| 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.” |
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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. |
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הוֹלֵךְ לְעַמִּי.
מֵעַתָּה הֲרֵינִי כִשְׁאָר עַמִּי, שֶׁנִּסְתַּלֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעָלָיו:
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| 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. 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.” |
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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):
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| 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.” Onkelos’ translation explains what the Hebrew states briefly. |
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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:
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| 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. |
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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. |
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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. |
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וְיֹדֵעַ דַּעַת עֶלְיוֹן.
לְכַוֵּן הַשָּׁעָה שֶׁכּוֹעֵס בָּהּ (סנהדרין ק"ה):
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| 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. |
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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. |
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אֶרְאֶנּוּ.
רוֹאֶה אֲנִי שִׁבְחוֹ שֶׁל יַעֲקֹב וּגְדֻלָּתוֹ, אַךְ לֹא עַתָּה הִיא, אֶלָּא לְאַחַר זְמַן:
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| 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,” as the star goes forth like a released arrow, and in Old French: “destent”; i.e., good fortune will rise. |
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דָּרַךְ כּוֹכָב.
כְּתַרְגּוּמוֹ, לְשׁוֹן "דָּרַךְ קַשְׁתּוֹ" (איכה ב'), שֶׁהַכּוֹכָב עוֹבֵר כְּחֵץ, וּבְלַעַז דישט"נט, כְּלוֹמַר יָקוּם מַזָּל:
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| וְקָם שֵׁבֶט - A staff will arise. i.e., an authoritative and ruling king. |
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וְקָם שֵׁבֶט.
מֶלֶךְ רוֹדֶה וּמוֹשֵׁל:
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| 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….” |
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וּמָחַץ פַּֽאֲתֵי מוֹאָב.
זֶה דָוִד שֶׁנֶּאֱמַר בּוֹ "הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית" וְגוֹ' (שמואל ב ח'):
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| וְקַרְקַר - And undermine. This term is related to boring a hole, as in: “I have dug (קַרְתִּי),” “and at the hole of the pit whence you were dug (נֻקַּרְתֶּם),” “the valley ravens will pick at it (יִקְּרוּהָ)”; “foreir” in Old French. |
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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:
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| 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. |
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כָּל־בְּנֵי־שֵֽׁת.
כָּל הָאֻמּוֹת, שֶׁכֻּלָּם יָצְאוּ מִן שֵׁת בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן:
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| 18Edom will become a possession; Se’ir will become a possession of his enemies. And Israel will prosper. |
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יחוְהָיָ֨ה אֱד֜וֹם יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹֽיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל: |
| וְהָיָה יְרֵשָׁה שֵׂעִיר - Se’ir will become a possession - for its enemies, Israel. |
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וְהָיָה יְרֵשָׁה שֵׂעִיר.
לְאוֹיְבָיו יִשְׂרָאֵל:
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| 19A ruler will come out of Jacob. He will destroy the remnant of the city.” |
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יטוְיֵ֖רְדְּ מִיַּֽעֲקֹ֑ב וְהֶֽאֱבִ֥יד שָׂרִ֖יד מֵעִֽיר: |
| וְיֵרְדְּ מִיַּֽעֲקֹב - (lit.) And from Jacob will rule - i.e., there will be yet another ruler from Jacob. |
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וְיֵרְדְּ מִיַּֽעֲקֹב.
וְעוֹד יִהְיֶה מוֹשֵׁל אַחֵר מִיַּעֲקֹב:
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| 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,” and “there will be no remnant (שָׂרִיד) from the House of Esau.” |
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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):
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| 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.” |
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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. |
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וַיַּרְא אֶת־עֲמָלֵק.
נִסְתַּכֵּל בְּפֻרְעֲנוּתוֹ שֶׁל עֲמָלֵק:
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| 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.” |
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רֵאשִׁית גּוֹיִם עֲמָלֵק.
הוּא קָדַם אֶת כֻּלָּם לְהִלָּחֵם בְּיִשְׂרָאֵל — וְכָךְ תִּרְגֵּם אֻנְקְלוֹס — ואחריתו לֵאָבֵד בְּיָדָם, שֶׁנֶּאֱמַר "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" (דברים כ"ה):
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| 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! |
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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,’” 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….” |
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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):
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| 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,” and now you sit amid the might and fortress of Israel! |
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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):
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| 22For if the Keinite will be laid waste, how far will Assyria take you captive?” |
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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? – |
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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?
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| 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. |
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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:
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| 23He began to recite his parable and said, “Alas! Who can survive when God will impose these things? |
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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: |
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וַיִּשָּׂא מְשָׁלוֹ וגו'.
כֵּיוָן שֶׁהִזְכִּיר אֶת שְׁבִיַּת אַשּׁוּר, אָמַר:
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| 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, . |
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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:
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| 24Ships from the Kittites will afflict Assyria, and afflict those on the other side. But he, too, will perish forever.” |
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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. |
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צים מִיַּד כִּתִּים.
וְיַעַבְרוּ כִתִּיִּים, שֶׁהֵן רוֹמִיִּים, בְּבִירָנִיּוֹת גְּדוֹלוֹת עַל אַשּׁוּר:
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| וְעִנּוּ עֵבֶר - And afflict those on the other side - means: and afflict those living across the Euphrates River. |
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וְעִנּוּ עֵבֶר.
וְעִנּוּ אוֹתָם שֶׁבְּעֵבֶר הַנָּהָר:
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| 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.” |
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וְגַם־הוּא עֲדֵי אֹבֵֽד.
וְכֵן פֵּרֵשׁ דָּנִיֵּאל "עַד דִּיקְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ" (דניאל ז'):
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| וְצִים - are large ships, as it says: וְצִי אַדִּיר, which Targum Yonatan translates as וּבוּרְנִי רַבְּתָא “a massive ship.” |
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וְצִים.
סְפִינוֹת גְּדוֹלוֹת, כְּדִכְתִיב (ישעיהו ל"ג) "וְצִי אַדִּיר", תַּרְגּוּמוֹ "וּבוּרְנִי רַבְּתָא" (יומא ע"ז):
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| 25Balaam arose, departed, and returned home, and Balak went on his way. |
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כהוַיָּ֣קָם בִּלְעָ֔ם וַיֵּ֖לֶךְ וַיָּ֣שָׁב לִמְקֹמ֑וֹ וְגַם־בָּלָ֖ק הָלַ֥ךְ לְדַרְכּֽוֹ: |
| 1Israel settled in Shitim. The people began to stray with the daughters of the Moabites. |
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אוַיֵּ֥שֶׁב יִשְׂרָאֵ֖ל בַּשִּׁטִּ֑ים וַיָּ֣חֶל הָעָ֔ם לִזְנ֖וֹת אֶל־בְּנ֥וֹת מוֹאָֽב: |
| בַּשִּׁטִּים - In Shitim. That was its name. |
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בַּשִּׁטִּים.
כָּךְ שְׁמָהּ:
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| לִזְנוֹת אֶל־בְּנוֹת מוֹאָֽב - To stray with the daughters of the Moabites - through Balaam’s advice, as stated in Chapter Chelek. |
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לִזְנוֹת אֶל־בְּנוֹת מוֹאָֽב.
עַל יְדֵי עֲצַת בִּלְעָם, כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו):
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| 2They invited the people to the feast-offerings of their gods, and the people ate and prostrated themselves to their gods. |
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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.” |
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וַיִּשְׁתַּֽחֲווּ לֵאלֹֽהֵיהֶֽן.
כְּשֶׁתָּקַף יִצְרוֹ וְאוֹמֵר לָהּ הִשָּׁמְעִי לִי, וְהִיא מוֹצִיאָה לוֹ דְּמוּת פְּעוֹר מֵחֵיקָהּ וְאוֹמֶרֶת לוֹ הִשְׁתַּחֲוֵה לָזֶה:
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| 3Israel became attached to Ba’al Pe’or. God became angry with Israel. |
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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. |
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פְּעוֹר.
עַל שֵׁם שֶׁפּוֹעֲרִין לְפָנָיו פִּי הַטַּבַּעַת וּמוֹצִיאִין רְעִי, וְזוֹ הִיא עֲבוֹדָתוֹ (סנהדרין ס'):
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| וַיִּֽחַר־אַף ה' בְּיִשְׂרָאֵֽל - God’s became angry with Israel - i.e., He sent a plague against them. |
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וַיִּֽחַר־אַף ה' בְּיִשְׂרָאֵֽל.
שָׁלַח בָּהֶם מַגֵּפָה:
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| 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.” |
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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. |
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קַח אֶת־כָּל־רָאשֵׁי הָעָם.
לִשְׁפֹּט אֶת הָעוֹבְדִים לִפְעוֹר:
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| וְהוֹקַע אוֹתָם - And hang them - i.e., those who worshiped Pe’or. |
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וְהוֹקַע אוֹתָם.
אֶת הָעוֹבְדִים:
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| וְהוֹקַע - The term וְהוֹקַע denotes hanging, as we find regarding the sons of Saul: וְהוֹקַעֲנוּם לַה׳, where hanging is explicitly mentioned. One guilty of idolatry must be stoned, and all those who are stoned must be hanged. |
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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):
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| נֶגֶד הַשָּׁמֶשׁ - Facing the sun - i.e., for all to see. And according to an aggadic explanation 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. |
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נֶגֶד הַשָּׁמֶשׁ.
לְעֵין כֹּל. וּמִדְרַשׁ אַגָּדָה: הַשֶּׁמֶשׁ מוֹדִיעַ אֶת הַחוֹטְאִים, הֶעָנָן נִקְפָּל מִכְּנֶגְדּוֹ וְהַחַמָּה זוֹרַחַת עָלָיו:
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| 5Moses said to the judges of Israel, “Each of you must kill his men who became attached to Ba’al Pe’or.” |
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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. |
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הִרְגוּ אִישׁ אֲנָשָׁיו.
כָּל אֶחָד וְאֶחָד מִדַּיָּנֵי יִשְׂרָאֵל הָיָה הוֹרֵג שְׁנַיִם, וְדַּיָּנֵי יִשְֹרָאֵל שְׁמוֹנַת רִבּוֹא וּשְׁמוֹנַת אֲלָפִים כִּדְאִיתָא בְסַנְהֶ' (דף י"ח:):
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| 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. |
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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. |
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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):
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| אֶת־הַמִּדְיָנִית - The Midianite woman - Kozbi daughter of Tzur. |
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אֶת־הַמִּדְיָנִית.
כָּזְבִּי בַת צוּר:
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| 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. |
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לְעֵינֵי משֶׁה.
אָמְרוּ לוֹ, מֹשֶׁה, זוֹ אֲסוּרָה אוֹ מֻתֶּרֶת? אִם תֹּאמַר אֲסוּרָה, בַּת יִתְרוֹ מִי הִתִּירָהּ לְךָ, וְכוּ', כִּדְאִיתָא הָתָם:
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| 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…,” yet here his hands were weak. In fact, this was Divinely arranged so that Pinechas come and earn the distinction he deserved. |
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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):
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| 7Pinechas son of Eleazar son of Aaron the priest saw and arose from the community, and took a spear in his hand. |
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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….” |
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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):
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| 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. |
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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. |
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אֶל־הַקֻּבָּה.
אֶל הָאֹהֶל:
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| אֶל־קֳבָתָהּ - Through her stomach - as in: וְהַלְּחָיַיִם וְהַקֵּבָה “the cheeks and the stomach.” 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. |
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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:
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| 9Those who died in the plague numbered 24,000. |
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טוַיִּֽהְי֕וּ הַמֵּתִ֖ים בַּמַּגֵּפָ֑ה אַרְבָּעָ֥ה וְעֶשְׂרִ֖ים אָֽלֶף: |
