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):