֹרָה מִפִּיו וּמְחִצָּתָן לִפְנִים מִמַּלְאֲכֵי הַשָּׁרֵת וְהֵם יִשְׁאֲלוּ לָהֶם מה פעל אל? וְזֶהוּ שֶׁנֶּאֱמַר (ישעיהו ל') "וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ". דָּבָר אַחֵר — יאמר ליעקב אֵינוֹ לְשׁוֹן עָתִיד אֶלָּא לְשׁוֹן הֹוֶה, אֵינָן צְרִיכִין לִמְנַחֵשׁ וְקוֹסֵם, כִּי בְכָל עֵת שֶׁצָּרִיךְ לְהֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל הַקָּדוֹשׁ בָּרוּךְ הוּא וּמַה גְּזֵרוֹתָיו בַּמָּרוֹם, אֵינָן מְנַחֲשִׁים וְקוֹסְמִים אֶלָּא נֶאֱמַר לָהֶם עַל פִּי נְבִיאֵיהֶם מַה הִיא גְזֵרַת הַמָּקוֹם, אוֹ אוּרִים וְתֻמִּים מַגִּידִים לָהֶם (תנחומא); וְאֻנְקְלוֹס לֹא תִרְגֵּם כֵּן:
24Behold a people that rises like a fearsome lion, raising itself like a lion. It does not lie down until it consumes prey, and drinks the blood of its slain enemies.”		כדהֶן־עָם֙ כְּלָבִ֣יא יָק֔וּם וְכַֽאֲרִ֖י יִתְנַשָּׂ֑א לֹ֤א יִשְׁכַּב֙ עַד־יֹ֣אכַל טֶ֔רֶף וְדַם־חֲלָלִ֖ים יִשְׁתֶּֽה:
הֶן־עָם כְּלָבִיא יָקוּם וגו' - Behold a people that rises like a fearsome lion…. i.e., when they arise from sleep in the morning, they overcome obstacles like a fearsome lion and like a lion, grabbing the opportunity to perform the commandments: to wear a ritually-tasseled garment, to recite the Shema, and to put on tefilin.		הֶן־עָם כְּלָבִיא יָקוּם וגו'. כְּשֶׁהֵן עוֹמְדִין מִשְּׁנָתָם שַׁחֲרִית, הֵן מִתְגַּבְּרִין כְּלָבִיא וְכַאֲרִי לַחֲטֹף אֶת הַמִּצְוֹת — לִלְבֹּשׁ טַלִּית, לִקְרֹא אֶת שְׁמַע וּלְהָנִיחַ תְּפִלִּין:
לֹא יִשְׁכַּב - It does not lie down - at night on its bed until it consumes and destroys any harmful force that may seek to prey upon them. How so? They recite the Shema at bedtime and entrust their souls into the hand of the Omnipresent. If a camp or army attempts to harm them, the Holy One, blessed be He, protects them and fights their wars, making the enemies fall slain. Another explanation: הֶן עָם כְּלָבִיא יָקוּם וגו׳ means as Onkelos translates it: “This people dwells like a fearsome lion…it will not settle in its land until it has slain its prey and taken possession of the property of the nations.”		לֹא יִשְׁכַּב. בַּלַּיְלָה עַל מִטָּתוֹ עַד שֶׁהוּא אוֹכֵל וּמְחַבֵּל כָּל מַזִּיק הַבָּא לְטָרְפוֹ, כֵּיצַד? קוֹרֵא אֶת שְׁמַע עַל מִטָּתוֹ וּמַפְקִיד רוּחוֹ בְּיַד הַמָּקוֹם, בָּא מַחֲנֶה וְגַיִס לְהַזִּיקָם, הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹמְרָם וְנִלְחָם מִלְחֲמוֹתָם וּמַפִּילָם חֲלָלִים (שם); דָּבָר אַחֵר — הן עם כלביא יקום וגו', כְּתַרְגּוּמוֹ:
וְדַם־חֲלָלִים יִשְׁתֶּֽה - And drinks the blood of its slain enemies. He hereby prophesied that Moses would not die until he had slain the kings of Midian, and that he, Balaam, would be killed along with them, as it says: “the Israelites killed the soothsayer Balaam son of Be’or by the sword, upon their other slain.” 31		וְדַם־חֲלָלִים יִשְׁתֶּֽה. נִתְנַבֵּא שֶׁאֵין מֹשֶׁה מֵת עַד שֶׁיַּפִּיל מַלְכֵי מִדְיָן חֲלָלִים וְיֵהָרֵג הוּא עִמָּהֶם, שֶׁנֶּאֱמַר (יהושע י"ג) "וְאֶת בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם הָרְגוּ בְנֵי יִשְׂרָאֵל בַּחֶרֶב אֶל חַלְלֵיהֶם" (עי' תנחומא):
25Balak said to Balaam, “You must neither curse them nor bless them!”		כהוַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם גַּם־קֹ֖ב לֹ֣א תִקֳּבֶ֑נּוּ גַּם־בָּרֵ֖ךְ לֹ֥א תְבָֽרֲכֶֽנּוּ:
גַּם־קֹב לֹא תִקֳּבֶנּוּ - You must neither curse them - The first גַּם adds to the second גַּם, and the second גַּם to the first גַּם. A similar case is: גַּם לִי גַם לָךְ לֹא יִהְיֶה “let him be neither mine nor yours,” 32 and also: גַּם בָּחוּר גַּם בְּתוּלָה “the young man and the young girl.” 33		גַּם־קֹב לֹא תִקֳּבֶנּוּ. גַם רִאשׁוֹן מוֹסִיף עַל גַּם הַשֵּׁנִי וְגַם הַשֵּׁנִי עַל גַּם רִאשׁוֹן, וְכֵן "גַּם לִי גַם לָךְ לֹא יִהְיֶה" (מלכים א ג'), וְכֵן "גַּם בָּחוּר גַּם בְּתוּלָה" (דברים ל"ב):
26Balaam answered and said to Balak, “Have I not spoken to you, saying, ‘Everything God says is what I must do’?”		כווַיַּ֣עַן בִּלְעָ֔ם וַיֹּ֖אמֶר אֶל־בָּלָ֑ק הֲלֹ֗א דִּבַּ֤רְתִּי אֵלֶ֨יךָ֙ לֵאמֹ֔ר כֹּ֛ל אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֶֽעֱשֶֽׂה:

Footnotes

Genesis 49:6, 7.

1 Kings 3:26.

Seventh Portion

Bamidbar (Numbers) Chapter 23

27Balak said to Balaam, “Come now, I will take you to a different place. Perhaps God will assent that you curse them for me from there.”		כז וַיֹּ֤אמֶר בָּלָק֙ אֶל־בִּלְעָ֔ם לְכָה־נָּא֙ אֶקָּ֣חֲךָ֔ אֶל־מָק֖וֹם אַחֵ֑ר אוּלַ֤י יִישַׁר֙ בְּעֵינֵ֣י הָֽאֱלֹהִ֔ים וְקַבֹּ֥תוֹ לִ֖י מִשָּֽׁם:
וְקַבֹּתוֹ לִי - That you curse them for me. This is not an imperative form like וְקָבְנוֹ, 1 but an indication of the future: “Perhaps He will agree and you will curse them from there”; “maldiras lui” in Old French.		וְקַבֹּתוֹ לִי. אֵין זֶה לְשׁוֹן צִוּוּי כְּמוֹ וְקָבְנוֹ, אֶלָּא לְשׁוֹן עָתִיד — אוּלַי יִישַׁר בְּעֵינָיו וְתִקָּבֶנּוּ לִי מִשָּׁם, מלדי"רש בְּלַעַז:
28So Balak took Balaam to the peak of Pe’or, overlooking the wastelands.		כחוַיִּקַּ֥ח בָּלָ֖ק אֶת־בִּלְעָ֑ם רֹ֣אשׁ הַפְּע֔וֹר הַנִּשְׁקָ֖ף עַל־פְּנֵ֥י הַיְשִׁימֹֽן:
רֹאשׁ הַפְּעוֹר - To the peak of Pe’or. Balak was a diviner, and he foresaw that they would suffer through Pe’or, but he did not know how, and thought: Perhaps from there the curse will take effect on them. The same applies to all stargazers: they see but do not know what they are seeing.		רֹאשׁ הַפְּעוֹר. קוֹסֵם גָּדוֹל הָיָה בָלָק וְרָאָה שֶׁהֵן עֲתִידִין לִלְקוֹת עַל יְדֵי פְעוֹר, וְלֹא הָיָה יוֹדֵעַ בַּמֶּה, אָמַר שֶׁמָּא הַקְּלָלָה תָחוּל עֲלֵיהֶם מִשָּׁם וְכֵן כָּל הַחוֹזִים בַּכּוֹכָבִים רוֹאִים וְאֵינָם יוֹדְעִים מָה רוֹאִים (סוטה י"ב):
29Balaam said to Balak, “Build me seven altars here and prepare for me seven bulls and seven rams.”		כטוַיֹּ֤אמֶר בִּלְעָם֙ אֶל־בָּלָ֔ק בְּנֵה־לִ֥י בָזֶ֖ה שִׁבְעָ֣ה מִזְבְּחֹ֑ת וְהָכֵ֥ן לִי֙ בָּזֶ֔ה שִׁבְעָ֥ה פָרִ֖ים וְשִׁבְעָ֥ה אֵילִֽם:
30Balak did as Balaam told him, and offered up a bull and a ram on each altar.		לוַיַּ֣עַשׂ בָּלָ֔ק כַּֽאֲשֶׁ֖ר אָמַ֣ר בִּלְעָ֑ם וַיַּ֛עַל פָּ֥ר וָאַ֖יִל בַּמִּזְבֵּֽחַ:

Bamidbar (Numbers) Chapter 24

1Balaam saw that it pleased God to bless Israel, so he did not go to practice divinations as he had done once and again. He turned his face toward the desert.		אוַיַּ֣רְא בִּלְעָ֗ם כִּ֣י ט֞וֹב בְּעֵינֵ֤י יְהֹוָה֙ לְבָרֵ֣ךְ אֶת־יִשְׂרָאֵ֔ל וְלֹֽא־הָלַ֥ךְ כְּפַֽעַם־בְּפַ֖עַם לִקְרַ֣את נְחָשִׁ֑ים וַיָּ֥שֶׁת אֶל־הַמִּדְבָּ֖ר פָּנָֽיו:
וַיַּרְא בִּלְעָם כִּי טוֹב וגו' - Balaam saw that it pleased… He said: “I do not need to inquire of the Holy One, blessed be He, for I know that He will not want to curse them.”		וַיַּרְא בִּלְעָם כִּי טוֹב וגו'. אָמַר אֵינִי צָרִיךְ לִבְדֹּק עוֹד בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי לֹא יַחְפֹּץ לְקַלְּלָם:
לא הָלַךְ כְּפַֽעַם־בְּפַעַם - So he did not go (lit.) as on previous occasions - i.e., as he had done on two occasions.		לא הָלַךְ כְּפַֽעַם־בְּפַעַם. כַּאֲשֶׁר עָשָׂה שְׁתֵּי פְעָמִים:
לִקְרַאת נְחָשִׁים - To practice divinations - i.e., to divine so that God might happen to meet him as he wished. He said: “Whether or not He wants to curse them, I will mention their sins and the curse will automatically take affect upon the mention of the sin.”		לִקְרַאת נְחָשִׁים. לְנַחֵשׁ אוּלַי יִקָּרֶה ה' לִקְרָתוֹ כִּרְצוֹנוֹ, אָמַר רוֹצֶה וְלֹא רוֹצֶה לְקַלְּלָם, אַזְכִּיר עֲוֹנוֹתֵיהֶם, וְהַקְּלָלָה עַל הַזְכָּרַת עֲוֹנוֹתֵיהֶם תָּחוּל:
וַיָּשֶׁת אֶל־הַמִּדְבָּר פָּנָֽיו - He turned his face toward the desert. Its meaning is as Onkelos translates it: “he turned his face toward the calf that the Israelites made in the desert.”		וַיָּשֶׁת אֶל־הַמִּדְבָּר פָּנָֽיו. כְּתַרְגּוּמוֹ:
2Balaam raised his eyes, and He saw Israel dwelling according to its tribes. The spirit of God descended upon him.		בוַיִּשָּׂ֨א בִלְעָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ אֶת־יִשְׂרָאֵ֔ל שֹׁכֵ֖ן לִשְׁבָטָ֑יו וַתְּהִ֥י עָלָ֖יו ר֥וּחַ אֱלֹהִֽים:
וַיִּשָּׂא בִלְעָם אֶת־עֵינָיו - Balaam raised his eyes - i.e., he wished to cast an evil eye upon them. Thus, you have been shown his three traits: an evil eye along with the conceit and greed stated above. 2		וַיִּשָּׂא בִלְעָם אֶת־עֵינָיו. בִּקֵּשׁ לְהַכְנִיס בָּהֶם עַיִן רָעָה, וַהֲרֵי יֵשׁ לְךָ שָׁלֹשׁ מִדּוֹתָיו — עַיִן רָעָה וְרוּחַ גְּבוֹהָה וְנֶפֶשׁ רְחָבָה הָאֲמוּרִים לְמַעְלָה:
שֹׁכֵן לִשְׁבָטָיו - Dwelling according to its tribes - i.e., he saw each tribe dwelling separately and not intermingled with others, and moreover, he saw that their entrances did not face one another, so that one could not peer even into his friend’s tent.		שֹׁכֵן לִשְׁבָטָיו. רָאָה כָל שֵׁבֶט וְשֵׁבֶט שׁוֹכֵן לְעַצְמוֹ וְאֵינָן מְעֹרָבִין, רָאָה שֶׁאֵין פִּתְחֵיהֶם מְכֻוָּנִין זֶה כְנֶגֶד זֶה, שֶׁלֹּא יָצִיץ לְתוֹךְ אֹהֶל חֲבֵרוֹ:
וַתְּהִי עָלָיו רוּחַ אֱלֹהִֽים - The spirit of God descended upon him - i.e., his intention aligned with God’s in that he decided not to curse them.		וַתְּהִי עָלָיו רוּחַ אֱלֹהִֽים. עָלָה בְלִבּוֹ שֶׁלֹּא יְקַלְּלֵם:
3He began to recite his parable and said, “This is the word of Balaam son of Be’or, the word of the man with one open eye socket and one seeing eye.		גוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן:
בְּנוֹ בְעֹר - Son of Be’or - is the equivalent of בֶּן בְּעֹר, similar to לְמַעְיְנוֹ מָיִם “to a spring of water.” 3 According to the Aggadic explanation, 4 both Balaam and Balak were greater than their fathers: בָּלָק בְּנוֹ צִפּוֹר 5 signifies that his father Tzipor was his son (his inferior) in kingship, and Balaam was greater than his father in prophecy – he was a maneh son of a half-maneh.		בְּנוֹ בְעֹר. כְּמוֹ "לְמַעְיְנוֹ מָיִם" (תהלים קי"ד); וּמִדְרַשׁ אַגָּדָה שְׁנֵיהֶם הָיוּ גְדוֹלִים מֵאֲבוֹתֵיהֶם, בָּלָק בְּנוֹ צִפּוֹר — אָבִיו בְּנוֹ הוּא בְמַלְכוּת, וּבִלְעָם גָּדוֹל מֵאָבִיו בִּנְבִיאוּת — מָנֶה בֶן פְּרָס הָיָה (סנהדרין ק"ה; תנחומא):
שְׁתֻם הָעָֽיִן - means: His eye was put out and removed, exposing its socket. This is found in Mishnaic Hebrew: “enough time to bore a hole (שֶׁיִּשְׁתֹּם), seal it up, and let the seal dry.” 6 Our rabbis said: 7 Since he said: וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל, 8 i.e., that the Holy One, blessed be He, sits and counts the copulations (רְבִיעוֹתֵיהֶן) of Israel, anticipating the time when the seed from which the righteous person is born will arrive, he said to himself: “Should God, who is holy and whose servants are holy, look at such things?” Because of this, Balaam’s eye was blinded. Some explain שְׁתֻם הָעָיִן as meaning “open-eyed,” as Onkelos translates it: דְּשַׁפִּיר חָזֵי “who sees well.” However, since he said שְׁתֻם הָעָיִן “whose eye is open” and did not say שְׁתֻם הָעֵינַיִם “whose eyes are open,” we infer that he was blind in one eye.		שְׁתֻם הָעָֽיִן. עֵינוֹ נְקוּרָה וּמוּצֵאת לַחוּץ וְחֹר שֶׁלָּהּ נִרְאֶה פָתוּחַ, וּלְשׁוֹן מִשְׁנָה הוּא, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב (עבודה זרה ס"ט); וְרַבּוֹתֵינוּ אָמְרוּ, לְפִי שֶׁאָמַר וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל — שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמוֹנֶה רְבִיעוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, מָתַי תָּבֹא טִפָּה שֶׁנּוֹלַד הַצַּדִּיק מִמֶּנּוּ, אָמַר בְּלִבּוֹ, מִי שֶׁהוּא קָדוֹשׁ וּמְשָׁרְתָיו קְדוֹשִׁים יִסְתַּכֵּל בִּדְבָרִים הַלָּלוּ? וְעַל דָּבָר זֶה נִסְמַת עֵינוֹ שֶׁל בִּלְעָם (נדה ל"א); וְיֵשׁ מְפָרְשִׁים שתם העין — פְּתוּחַ הָעַיִן, כְּמוֹ שֶׁתִּרְגֵּם אֻנְקְלוֹס, וְעַל שֶׁאָמַר שְׁתֻם הָעָיִן וְלֹא אָמַר שְׁתוּם הָעֵינַיִם, לָמַדְנוּ שֶׁסּוּמָא בְאַחַת מֵעֵינָיו הָיָה (סנהדרין ק"ה):
4The word of the one who hears God’s sayings, who sees the vision of the Almighty lying down with open eyes.		דנְאֻ֕ם שֹׁמֵ֖עַ אִמְרֵי־אֵ֑ל אֲשֶׁ֨ר מַֽחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם:
נֹפֵל וּגְלוּי עֵינָֽיִם - Lying down with open eyes. Its contextual meaning is as Onkelos translates it, that God appears to him only at night, when he lies down. And its Midrashic explanation is: when God would appear to him, he would not have the strength to remain standing on his feet, and he would fall upon his face, because he was uncircumcised and it was repulsive for God to appear to him as he stands upright before Him.		נֹפֵל וּגְלוּי עֵינָֽיִם. פְּשׁוּטוֹ כְתַרְגּוּמוֹ — שֶׁאֵין נִרְאֶה עָלָיו אֶלָּא בַּלַּיְלָה כְּשֶׁהוּא שׁוֹכֵב; וּמִדְרָשׁוֹ: כְּשֶׁהָיָה נִגְלֶה עָלָיו לֹא הָיָה בוֹ כֹּחַ לַעֲמֹד עַל רַגְלָיו וְנוֹפֵל עַל פָּנָיו, לְפִי שֶׁהָיָה עָרֵל, וּמָאוּס לִהְיוֹת נִגְלֶה עָלָיו בְּקוֹמָה זְקוּפָה לְפָנָיו:
5How good are your tents, Jacob, your encampments, Israel!		המַה־טֹּ֥בוּ אֹֽהָלֶ֖יךָ יַֽעֲקֹ֑ב מִשְׁכְּנֹתֶ֖יךָ יִשְׂרָאֵֽל:
מַה־טֹּבוּ אֹֽהָלֶיךָ - How good are your tents. He praised the tents because he saw that their openings did not face one another.		מַה־טֹּבוּ אֹֽהָלֶיךָ. עַל שֶׁרָאָה פִתְחֵיהֶם שֶׁאֵינָן מְכֻוָּנִין זֶה מוּל זֶה:
מִשְׁכְּנֹתֶיךָ - means “your encampments,” as Onkelos translates it, i.e., your organized division into tribes. Another explanation: מַה טֹּבוּ אֹהָלֶיךָ – How good will be “the Tent (Sanctuary) of Shiloh” and the permanent Temple when they are established, for there they offer sacrifices to atone for themselves.		מִשְׁכְּנֹתֶיךָ. חֲנִיּוֹתֶיךָ, כְּתַרְגּוּמוֹ; דָּבָר אַחֵר, מה טבו אהליך — מַה טֹּבוּ אֹהֶל שִׁילֹה וּבֵית עוֹלָמִים בְּיִשּׁוּבָן, שֶׁמַּקְרִיבִין בָּהֶן קָרְבָּנוֹת לְכַפֵּר עֲלֵיכֶם:
מִשְׁכְּנֹתֶיךָ - i.e., they are beneficial even when they are destroyed, because they serve as collateral (מַשְׁכּוֹן) for them, such that their destruction achieves atonement even for capital offenses involving their very souls, as it says: “God used up His rage” – and how did He use it up? “He set fire to Zion.” 9		מִשְׁכְּנֹתֶיךָ. אַף כְּשֶׁהֵן חֲרֵבִין, לְפִי שֶׁהֵן מַשְׁכּוֹן עֲלֵיכֶם, וְחֻרְבָּנָן כַּפָּרָה עַל הַנְּפָשׁוֹת, שֶׁנֶּאֱמַר "כִּלָּה ה' אֶת חֲמָתוֹ" (איכה ד'), וּבַמֶּה כִלָּה? (שם) "וַיַּצֶּת אֵשׁ בְּצִיּוֹן" (תנחומא משפטים):
6They will extend like streams, like gardens by the river, like aloes that God planted, like cedars by the water.		וכִּנְחָלִ֣ים נִטָּ֔יוּ כְּגַנֹּ֖ת עֲלֵ֣י נָהָ֑ר כַּֽאֲהָלִים֙ נָטַ֣ע יְהֹוָ֔ה כַּֽאֲרָזִ֖ים עֲלֵי־מָֽיִם:
כִּנְחָלִים נִטָּיוּ - They will extend like streams - i.e., that are lengthened and drawn to extend afar. Our rabbis said: From the blessings of that wicked man, we learn how he intended to curse them when he planned “to turn his face towards the desert,” and when the Omnipresent changed his words, Balaam blessed them in accordance with the very curses that he had wished to say, etc., as stated in Chapter Chelek. 10		כִּנְחָלִים נִטָּיוּ. שֶׁנֶּאֶרְכוּ וְנִמְשְׁכוּ לִנְטוֹת לְמֵרָחוֹק; אָמְרוּ רַבּוֹתֵינוּ מִבִּרְכוֹתָיו שֶׁל אוֹתוֹ רָשָׁע אָנוּ לְמֵדִים מֶה הָיָה בְלִבּוֹ לְקַלְּלָם כְּשֶׁאָמַר לְהָשִׁית אֶל הַמִּדְבָּר פָּנָיו, וּכְשֶׁהָפַךְ הַמָּקוֹם אֶת פִּיו, בֵּרְכָם מֵעֵין אוֹתָם קְלָלוֹת שֶׁבִּקֵּשׁ לוֹמַר כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ח):
כַּֽאֲהָלִים - Like aloes. Its meaning is as Onkelos translates it: כְּבוּסְמַיָּא “like spices,” related to: מֹר וַאֲהָלוֹת “myrrh and aloes.” 11		כַּֽאֲהָלִים. כְּתַרְגּוּמוֹ, לְשׁוֹן "מֹר וַאֲהָלוֹת" (תהלים מ"ה):
נָטַע ה' - That God planted - in the Garden of Eden. Another explanation of כַּאֲהָלִים נָטַע ה': like the sky that is spread out like a tent (אֹהֶל), as it says: “and He spreads the sky out like a tent in which to dwell.” 12		נָטַע ה'. בְּגַן עֵדֶן; לָשׁוֹן אַחֵר כאהלים נטע ה' — כַּשָּׁמַיִם הַמְּתוּחִין כְּאֹהֶל:
נָטַע ה' - We find the verb נטע used concerning pitching tents, as it says: “He will pitch (וְיִטַּע) the tents of his palace.” 13		נָטַע ה'. לְשׁוֹן נְטִיעָה מָצִינוּ בְאֹהָלִים, שֶׁנֶּאֱמַר "וְיִטַּע אָהֳלֵי אַפַּדְנוֹ" (דניאל י"א):
7Water will flow from your wells. Your seed will have abundant water. Your king will be raised over Agag, and your kingdom will be exalted.		זיִזַּל־מַ֨יִם֙ מִדָּ֣לְיָ֔ו וְזַרְע֖וֹ בְּמַ֣יִם רַבִּ֑ים וְיָרֹ֤ם מֵֽאֲגַג֙ מַלְכּ֔וֹ וְתִנַּשֵּׂ֖א מַלְכֻתֽוֹ:
מִדָּלְיָו - means “from their wells.” Its explanation is as Onkelos translates it: “The king anointed from their descendants will become great.”		מִדָּלְיָו. מִבְּאֵרוֹתָיו, וּפֵרוּשׁוֹ כְּתַרְגּוּמוֹ:
וְזַרְעוֹ בְּמַיִם רַבִּים - Your seed will have abundant water. This expression denotes success: His descendants will be like seed planted over water.		וְזַרְעוֹ בְּמַיִם רַבִּים. לְשׁוֹן הַצְלָחָה הוּא זֶה — כְּזֶרַע הַזָּרוּעַ עַל פְּנֵי הַמַּיִם:
וְיָרֹם מֵֽאֲגַג מַלְכּוֹ - Your king will be raised over Agag - i.e., their first king, Saul, will conquer Agag, king of Amalek.		וְיָרֹם מֵֽאֲגַג מַלְכּוֹ. מֶלֶךְ רִאשׁוֹן שֶׁלָּהֶם יִכְבֹּשׁ אֶת אֲגַג מֶלֶךְ עֲמָלֵק:
וְתִנַּשֵּׂא מַלְכֻתֽוֹ - Your kingdom will be exalted - i.e., Jacob’s kingdom will be exalted more and more, for David and Solomon will rule after Saul.		וְתִנַּשֵּׂא מַלְכֻתֽוֹ. שֶׁל יַעֲקֹב יוֹתֵר וְיוֹתֵר, שֶׁיָּבֹא אַחֲרָיו דָּוִד וּשְׁלֹמֹה:
8God, who has taken you out of Egypt with the strength of His loftiness, will consume the nations that are your adversaries, skin their bones, and dye His arrows in their blood.		חאֵ֚ל מֽוֹצִיא֣וֹ מִמִּצְרַ֔יִם כְּתֽוֹעֲפֹ֥ת רְאֵ֖ם ל֑וֹ יֹאכַ֞ל גּוֹיִ֣ם צָרָ֗יו וְעַצְמֹֽתֵיהֶ֛ם יְגָרֵ֖ם וְחִצָּ֥יו יִמְחָֽץ:
אֵל מֽוֹצִיאוֹ מִמִּצְרַיִם - God, who has taken you out of Egypt - i.e., Who brings them all this greatness? It is God, who brought them out of Egypt, and with His strength and loftiness, He will destroy the nations that are their adversaries.		אֵל מֽוֹצִיאוֹ מִמִּצְרַיִם. מִי גוֹרֵם לָהֶם הַגְּדֻלָּה הַזֹּאת? אֵל הַמּוֹצִיאָם מִמִּצְרַיִם בְּתֹקֶף וְרוּם שֶׁלּוֹ, יֹאכַל אֶת הַגּוֹיִם שֶׁהֵם צָרָיו:
וְעַצְמֹֽתֵיהֶם - Their bones - i.e., of the adversaries.		וְעַצְמֹֽתֵיהֶם. שֶׁל צָרִים:
יְגָרֵם - Menachem ben Saruk explained this as meaning “breaking,” similar to: לֹא גָרְמוּ לַבֹּקֶר “they did not break bones in the morning,” 14 and also: וְאֶת חֲרָשֶׂיהָ תְּגָרֵמִי “and its shards you will crush.” 15 But I am of the opinion that it is related to “bone,” meaning that with his teeth, he pulls off the surrounding flesh and the marrow inside, reducing the bone to a bare state.		יְגָרֵם. מְנַחֵם פָּתַר בּוֹ לְשׁוֹן שְׁבִירָה, וְכֵן "לֹא גָרְמוּ לַבֹּקֶר" (צפניה ג'), וְכֵן "וְאֶת חֲרָשֶׂיהָ תְּגָרֵמִי" (יחזקאל כ"ג), וַאֲנִי אוֹמֵר לְשׁוֹן עֶצֶם הוּא, שֶׁמְּגָרֵר הַבָּשָׂר בְּשִׁנָּיו מִסָּבִיב, וְהַמֹּחַ שֶׁבִּפְנִים, וּמַעֲמִיד הָעֶצֶם עַל עַרְמִימוּתוֹ:
וְחִצָּיו יִמְחָֽץ - Onkelos translates this as referring to חִצָּיו of adversaries, i.e., “their portion,” similar to בַּעֲלֵי חִצִּים, which he translates as מָרֵי פַלְגוּתָא, 16 denoting sharing and dividing up. Similarly, יִמְחָץ is related to: “she wounded (וּמָחֲצָה) and penetrated his temple.” 17 The phrase thus means: “they will divide up their land.” However, חִצִּים can be explained literally as “arrows”: the arrows of the Holy One, blessed be He, will be drenched in the blood of the adversaries, i.e., He will immerse and dye them in their blood, as in: “so that your foot be drenched (תִּמְחַץ) in blood.” 18 It does not differ from its usual sense of “a blow,” as in: מָחַצְתִּי “I strike,” 19 for something dyed with blood appears as though stricken and wounded.		וְחִצָּיו יִמְחָֽץ. אֻנְקְלוֹס תִּרְגֵּם חֶצְיוֹ שֶׁל צָרִים — חֲלֻקָּה שֶׁלָּהֶם, כְּמוֹ (בראשית מ"ט) "בַּעֲלֵי חִצִּים" — מָרֵי פַּלְגּוּתָא, וְכֵן יִמְחָץ לְשׁוֹן "וּמָחֲצָה וְחָלְפָה רַקָּתוֹ" (שופטים ה') — שֶׁיֶחֱצוּ אֶת אַרְצָם. וְיֵשׁ לִפְתֹּר לְשׁוֹן חִצִּים מַמָּשׁ — חִצָּיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא יִמְחַץ בְּדָמָם שֶׁל צָרִים, יִטְבֹּל וְיִצְטַבַּע בְּדָמָם, כְּמוֹ "לְמַעַן תִּמְחַץ רַגְלְךָ בְּדָם" (תהלים ס"ח), וְאֵינוֹ זָז מִלָּשׁוֹן מַכָּה, כְּמוֹ "מָחַצְתִּי" (דברים ל"ב), שֶׁהַצָּבוּעַ בְּדָם נִרְאֶה כְּאִלּוּ מָחוּץ וְנָגוּעַ:
9You will settle and dwell like a lion, like a fearsome lion that no one would dare rouse. Those who bless you will be blessed, and those who curse you will be cursed.”		טכָּרַ֨ע שָׁכַ֧ב כַּֽאֲרִ֛י וּכְלָבִ֖יא מִ֣י יְקִימֶ֑נּוּ מְבָֽרֲכֶ֣יךָ בָר֔וּךְ וְאֹֽרֲרֶ֖יךָ אָרֽוּר:
כָּרַע שָׁכַב כַּֽאֲרִי - (lit.) They will crouch and lie like a lion - means as Onkelos translates it: They will settle in their land with force and strength.		כָּרַע שָׁכַב כַּֽאֲרִי. כְּתַרְגּוּמוֹ — יִתְיַשְּׁבוּ בְאַרְצָם בְּכֹחַ וּגְבוּרָה:
10Balak became angry with Balaam, and he clapped his hands in frustration. Balak said to Balaam, “I called you to curse my enemies, but you have blessed them these three times.		יוַיִּֽחַר־אַ֤ף בָּלָק֙ אֶל־בִּלְעָ֔ם וַיִּסְפֹּ֖ק אֶת־כַּפָּ֑יו וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם לָקֹ֤ב אֹֽיְבַי֙ קְרָאתִ֔יךָ וְהִנֵּה֙ בֵּרַ֣כְתָּ בָרֵ֔ךְ זֶ֖ה שָׁל֥שׁ פְּעָמִֽים:
וַיִּסְפֹּק - And he clapped - i.e., he hit one upon the other.		וַיִּסְפֹּק. הִכָּה זוֹ עַל זוֹ:
11Now, flee back to your place. I said I would honor you greatly, but God has prevented you from receiving any honor from me.”		יאוְעַתָּ֖ה בְּרַח־לְךָ֣ אֶל־מְקוֹמֶ֑ךָ אָמַ֨רְתִּי֙ כַּבֵּ֣ד אֲכַבֶּדְךָ֔ וְהִנֵּ֛ה מְנָֽעֲךָ֥ יְהֹוָ֖ה מִכָּבֽוֹד:
12Balaam said to Balak, “But I even told the messengers you sent to me,		יבוַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־בָּלָ֑ק הֲלֹ֗א גַּ֧ם אֶל־מַלְאָכֶ֛יךָ אֲשֶׁר־שָׁלַ֥חְתָּ אֵלַ֖י דִּבַּ֥רְתִּי לֵאמֹֽר:
13‘Even if Balak would give me enough silver and gold to fill his house, I cannot transgress the word of God to do either good or evil on my own; I can speak only what God speaks.’		יגאִם־יִתֶּן־לִ֨י בָלָ֜ק מְלֹ֣א בֵיתוֹ֘ כֶּ֣סֶף וְזָהָב֒ לֹ֣א אוּכַ֗ל לַֽעֲבֹר֙ אֶת־פִּ֣י יְהֹוָ֔ה לַֽעֲשׂ֥וֹת טוֹבָ֛ה א֥וֹ רָעָ֖ה מִלִּבִּ֑י אֲשֶׁר־יְדַבֵּ֥ר יְהֹוָ֖ה אֹת֥וֹ אֲדַבֵּֽר:
לַֽעֲבֹר אֶת־פִּי ה' - Transgress the word of God. Here it does not say: אֱלֹהָי “my God,” as stated earlier, 20 since Balaam knew that he had become repulsive to the Holy One, blessed be He, and been banished from His presence.		לַֽעֲבֹר אֶת־פִּי ה'. כָּאן לֹא נֶאֱמַר "אֱלֹהַי" כְּמוֹ שֶׁנֶּאֱמַר בָּרִאשׁוֹנָה (כ"ב י"ח), לְפִי שֶׁיָּדַע שֶׁנִּבְאַשׁ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְנִטְרַד:
14And now I am going to my people. Come, I will advise you what to do, and prophesy what this people will do to your people at the end of days.”		ידוְעַתָּ֕ה הִנְנִ֥י הוֹלֵ֖ךְ לְעַמִּ֑י לְכָה֙ אִיעָ֣צְךָ֔ אֲשֶׁ֨ר יַֽעֲשֶׂ֜ה הָעָ֥ם הַזֶּ֛ה לְעַמְּךָ֖ בְּאַֽחֲרִ֥ית הַיָּמִֽים:
הוֹלֵךְ לְעַמִּי - I am going to my people - i.e., “from now on I am like the rest of my people” – for the Holy One, blessed be He, had left him.		הוֹלֵךְ לְעַמִּי. מֵעַתָּה הֲרֵינִי כִשְׁאָר עַמִּי, שֶׁנִּסְתַּלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעָלָיו:
לְכָה אִיעָצְךָ - Come, I will advise you - what you should do. And what is the advice? The God of these people abhors immorality…as stated in Chapter Chelek. 21 You can tell that it was Balaam who gave this advice to have them fall through immorality, for it says regarding the Midianite women: “They are the same ones who were involved with the Israelites on Balaam’s advice.” 22		לְכָה אִיעָצְךָ. מַה לְּךָ לַעֲשׂוֹת, וּמַה הִיא הָעֵצָה? אֱלֹהֵיהֶם שֶׁל אֵלּוּ שׂוֹנֵא זִמָּה הוּא כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו); תֵּדַע שֶׁבִּלְעָם הִשִּׂיא עֵצָה זוֹ לְהַכְשִׁילָם בְּזִמָּה, שֶׁהֲרֵי נֶאֱמַר "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" (במדבר ל"א):
אֲשֶׁר יַֽעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ - What this people will do to your people. This is an abbreviated verse: “I will advise you how to make them fall, and I will also tell you what evil they will ultimately bring upon Moab in the end of days: “He will strike the princes of Moab.” 23 Onkelos’ translation explains what the Hebrew states briefly.		אֲשֶׁר יַֽעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ. מִקְרָא קָצָר הוּא זֶה: אִיעָצְךָ לְהַכְשִׁילָם וְאֹמַר לְךָ מַה שֶּׁהֵן עֲתִידִין לְהָרַע לְמוֹאָב בְּאַחֲרִית הַיָּמִים — "וּמָחַץ פַּאֲתֵי מוֹאָב"; הַתַּרְגּוּם מְפָרֵשׁ קֹצֶר הָעִבְרִי:
15He began to recite his parable and said, “This is the word of Balaam son of Be’or, the word of the man with one open eye socket and one seeing eye.		טווַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר נְאֻ֤ם בִּלְעָם֙ בְּנ֣וֹ בְעֹ֔ר וּנְאֻ֥ם הַגֶּ֖בֶר שְׁתֻ֥ם הָעָֽיִן:
16The word of the one who hears God’s sayings and knows the mind of the Most High; who sees the vision of the Almighty, fallen yet with open eyes.		טזנְאֻ֗ם שֹׁמֵ֨עַ֙ אִמְרֵי־אֵ֔ל וְיֹדֵ֖עַ דַּ֣עַת עֶלְי֑וֹן מַֽחֲזֵ֤ה שַׁדַּי֙ יֶֽחֱזֶ֔ה נֹפֵ֖ל וּגְל֥וּי עֵינָֽיִם:
וְיֹדֵעַ דַּעַת עֶלְיוֹן - And knows the mind of the Most High - i.e., to precisely determine the moment when God is angry.		וְיֹדֵעַ דַּעַת עֶלְיוֹן. לְכַוֵּן הַשָּׁעָה שֶׁכּוֹעֵס בָּהּ (סנהדרין ק"ה):
17I see it, but not now; I behold it, but not soon. A star will shoot forth from Jacob; a staff will arise from Israel. He will strike the princes of Moab, and undermine all the descendants of Seth.		יזאֶרְאֶ֨נּוּ֙ וְלֹ֣א עַתָּ֔ה אֲשׁוּרֶ֖נּוּ וְלֹ֣א קָר֑וֹב דָּרַ֨ךְ כּוֹכָ֜ב מִיַּֽעֲקֹ֗ב וְקָ֥ם שֵׁ֨בֶט֙ מִיִּשְׂרָאֵ֔ל וּמָחַץ֙ פַּֽאֲתֵ֣י מוֹאָ֔ב וְקַרְקַ֖ר כָּל־בְּנֵי־שֵֽׁת:
אֶרְאֶנּוּ - I see it - I see the praise of Jacob and his greatness, yet it is not now, but only later, so you need not feel threatened by them.		אֶרְאֶנּוּ. רוֹאֶה אֲנִי שִׁבְחוֹ שֶׁל יַעֲקֹב וּגְדֻלָּתוֹ, אַךְ לֹא עַתָּה הִיא, אֶלָּא לְאַחַר זְמַן:
דָּרַךְ כּוֹכָב - A star will shoot forth. Its meaning is as Onkelos translates it: יְקוּם מַלְכָּא מִיַּעֲקֹב “a king will arise from Jacob”. A star will shoot forth דָּרַךְ is related to: דָּרַךְ קַשְׁתּוֹ “He stretched his bow,” 24 as the star goes forth like a released arrow, and in Old French: “destent”; i.e., good fortune will rise.		דָּרַךְ כּוֹכָב. כְּתַרְגּוּמוֹ, לְשׁוֹן "דָּרַךְ קַשְׁתּוֹ" (איכה ב'), שֶׁהַכּוֹכָב עוֹבֵר כְּחֵץ, וּבְלַעַז דישט"נט, כְּלוֹמַר יָקוּם מַזָּל:
וְקָם שֵׁבֶט - A staff will arise. i.e., an authoritative and ruling king.		וְקָם שֵׁבֶט. מֶלֶךְ רוֹדֶה וּמוֹשֵׁל:
וּמָחַץ פַּֽאֲתֵי מוֹאָב - He will strike the princes of Moab - This refers to King David, about whom it says: “he had the Moabites lie on the ground, measuring two-thirds of the rope’s length, to be put to death….” 25		וּמָחַץ פַּֽאֲתֵי מוֹאָב. זֶה דָוִד שֶׁנֶּאֱמַר בּוֹ "הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית" וְגוֹ' (שמואל ב ח'):
וְקַרְקַר - And undermine. This term is related to boring a hole, as in: “I have dug (קַרְתִּי),” 26 “and at the hole of the pit whence you were dug (נֻקַּרְתֶּם),” 27 “the valley ravens will pick at it (יִקְּרוּהָ)”; 28 “foreir” in Old French.		וְקַרְקַר. לְשׁוֹן קוֹרֶה, כְּמוֹ "אֲנִי קַרְתִּי" (מלכים ב י"ט), "מַקֶּבֶת בּוֹר נֻקַּרְתֶּם" (ישעיהו נ"א), "יִקְּרוּהָ עֹרְבֵי נַחַל" (משלי ל'), פורי"ר בְּלַעַ"ז:
כָּל־בְּנֵי־שֵֽׁת - All the descendants of Seth. i.e., all the nations, who are all descended from Seth son of Adam, the first man.		כָּל־בְּנֵי־שֵֽׁת. כָּל הָאֻמּוֹת, שֶׁכֻּלָּם יָצְאוּ מִן שֵׁת בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן:
18Edom will become a possession; Se’ir will become a possession of his enemies. And Israel will prosper.		יחוְהָיָ֨ה אֱד֜וֹם יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹֽיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל:
וְהָיָה יְרֵשָׁה שֵׂעִיר - Se’ir will become a possession - for its enemies, Israel.		וְהָיָה יְרֵשָׁה שֵׂעִיר. לְאוֹיְבָיו יִשְׂרָאֵל:
19A ruler will come out of Jacob. He will destroy the remnant of the city.”		יטוְיֵ֖רְדְּ מִיַּֽעֲקֹ֑ב וְהֶֽאֱבִ֥יד שָׂרִ֖יד מֵעִֽיר:
וְיֵרְדְּ מִיַּֽעֲקֹב - (lit.) And from Jacob will rule - i.e., there will be yet another ruler from Jacob.		וְיֵרְדְּ מִיַּֽעֲקֹב. וְעוֹד יִהְיֶה מוֹשֵׁל אַחֵר מִיַּעֲקֹב:
וְהֶֽאֱבִיד שָׂרִיד מֵעִֽיר - He will destroy the remnant of the city - i.e., from the most significant city of Edom, referring to Rome. This is speaking about the Messianic King, about whom it says: “He will rule (וְיֵרְדְּ) from sea to sea,” 29 and “there will be no remnant (שָׂרִיד) from the House of Esau.” 30		וְהֶֽאֱבִיד שָׂרִיד מֵעִֽיר. הַחֲשׁוּבָה שֶׁל אֱדוֹם, הִיא רוֹמִי, וְעַל מֶלֶךְ הַמָּשִׁיחַ אוֹמֵר כֵּן, שֶׁנֶּאֱמַר בּוֹ "וְיֵרְדְּ מִיָּם עַד יָם" (תהלים ע"ב) "וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו" (עוב' י"ח):
20When he saw Amalek, he began to recite his parable and said, “Amalek was the first of the nations, and his end will be everlasting destruction.”		כוַיַּרְא֙ אֶת־עֲמָלֵ֔ק וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר רֵאשִׁ֤ית גּוֹיִם֙ עֲמָלֵ֔ק וְאַֽחֲרִית֖וֹ עֲדֵ֥י אֹבֵֽד:
וַיַּרְא אֶת־עֲמָלֵק - When he saw Amalek - i.e., he envisaged the punishment destined for Amalek.		וַיַּרְא אֶת־עֲמָלֵק. נִסְתַּכֵּל בְּפֻרְעֲנוּתוֹ שֶׁל עֲמָלֵק:
רֵאשִׁית גּוֹיִם עֲמָלֵק - Amalek was the first of the nations - i.e., he was first of all to fight against Israel, and this is how Onkelos translated it. And his end will be to be destroyed at their hand, as it says: “you must obliterate the remembrance of Amalek.” 31		רֵאשִׁית גּוֹיִם עֲמָלֵק. הוּא קָדַם אֶת כֻּלָּם לְהִלָּחֵם בְּיִשְׂרָאֵל — וְכָךְ תִּרְגֵּם אֻנְקְלוֹס — ואחריתו לֵאָבֵד בְּיָדָם, שֶׁנֶּאֱמַר "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" (דברים כ"ה):
21When he saw the Keinite, he began to recite his parable and said, “How firm is your dwelling place, and your nest is set in a cliff!		כאוַיַּרְא֙ אֶת־הַקֵּינִ֔י וַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר אֵיתָן֙ מֽוֹשָׁבֶ֔ךָ וְשִׂ֥ים בַּסֶּ֖לַע קִנֶּֽךָ:
וַיַּרְא אֶת־הַקֵּינִי - When he saw the Keinite. Since the Keinites were settled next to Amalek, similar to that which it says: “Saul said to the Keinites, ‘Turn away and go down from among the Amalekites lest I destroy you with them,’” 32 he mentioned him after Amalek. He envisaged the greatness of the descendants of Jethro, about whom it says: “Tir’atites, Shim’atites, Suchatites, these are the Keinites….” 33		וַיַּרְא אֶת־הַקֵּינִי. לְפִי שֶׁהָיָה קֵינִי תָּקוּעַ אֵצֶל עֲמָלֵק, כָּעִנְיָן שֶׁנֶּאֱמַר "וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי" וְגוֹ' (שמואל א ט"ו), הִזְכִּירוֹ אַחַר עֲמָלֵק; נִסְתַּכֵּל בִּגְדֻלָּתָן שֶׁל בְּנֵי יִתְרוֹ שֶׁנֶּאֱמַר בָּהֶם (דבהי"א ב') "תִּרְעָתִים שִׁמְעָתִים שׂוּכָתִים" (ספרי במדבר י'; סנהדרין ק"ד):
אֵיתָן מֽוֹשָׁבֶךָ - How firm is your dwelling place. I wonder how you merited this, as you were with me when we advised Pharaoh: “Let us deal cleverly with them,” 34 and now you sit amid the might and fortress of Israel!		אֵיתָן מֽוֹשָׁבֶךָ. תָּמֵהַּ אֲנִי מֵהֵיכָן זָכִיתָ לְכָךְ הֲלֹא אַתָּה עִמִּי הָיִיתָ בַּעֲצַת "הָבָה נִתְחַכְּמָה לוֹ" (שמות א'), וְעַתָּה נִתְיַשַּׁבְתָּ בְאֵיתָן וּמָעוֹז שֶׁל יִשְׂרָאֵל (סנהדרין ק"ו):
22For if the Keinite will be laid waste, how far will Assyria take you captive?”		כבכִּ֥י אִם־יִֽהְיֶ֖ה לְבָ֣עֵֽר קָ֑יִן עַד־מָ֖ה אַשּׁ֥וּר תִּשְׁבֶּֽךָּ:
כִּי אִם־יִֽהְיֶה לְבָעֵֽר קָיִן וגו' - For if the Keinite is laid waste…. i.e., You are fortunate in having become established in this firm position, as now you will never be driven from the world. For even if you will be exiled along with the ten tribes of the northern kingdom of Israel and removed from the place where you settled, what does it matter? –		כִּי אִם־יִֽהְיֶה לְבָעֵֽר קָיִן וגו'. אַשְׁרֶיךָ שֶׁנִּתְקַעְתָּ לְתֹקֶף זֶה, שֶׁאֵינְךָ נִטְרָד עוֹד מִן הָעוֹלָם, כִּי אַף אִם אַתָּה עָתִיד לִגְלוֹת עִם עֲשֶׂרֶת הַשְּׁבָטִים, וְתִהְיֶה לְבָעֵר מִמָּקוֹם שֶׁנִּתְיַשַּׁבְתָּ שָׁם, מַה בְּכָךְ?
עַד־מָה אַשּׁוּר תִּשְׁבֶּֽךָּ - How far will Assyria take you captive? - i.e., how far will he exile you? Maybe to Chalach and Chavor? That is not banishment from the world, merely displacement from one location to another, and eventually you will return with the other exiles.		עַד־מָה אַשּׁוּר תִּשְׁבֶּֽךָּ. עַד הֵיכָן הוּא מַגְלֶה אוֹתְךָ? שֶׁמָּא לַחְלַח וְחָבוֹר? אֵין זֶה טֵרוּד מִן הָעוֹלָם, אֶלָּא טִלְטוּל מִמָּקוֹם לְמָקוֹם, וְתָשׁוּב עִם שְׁאָר הַגָּלֻיּוֹת:
23He began to recite his parable and said, “Alas! Who can survive when God will impose these things?		כגוַיִּשָּׂ֥א מְשָׁל֖וֹ וַיֹּאמַ֑ר א֕וֹי מִ֥י יִֽחְיֶ֖ה מִשֻּׂמ֥וֹ אֵֽל:
וַיִּשָּׂא מְשָׁלוֹ וגו' - He began to recite his parable… Having mentioned the captivity of Assyria, he said:		וַיִּשָּׂא מְשָׁלוֹ וגו'. כֵּיוָן שֶׁהִזְכִּיר אֶת שְׁבִיַּת אַשּׁוּר, אָמַר:
אוֹי מִי יִֽחְיֶה מִשֻּׂמוֹ אֵֽל - Alas! Who can survive when [God] will impose these things? - means: who can keep himself safe from Him imposing these things, i.e., that the One pronouncing these decrees not impose them on him? For Sennacherib king of Assyria will arise and dislocate all the nations and later will come, 35.		אוֹי מִי יִֽחְיֶה מִשֻּׂמוֹ אֵֽל. מִי יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ מִשּׂוּמוֹ אֶת אֵלֶּה — שֶׁלֹּא יָשִׂים עָלָיו הַגּוֹזֵר אֶת אֵלֶּה, שֶׁיַּעֲמֹד סַנְחֵרִיב וִיבַלְבֵּל אֶת כָּל הָאֻמּוֹת, וְעוֹד יָבֹאוּ:
24Ships from the Kittites will afflict Assyria, and afflict those on the other side. But he, too, will perish forever.”		כדוְצִים֙ מִיַּ֣ד כִּתִּ֔ים וְעִנּ֥וּ אַשּׁ֖וּר וְעִנּוּ־עֵ֑בֶר וְגַם־ה֖וּא עֲדֵ֥י אֹבֵֽד:
צים מִיַּד כִּתִּים - ships from the Kittites - the Kittites, i.e., the Romans, will cross over with large warships against Assyria.		צים מִיַּד כִּתִּים. וְיַעַבְרוּ כִתִּיִּים, שֶׁהֵן רוֹמִיִּים, בְּבִירָנִיּוֹת גְּדוֹלוֹת עַל אַשּׁוּר:
וְעִנּוּ עֵבֶר - And afflict those on the other side - means: and afflict those living across the Euphrates River.		וְעִנּוּ עֵבֶר. וְעִנּוּ אוֹתָם שֶׁבְּעֵבֶר הַנָּהָר:
וְגַם־הוּא עֲדֵי אֹבֵֽד - But he, too, will perish forever. and so Daniel stated in his dream regarding the future kingdom: “until the beast was slain and its body was destroyed.” 36		וְגַם־הוּא עֲדֵי אֹבֵֽד. וְכֵן פֵּרֵשׁ דָּנִיֵּאל "עַד דִּיקְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ" (דניאל ז'):
וְצִים - are large ships, as it says: וְצִי אַדִּיר, 37 which Targum Yonatan translates as וּבוּרְנִי רַבְּתָא “a massive ship.”		וְצִים. סְפִינוֹת גְּדוֹלוֹת, כְּדִכְתִיב (ישעיהו ל"ג) "וְצִי אַדִּיר", תַּרְגּוּמוֹ "וּבוּרְנִי רַבְּתָא" (יומא ע"ז):
25Balaam arose, departed, and returned home, and Balak went on his way.		כהוַיָּ֣קָם בִּלְעָ֔ם וַיֵּ֖לֶךְ וַיָּ֣שָׁב לִמְקֹמ֑וֹ וְגַם־בָּלָ֖ק הָלַ֥ךְ לְדַרְכּֽוֹ:

Bamidbar (Numbers) Chapter 25

1Israel settled in Shitim. The people began to stray with the daughters of the Moabites.		אוַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בַּשִּׁטִּ֑ים וַיָּ֣חֶל הָעָ֔ם לִזְנ֖וֹת אֶל־בְּנ֥וֹת מוֹאָֽב:
בַּשִּׁטִּים - In Shitim. That was its name.		בַּשִּׁטִּים. כָּךְ שְׁמָהּ:
לִזְנוֹת אֶל־בְּנוֹת מוֹאָֽב - To stray with the daughters of the Moabites - through Balaam’s advice, as stated in Chapter Chelek. 38		לִזְנוֹת אֶל־בְּנוֹת מוֹאָֽב. עַל יְדֵי עֲצַת בִּלְעָם, כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו):
2They invited the people to the feast-offerings of their gods, and the people ate and prostrated themselves to their gods.		בוַתִּקְרֶ֣אןָ לָעָ֔ם לְזִבְחֵ֖י אֱלֹֽהֵיהֶ֑ן וַיֹּ֣אכַל הָעָ֔ם וַיִּשְׁתַּֽחֲו֖וּ לֵאלֹֽהֵיהֶֽן:
וַיִּשְׁתַּֽחֲווּ לֵאלֹֽהֵיהֶֽן - And prostrated themselves to their gods. When an Israelite’s urge was strong and he said to her, “Submit to me for carnal relations,” she would take out an image of Pe’or from her bosom and say to him, “Worship this first.”		וַיִּשְׁתַּֽחֲווּ לֵאלֹֽהֵיהֶֽן. כְּשֶׁתָּקַף יִצְרוֹ וְאוֹמֵר לָהּ הִשָּׁמְעִי לִי, וְהִיא מוֹצִיאָה לוֹ דְּמוּת פְּעוֹר מֵחֵיקָהּ וְאוֹמֶרֶת לוֹ הִשְׁתַּחֲוֵה לָזֶה:
3Israel became attached to Ba’al Pe’or. God became angry with Israel.		גוַיִּצָּ֥מֶד יִשְׂרָאֵ֖ל לְבַ֣עַל פְּע֑וֹר וַיִּֽחַר־אַ֥ף יְהֹוָ֖ה בְּיִשְׂרָאֵֽל:
פְּעוֹר - Pe’or. It was so called because they bared (פּוֹעֲרִין) their posterior and defecated in front of it, and this was its mode of worship.		פְּעוֹר. עַל שֵׁם שֶׁפּוֹעֲרִין לְפָנָיו פִּי הַטַּבַּעַת וּמוֹצִיאִין רְעִי, וְזוֹ הִיא עֲבוֹדָתוֹ (סנהדרין ס'):
וַיִּֽחַר־אַף ה' בְּיִשְׂרָאֵֽל - God’s became angry with Israel - i.e., He sent a plague against them.		וַיִּֽחַר־אַף ה' בְּיִשְׂרָאֵֽל. שָׁלַח בָּהֶם מַגֵּפָה:
4God said to Moses, “Take all the leaders of the people and hang the guilty before God, facing the sun; then God’s anger will be removed from Israel.”		דוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה קַ֚ח אֶת־כָּל־רָאשֵׁ֣י הָעָ֔ם וְהוֹקַ֥ע אוֹתָ֛ם לַֽיהֹוָ֖ה נֶ֣גֶד הַשָּׁ֑מֶשׁ וְיָשֹׁ֛ב חֲר֥וֹן אַף־יְהֹוָ֖ה מִיִּשְׂרָאֵֽל:
קַח אֶת־כָּל־רָאשֵׁי הָעָם - Take all the leaders of the people - to judge those who worshiped Pe’or.		קַח אֶת־כָּל־רָאשֵׁי הָעָם. לִשְׁפֹּט אֶת הָעוֹבְדִים לִפְעוֹר:
וְהוֹקַע אוֹתָם - And hang them - i.e., those who worshiped Pe’or.		וְהוֹקַע אוֹתָם. אֶת הָעוֹבְדִים:
וְהוֹקַע - The term וְהוֹקַע denotes hanging, as we find regarding the sons of Saul: וְהוֹקַעֲנוּם לַה׳, 39 where hanging is explicitly mentioned. One guilty of idolatry must be stoned, and all those who are stoned must be hanged.		וְהוֹקַע. הִיא תְלִיָּה, כְּמוֹ שֶׁמָּצִינוּ בִּבְנֵי שָׁאוּל "וְהוֹקַעֲנוּם לַה'" (שמואל ב כ״א:ו׳) וְשָׁם תְּלִיָּה מְפֹרֶשֶׁת (סנהדרין ל"ד); עֲבוֹדָה זָרָה בִּסְקִילָה וְכָל הַנִּסְקָלִין נִתְלִין (סנהדרין מ"ה):
נֶגֶד הַשָּׁמֶשׁ - Facing the sun - i.e., for all to see. And according to an aggadic explanation 40 it means: The sun identified each of the sinners, as the cloud above him would roll back so that the sun shone directly upon him.		נֶגֶד הַשָּׁמֶשׁ. לְעֵין כֹּל. וּמִדְרַשׁ אַגָּדָה: הַשֶּׁמֶשׁ מוֹדִיעַ אֶת הַחוֹטְאִים, הֶעָנָן נִקְפָּל מִכְּנֶגְדּוֹ וְהַחַמָּה זוֹרַחַת עָלָיו:
5Moses said to the judges of Israel, “Each of you must kill his men who became attached to Ba’al Pe’or.”		הוַיֹּ֣אמֶר משֶׁ֔ה אֶל־שֹֽׁפְטֵ֖י יִשְׂרָאֵ֑ל הִרְגוּ֙ אִ֣ישׁ אֲנָשָׁ֔יו הַנִּצְמָדִ֖ים לְבַ֥עַל פְּעֽוֹר:
הִרְגוּ אִישׁ אֲנָשָׁיו - Each of you must kill his men - i.e., each of the judges of Israel killed two men, and the judges of Israel numbered 78,000, as stated in Sanhedrin. 41		הִרְגוּ אִישׁ אֲנָשָׁיו. כָּל אֶחָד וְאֶחָד מִדַּיָּנֵי יִשְׂרָאֵל הָיָה הוֹרֵג שְׁנַיִם, וְדַּיָּנֵי יִשְֹרָאֵל שְׁמוֹנַת רִבּוֹא וּשְׁמוֹנַת אֲלָפִים כִּדְאִיתָא בְסַנְהֶ' (דף י"ח:):
6An Israelite man came and brought the Midianite woman to his brethren in the sight of Moses and in the sight of the entire community of the Israelites. They were weeping at the entrance to the Tent of Meeting.		ווְהִנֵּ֡ה אִישׁ֩ מִבְּנֵ֨י יִשְׂרָאֵ֜ל בָּ֗א וַיַּקְרֵ֤ב אֶל־אֶחָיו֙ אֶת־הַמִּדְיָנִ֔ית לְעֵינֵ֣י משֶׁ֔ה וּלְעֵינֵ֖י כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֑ל וְהֵ֣מָּה בֹכִ֔ים פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא - An Israelite man came. The tribe of Simeon rallied to Zimri, who was their prince, and said to him: “We are being sentenced to death and you sit by silently, etc.,” as stated in Chapter Elu Hen HaNisrafin. 42		וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא. נִתְקַבְּצוּ שִׁבְטוֹ שֶׁל שִׁמְעוֹן אֵצֶל זִמְרִי שֶׁהָיָה נָשִׂיא שֶׁלָּהֶם, אָמְרוּ לוֹ, אָנוּ נִדּוֹנִין בְּמִיתָה וְאַתָּה יוֹשֵׁב וְכוּ' כִּדְאִיתָא בְּאֵלּוּ הֵן הַנִּשְׂרָפִין (סנהדרין פ"ב):
אֶת־הַמִּדְיָנִית - The Midianite woman - Kozbi daughter of Tzur.		אֶת־הַמִּדְיָנִית. כָּזְבִּי בַת צוּר:
לְעֵינֵי משֶׁה - In the sight of Moses. He said to him: “Moses! Is this Midianite forbidden or permitted? If you say she is forbidden, then who permitted the daughter of Jethro the Midianite to you?”… as stated there.		לְעֵינֵי משֶׁה. אָמְרוּ לוֹ, מֹשֶׁה, זוֹ אֲסוּרָה אוֹ מֻתֶּרֶת? אִם תֹּאמַר אֲסוּרָה, בַּת יִתְרוֹ מִי הִתִּירָהּ לְךָ, וְכוּ', כִּדְאִיתָא הָתָם:
וְהֵמָּה בֹכִים - They were weeping. He forgot the law that anyone who has carnal relations publicly with a gentile woman may be executed by zealous people, and everyone burst out crying upon seeing his inability to act. During the incident of the Golden Calf, Moses had stood up in front of 600,000 men, as it says: “he ground the calf into fine powder…,” 43 yet here his hands were weak. In fact, this was Divinely arranged so that Pinechas come and earn the distinction he deserved.		וְהֵמָּה בֹכִים. נִתְעַלְּמָה מִמֶּנּוּ הֲלָכָה, גָּעוּ כֻלָּם בִּבְכִיָּה; בָּעֵגֶל עָמַד מֹשֶׁה כְּנֶגֶד שִׁשִּׁים רִבּוֹא, שֶׁנֶּאֱמַר "וַיִּטְחַן עַד אֲשֶׁר דָּק" וְגוֹ' (שמות ל"ב), וְכָאן רָפוּ יָדָיו? אֶלָּא כְּדֵי שֶׁיָּבֹא פִינְחָס וְיִטֹּל אֶת הָרָאוּי לוֹ (תנחומא):
7Pinechas son of Eleazar son of Aaron the priest saw and arose from the community, and took a spear in his hand.		זוַיַּ֗רְא פִּֽינְחָס֙ בֶּן־אֶלְעָזָ֔ר בֶּן־אַֽהֲרֹ֖ן הַכֹּהֵ֑ן וַיָּ֨קָם֙ מִתּ֣וֹךְ הָֽעֵדָ֔ה וַיִּקַּ֥ח רֹ֖מַח בְּיָדֽוֹ:
וַיַּרְא פִּֽינְחָס - Pinechas…saw. i.e., he saw what was taking place and remembered the law in this situation. He said to Moses: “I have received a teaching from you that if one has carnal relations publicly with a gentile woman, zealous people may execute him.” Moses answered him: “Let the one who reads the letter be the agent to execute it.” Immediately “he took a spear in his hand….”		וַיַּרְא פִּֽינְחָס. רָאָה מַעֲשֶׂה וְנִזְכַּר הֲלָכָה — אָמַר לוֹ לְמֹשֶׁה מְקֻבַּלְנִי מִמְּךָ הַבּוֹעֵל אֲרַמִּית קַנָּאִין פּוֹגְעִין בּוֹ. אָמַר לוֹ "קַרְיָנָא דְּאִגַּרְתָּא אִיהוּ לֶיהֱוֵי פַּרְוַנְקָא", מִיָּד ויקח רמח בידו וגו' (סנהדרין פ"ב):
8He went after the Israelite man into the tent and pierced both of them, the Israelite man and the woman through her stomach, and the plague against the Israelites ceased.		חוַיָּבֹ֠א אַחַ֨ר אִֽישׁ־יִשְׂרָאֵ֜ל אֶל־הַקֻּבָּ֗ה וַיִּדְקֹר֙ אֶת־שְׁנֵיהֶ֔ם אֵ֚ת אִ֣ישׁ יִשְׂרָאֵ֔ל וְאֶת־הָֽאִשָּׁ֖ה אֶל־קֳבָתָ֑הּ וַתֵּֽעָצַר֙ הַמַּגֵּפָ֔ה מֵעַ֖ל בְּנֵ֥י יִשְׂרָאֵֽל:
אֶל־הַקֻּבָּה - means into the tent.		אֶל־הַקֻּבָּה. אֶל הָאֹהֶל:
אֶל־קֳבָתָהּ - Through her stomach - as in: וְהַלְּחָיַיִם וְהַקֵּבָה “the cheeks and the stomach.” 44 In fact, he miraculously struck directly through Zimri’s male organ and her female organ, and thus everyone saw that he did not kill them unjustly. Many additional miracles were performed for him then, as stated there.		אֶל־קֳבָתָהּ. כְּמוֹ "וְהַלְּחָיַיִם וְהַקֵּבָה" (דברים י"ח), כִּוֵּן בְּתוֹךְ זַכְרוּת שֶׁל זִמְרִי וְנַקְבוּת שֶׁלָּהּ וְרָאוּ כֻלָּם שֶׁלֹא לְחִנָּם הֲרָגָם, וְהַרְבֵּה נִסִּים נַעֲשׂוּ לוֹ כו', כִּדְאִיתָא הָתָם:
9Those who died in the plague numbered 24,000.		טוַיִּֽהְי֕וּ הַמֵּתִ֖ים בַּמַּגֵּפָ֑ה אַרְבָּעָ֥ה וְעֶשְׂרִ֖ים אָֽלֶף:

Footnotes

Rashi 22:13 and 18.

Tanchuma 13.

Nidah 31a.

2 Samuel 8:2.

2 Kings 19:24.

1 Samuel 15:6.

2 Samuel 21:6.

Tanchuma 19.

Maftir Portion

Bamidbar (Numbers) Chapter 25

7Pinechas son of Eleazar son of Aaron the priest saw and arose from the community, and took a spear in his hand.		זוַיַּ֗רְא פִּֽינְחָס֙ בֶּן־אֶלְעָזָ֔ר בֶּן־אַֽהֲרֹ֖ן הַכֹּהֵ֑ן וַיָּ֨קָם֙ מִתּ֣וֹךְ הָֽעֵדָ֔ה וַיִּקַּ֥ח רֹ֖מַח בְּיָדֽוֹ:
וַיַּרְא פִּֽינְחָס - Pinechas…saw. i.e., he saw what was taking place and remembered the law in this situation. He said to Moses: “I have received a teaching from you that if one has carnal relations publicly with a gentile woman, zealous people may execute him.” Moses answered him: “Let the one who reads the letter be the agent to execute it.” Immediately “he took a spear in his hand….”		וַיַּרְא פִּֽינְחָס. רָאָה מַעֲשֶׂה וְנִזְכַּר הֲלָכָה — אָמַר לוֹ לְמֹשֶׁה מְקֻבַּלְנִי מִמְּךָ הַבּוֹעֵל אֲרַמִּית קַנָּאִין פּוֹגְעִין בּוֹ. אָמַר לוֹ "קַרְיָנָא דְּאִגַּרְתָּא אִיהוּ לֶיהֱוֵי פַּרְוַנְקָא", מִיָּד ויקח רמח בידו וגו' (סנהדרין פ"ב):
8He went after the Israelite man into the tent and pierced both of them, the Israelite man and the woman through her stomach, and the plague against the Israelites ceased.		חוַיָּבֹ֠א אַחַ֨ר אִֽישׁ־יִשְׂרָאֵ֜ל אֶל־הַקֻּבָּ֗ה וַיִּדְקֹר֙ אֶת־שְׁנֵיהֶ֔ם אֵ֚ת אִ֣ישׁ יִשְׂרָאֵ֔ל וְאֶת־הָֽאִשָּׁ֖ה אֶל־קֳבָתָ֑הּ וַתֵּֽעָצַר֙ הַמַּגֵּפָ֔ה מֵעַ֖ל בְּנֵ֥י יִשְׂרָאֵֽל:
אֶל־הַקֻּבָּה - means into the tent.		אֶל־הַקֻּבָּה. אֶל הָאֹהֶל:
אֶל־קֳבָתָהּ - Through her stomach - as in: וְהַלְּחָיַיִם וְהַקֵּבָה “the cheeks and the stomach.” 1 In fact, he miraculously struck directly through Zimri’s male organ and her female organ, and thus everyone saw that he did not kill them unjustly. Many additional miracles were performed for him then, as stated there.		אֶל־קֳבָתָהּ. כְּמוֹ "וְהַלְּחָיַיִם וְהַקֵּבָה" (דברים י"ח), כִּוֵּן בְּתוֹךְ זַכְרוּת שֶׁל זִמְרִי וְנַקְבוּת שֶׁלָּהּ וְרָאוּ כֻלָּם שֶׁלֹא לְחִנָּם הֲרָגָם, וְהַרְבֵּה נִסִּים נַעֲשׂוּ לוֹ כו', כִּדְאִיתָא הָתָם:
9Those who died in the plague numbered 24,000.		טוַיִּֽהְי֕וּ הַמֵּתִ֖ים בַּמַּגֵּפָ֑ה אַרְבָּעָ֥ה וְעֶשְׂרִ֖ים אָֽלֶף:

Footnotes

Deuteronomy 18:3.

Haftarah

Michah (Micah) Chapter 5

6And the remnant of Jacob shall be in the midst of many peoples-like dew sent by the Lord, like torrents of rain upon vegetation that does not hope for any man and does not wait for the sons of men.		ווְהָיָ֣ה \| שְׁאֵרִ֣ית יַֽעֲקֹ֗ב בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים כְּטַל֙ מֵאֵ֣ת יְהֹוָ֔ה כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב אֲשֶׁ֚ר לֹֽא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם:
like dew sent by the Lord. which does not come to the world through man, and people do not ask for it, so Israel will not hope for the help of man, but for the Lord.		כטל מאת ה'. שאין בא לעולם ע"י אדם ולא יבקשו פני אדם עליו כך לא יקוה ישראל לעזרת איש כי אם בה':
7And the remnant of Jacob shall be among the nations, in the midst of many peoples-like a lion among the beasts of the forest, like a young lion among the flocks of sheep, which, if it passes through, treads down and tears in pieces, and no one [can] save anything.		זוְהָיָה֩ שְׁאֵרִ֨ית יַֽעֲקֹ֜ב בַּגּוֹיִ֗ם בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים כְּאַרְיֵה֙ בְּבַֽהֲמ֣וֹת יַ֔עַר כִּכְפִ֖יר בְּעֶדְרֵי־צֹ֑אן אֲשֶׁ֧ר אִם עָבַ֛ר וְרָמַ֥ס וְטָרַ֖ף וְאֵ֥ין מַצִּֽיל:
like a lion among the beasts of the forest. So will their king rule over all.		כאריה בבהמות יער. כך יהי מלכם שליט בכל:
which treads down and tears in pieces. Heb. רָמַס. This is the lion’s treading down [an animal] when he [the lion] is hungry and eating it in its place. Tearing (טָרַף) is when he carries the prey to his den for his cubs and his lionesses.		ורמס וטרף. רמס היא דריסת הארי כשהוא רעב ואוכלו במקומו וטרף הוא כשנושא את הטרף למעונותיו בשביל גורותיו ולבאותיו:
8Your hand shall be raised above your oppressors, and all your enemies shall be destroyed.		חתָּרֹ֥ם יָדְךָ֖ עַל־צָרֶ֑יךָ וְכָל־אֹֽיְבֶ֖יךָ יִכָּרֵֽתוּ:
9And it shall come to pass on that day, says the Lord, that I will cut your horses out of your midst, and I will destroy your chariots.		טוְהָיָ֚ה בַיּֽוֹם־הַהוּא֙ נְאֻם־יְהֹוָ֔ה וְהִכְרַתִּ֥י סוּסֶ֖יךָ מִקִּרְבֶּ֑ךָ וְהַֽאֲבַדְתִּ֖י מַרְכְּבֹתֶֽיךָ:
that I will cut your horses. the Egyptian aid upon which you rely to supply you with horses.		והכרתי סוסיך. היא עזרת מצרים שאתם נשענים עליהם להמציאכם סוסים:
10And I will destroy the cities of your land, and I will break down all your fortresses.		יוְהִכְרַתִּ֖י עָרֵ֣י אַרְצֶ֑ךָ וְהָֽרַסְתִּ֖י כָּל־מִבְצָרֶֽיךָ:
And I will destroy your cities. And you will no longer need fortified cities.		והכרתי ערי ארצך. ולא תצטרך לערי מבצר:
11And I will destroy sorcery from your hand, and you will have no soothsayers.		יאוְהִכְרַתִּ֥י כְשָׁפִ֖ים מִיָּדֶ֑ךָ וּֽמְעֽוֹנְנִ֖ים לֹ֥א יִֽהְיוּ־לָֽךְ:
12And I will destroy your graven images and your monuments from your midst, and you shall no longer prostrate yourself to your handiwork.		יבוְהִכְרַתִּ֧י פְסִילֶ֛יךָ וּמַצֵּֽבוֹתֶ֖יךָ מִקִּרְבֶּ֑ךָ וְלֹֽא־תִשְׁתַּֽחֲוֶ֥ה ע֖וֹד לְמַֽעֲשֵׂ֥ה יָדֶֽיךָ:
13And I will uproot your asherim from your midst, and I will destroy your enemies.		יגוְנָֽתַשְׁתִּ֥י אֲשֵׁירֶ֖יךָ מִקִּרְבֶּ֑ךָ וְהִשְׁמַדְתִּ֖י עָרֶֽיךָ:
and I will destroy your enemies. Heb. עָרֶיךָ. Jonathan renders: And I will destroy your enemies. Similarly, (Isa. 14:21) “And fill the surface of the earth with enemies (עָרִים) ,” and (I Sam. 28:16) “And has become your adversary (עָרֶךָ).”		והשמדתי עריך. ואשיצי בעלי דבבך וכן (ישעיהו י״ד:כ״א) ומלאו פני תבל ערים וכן (שמואל א כח) ויהי עריך:
14And in anger and fury I will execute vengeance upon the nations who have paid no heed.		ידוְעָשִׂ֜יתִי בְּאַ֧ף וּבְחֵמָ֛ה נָקָ֖ם אֶת־הַגּוֹיִ֑ם אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ:

Michah (Micah) Chapter 6

1Hear now what the Lord says; Rise; contend with the mountains, and may the hills hear My voice.		אשִׁמְעוּ־נָ֕א אֵ֥ת אֲשֶֽׁר־יְהֹוָ֖ה אֹמֵ֑ר קוּם רִ֣יב אֶת־הֶֽהָרִ֔ים וְתִשְׁמַ֥עְנָה הַגְּבָע֖וֹת קוֹלֶֽךָ:
with the mountains. with the Patriarchs.		את ההרים. את האבות:
the hills. the Matriarchs.		הגבעות. האמהות:
2Hear ye, O mountains, the controversy of the Lord; and you mighty ones, the foundations of the earth; for the Lord has a controversy with His people, and with Israel He shall contend.		בשִׁמְע֚וּ הָרִים֙ אֶת־רִ֣יב יְהֹוָ֔ה וְהָאֵֽתָנִ֖ים מֹ֣סְדֵי אָ֑רֶץ כִּ֣י רִ֚יב לַֽיהֹוָה֙ עִם־עַמּ֔וֹ וְעִם־יִשְׂרָאֵ֖ל יִתְוַכָּֽח:
3O My people, what have I done, and how have I wearied you? Testify against Me.		געַמִּ֛י מֶֽה־עָשִׂ֥יתִי לְךָ֖ וּמָ֣ה הֶלְאֵתִ֑יךָ עֲנֵ֥ה בִֽי:
what have I done for you. Put your heart to recognizing what benefit I have done for you.		מה עשיתי לך. תן לבך להכיר מה טוב עשיתי לך:
and how have I wearied you. with My worship?		ומה הלאתיך. בעבודתי:
Testify against Me. Heb. ענה בי: Testify against me.		ענה בי. העד בי:
4For I brought you up out of the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam.		דכִּ֚י הֶעֱלִתִ֙יךָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם וּמִבֵּ֥ית עֲבָדִ֖ים פְּדִיתִ֑יךָ וָֽאֶשְׁלַ֣ח לְפָנֶ֔יךָ אֶת־מֹשֶׁ֖ה אַֽהֲרֹ֥ן וּמִרְיָֽם:
For I brought you up. Although I bestowed all this benefit upon you, I did not weary you with much worship or with large sacrifices.		כי העליתיך. אע"פ שעשיתי לך כל הטובה הזאת לא הלאתיך בעבודה גדולה ובקרבנות גדולים:
Moses, Aaron, and Miriam. Jonathan paraphrases: Moses to teach the transmission of the laws, Aaron to atone for the people, and Miriam to instruct the women.		את משה אהרן ומרים. ת"י משה לאלפא מסורת דינין ואהרן לכפרא על עמא ומרים לאוראה לנשיא:
5My people, remember now what Balak king of Moab planned, and what Balaam the son of Beor answered him. From Shittim to Gilgal, may you recognize the righteous deeds of the Lord.		העַמִּ֗י זְכָר־נָא֙ מַה־יָּעַ֗ץ בָּלָק֙ מֶ֣לֶךְ מוֹאָ֔ב וּמֶה־עָנָ֥ה אֹת֖וֹ בִּלְעָ֣ם בֶּן־בְּע֑וֹר מִן־הַשִּׁטִּים֙ עַד־הַגִּלְגָּ֔ל לְמַ֥עַן דַּ֖עַת צִדְק֥וֹת יְהֹוָֽה:
and what Balaam the son of Beor answered him. (Num. 23:8) “How shall I be angry if God is not angry?” For I did not become angry all those days. [from Berachot 7a]		ומה ענה אותו בלעם בן בעור. מה אזעום לא זעם ה' (במדבר כ״ג:ח׳) שלא כעסתי כל אותן הימים:
from Shittim. where you sinned before Me. You should recognize My righteous deeds, for I did not withhold My kindness and My assistance from you until I brought you to Gilgal, and I conquered the land before you.		מן השטים. שחטאתם לי שם דעו צדקותי שלא מנעתי טובתי ועזרתי מכם עד הבאתי אתכם לגלגל וכבשתי לפניכם שם את הארץ:
6With what shall I come before the Lord, bow before the Most High God? Shall I come before Him with burnt offerings, with yearling calves?		ובַּמָּה֙ אֲקַדֵּ֣ם יְהֹוָ֔ה אִכַּ֖ף לֵֽאלֹהֵ֣י מָר֑וֹם הַֽאֲקַדְּמֶ֣נּוּ בְעוֹל֔וֹת בַּֽעֲגָלִ֖ים בְּנֵ֥י שָׁנָֽה:
bow. I will be humbled.		אכף. אהיה כפוף:
7Will the Lord be pleased with thousands of rams, with myriad streams of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?		זהֲיִרְצֶ֚ה יְהֹוָה֙ בְּאַלְפֵ֣י אֵילִ֔ים בְּרִֽבְב֖וֹת נַֽחֲלֵי־שָׁ֑מֶן הַֽאֶתֵּ֚ן בְּכוֹרִי֙ פִּשְׁעִ֔י פְּרִ֥י בִטְנִ֖י חַטַּ֥את נַפְשִֽׁי:
streams of oil. for meal offerings.		נחלי שמן. למנחות:
Shall I give my firstborn?. as a sacrifice for my transgression.		האתן בכורי. קרבן לפשעי:
8He has told you, O man, what is good, and what the Lord demands of you; but to do justice, to love loving-kindness, and to walk discreetly with your God.		חהִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָה־יְהֹוָ֞ה דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֚וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹהֶֽיךָ:
He has told. The Holy One, blessed be He, has told you what is good for you to do.		הגיד. הקב"ה לך אדם מה טוב לך לעשות:
and to walk discreetly. Jonathan renders: Walk discreetly in the fear of your God. Another explanation: And walk discreetly. The standard of flesh and blood is not like the standard of the Holy One, blessed be He. The standard of flesh and blood is: If one man embarrasses his fellow and comes to placate him, the fellow says to him, “I will not accept your apology until so and so and so and so, before whom you disgraced me, come.” But the Holy One, blessed be He, desires only that the man’s return to Him be between the two of them. [from Pesikta d’Rav Kahana 163b]		והצנע לכת. ת"י הוי צנוע למיהך בדחלא דאלהך, ד"א והצנע לכת לא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם מבייש את חבירו ובא לפייסו ואומר לו איני מתרצה לך עד שיבא פלוני ופלוני שבזיתני לפניהם אבל הקב"ה אין חפץ אלא שישוב אליו בינו לבין עצמו:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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