| 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”; “From there he moved on to the mountains…he built an altar there to God”; “Abram set up tents…he built an altar there to God”; and one on Mount Moriah. Isaac built one: “He built an altar there…,” and Jacob built two: one at Shechem and one at Bethel. |
|
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.” 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.” 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,” 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.” |
|
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”; 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,” 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,” “you must not sow your field with a mixture of species,” 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,” 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,” וְחַיְתוֹ אֶרֶץ “and wildlife of the earth,” לְמַעְיְנוֹ מָיִם “to a spring of water.” |
|
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,” which is equivalent to חִרֵף; and similarly: וּבֹצֵעַ בֵּרֵךְ, 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),” and “for You see transgression (עָמָל) and vexation,” 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, meaning “a friend of David,” and וַיִּתְּנָהּ לְמֵרֵעֵהוּ “and he gave her to his friend”; 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,” 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.” Both usages of תוֹעֲפֹת denote power. I am of the opinion that תוֹעֲפֹת is related to וְעוֹף יְעוֹפֵף “and let fowl fly,” 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 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.” 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.” |
|
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,” and also: גַּם בָּחוּר גַּם בְּתוּלָה “the young man and the young girl.” |
|
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: |
