Torah Reading for Chukat-Balak

This is the statute of the Torah.

Because Satan and the nations of the world taunt Israel, saying, “What is this commandment, and what purpose does it have?” Therefore, the Torah uses the term “statute.” I have decreed it; You have no right to challenge it. — [Yoma 67b]

and have them take for you.

It will always be called on your name; 'the cow which Moses prepared in the desert.’- [Mid. Tanchuma Chukath 8, see Etz Yosef]

perfectly red.

Heb. אֲדֻמָּה תְּמִימָה, lit., red, perfect. It shall be perfect in redness, so that two black hairs disqualify it. — [Sifrei Chukath 5]

Eleazar.

The mitzvah was performed by the deputy [to the kohen gadol]. — [Sifrei Chukath 8]

outside the camp.

Outside all three camps. — [Yoma 68a]

and slaughter it in his presence.

A non- kohen slaughters it while Eleazar watches. — [Yoma 42a]

toward the front of the Tent of Meeting.

[In later generations, when this rite will be performed outside the Temple in Jerusalem,] he is to stand to the east of Jerusalem and to direct his gaze toward the entrance to the Temple while sprinkling the blood. — [Sifrei Chukath 14]

enter the camp.

The camp of the Divine Presence, because no ritually unclean person is banished from two camps, except one who experienced a flow, one who experienced a seminal emission, or one afflicted with tzara’ath. [Hence, he is admitted to the one camp from which he was banished.] - [Pes. 67a]

and the kohen shall be unclean until evening.

Transpose it [the verse] and explain it [thus]: He shall be unclean until evening, and then he may enter the camp.

and place them outside the camp.

He divided it into three parts; one was put on the Mount of Olives, one was divided among all the watches, and one was put on the rampart surrounding the Temple area. The one given to the watches was outside the courtyard, allowing access to it for the inhabitants of outlying cities, whoever needed to purify himself. The one on the Mount of Olives was for the kohanim gedolim to sanctify themselves from it for use with other [red] cows. The one put on the rampart was kept as a keepsake by Scriptural ruling, as it says, "It shall be as a keepsake for the congregation of Israel." — [Sifrei Chukath 30, Parah 3:11 Tosefta Parah 3:8]

for sprinkling water.

Heb. לְמֵי נִדָּה, water used for sprinkling, as in, “they cast (וַיַּדּוּ) a stone at me” (Lam. 3: 53); “to cast down (לְיַדּוֹת) the horns of the nations” (Zech. 2:4); an expression denoting throwing.

for purification.

חַטָּאת, an expression of cleansing (חִטּוּי), according to its simple meaning, but according to its halachoth, Scripture calls it חַטָּאת, “sin-offering,” to tell us that it is like holy objects, and using it for personal benefit is forbidden. — [Sifrei Chukath 34]

He shall cleanse himself with it.

With these ashes. - [Sifrei Chukath 39]

corpse of a human soul.

Which type of corpse? That of a human soul, to exclude an animal, that its uncleanness does not require sprinkling. Another explanation: “Of a human soul” refers to a quarter [of a log] of blood [necessary for maintaining life] - [Chul. 72a]

he has defiled the Mishkan of the Lord.

If he enters the courtyard even after [ritual] immersion, without having been sprinkled on both the third and seventh days. — [Sifrei Chukath 45]

his uncleanness remains.

Although he [ritually] immersed himself. - [Sifrei Chukath 45]

anyone entering the tent.

while the corpse is inside.

any open vessel.

Scripture refers to an earthenware vessel, whose exterior does not accept contamination, only its interior. Thus, if the seal around its top is not securely fastened, it becomes contaminated. But if there is a securely fastened seal, it remains clean. - [Sifrei Chukath 50, Chul. 25a]

fastened.

Heb. פָּתִיל, an expression meaning “fastened” in Hebrew. Similarly, “[With] divine bonds נִפְתַּלְתּי, I have been joined, with my sister” (Gen. 30:8).

in an open field.

The Sages expounded [on this phrase] to include the top and side of a coffin (Sifrei Chukath 56, Chul. 72a). But the simple meaning is that in an open field, where there is no tent, a corpse contaminates through contact.

and he shall cleanse him on the seventh day.

This consummates his cleansing.

If a person becomes unclean….

If “Sanctuary” is stated [here], why need it say “ Mishkan …” [in verse 13]? The answer is that if it would say “ Mishkan,” I would say that the person is punished with excision only if he enters the Mishkan in a state of uncleanness because the Mishkan was anointed with the anointing oil, but if he enters the Temple in a state of uncleanness, he would not be punished since the Temple was not anointed with the anointing oil. If it would say, “Sanctuary,” denoting the Temple, I would say that only for entering the Temple in a state of uncleanness, would he be punished by excision because its sanctity is permanent, but for entering the Mishkan in a state of uncleanness, he would not be punished because its sanctity was temporary. Therefore, it was necessary to mention both,]… as it is stated in [Tractate] Shevuoth [16b].

and the one who sprinkles the sprinkling waters.

Our Rabbis said that the one who sprinkles is actually ritually clean, but this teaches us that the one who carries the purifying waters becomes defiled with a stringent uncleanness, for even the clothes he is wearing are contaminated, unlike the one who merely touches [the sprinkling waters]. Scripture uses the expression מַזֵּה, “the one who sprinkles” to teach that the waters do not contaminate until there is an amount of water adequate for sprinkling. — [Yoma 14a]

and the one who touches… shall be unclean.

but he is not required to wash his clothes.

Whatever the unclean one touches.

I.e., this unclean one who was defiled by a corpse [touches], “becomes unclean.”

and anyone touching.

him, that is, the one defiled by a corpse-

shall be unclean until evening.

From here we derive that a corpse is the supreme source of contamination, whereas one touching it is a primary source of contamination, who can in turn defile another person [through contact]. This is the explanation [of this passage] according to its literal meaning and the laws associated with it. I have transcribed a homiletic interpretation from the commentary of R. Moshe Hadarshan [the preacher], which is as follows: [2]

and have them take for you.

From their own [possessions]; just as they removed their own golden earrings for the [golden] calf, so shall they bring this [cow] from their own [possessions] in atonement. — [Midrash Aggadah]

a red cow.

This can be compared to the son of a maidservant who soiled the king’s palace. They said, “Let his mother come and clean up the mess.” Similarly, let the cow come and atone for the calf. — [Midrash Aggadah and Tanchuma Chukath 8]

red.

Alluding to [the verse], “if they [your sins] prove to be as red as crimson dye” (Isa. 1:18), for sin is described as [being] ‘red.’ - [Midrash Aggadah]

perfectly.

An allusion to the Israelites, who were perfect, but became blemished. Let this come and atone for them so that they regain their perfection. — [See Midrash Aggadah.]

and upon which no yoke was laid.

Just as they cast off from themselves the yoke of Heaven. — [Midrash Aggadah] [3]

to Eleazar the kohen.

just as they assembled against Aaron, who was a kohen, to make the calf, but because Aaron made the calf, this service was not performed through him, for the prosecution cannot serve as the defense. — [Midrash Aggadah] [5]

The cow shall then be burned.

just as the calf was burned. - [Midrash Aggadah]

a piece of cedar wood, hyssop, and of crimson wool.

These three types [of objects] correspond to the three thousand men who fell because of the [sin of the golden] calf. The cedar is the highest of all trees, and the hyssop is the lowest of them all. This symbolizes that the one of high standing who acts haughtily and sins should lower himself like a hyssop and a worm [for the תּוֹלַעַת means ‘worm’ as well as ‘crimson.’ See Rashi on Isa. 1:18], and he will then gain atonement. - [Midrash Aggadah] [9]

a keepsake.

Just as the transgression of the calf is preserved throughout the generations for retribution, for there is no reckoning [punishment] which does not include a reckoning for the calf, as it says, “But on the day I make an accounting [of sins upon them], I will bring their sin to account…” (Exod. 32:34). Just as the calf defiled all those who were involved in it, so does the cow render unclean all those involved with it. And just as they were cleansed through its ashes, as it says, “[he] scattered [the ashes of the burned calf] upon the surface of the water” (ibid. 20), so [with the cow], “They shall take for that unclean person from the ashes of the burnt purification offering…” (verse 17). - [Midrash Aggadah]

The entire congregation.

The complete congregation, for the ones destined to die in the desert had already died and these were assigned for life. — [Midrash Tanchuma Chukath 14]

Miriam died there.

Why is the passage relating Miriam’s death juxtaposed with the passage of the Red Cow? To teach you that just as sacrifices bring atonement, so the death of the righteous secure atonement. — [M.K. 28a].

Miriam died there.

She too died through a kiss [from God’s mouth rather than by the angel of death]. Why does it not say “by God’s mouth” [as it does with Moses]? Because it is not respectful to speak of the Most High in this way (M.K. 28a). Concerning Aaron it does say “by God’s mouth” in [the portion beginning] “These are the Journeys” (33:38).

had no water.

From here [we learn that] all forty years they had the well in Miriam’s merit. — [Ta’anith 9a]

If only we had died.

We wish that we had died. — [Onkelos]

with the death of our brothers.

With the death of our brothers from plague. This teaches us that death from thirst is more dreadful than it [death by plague].

with the death.

Heb. בִּגְוַע אַחֵינוּ. This is a noun, like בְּמִיתַת אַחֵינוּ, with our brothers’ death [that is, in the way they died]. But it is incorrect to explain it as meaning, ‘ when our brothers died’ for in that case, Scripture would have punctuated it בִּגְוֹעַ.

and their livestock.

From here we learn that the Holy One, blessed is He, has regard for the property of Israel. — [Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]

assembled.

This is one of the places where we find that a small area held a large number [of people]. — [Midrash Tanchuma Chukath 9, Lev. Rabbah 10:9, Num. Rabbah 19:9]

Shall we draw water… from this rock?.

Since they did not recognize it, for the rock had gone and settled among the other rocks when the well departed. The Israelites said to them, “What difference is it to you from which rock you draw water for us?” Therefore, he said to them, הַמּוֹרִים, obstinate ones; in Greek, ‘fools,’ those who teach (מוֹרִים) their teachers. [He said,] “Can we draw water from this rock regarding which we were not commanded?” - [Midrash Tanchuma Chukath 9, Num. Rabbah 19:9]

twice.

Because the first time he drew out only a few drops, since God had not commanded him to strike it, but, “you shall speak to the rock.” However, they spoke to a different rock, and nothing came out. They said, “Perhaps we ought to strike it as the first time,” as it says, “and strike the rock” (Exod. 17:6). They came upon that very rock and struck it. — [Midrash Tanchuma Chukath 9, Num. Rabbah 19:9]

Since you did not have faith in Me.

Scripture reveals that if it were not for this sin alone, they would have entered the Land, so that it should not be said of them, “The sin of Moses and Aaron was like the sin of the generation of the desert against whom it was decreed that they should not enter [the Land].” But was not [the question asked by Moses] “If sheep and cattle were slaughtered for them…” (11:22) [a] more grievous [sin] than this? However, there he [Moses] said it in private, so Scripture spares him [and refrains from punishing him]. Here, on the other hand, it was said in the presence of all Israel, so Scripture does not spare him because of the sanctification of the Name. — [Tanchuma Chukath 10, Num. Rabbah 19:10]

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 congregation. They would have said, "If this rock, which neither speaks nor hears, and does not require sustenance, fulfills the word of the Omnipresent, how much more should we!" - [Midrash Aggadah]

therefore, you shall not bring.

Heb. לָכֵן, by an oath, as in, “Therefore (וְלָכֵן), I have sworn to the house of Eli” (I Sam. 3:14) [Tanchuma Va’era 2]. He hurried to take an oath so that they should not engage in lengthy prayer concerning it [i.e. to repeal the decree].

These are the waters of dispute.

These are the ones mentioned elsewhere. Pharaoh’s astrologers saw these [when they foresaw that] the savior of Israel would be smitten through water, and that is why they decreed: "Every son who is born you shall cast into the Nile." — [Sanh. 101b]

and He was sanctified through them.

For Moses and Aaron died because of them. When God judges His holy ones, He is feared and sanctified by mankind. Similarly, it says, “You are awesome, O God, because of Your holy ones” (Ps. 68:36). And likewise it says, “I am sanctified by those close to Me” (Lev. 10:3) - [Zev. 115b]

your brother Israel.

Why did he see fit to mention brotherhood here? However, he said to him, “We are brothers, sons of Abraham, to whom it was said, 'your descendants will be strangers [in a land which is not theirs’]” (Gen. 15:13). And both of us are responsible for fulfilling that obligation. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

You know of all the hardship.

Therefore, your father parted from our father, as it says, “He went to a land because of Jacob his brother” (Gen. 36:6), [that is] because of the debt that was imposed upon them, and he [Esau] cast it onto Jacob. — [Gen. Rabbah 82:13]

mistreated us.

We endured many hardships.

and our forefathers.

From here [we learn] that when Israel is afflicted with punishment, the Patriarchs grieve in the grave. - [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

and He heard our voice.

through the blessing that our father [Isaac] gave: “The voice is the voice of Jacob” (Gen. 27:22). When we cry out we are answered. — [Midrash Aggadah . See also Midrash Tanchuma Beshallach 9]

an angel.

This refers to Moses. From here [we derive] that the prophets are called “angels,” and it says, “They mocked the angels of God” (II Chron. 36:16). - [Midrash Tanchuma Vayikra 1, Lev. Rabbah 1:1]

Please let us pass through your land.

You have no right to contest the inheritance of the Land of Israel, since you did not pay the debt. Help us a little, and let us pass through your land. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

nor will we drink well water.

He should have said, “water from cisterns.” However, Moses said, “Though we have manna to eat and a well from which to drink, we will not drink from it, but we will buy food and drink from you, for your benefit.” From here [we learn] that even if a guest has his own provisions, he should buy from the shopkeeper [or householder] to benefit his host. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

We will walk along the king’s road.

We will muzzle our animals so they should not turn to either side to eat. — [Midrash Tanchuma Chukath 12, Num. Rabbah 19:15]

lest I go out towards you with the sword.

You pride yourselves with the ‘voice’ your father bequeathed you, and declare, “We cried out to the Lord, and He heard our voice” (verse 16). But we will go out against you with what my father bequeathed me: “You shall live by the sword” (Gen. 27:40) - [Midrash Tanchuma Beshallach 9]

It is really nothing.

There is nothing to harm you.

and with a strong hand.

With our grandfather’s promise: “the hands are the hands of Esau” (Gen. 27:22). - [Midrash Aggadah]

the entire congregation.

All were perfect, ready to enter the Land. There was not among them even one of those upon whom the decree had been pronounced, for all those destined to die in the desert had already perished, and these were of those about whom it is written, “you… are all alive this day” (Deut. 4:4). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]

Mount Hor.

A mountain atop a mountain, [appearing like] a small apple atop of a big apple. Although the cloud went in front of them and leveled out mountains, 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. — [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]

on the border of the land of Edom.

This teaches that because they associated themselves in a close relationship with the wicked Esau, a breach was made in their accomplishments, and they lost this righteous man. Similarly, the prophet said to Jehoshaphat, “When you joined up with Ahaziahu, God has breached your accomplishments” (II Chron. 20: 37). - [Midrash Tanchuma Chukath 14, Num. Rabbah 19:16]

Take Aaron.

with words of solace; say to him, “You are fortunate that you can see your crown given over to your son, something I do not merit.” - [Midrash Tanchuma Chukath 17, Num. Rabbah 19:19]

his garments.

He dressed him in the garments of kehunah gedolah and then stripped him of them, to give them to his son in his presence. He told him, “Enter the cave,” and he entered. He saw a ready made bed, and a lighted candle. He told him, “Get up onto the bed,” and he got up. “Stretch out your hands,” and he stretched them out. “Close your mouth,” and he closed it. “Shut your eyes,” and he shut them. At that moment Moses yearned for such a death. This is why it was said to him, “in the way Aaron your brother died” (Deut. 32:50)-a death that you desired. — [Tanchuma Buber p. 132, Sifrei Ha’azinu 49]

Moses did.

Although it was difficult for him, he did not hesitate. — [Midrash Tanchuma Chukath, Num. Rabbah 19:19]

The whole congregation saw.

When they saw Moses and Eleazar coming down, and Aaron did not come down, they said, “Where is Aaron?” He said to them, “He died.” They said, “Is it possible that the one who stood up against the angel and stopped the plague can be overpowered by the angel of death?” Whereupon Moses asked for mercy, and the ministering angels showed him to them, lying in the bed. They saw [him] and believed. — [Midrash Tanchuma Chukath 17, Num. Rabbah 19:20]

the entire house of Israel.

[both] the men and the women, for Aaron had pursued peace; he promoted love between disputing parties and between man and wife. — [Avoth d’Rabbi Nathan 12:4, Mid. Aggadah]

that [Aaron] had expired.

Heb. כִּי גָוַע אַהִרֹן. I say that the one who renders דְּהָא מִית, because [Aaron] had died, is in error, unless he also renders, וַיִּרְאוּ as וְאִתְחֲזִיאוּ, “they [the congregation] were seen” [in the sense of exposed], for our Rabbis’ statement that the word Heb. כִּי is used here in the sense of ‘because’ applies only according to the Midrash [which states] that the clouds of glory departed, and as R. Abahu said, “Do not read וַיִּרְאוּ, they saw, but וַיֵּרָאוּ, they were seen [exposed].” According to this explanation, ‘because’ is appropriate, since it gives the reason for what precedes it: Why were they exposed? Because Aaron had died [and the clouds had departed]. But, according to the Targum’s rendering, וַחֲזוֹ כָּל כְּנִשְׁתָּא, and the whole congregation saw, [the rendering of the word כִּי as] ‘because’ is inapplicable, only it has the meaning of אֲשֶׁר, ‘that’ which is a usage of the word אִי, for we find that אִם [its Hebrew equivalent] can mean ‘that,’ as in, “so that (וְאִם) why should I not be short of breath?” (Job 21:4). And there are many other instances [of the word אִם] in this sense, [as in] “that (אִם) his days are limited” (ibid. 14:5).

The Canaanite… heard.

He heard that Aaron had died and that the clouds of glory had departed… as is stated in [Tractate] Rosh Hashanah (3a). Amalek was always a chastising whip for Israel, ready at any time to mete out punishment. — [Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20]

who lived in the south.

This refers to Amalek, as it says, “The Amalekites dwell in the south land” (13:29). They changed their language to speak in the language of Canaan so that the Israelites would pray to the Holy One, blessed is He, to deliver the Canaanites into their hands, and [since] they were not Canaanites [their prayers would have no effect]. But Israel saw that they were dressed like Amalekites though they spoke in a Canaanite tongue. So they said, “We will pray generally [for success],” as it says, “If You deliver this people into my hand….” - [Midrash Aggadah, Yalkut Shimoni from Midrash Yelammedenu. Note that in these sources, the Amalekites changed their dress as well, and that version is found also in the Reggio edition of Rashi. The Yemenite manuscript, however, conforms with our reading. See Chavel fn. 87, Yosef Hallel, Leket Bahir fn. ד. See also Num. Rabbah 19:20.]

the route of the spies.

Heb. דֶּרֶךְ הָאֲתָרִים, the southern route, taken by the spies (הַתָּרִים), as it says, “They went up in the south” (13:22). Another interpretation: The route of the great guide [the ark] (הַתַּיָּר) which went ahead of them, as it says, “traveled three days ahead of them to seek for them a place to settle” (10:33). - [Midrash Tanchuma Chukkath 18, Num. Rabbah 19:20]

and took from them a captive.

It was only a single maidservant. — [Midrash Aggadah , Yalkut Shimoni from Midrash Yelammedenu]

I shall consecrate.

I shall consecrate their spoils to Heaven.

He destroyed them.

By execution.

and their cities.

He consecrated them to Heaven.

by way of the Red Sea.

Since Aaron had died, and this war had come upon them, they turned back to the Red Sea route, which is the route they returned to after the decree [because of the sin] of the spies had been issued against them, as it says, “and journey into the desert by way of the Red Sea” (Deut. 1:40). Here they went back seven stations, as it says, “The children of Israel journeyed from the wells of Benei Yaakan to Moserah; there Aaron died” (ibid. 10:6). Did he really die in Moserah? Did he not die at Mount Hor? However, there [in Moserah] they again mourned for him and eulogized him, as if he had died in their presence. Go and study the stations, and you will find that there were seven stations between Moserah and Mount Hor. — [Midrash Tanchuma Chukkath 18, Seder Olam ch. 9]

to circle the land of Edom.

since they did not allow them to pass through their land.

and the people became disheartened because of the way.

Because of the hardship of traveling, which was hard for them. They said, “Now we were so close to entering the Land, and we are turning back. So did our fathers turn back and remain for thirty-eight years, until today.” Therefore, they became disheartened by the hardship of traveling. In old French, encrote lor, or encrut lor, it discouraged them. It is, however, incorrect to say that the people became disheartened בַּדָּרֶךְ, meaning “while on the way,” without explaining what caused them to become disheartened, for whenever קִצּוּר נֶפֶשׁ [literally, shortness of spirit] is mentioned in Scripture, the cause of the discouragement is specified, as in, “I could not tolerate them (וַתִּקְצַר נַפְשִׁי בָּהֶם)” (Zech. 11:8), and as in, “He felt distressed because of the misery of Israel (וַתִּקְצַר נַפְשׁוֹ בַּעֲמַל יִשְׂרָאֵל)” (Jud. 10:16). Anything difficult for a person to bear is called קִצּוּר נֶפֶשׁ, like a person who is beset with trouble, and his mind is not composed enough to accept it. There is no place in his heart for the distress to settle. The thing causing the distress is described as ‘large’ since it is too large for him and weighs heavily on him, as in, “and their souls also loathed Me (בָּחֲלָה בִי)” (Zech. 11:8); they were too much for Me. [And also,] “And it is so great (וְיִגְאֶה) that you hunt me like a lion” (Job 10:16). In summary, the expression shortness of spirit (קִצּוּר נֶפֶשׁ) for a thing, means that it is intolerable, and the mind cannot bear it.

against God and against Moses.

They equated the servant with his Master. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:21]

Why have you brought us up.

Both of them [were considered] equal.

and we are disgusted.

Heb. וְנַפְשֵׁנוּ קָצָה. This too denotes intolerance and loathing.

with this rotten bread.

Since the manna was absorbed into their limbs [and not excreted from their bowels], they called it rotten (Mizrachi, or cursed, according to Gur Aryeh.) They said, “This manna will eventually swell up in our stomachs.” Is there any mortal who ingests but does not excrete?- [Yoma 75b, see Rashi there]

the venomous snakes.

Heb. הַנְּחָשִׁים הַשְּׂרָפִים, lit. the burning snakes, [so named] because they ‘burn’ a person with the venom of their fangs. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22]

and they bit the people.

Let the snake, which was smitten for speaking evil [to Eve] come and punish those who spread slander [about the manna]. Let the snake, for which all types of food taste the same, come and punish those ingrates, for whom one thing [the manna] changes into various tastes. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:22]

So Moses prayed.

From here [we learn] that someone who is asked to forgive, should not be so cruel so as not to forgive. — [Midrash Tanchuma Chukkath 19, Num. Rabbah 19:23]

on a pole.

Heb. עַל נֵס, on a post, perche in French. Similarly, “and like a flagpole (וְכַנֵּס) on a hill” (Isa. 30:17); “will I raise My standard (נִסִּי)” (ibid. 49:22); “raise a banner” (נֵס) (ibid. 13:2). Since it stands high, and serves as a signal and is to be seen, it is called נֵס (a sign).

whoever is bitten.

Even if a dog or a donkey bit him, he would suffer injury and steadily deteriorate, but a snake bite would kill quickly. That is why it says here [regarding other bites], “will look at it”-a mere glance. But regarding the snake bite it says “he would gaze”-“and whenever a snake bit [a man], he would gaze” (verse 9), for the snake bite would not heal unless one gazed at it [the copper snake] intently (Yer. R.H. 3:9). Our Rabbis said, Does a snake cause death or life? However, when Israel looked heavenward and subjected their hearts to their Father in heaven, they would be healed, but if not, they would waste away. — [R.H. 29a]

a copper snake.

He was not told to make it of copper, but Moses said, "The Holy One, blessed is He, called it a snake (נָחָשׁ), so I will make it of copper, (נְחשֶׁת), one term similar to the other term." — [Mid. Gen. Rabbah 19:31:8]

the wasteland passes.

Heb. בְּעִיֵּי הָעֲבָרִים. I do not know why they were called עִיּים, wastelands. The word עִי denotes a ruin; something swept aside with a broom. Only the letter ‘ayin’ in it belongs to the root; it derives from the word עִי “shovels” (Exod. 27:3), [and as in] וְיָעָה בָרָד, “and hail shall sweep away” (Isa. 28:17). - [Machbereth Menachem p. 135]

passes.

This was the route for those crossing Mount Nebo on the way to the Land of Canaan, which separates the land of Moab from the land of Amorites.

facing Moab toward the rising sun.

To the east of the land of Moab.

from the Amorite border.

Heb. מִגְּבֻל הָאֱמֹרִי, the boundary at the edge of their territory. Similarly, “the border of Moab (גְּבוּל מוֹאָב),” a term denoting an edge and an end.

on the other side of the Arnon.

They circled the southern and eastern [sides] of the land of Moab, until they came to the other side of the Arnon [river] in the middle of the Amorite territory, to the north of the land of Moab.

extending from the Amorite border.

A strip of Amorite territory protrudes from the Amorite border into Moabite territory [reaching] until Arnon, which is the Moabite border. The Israelites camped there, without entering the border of Moab, (for Arnon was the Moabite border, and they did not allow them to pass through their land. Even though Moses did not state this explicitly, Jephthah did explain it), as Jephthah said, “Also to the king of Moab he sent, but he was unwilling” (Jud. 11:17). Moses, however, alludes to it: “Just as the children of Esau who dwell in Seir, and the Moabites who dwell in Ar, did for me” (Deut. 2:29). [He meant to say:] Just as these [children of Esau] did not permit them to pass through their lands, but they circled around them, so did Moab too.

Concerning this it is told.

Concerning this encampment, and the miracles that happened there, “it is told in the account of the wars of the Lord”: when they relate the miracles that happened to our forefathers, they will relate: “What He gave….”

What He gave.

Heb. אֶת וָהֵב, like אֶת יָהֵב [which is the Aramaic root meaning to give]. Just as from [the root] יעד we say ועד so from יהב ‘to give’ [we get] והב, and the “vav” is [part of] the root. That is to say, what He gave (יהב) them and wrought many miracles at the Red Sea. — [Onkelos]

and the streams of Arnon.

Just as we recount the miracles of the Red Sea, so should we recount the miracles that happened at the streams of Arnon, for here too, many great miracles were performed. What were those miracles?…- [Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

The spilling of the streams.

The Aramaic translation of שֶׁפֶךְ, “spilling,” is אֶשֶׁד -the spilling of the streams, for [there] the blood of the Amorites who were hidden there was spilled. The mountains were high and the gorge deep and narrow, and the mountains were so close to each other, that a man standing on the mountain on one side [of the gorge] could speak to his fellow standing on the mountain on the other side. A road passed along [the floor of] the gorge. The Amorites said, “When the Israelites enter the land by passing through the gorge, we will come out of the caves in the mountains above them and kill them with arrows and stones shot from catapults.” There were clefts in the rock on the Moabite side [of the canyon], and directly opposite those clefts, on the mountain on the Amorite side, there were protrusions, [appearing] like horns and breasts. When the Israelites prepared to pass through, the mountain of the Land of Israel trembled, like a maidservant going out to greet her mistress, and moved toward the mountain of Moab. Then those breastlike protrusions entered the clefts, killing them [the Amorites]. This is the meaning of, “that turned to settle at Ar.” The mountain swung from its place and moved toward the side of the Moabite border, and attached itself to it. Thus, “[it] leaned on the border of Moab.” - [Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

From there to the well.

From there the flow [of blood] came to the well. How? The Holy One, blessed is He, said, “Who will inform My children of these miracles?” The proverb goes, “If you give a child bread, inform his mother” (Shab. 10b). After they passed through, the mountains returned to their places, and the well descended into the stream, and brought up the blood of the slain, their arms, and their limbs, and carried them around the camp. The Israelites saw them and sang a song. — [Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

Ascend, O well.

from the stream, and bring up what you are to bring up. How do we know that the well informed them? For it says, “From there… the well.” Was it [really] from there? Was not [the well] with them since the beginning of the forty years? However, it descended to proclaim the miracles. Similarly, “Then Israel sang this song,” was said at the end of forty [years], but the well was given to them at the beginning of the forty [years]. Why was it [the song] written here [instead of earlier]? Because the subject [of the song] is explained in connection to what precedes it in the above text. — [Midrash Tanchuma Chukkath 20, Num. Rabbah 19:25]

A well dug out.

this is the well dug out by princes, Moses and Aaron. — [See Mid. Lekach Tov, Mid. Hagadol, Mid. Aggadah]

with their staffs.

Heb. בְּמִשְׁעֲנֹתָם, with the staff [upon which the Explicit Name was engraved (Reggio edition)]. — [See Targum Jonathan, Exod. 4:20]

from the desert.

it was given to them [as a gift]. — [Onkelos]

From the gift, to the streams.

As the Targum renders it [since it was given to them, it descended with them to the streams].

From the heights to the valley in the field of Moab.

For there Moses died and the well ceased. Another interpretation: A well dug out by princes - When they encamped each tribal chieftain took his staff and drew it toward his division and his camp. The waters of the well were drawn after that mark, and came in front of the camping place of each tribe - [Midrash Tanchuma Chukkath 21, Num. Rabbah 19:25].

through the lawgiver.

Through Moses, who was called lawgiver, as it says, “for there the portion of the lawgiver is concealed” (Deut. 33:21). But why is Moses not explicitly mentioned in this song? Because he was smitten through the well. And because Moses’ name is not mentioned, the Name of the Holy One, blessed is He, is not mentioned. This can 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 am not going.” - [Midrash Tanchuma Chukkath 21, Num. Rabbah 19:26]

at the top of the peak.

Heb. רֹאשׁ הַפִּסְגָּה, as the Targum [Onkelos] renders,“the top of the height.”

the peak.

Heb. פִּסְגָּה, a term denoting height. Similarly, פַּסְּגוּ אַרְמְנוֹתֶיהָ (Ps. 48:14), raise high its palaces.

that overlooks.

That peak [overlooks] a place called Jeshimon, a word which describes a desert, which is a desolate place (שָׁמֵם). Another interpretation: The well can be seen from the Jeshimon, for the well was hidden in the Sea of Tiberias [Kinnereth], and anyone standing on the wastelands [above the sea] can look down and see a kind of sieve in the sea, and that is the well. In this manner R. Tanchuma explained it. — [Midrash Tanchuma Chukkath 21, Num. Rabbah 19:25]

Israel sent messengers.

Elsewhere, the sending [of messengers] is ascribed to Moses, as it says, “So I sent messengers from the desert of Kedemoth” (Deut. 2:26). Similarly, “Moses sent messengers to the king of Edom…” (above. 20: 14), but concerning Jephthah it says, “Israel sent messengers to the king of Edom…” (Jud. 11:17). These verses supplement each other; one holds back [information by not informing us who authorized the sending of the messengers] and the other reveals [that Moses sent them]. Moses is Israel, and Israel is Moses, to teach you that the leader of the generation is equal to the entire generation, because the leader is everything. — [Midrash Tanchuma Chukkath 23, Num. Rabbah 19:28]

Let me pass through your land.

Even though they were not commanded to offer them peace, they nevertheless sought peace from them. — [Midrash Tanchuma Chukkath 22, Num. Rabbah 19:27]

But Sihon did not permit.

Since all the Canaanite kings paid him tribute for protecting them against marauding armies, when Israel said to him, “Let me pass through your land,” he said to them, “My very presence is only to protect them from you, so how can you suggest such a thing?” - [Midrash Tanchuma Chukkath 23, Num. Rabbah 19:29]

went out… toward Israel.

Had Heshbon been full of gnats, no creature could have conquered it, and had Sihon been [living in] a weak village, no man could have conquered it. How much more so [was it invincible] since he [Sihon] was in Heshbon. The Holy One, blessed is He, said, “Why should I trouble My children to besiege every city?” He gave all the warriors the idea to leave the cities, and they all gathered in one place, where they were slain. From there Israel proceeded to the cities, where there met with no opposition, since only women and children were [left] there. — [Midrash Tanchuma Chukkath 23, Num. Rabbah 19:29]

for…strong.

What was its strength? The warning of the Holy One, blessed is He, Who said to them [Israel], “neither distress them [Ammon]” (Deut. 2:19). - [Mid. Aggadah]

its villages.

Heb. בְּנֹתֶיהָ, lit. her daughters, the villages near it.

and he had fought.

Why was it necessary to write this? For it says, “Do not distress the Moabites” (Deut. 2:9), and Heshbon belonged to Moab, Scripture writes that Sihon had taken it from them, and through him it was made permissible for Israel. — [Chul. 60b]

from his possession.

Heb. מִיָּדוֹ, lit. from his hand, [meaning] from his possession. — [B.M. 56b]

Concerning this.

Concerning that war, which Sihon waged against Moab.

those who speak in parables say.

[This refers to] Balaam, about whom it says, “He took up his parable” (23:7).

those who tell parables.

Balaam and [his father] Beor. They said…. — [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30]

Come to Heshbon.

because Sihon could not conquer it. So he went and hired Balaam to curse it. This is what Balak [meant when he] said to him, “For I know that whoever you bless is blessed” (22:6). - [Midrash Tanchuma Chukkath 24, Balak 4, Num. Rabbah 19:30, 20:7, Mid. Aggadah]

built and established.

Heshbon under the name of Sihon, to be his city.

For a fire went forth from Heshbon.

After Sihon had conquered it.

it consumed Ar of Moab.

The name of that country was called Ar in Hebrew, and Lechayath in Aramaic. — [Onkelos]

Ar of Moab.

Heb. עָר מוֹאָב, Ar, which belonged to Moab. — [Onkelos]

Woe is to you, Moab.

[Meaning] that they cursed Moab that it be delivered into his hand. — [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30]

Chemosh.

The name of Moab’s god. — [I Kings 11:7]

He has given over.

The one who has given over his sons, that is, [not his own sons but] the sons of Moab.

refugees.

who flee and escape the sword, and his daughters into captivity, etc.

Their kingdom.

Heb. וַנִּירָם, their kingdom.

is destroyed from Heshbon, it has been removed from Dibon.

The kingdom and dominion that Moab had over Heshbon terminated from there. Similarly, עַד דִּיבֹן -the Targum of סַר ‘removed’ is עַד, that is to say, the kingdom was removed from Dibon. [The word] נִיר is a term denoting kingship and dominion [resulting from] the rule of man, as in “so that there be dominion for David My servant” (I Kings 11:36). - [Onkelos]

we laid them waste.

Heb. וַנַּשִּׁים. The [letter] Heb. שׁ is punctuated with a dagesh [thus indicating a missing “mem,”], denoting ‘waste’ Heb. (שְׁמָמָה). Thus say those who tell parables: וַנַּשִּׁים אוֹתָם עַד נֹפַח, “we laid them waste as far as Nophah.”

Moses sent [men] to spy out Jaazer.

The spies captured it. They said, We shall not do like the first group. We have [such] confidence in the power of Moses’ prayer that we are able to do battle. — [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:31]

Do not fear him.

Moses was afraid to fight [against him] lest the merit of Abraham advocate for him, as it says, “The refugee came” (Gen. 14:13) -this was Og who had escaped from the Rephaim, who were smitten by Chedorlaomer and his allies at Ashteroth Karnaim, as it says, “only Og, the king of Bashan, was left of the remnant of the Rephaim” (Deut. 3:11). - [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:32]

They smote him.

Moses slew him, as it says in [Tractate] Berachoth, in [the chapter beginning] Haroeh (54b): He uprooted a mountain of three parasangs [intending to throw it at the Israelites and crush them]….

Balak… saw all that Israel had done to the Amorites.

He said, “These two kings whom we relied on could not resist them; we certainly cannot.” Consequently, “Moab became terrified.” - [Mid. Tanchuma Balak 2, Num. Rabbah 20:2]

[Moab] became terrified.

[Heb. וַיָּגָר is] a term denoting dread, as in, “Fear (גּוּרוּ) for yourselves” (Job 19:29). - [Machbereth Menachem p. 59, third def.]

Moab became disgusted.

They became disgusted with their own lives, as in “I am disgusted (קַצְתִּי) with my life” (Gen. 27:46). This is an abbreviated verse.

to the elders of Midian.

But did they not always hate each other, as it says, “who defeated Midian in the field of Moab” (Gen. 36:35), when Midian came against Moab in battle? However, because of their mutual fear of Israel they made peace with each other. And what did Moab see to take counsel with Midian? Since they saw that Israel was supernaturally victorious [in their battles], they said, “The leader of these [people] was raised in Midian. Let us ask them what his character is.” They told them, “His strength is solely in his mouth.” They said, “We too will come against them with a man whose strength is in his mouth.” - [Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

as the ox eats up.

Whatever the ox has eaten up no longer contains blessing [because the ox uproots the plants it eats (Da’ath Zekenim)]. — [Mid. Tanchuma Balak 3, Num. Rabbah 20:4]

at that time.

He was not entitled to the monarchy. He was one of the Midianite nobles [according to some: of the nobles of Sihon (Josh. 13:21)], and when Sihon died, they appointed him over them on a temporary basis. — [Mid. Tanchuma Balak 4, Num. Rabbah 20:4]

to Pethor.

Heb. פְּתוֹרָה, like this money changer, to whom everyone rushes coins, so did all the kings rush their letters to him [asking him for advice]. [In Aramaic, פְּתוֹרָא means table, denoting the counter over which currency transactions take place. This is synonymous with the Hebrew שֻׁלְחָן, table.Thus, a money changer is שֻלְחָנִי]. According to the simple meaning of the verse, it [Pethor] is a place-name. — [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

the land of his people.

[I.e.,] Balak’s [people]. He came from there. This one [Balaam] prophesied, telling him, “You are destined to rule.” If you ask, “Why did God bestow His Shechinah on a wicked gentile?” [The answer is] so the nations should not have an excuse to say, “Had we had prophets we would have repented.” So He assigned them prophets, but they breached the [morally] accepted barrier, for at first they had refrained from immorality, but he [Balaam] advised them to offer themselves freely for prostitution. — [Mid. Tanchuma Balak 1, Num. Rabbah 20:1]

to call for him.

This invitation was for him, [i.e.,] for his benefit, for he promised him a large sum of money. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

A people has come out of Egypt.

And should you ask,“How does it harm you?”

“behold, they have covered the ‘eye’ of the land”.

Sihon and Og, who were our guardians-they attacked them and killed them. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

and they are stationed opposite me.

Heb. מִמֻּלִי. It [the word מִמֻּלִי] is spelled defectively [lacking a 'vav’]; they are close by, ready to cut me down, as in “for I will cut them down (אֲמִילֵם)” (Ps. 118:10). - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

Perhaps I will be able to wage war against them.

Heb. נַכֶּה. I with my nation will wage war against them [hence the first person plural form of נַכֶּה]. Another interpretation: It נַכֶּה is a mishnaic term, as in, “he deducts (מְנַכֶּה) from the price for him” (B.M. 105b) [so the meaning here is,] to diminish them somewhat. — [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

for I know.

through the war of Sihon [against Moab] you helped him defeat Moab. - [Mid. Tanchuma Balak 4, Num. Rabbah 20:7]

with magic charms in their hands.

All types of charms, so he could not say, “I don’t have my tools with me.” Another interpretation: The elders of Midian took this omen (קֶסֶם) with them, saying, “If he comes with us this time, there is something to him, but if he pushes us off, he is useless.” Thus, when he said to them, “Lodge here for the night” (verse 8), they said, “He is hopeless” ; so they left him and went away, as it says, “The Moabite nobles stayed with Balaam” (ibid.), but the Midianite elders left. — [Mid. Tanchuma Balak 5, Num. Rabbah 20:8]

Lodge here for the night.

The Divine Spirit rested on him only at night, and the same applied to all gentile prophets. So it was with Laban, [God came to him] in a dream at night, as it says, “God came to Laban the Aramite in a dream at night” (Gen. 31:24), like a man going to his concubine in secret. — [Mid. Lev. Rabbah 1:13]

when the Lord speaks to me.

If He advises me to go with people like you, I will go with you. But perhaps it is beneath His dignity to allow me to go with anyone but higher ranking nobles than you.

stayed.

Heb. וַיֵּשְׁבוּ, a term denoting remaining. - [Onkelos]

Who are these men with you.

It came to delude him. [Rashi means: “the ways of the Lord are straight, and the righteous shall walk in them, and the rebellious shall stumble on them” (Hosea 14:10). By asking, “Who are these men with you,” God meant to enter into a conversation with him, as Rashi states in the section Bereishith (3:9) on the word, “Where are you?” But it came to Balaam to delude him, for he erred.] He [Balaam] said, “Sometimes, not everything is revealed before Him, for He is not always omniscient. I will find a time when I am able to curse, and He will not realize it.”- [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

Balak the son of Zippor etc..

Although I am not important in Your eyes, I am considered important in the eyes of the kings. — [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

curse... for me.

Heb. קָבָה לּי. [This expression used by Balaam] is stronger than אָרָה לּי [used by Balak in verse 6], for it specifies and details [the curse]- [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

and drive them out.

of the world. Balak said only, “and I will drive them out of the land” (verse 6). [His intention was:] I want only to get them away from me, but Balaam hated them more than Balak did. — [Mid. Tanchuma Balak 5, Num. Rabbah 20:9]

You shall not go with them.

He said to Him, “If so, I will curse them in my place.” He replied to him, “You shall not curse the people.” He said, “If so, I will bless them.” He replied, “They do not need your blessing, ‘for they are blessed.’ ” As the saying goes, “We say to the wasp (Other editions: the bee), ‘Neither your honey, nor your sting.’ ” - [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

to go with you.

Only with greater nobles than you. This shows us that he was conceited and unwilling to reveal that he was under the control of the Omnipresent except in an arrogant manner. Therefore, “But Balak sent… again…” (verse 15) - [Mid. Tanchuma Balak 6, Balak Num. Rabbah 20:10]

For I will honor you greatly.

I will give you more than you have ever received in the past. — [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

a house full of silver and gold.

This shows us that he was greedy and coveted other people’s money. He said, “He ought to give me all his silver and gold, since he has to hire many armies, and even then, it is questionable whether he will be victorious or not, whereas I will certainly succeed.”- [Mid. Tanchuma Balak; Num. Rabbah 20:10]

I cannot… transgress.

He unwillingly admitted that he was under the control of others. Here he prophesied that he could not annul the blessings with which the patriarchs had been blessed by the mouth of the Divine Presence. — [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

you too.

His mouth tripped him up [into telling them the truth]: You too, will end up leaving disappointed like the first group. — [Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

what [the Lord] will continue.

He will not change His mind from a blessing to a curse, but if only He does not continue to bless [them]! Here he prophesied that He [God] would add to their blessings through him. — [See Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

If these men have come to call for you.

If the calling is for you, and you expect payment for it, arise and go with them.

but.

In spite of yourself, “the word I speak to you-that you shall do.” Nevertheless, “Balaam went.” He said, "Perhaps I can persuade Him and He will consent [to my cursing them]."

saddled his she-donkey.

From here [we learn] that hate causes a disregard for the standard [of dignified conduct], for he saddled it himself. The Holy One, blessed is He, said, “Wicked one, their father Abraham has already preceded you, as it says, 'Abraham arose in the morning and saddled his donkey’” (Gen. 22:3). - [Mid. Tanchuma Balak 8, Num. Rabbah 20:12]

with the Moabite dignitaries.

His intent was the same as theirs. — [Mid. Tanchuma Balak 8, Num. Rabbah 20:12]

because he was going.

He saw that this was considered evil by the Omnipresent, yet he longed to go.

to thwart him.

It was an angel of mercy [as the Name vuvh denotes the attribute of mercy], and he wanted to prevent him from sinning, for should he sin, he would perish. — [Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

and his two servants were with him.

From here we learn that a distinguished person who embarks on a journey should take two people with him to attend him, and then they can attend each other [so that when one is occupied, the other takes his place]. — [Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

The she-donkey saw.

But he [Balaam] did not see, for God permitted a beast to perceive more than a man. Since he [man] possesses intelligence, he would become insane if he saw demons.

with his sword drawn in his hand.

He said, “This wicked man has forsaken the tools of his own art, for the weapon of the heathen nations is the sword, and he is coming against them with [the power of] his mouth, which is their specialty. I too, will take hold of his (art) and accost him with his own art.” This indeed was his fate [as it says], “and Balaam the son of Beor they slew with the sword” (31:8). - [Mid. Tanchuma Balak 8, Num. Rabbah 20:13]

in a path.

Heb. בְּמִשְׁעוֹל, as the Targum [Onkelos] renders, בִּשְׁבִיל, in a path. Similarly, “if the dust of Samaria will suffice for the soles (לִשְׁעָלִים)” (I Kings 20:10) -the dust that sticks to the soles of the feet while walking. Similarly, “Who measured the waters with his step (בְּשָׁעֳלוֹ)?” (Isa. 40:12) -with his feet and with his step [as one measures by pacing].

with a fence on either side.

Heb. גָּדֵר. Unless specified otherwise, גָּדֵר refers to one made of stone.

She was pressed.

וַתִּלָּחֵץ. [The ‘ niphal’ form denotes] she herself.

She pressed.

וַתִּלְחַץ. [The ‘kal’ form denotes that she pressed] something else, namely, Balaam’s leg.

The angel of the Lord continued going ahead.

He continued further ahead of him, [that is,] to be before him in another spot, as in, “he [Jacob] went ahead (עָבַר) of them” (Gen. 33:3). The Midrash Aggadah in Tanchuma (8) [asks]: What made him stop in three places? For he [the angel] showed him [Balaam] symbols alluding to the patriarchs.

these three times.

He hinted to him, You seek to uproot a nation which celebrates three festivals (שָׁלשׁ רְגָלִים) in a year?- [Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

you have humiliated.

Heb. הִתְעַלַּלְתָּ. As the Targum [Onkelos] renders it, a term denoting shame and disgrace.

If I had a sword in my hand.

This matter made him greatly contemptible in the eyes of the dignitaries. This man was going to kill an entire nation with his mouth, yet for this she-donkey he needed weapons!- [Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

Have I become accustomed.

Heb. הַהַסְכֵּן הִסְכַּנְתִּי. As the Targum [Onkelos] renders [lit., have I learned to do this?]. Similarly, “Does man learn (יִסְכָּן) for God?” (Job 22:2). Our Rabbis, however, expounded this verse in the Talmud: They [the Moabite dignitaries] said to him, “Why aren’t you riding on a horse?” He [Balaam] said to them, “I sent it out to pasture.” [Immediately, the she-donkey retorted, “Am I not your she-donkey?” He said to her, “Just for bearing burdens.” She retorted, “on which you have ridden.” He said to her, “Only on occasion.” She retorted, “since you first started until now, and not only that but I provide you with riding by day, and with intimacy at night, (interpreting Heb. הַהַסְכֵּן הִסְכַּנְתִּי as ”I heated you up,") as is stated in Tractate Avodah Zarah [4b].

for the one embarking on the journey has hastened against me.

Heb. יָרַט. Our Rabbis, the Sages of the Mishnah, expounded this word (יָרַט) as an acronym [of the words] יָרְאָה רָאֲתָה נָטְתָה, “She feared, she saw, she turned aside” (Shab. 105a), because the course you took is contrary to me, that is to say, you [made this journey] to make me vengeful and provoke me. According to the literal meaning [it means חָרֵד], “because the journey was hurried against me.” The term יָרַט is cognate with רָטַט, rapid movement, [meaning,] for I saw that the one embarking on the journey [Balaam] has hastened and hurried on his way, in order to anger me and provoke me. The verse is elliptical [as it should read בַּעַל הַדֶּרֶך‏ֶ, the one embarking on the journey]. Similar is וַתְּכַל דָּוִד “David longed” (II Sam. 13:39), which means וַתְּכַל נֶפֶשׁ דָּוִד, “David’s soul longed,” [as is apparent from the feminine prefix of the verb וַתְּכַל. Another interpretation: [The term] יָרַט denotes desire. Similar is, “through the wicked He placates me (יִרְטֵנִי)” (Job 16:11); He appeases me and comforts me through the wicked, who do nothing but provoke me. [Hence, the verse is rendered: the one who embarked on the journey desired to provoke me.] - [Machbereth Menachem p. 163]

Had she not turned.

Heb. אוּלַי, like לוּלֵא ‘if not.’ Sometimes אוּלַי is used in the sense of לוּלֵא.

I would also have killed you.

Heb. גַּם אֹתְכָה הָרַגְתִּי, I would have killed you also. This is a transposed verse, like גַּם הָרַגְתִּי אֹתְךָ‏, I would also have killed you, meaning to say: Not only would the delay have befallen you through me but even [your] death.

and spared her.

But now, since she spoke and rebuked you, and you could not withstand her rebuke, as it is written, “He said, No,” therefore, I have killed her, so that [people] should not say, “This is the one that silenced Balaam with her rebuke, and he could not respond,” for the Omnipresent shows regard for human dignity. Similarly, “you shall kill the woman and the animal [through which the sin was committed]” (Lev. 20:16), and, “you shall kill the animal” (ibid. 20:15) - [Mid. Tanchuma Balak 9, Num. Rabbah 20:14]

for I did not know.

This too is a [mark of] disgrace for him, but he was forced to concede, for [earlier] he had boasted that he was aware of the thoughts of the Most High, but now his mouth professed, “I did not know.” - [Mid. Tanchuma Balak 9]

if it displeases you, I will return.

This reply was a challenge against the Omnipresent. He [Balaam] said to him, “He [God] Himself commanded me to go, yet you, an angel, annul His words. This is His custom: He says one thing and an angel retracts it. He said to Abraham, ”Take now your son“ (Gen. 22:2), and through an angel He annulled His words. I, too; if it displeases you, I will have to return.”- [Mid. Tanchuma Balak 10, Num. Rabbah 20:15]

Go with these men.

A man is led along the path he wishes to follow. — [Mak. 10b]

(Go with the men.

For your portion is with them, and you are destined to perish from the world. — [Mak. 10b])

but.

Against your will, “the word I will speak [to you-that you shall speak.”

with Balak’s dignitaries.

He was glad to curse them as much as they were. — [Mid. Tanchuma Balak 10, Num. Rabbah 20:15]

Balak heard.

He sent messengers ahead to inform him. — [Mid. Tanchuma Balak 10, Num. Rabbah 20:16]

to the city of Moab.

Its capital, its most important city, as if to say, “Look what these [people] are trying to uproot!” - [Mid. Tanchuma Balak 10, Num. Rabbah 15]

Am I indeed incapable of honoring you?.

He prophesied that in the end he would leave him in disgrace. — [Mid. Tanchuma Balak 10, Num. Rabbah 20:16]

Kiryath Huzoth.

A city full of markets, with men, women and children in its streets, as if to say, see, and have pity, so that all these people are not annihilated. — [Mid. Tanchuma Balak 11, Num. Rabbah 20:17]

cattle and sheep.

A small number, only one bull and one sheep. — [Mid. Tanchuma Balak 11, Num. Rabbah 20:17]

Bamoth Baal.

As the Targum [Onkelos] understands it: “to the heights of his deity,” [Baal being] the name of a deity.

Perhaps the Lord will happen to appear to me.

He is not accustomed to speak to me by day.

and he went alone.

Heb. שֶׁפִי, as the Targum [Onkelos] renders: “alone.” The term denotes ease and quietness, that he was accompanied by nothing but silence.

[God] chanced upon.

Heb. וַיִּקָּר, an expression denoting [a] casual [meeting or occurrence], and it denotes something shameful, an expression [used for] the uncleanness caused by seminal emission קֶרִי, as if to say, [God appeared to him] with reluctance and with contempt. He would never have appeared to him by day, but He wanted to show His love for Israel. — [Gen. Rabbah 52:5]

the seven altars.

“I prepared seven altars” is not written here, but “ the seven altars.” He said to Him, “Their patriarchs built seven altars before You, and I have prepared [seven] corresponding to them all.” Abraham built four-“There he built an altar to the Lord Who appeared to him” (Gen. 12:7); “Abraham moved from there to the mountain… [and built an altar there]” (ibid. 8); “Abraham pitched his tent [and built an altar there]” (ibid. 13:18), and one on Mount Moriah (ibid. 22:9). Isaac built one-“He built an altar there” (ibid. 26:25), and Jacob built two-one in Shechem (ibid. 33:20) and one in Beth El (ibid. 35:7). - [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

and I offered up a bull and a ram on [each] altar.

whereas Abraham offered up only a ram. - [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18]

Come, curse Jacob for me and come invoke wrath against Israel.

He told him to curse them with [their] two names, for perhaps one of them was not [their] distinctive [one].

How can I curse whom God has not cursed.

Even when they deserved to be cursed, they were not cursed, [namely,] when their father [Jacob] recalled their iniquity, [by saying,] “for in their wrath they killed a man” (Gen. 49:6), he cursed only their wrath, as it says, “Cursed be their wrath” (ibid. 7). When their father [Jacob] came in deceit to his father [Isaac], he deserved to be cursed. But what does it say there? “He, too, shall be blessed” (ibid. 27:33). Regarding those who blessed, it says, “These shall stand to bless the people” (Deut. 27:12). However, regarding those who cursed, it does not say, “These shall stand to curse the people” but, “These shall stand for the curse” (ibid. 13), for He [God] did not want to mention the word ‘curse’ in reference to them [the people]. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

If the Lord has not been angered.

I myself am powerless, except that I can determine the precise moment when God becomes angry, and He has not become angry all these days since I have come to you. This is the meaning of the statement, “O my people, remember now what he [Balak king of Moab] planned… and what Balaam… answered him… may you recognize the righteous deeds of the Lord” (Mic. 6:5). - [Ber. 7a, Sanh.. 105b, A.Z. 4b]

For from its beginning, I see them as mountain peaks.

I look at their origins and the beginning of their roots, and I see them established and powerful, like these mountains and hills, because of their patriarchs and matriarchs. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

It is a nation that will dwell alone.

This is [the legacy] their forefathers gained for them-to dwell alone, as the Targum [Onkelos] renders it [it is a nation that is alone destined to inherit the world].

and will not be reckoned among the nations.

As Targum [Onkelos] paraphrases, they will not perish along with the other nations, for it says, “for I shall make an end of all the nations…” (Jer. 30:11); they will not be reckoned with the rest. Another interpretation: When they rejoice, no other nation rejoices with them, as it says, “God alone will guide them [to future happiness]” (Deut. 32:12). And when the nations prosper, they will receive a share with each one of them, but it will not be deducted from their account, and this is the meaning of, “and will not be reckoned among the nations.” - [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

Who can count the dust of Jacob.

As the Targum [Onkelos] renders, “the children of the house of Jacob, [concerning whom it was stated, 'they shall be as many as the dust of the earth, or one] of the four camps” - [referring to] the four divisions. Another interpretation: The dust of Jacob-The number of mitzvoth they fulfill with dust are innumerable: “You shall not plow with an ox and a donkey [together]” (Deut. 22:10); “You shall not sow your field with a mixture of seeds” (Lev. 19:19), the ashes of the red cow (19:19), the dust used for a woman suspected of infidelity, and others similar to these. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

or the number of the seed of.

[The word רֹבַע denotes] their copulations; the seed which issues from sexual intercourse. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19]

May my soul die the death of the upright.

Among them.

curse them for me.

Heb. וְקָבְנוֹ לִי. This term is in the imperative: Curse them for me!

the field of the lookouts.

There was a high spot from where a lookout stands on guard in case an army approaches the city.

to the peak of the mountain.

Balaam was not as great a diviner as Balak. Balak foresaw that a breach was destined to break into Israel from there, and indeed, Moses died there. He thought that the curse could take effect upon them there, and [he thought,] “This is the breach that I see.” - [Mid. Tanchuma Balak 13, Num. Rabbah 20:19]

I will be chanced on here.

By the Holy One, blessed is He.

I will be chanced on.

Heb. אקָּרֶה in the passive form.

and placed something into his mouth.

What is meant by this placing? What would Scripture had lacked had it [simply] said, “Return to Balak and so shall you speak”? However, when he [Balaam] heard that he was not permitted to curse, he said, “Why should I return to Balak to upset him?” So the Holy One, blessed is He, put a bridle and a bit into his mouth, [so to speak,] as a man goads his beast with a bit to lead it wherever he wants. He [God] said to him, You shall return to Balak against your will. — [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

and the Moabite dignitaries were with him.

Above (verse 6) it says, “all the Moabite dignitaries.” However, since they saw that there was no hope, some of them left, and only some of them remained. — [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

What did the Lord speak?.

This is an expression denoting derision, as if to say, You are not your own master. — [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

Arise, Balak.

Since he saw that he was mocking him, he intended to taunt him, “Stand on your feet; you have no right to sit, for I have been sent to you as an emissary of the Omnipresent!” - [Mid. Tanchuma Balak 13, Num. Rabbah 20:20]

son of Zippor.

Heb. בְּנו ֹצִפֹּר. This [use of the ‘vav’ as a suffix to denote the construct form] is biblical style, as in, “beasts (חַיְתוֹ) of the forest” (Ps. 104:20); “beasts (וְחַיְתוֹ) of the earth” (Gen. 1:24); “to a spring (לְמַעְיְנוֹ) of water” (Ps. 114:8).

God is not a man that He should lie.

He has already promised them to bring them to and give them possession of the land of the seven nations, and you expect to kill them in the desert?- [See Mid. Tanchuma Mass’ei 7, Num. Rabbah 23:8]

Would He say….

Heb. הַהוּא. This is in the form of a question. And the Targum [Onkelos] renders, “who later relent.” They reconsider and change their minds.

I have received [instruction] to bless.

You ask me, What did God speak? [My answer is] I received from Him [instruction] to bless them.

and He has blessed, and I cannot retract it.

He has blessed them, and I will not retract His blessing.

and He has blessed.

Heb. וּבֵרֵךְ‏, like ‏וּבִרֵךְ. This is the rule of the letter ‘reish’ as in אוֹיֵב חֵרֵף (Ps. 74:18), like חִרֵף and similarly, וּבֹצֵע בֵּרֵךְ‏ (ibid. 10:3)-one who praises and blesses the thief, saying, “Do not be afraid because you will not be punished; you will be all right,” angers the Holy One, blessed is He. But one cannot say that ‏ וּבֵרֵךְ is a noun, for if so, it would be punctuated with a short ‘pathach’ [’segol’] and the accent would be on the first syllable וּבֵרֶךְ‏. However, since it is a verb in the active form, it is punctuated with a short ‘kamatz’ [’tzeireh’], and the accent is on the last syllable.

He does not look at evil in Jacob.

According to the Targum [Onkelos it means: I have looked. There are no idol worshippers in Jacob]. Another interpretation: Its literal meaning can be expounded beautifully. The Holy One, blessed is He, does not look at evil in Jacob. When they transgress His word, He does not deal punctiliously with them to scrutinize their wicked deeds and their iniquity in violation of His law. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

perversity.

Heb. עָמָל connotes transgression, as in “conceives mischief (עָמָל)” (Ps. 7:15) [and as in] “For You look at mischief (עָמָל) and provocation” (ibid. 10:14), since a transgression is distressing for the Omnipresent [and עָמָל primarily means hardship and toil].

the Lord, his God, is with him.

Even if they anger Him and rebel against Him, He does not move from their midst.

and he has the King’s friendship.

וּתְרוּעַת, an expression denoting love and friendship, as in, “the friend of (רֵעֶה) David” (II Sam. 15:37), and in “and has given her to his companion (לְמֵרֵעֵהוּ)” (Jud. 15:6). Similarly, Onkelos renders, “the Presence of their King is among them.”

God has brought them out of Egypt.

You said, “Behold the people coming out of Egypt” (22:11). They did not come out by themselves, but God brought them out. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

with the strength of His loftiness.

Heb. כְּתוֹעֲפֹת רְאֵם, in accordance with the power of His loftiness (רוּם) and height. Similarly, “and… abundant silver (תּוֹעָפוֹת)” (Job 22:25); they are terms denoting strength. I maintain that it תּוֹעֲפוֹת is a term cognate with [a similar word in the phrase] “and let the birds fly (יְעוֹפֵף)” (Gen. 1:20) [which denotes] something flying to lofty heights, expressing great power. Thus, כְּתוֹעֲפֹת רְאֵם means flying high. Another interpretation: כְּתוֹעֲפֹת רְאֵם means the power of 're’emim’ and our Rabbis say (Git. 68b) that this refers to demons.

For there is no divination in Jacob.

They are worthy of blessing since there are no diviners or soothsayers among them.

In time it will be said to Jacob and Israel.

There will come another time like this, when the love [God has] for them will be revealed to all, for they will be seated before Him and learn Torah from His mouth. Their place will be further in [closer to the Divine Presence] than the ministering angels. They will ask them, “What has God wrought?” This is the meaning of what is stated, “your eyes shall behold your Teacher” (Isa. 30:20). Another interpretation: [The phrase] יֵאָמֵר לְיַעֲקֹב is not in the future tense [“it shall be said to Jacob”] but in the present tense. [Thus, the meaning is:] They have no need for a diviner or sorcerer, for any time it is necessary to tell Jacob and Israel what God has wrought and what decrees He enacted on high, they do not need diviners or soothsayers, but the decrees of the Omnipresent are transmitted to them through their prophets, or the Urim and Tummim inform them [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]. Onkelos, however, does not render [it in] this manner.[Onkelos renders: For the diviners do not wish that good should be bestowed upon Jacob, nor do soothsayers desire the greatness of Israel. At this time, it will be told to Jacob what God has wrought.]

Behold, a people that rises like a lioness.

When they awaken from their sleep in the morning they show the vigor of a lioness and a lion in grasping mitzvoth, to don a ‘tallith ’ [prayer shawl], recite the shema and put on ‘tefillin’ [phylacteries]. — [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

It does not lie down.

[I.e., a Jew does not lie down] on his bed at night until he consumes and destroys any harmful thing that comes to tear him. How so? He recites the shema on his bed and entrusts his spirit to the hand of the Omnipresent. Should an army or a troop come to harm them, the Holy One, blessed is He, protects them, fights their battles and strikes them [their attackers] down dead.[Mid. Tanchuma Balak 14, Num. Rabbah 20:20] Another interpretation: “Behold a people that rises like a lioness…” as the Targum [Onkelos] renders [it: namely, It will not settle in its land until it destroys (the enemy) and takes possession of the land of the nations].

and drinks the blood of the slain.

He prophesied that Moses would not die until he would strike down the Midianite kings dead, and he [Balaam] would be slain with them, as it says, “Balaam the son of Beor the soothsayer did the children of Israel slay with the sword with those that were slain by them” (Josh. 13:22). - [Mid. Tanchuma Balak 14, Num. Rabbah 20:20]

You shall neither curse them nor shall you bless them.

The first גַּם [literally, also, in the clause, “You shall neither…”] adds something to the second גַּם [in the clause “nor shall you curse”] and the second גַּם adds something to the first גַּם [as if he said, Neither bless them nor curse them; neither curse them nor bless them]. Similarly, “It shall be neither mine (גַּם לִי) nor yours (גַּם לָךְ‏ְ)” (I Kings 3:26) and similarly, “both the youth (גַּם בָּחוּר) and the maiden (גַּם בְּתוּלָה)” (Deut. 32:25).

so that you will curse them for me.

Heb. וְקַבֹּתוֹ. This is not in the imperative like “curse them” (וְקָבְנוֹ, in verse 13), but the future tense: it will please God and you will curse them for me from there, maldiras in old French, you will curse.

to the peak of Peor.

Balak was a great soothsayer, and he foresaw that they were destined to be smitten through Peor, but he did not know in what way. He said, “Perhaps the curse will take effect on them from there.” It is much the same with all the stargazers; they see things, but they do not know what they are seeing. — [Mid. Aggadah]

Balaam saw that it pleased.

He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.”

so he did not go… as he had done time and time again.

As he had done twice - [Mid. Aggadah]

in search of omens.

To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.” - [Mid. Aggadah]

but turned his face toward the desert.

As the Targum paraphrases [“He directed his face toward the desert, where the Israelites had made the golden calf,” or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See Ramban, Midrash Aggadah, Mechokekei Yehudah (Minchath Yehudah, fn. 1)].

Balaam raised his eyes.

He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). - [Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10]

dwelling according to its tribes.

He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents. — [B.B. 60a, Mid. Aggadah]

and the spirit of God rested upon him.

It entered his mind not to curse them.

the son of Beor.

Heb. בְּנוֹ בְעֹר, lit., his son was Beor. [However, the word בְּנוֹ is used here] as in “to a spring לְמַעְיְנוֹ of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh]. — [Mid. Tanchuma Balak 13, Sanh. 105a]

with an open eye.

Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term שְׁתֻם is mishnaic; “enough time to bore a hole (יִשְׁתֹּם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct His attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. — [Sanh. 105a]

fallen yet with open eyes.

The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence. — [Mid. Aggadah]

How goodly are your tents.

For he saw that the entrances were not facing each other. — [B.B. 60a]

your dwelling places.

Your encampments, as the Targum [Onkelos] renders. Another explanation: “How goodly are your tents”-How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you."

your dwelling places.

Heb. מִשְׁכְּנֹתֶי, even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it? “He has kindled a fire in Zion” (ibid.) - [See Mid. Tanchuma Pekudei 4]

They extend like streams.

They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say…, as is stated in [the chapter of] Cheilek (Sanh. 105b).

like aloes.

Heb. כַּאִהָלִים, as the Targum [Onkelos] renders, [aromatic plants], as in the expression as, “myrrh and aloes (וַאֲהָלוּת)” (Song 4:14).

which the Lord planted.

in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֹהֶל) as it says, “and he spread them out like a tent (כָּאֹהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֹהָלִים, with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note)

which the Lord planted.

We find the expression ‘planting’ in relation to tents, as it says, “And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45).

from his wells.

Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely, “the king anointed from his sons shall be great.”]

and his seed shall have abundant water.

This expression denotes prosperity, like seed [which flourishes when] planted close to water.

His king shall be raised over Agag.

Their first king [Saul] will capture Agag, king of Amalek. — [Mid. Aggadah]

and his kingship exalted.

[The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon. — [Mid. Aggadah]

God, Who has brought them out of Egypt.

Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries.

their bones.

of these adversaries.

bare.

Heb. יְגָרֵם. Menachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly, “They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly, “its shards you shall break (תְּגָרֵמִי)” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state.

and dip His arrows.

חִצָּיו יִמְחָץ. Onkelos interprets it as referring to the half of the adversaries- [that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as] “those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression, “she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is “arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries-He will dip and stain [the arrows] with blood, as in, “in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68: 24). This is not a departure from the general meaning of ‘wounding,’ as in, “I have wounded (מָחַצְתִּי)” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken.

He crouches and lies like a lion.

As the Targum [Onkelos] renders, they will settle in their land with might and power.

he clapped.

He struck one [hand] against the other. — [Onkelos , Menachem, Mid. Aggadah]

transgress the word of the Lord.

Here it does not say, “my God,” as it says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him]. — [Mid. Aggadah]

I am going to my people.

“From now I am like the rest of my people,” for the Holy One, blessed is He, had departed from him.

Come, I will advise you.

what action you should take. What is that counsel? “The God of these [people] hates immorality [thus, entice them to sin with your women…] as it is related in [the chapter of] Cheilek (Sanh. 106a). The proof that Balaam offered this counsel to cause them to stumble through immorality is that it says, ”They were the ones who were involved with the children of Israel on Balaam’s advice" (31:16).

what this people will do to your people.

This is an elliptical verse, [and it means,] I will advise you how to make them stumble, and tell you how they will punish Moab at the end of days. “And crush the princes of Moab” (verse 17); the Targum [Onkelos] elaborates on the abbreviated Hebrew.

and perceives the thoughts of the Most High.

to determine the precise moment that He becomes angry. - [Ber. 7a]

I see it.

I see that prominence and greatness of Jacob, but it is not at present, only at a later time.

A star has gone forth.

As the Targum [Onkelos] renders, an expression similar to “He has bent (דָּר‏ַ) his bow” (Lam. 2:4), for a star shoots out like an arrow; in old French, destent, as if to say, his good fortune shall rise [prosper].

and a staff will arise.

A king who rules dominantly.

which will crush the princes of Moab.

This refers to David, of whom it says, “he laid them on the ground and measured two cord-lengths to put to death…” (II Sam. 8:2). - [Mid. Aggadah]

and uproot.

Heb. וְקַרְקַר is a term denoting ‘digging’ as in, “I dug (קַרְתִּי)” (II Kings 19:24); “to the hole of the pit from which you were dug out (נֻקַּרְתֶּם)” (Is. 51:1); “may the ravens of the valley pick it out (יִקְּרוּהָ)” (Prov. 30:17); in French, forer.

all the sons of Seth.

All the nations, for they are all descended from Seth, the son of Adam [lit., the first man].

and Seir shall become the possession of his enemies.

For his enemy, Israel.

A ruler shall come out of Jacob.

There will be another ruler from Jacob.

and destroy the remnant of the city.

Of the most prominent [city] of Edom, that is, Rome. He says this regarding the King Messiah, of whom it says, “and may he reign from sea to sea,” (Ps. 72:8),“ and the house of Esau shall have no survivors” (Obad. 1:18). - [Mid. Aggadah]

He saw Amalek.

He perceived the retribution destined to befall Amalek.

Amalek was the first of the nations.

He came before all of them to make war with Israel, and so Targum renders. And his fate shall be to perish by their hand, as it says, “You shall obliterate the remembrance of Amalek” (Deut. 25:19).

He saw the Kenite and said.

Since the Kenites were encamped near Amalek, as it is said, “Saul said to the Kenite…” (I Sam. 15:6), he mentions him after Amalek. He perceived the greatness of the sons of Jethro [known also as Keni], of whom it is said, “Tirathites (תִּרְעָתִים), Shimathites (שִׁמְעָתִים), Sochathites (סוֹכָתִים)” (I Chron. 2:55), [expounded on in Sifrei (Beha’alothecha 42) as follows: תִּרְעָתִים, so called because they heard the shofar blast (תְּרוּעָה) on Mount Sinai, because they would cry out (מַתְרִיעִים) and be answered, because they dwelled at the entrance to the gates (תַּרְעֵי) of Jerusalem; שִׁמְעָתִים, so called because they obeyed (שָׁמְעוּ) their father’s command (to abstain from drinking wine and to live in tents, as in Jer. 35:8, 9); סוֹכָתִים, so called because they did not anoint themselves (לֹא סָכוּ) with oil and because they dwelt in booths (סֻכּוֹת)].

How firm is your dwelling place.

[Balaam asks Jethro, who is Keni,] “I wonder how you merited this? Were you not with me in the counsel [we gave Pharaoh] ”Come, let us deal wisely with them"? (Exod. 1:10) Yet now you have settled yourself in the firmness and strength of Israel. — [Sanh. 106a]

For if Kain is laid waste.

Fortunate are you that you are settled in this stronghold, for you will never be banished from the world. Even if you are destined to be exiled with the ten tribes, and be eliminated from the place where you had settled, what of it?

how far will Assyria take you captive?.

How far will he exile you? Perhaps as far as Halah or Habor? That is not considered being banished from the world, but being moved from one place to another, and you shall return with the other exiles.

He took up his parable….

Since he mentioned the captivity by Assyria, he says-

Alas! Who can survive these things from God?.

Who can save himself from the One who designates these things, so that the One who decrees [namely, God] should not put these things [into effect] against him? [And what are these terrible things?] That Sennacherib will arise and confuse all the nations, and furthermore, “ships will come from the Kittites”-the Kittites, who are the Romans, shall go forth in huge warships against Assyria.

Ships will come from the Kittites.

The people of Kittites - the Romans - will cross in big ships against Assyria.

and afflict those on the other side.

And they shall afflict those on the other side of the river [Euphrates].

but he too will perish forever.

Similarly does Daniel explain [concerning the Roman empire], “until the beast was slain and its body destroyed” (Dan. 7:11).

ships.

Heb. וְצִים, huge ships, as it is written,“ וְצִי אַדִּיר ” (Is. 33:21) which the Targum [Jonathan] renders as“a great ship.” - [Yoma 77b]

in Shittim.

That is its name. — [Sanh. 106a]

to commit harlotry with the daughters of Moab.

As a result of Balaam’s advice, as is stated in [the chapter entitled] "Cheilek’ (Sanh. 106a).

and prostrated themselves to their gods.

When his urge overcame him, and he said to her, “Submit to me,” she took out an image of Peor from her bosom and said to him, “Bow down before this.” - [Sifrei Balak 1]

Peor.

[פְּעוֹר was so named] because before it they bared פּוֹעֲרִין their anus before it and relieved themselves. This was the manner of its worship. - [Sifrei Balak 1]

and the anger of the Lord flared against Israel.

He sent a plague upon them.

Take all the leaders of the people.

to judge those who worshipped Peor. — [Sanh. 35a]

and hang them.

The [idol] worshippers.

and hang them.

Heb. הוֹקַע. This refers to [death by] hanging, as we find with the sons of Saul [where a similar expression is used,] “and we shall hang them (הוֹקַעֲנוּם) for the Lord” (II Sam. 21:6), and there hanging is specifically mentioned. Idolatry is [punishable] by stoning, and all those stoned are also hanged [as is stated in Sanh. 45b according to Rabbi Eliezer].

facing the sun.

for all to see. The Midrash Aggadah (Mid. Tanchuma Balak 19) says: The sun identified the sinners, for the cloud folded back from the area above him and the sun shone on him. —

Each of you shall kill the men.

Each one of the Israelite judges executed two, and there were eighty-eight thousand Israelite judges, as is stated in Sanhedrin [18a].

Then an Israelite man came.

The tribe of Simeon gathered around Zimri, who was their prince, and they said to him, “We have been sentenced to death, yet you sit there [and remain silent] etc.,” as it is related in [the chapter of] Elu hen hanisrafin’ (Sanh. 82a).

the Midianite woman.

Cozbi the daughter of Zur (see verse 15).

before the eyes of Moses.

They said to him, “Moses, is this one forbidden or is she permitted? If you say it is forbidden, who permitted for you the daughter of Jethro…?” as is stated there (Sanh. 82a).

while they were weeping.

The law [that anyone cohabiting with a non-Jewish woman is to be executed by zealots] eluded him. [Therefore,] they all burst out weeping. At the incident of the golden calf Moses [successfully] confronted six hundred thousand as it says, “He ground it until it was powder…” (Exod. 32:20), yet here he appeared so helpless? However, [this happened] so that Phinehas should come and take what was due to him. — [Mid. Tanchuma Balak 20]

Phinehas…saw.

He saw the deed and reminded himself of the law. He said to Moses, “I learned from you, ‘If someone cohabits with an Aramean [heathen] woman, zealots have a right to strike him [dead].’ ” He replied to him, “Let the one who reads the letter be the agent to carry it out.” Immediately,“he took a spear in his hand….” - [Sanh. 82a]

into the chamber.

Into the tent.

through her stomach.

Heb. קֳבָתָהּ, as in, “the jaw and the maw (וְהַקֵּבָה)” (Deut. 18:3). He aimed for the male organ of Zimri and her female organs and everyone saw that he had not killed them for nothing. Many miracles happened to him…, as it is related there (Sanh. 82b).

Phinehas…saw.

He saw the deed and reminded himself of the law. He said to Moses, “I learned from you, ‘If someone cohabits with an Aramean [heathen] woman, zealots have a right to strike him [dead].’ ” He replied to him, “Let the one who reads the letter be the agent to carry it out.” Immediately,“he took a spear in his hand….” - [Sanh. 82a]

into the chamber.

Into the tent.

through her stomach.

Heb. קֳבָתָהּ, as in, “the jaw and the maw (וְהַקֵּבָה)” (Deut. 18:3). He aimed for the male organ of Zimri and her female organs and everyone saw that he had not killed them for nothing. Many miracles happened to him…, as it is related there (Sanh. 82b).