## Ibn Ezra on Numbers Chapter 22

###### Ibn Ezra on Numbers 22:2:1
[Ibn Ezra on Numbers 22:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:2:1)

**לאמורי.** בקמצות הלמ"ד והטעם לידוע שהוא סיחון ועוג ולא הי' במלכי כנען גדולים כאלה והעד אשר כגובה ארזים גבהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO THE AMORITES. The *lamed* prefixed to the word *emori* (Amorite) is vocalized with a *kamatz*.¹ so vocalized indicates the definite article. Its reference is to the famous Amorites Sihon and Og. There were no kings among the Canaanites as great as they. *Whose height was like the height of the cedars* (Amos 2:9) is proof of this.² [Sihon and Og] *before them, Whose height was like the height of the cedars* (Amos 2:9).

footnotes:
¹ A lamed
² The entire verse reads: Yet I destroyed the Amorite


###### Ibn Ezra on Numbers 22:3:1
[Ibn Ezra on Numbers 22:3:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:3:1)

**ויגר מואב.** כמו ויירא וכן גורו לכם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOAB WAS SORE AFRAID. *Va-yagar* means was afraid. *Guru lakhem* (be ye afraid) (Job 19:29) is similar.


###### Ibn Ezra on Numbers 22:3:2
[Ibn Ezra on Numbers 22:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:3:2)

**ויקץ.** כמו הפוך וכמוהו נעלה ביהודה ונקיצנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND MOAB WAS OVERCOME WITH DREAD. *Va-yakatz* (overcome with dread) has the same meaning as a similarly spelled word whose letters are inverted.³ is spelled *vav, yod, tzadi, kof. Va-yakatz* is spelled *vav, yod, kof, tzadi*. *U-nekitzennah* (and vex it) in *Let us go up against Judah, and vex it* (Is. 7:6) is similar.

footnotes:
³ Va-yatzak. Va-yatzak


###### Ibn Ezra on Numbers 22:4:1
[Ibn Ezra on Numbers 22:4:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:4:1)

**אל זקני מדין.** יתכן שהיו החמשה מלכים זקנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE ELDERS OF MIDIAN. It is possible that the five Midianite kings are these same elders.⁴

footnotes:
⁴ Num. 31:8 speaks of five Midianite kings. I.E. identifies the elders in our verse with them.


###### Ibn Ezra on Numbers 22:4:2
[Ibn Ezra on Numbers 22:4:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:4:2)

**ילחכו כלחוך.** שנים בנינים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW WILL THIS MULTITUDE LICK UP…AS THE OX LICKETH UP. *Yelachakhu* (will…lick up) and *ki-lechokh* (as…licketh up) are two different conjugations.⁵ (will…lick up) is in the *pi’el. Ki-lechokh* (as…licketh up) is a *kal*. Both words come from the root *lamed, chet, caf*.

footnotes:
⁵ Yelachakhu


###### Ibn Ezra on Numbers 22:5:1
[Ibn Ezra on Numbers 22:5:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:5:1)

**פתורה.** כמו מצרימה אל פתור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO PETHOR. *Pethorah* means to Pethor.⁶ at the end of the word is in place of the preposition to. Compare, *mitzrayemah* (to Egypt) (Gen. 37:25).

footnotes:
⁶ The heh


###### Ibn Ezra on Numbers 22:5:2
[Ibn Ezra on Numbers 22:5:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:5:2)

**ארץ בני עמו.** והם ארמים וכן מפתור ארם נהרים ובדרש שבלעם הוא בלע כי זה ארמי ואם בעבור בעור אביו הנה בן אחשורוש קודם אחשורוש רק הם שנים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO THE LAND OF THE CHILDREN OF HIS PEOPLE. Who were Arameans. Scripture similarly states, *from Pethor of Aram-naharaim* (Deut. 23:5). The midrash⁷. 105a. Also see *Targum Jonathan* on Gen. 36:32. identifies Balaam with Bela.⁸ [However, the identification is untenable] because Balaam was an Aramean. If we identify Balaam with Bela because of Beor his father,⁹. then, lo and behold, the son of Ahasuerus¹⁰ lived before Ahasuerus.¹¹ 1:1), King Ahasuerus mentioned in the Book of Esther had a son called Darius. There was also a King Darius who lived before Ahasuerus mentioned in the book of Esther. If every Darius in the Bible is one and the same person, then Darius son of Ahasuerus lived before Ahasuerus his father. See I.E. on Dan. 9:1 and Esth. 1:1. They¹² are definitely two different people.

footnotes:
⁷ See San
⁸ An Edomite king mentioned in Gen. 36:32.
⁹ Both Bela and Balaam had a father called be’or
¹⁰ Darius. See Dan. 9:1.
¹¹ Esth. 1:1. I.E.’s point is that names alone cannot serve to identify historical figures, for more than one person have the same name. According to the midrash (Esther Rabbah
¹² Bela and Balaam.


###### Ibn Ezra on Numbers 22:5:3
[Ibn Ezra on Numbers 22:5:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:5:3)

**אשר על הנהר.** פירוש ארם נהרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHICH IS BY THE RIVER. The reference is to Aram-naharaim.


###### Ibn Ezra on Numbers 22:5:4
[Ibn Ezra on Numbers 22:5:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:5:4)

**עין הארץ.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE FACE OF THE EARTH. I have already explained the meaning of this expression.¹³

footnotes:
¹³ This is to be taken metaphorically. See I.E. on Ex. 10:5 (Vol. 2, p. 186).


###### Ibn Ezra on Numbers 22:6:1
[Ibn Ezra on Numbers 22:6:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:6:1)

**ארה לי.** לשון צווי מפעלי הכפל בחסרון אות הכפל וכן קבה לי והנה קוב על משקל שמור וקבה לי בחסרון הה"א על דרך משקל שכב רכב צלח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
CURSE ME. The word *arah* (curse) is an imperative. It comes from a double root with one of the double letters missing. The same is true of with the word *kavah* (curse) in curse me (v. 18). The word *kov* (curse) is vocalized according to the paradigm of *shemor* (keep).¹⁴. *Kavah*¹⁵ is an elongated form of *kav*. in *kavah li* (curse me) minus the *heh*¹⁶. follows the paradigm of *shechav* (lie), *rekhav* (ride), and *tzelach* (rested on).¹⁷.

footnotes:
¹⁴ It is vocalized with a cholam
¹⁵ Kavah
¹⁶ Pronounced kav
¹⁷ They are all vocalized with a pattach


###### Ibn Ezra on Numbers 22:6:2
[Ibn Ezra on Numbers 22:6:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:6:2)

**נכה בו.** שם הפועל ואין טענה בעבור היותו בה"א כי הנה כמוהו לכלה הפשע:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT WE MAY SMITE THEM. *Nakkeh* (that we may smite them)¹⁸. is an infinitive. The fact that it ends in a *heh* is no argument against the latter,¹⁹ changes to a *tav* in the infinitive in words ending in a *heh*. Thus our word should have read *le-nakkot*. Hence I.E.’s comment. for the word *le-khalle*²⁰. (to finish), in *to finish the transgression* (Dan. 9:24) is similar.²¹ rather than the more usual form *le-khallot*.

footnotes:
¹⁸ From the root nun, caf, heh
¹⁹ The heh
²⁰ From the root caf, lamed, heh
²¹ It too is an infinitive, and Scripture employs the form le-khalle


###### Ibn Ezra on Numbers 22:6:3
[Ibn Ezra on Numbers 22:6:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:6:3)

**יואר.** הוי"ו הנח הנעלם תחת הדגש שהוא תחת אות הכפל כמו על כמון יושב ולא היה כמוהו מאותו בנין בעבור אות הגרון כמשפט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IS CURSED. The silent *vav of yu’ar* (is cursed) is in place of a *dagesh*, which is in place of the missing double letter.²² is *alef, resh, resh. Yu’ar* is spelled with only one *resh*. Compare, *yusav*²³ and *yu’ar* are both *pu’als*. (turned about)²⁴ comes from the root *samekh, bet, bet*. In I.E.’s version of Scripture, unlike our versions, it does not have a *dagesh*. in *turned about upon the cummin* (Is. 28:27). There is no other word like it in this form, because of the rules concerning gutturals.²⁵. A guttural according to the rules of grammar does not receive a *dagesh*.

footnotes:
²² The root of yu’ar
²³ Yusav
²⁴ Yusav
²⁵ The alef


###### Ibn Ezra on Numbers 22:7:1
[Ibn Ezra on Numbers 22:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:7:1)

**זקני מואב.** חכמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE ELDERS OF MOAB. The wise men.²⁶

footnotes:
²⁶ The elders were wise men (Weiser).


###### Ibn Ezra on Numbers 22:7:2
[Ibn Ezra on Numbers 22:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:7:2)

**וקסמים בידם.** אמר רבי שמואל הנגיד הספרדי ז"ל שטעמו ודמי הקסמים וראיתי מבידם ולא אמר כלום רק הוא כמשמעו וספר הכתוב ששלח אל קוסם קוסמים כמוהו ועוד שלא יוכל להתעכב לאמר לא אמצא יום נבחר ושעה נבחרת ללכת ולקוב כי הם אנשי אומנותו והעד שפירושו כאשר הוא שאמר הכתוב בימינו היה הקסם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WITH THE REWARDS OF DIVINATION IN THEIR HAND. Rabbi Samuel Ha-Nagid the Sephardi, of blessed memory, said that the meaning of *u-kesamim* (with the reward of divination)²⁷ is payment for divination. He offers as proof the word *be-yadam* (in their hand).²⁸ refers to the money which they brought with them for the divination. However, he says nothing. *U-kesamim be-yadam* is to be taken literally.²⁹ Scripture tells us that Balak sent diviners like himself to the diviner [Balaam]. Furthermore, Balaam would not be able to tarry, saying, “I can not find a propitious day, and a propitious hour to go and curse,” for the messengers were members of his guild. *In his right hand is the instrument of divination*³⁰ (ha-kesom) (Ez. 21:27) is proof that *u-kesamim be-yadam* is to be taken literally.³¹

footnotes:
²⁷ Balaam was the diviner, not the messengers sent to him. Hence Rabbi Samuel’s interpretation.
²⁸ Rabbi Samuel believed that in their hand
²⁹ It refers to instruments of divination.
³⁰ Translated literally.
³¹ For the verse shows that instruments of divination were held in the hand.


###### Ibn Ezra on Numbers 22:8:1
[Ibn Ezra on Numbers 22:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:8:1)

**והשבותי אתכם דבר.** אחר שתלינו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I WILL BRING YOU BACK WORD. After you spend the night here.


###### Ibn Ezra on Numbers 22:9:1
[Ibn Ezra on Numbers 22:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:9:1)

**ויבא אלהים.** לכבוד ישראל כי השם ידע דבר בעל פעור ואילו היה בלעם מקלל אותם היו כל העולם אומרים כי בעבור קללת בלעם באה המגפה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND GOD CAME. Out of regard for Israel, for God knew the coming incident of *ba’al pe’or*.³² Now if Balaam had cursed them then, all of the world would have said that the plague came because of Balaam’s curse.³³

footnotes:
³² A Moabite god worshipped by the Israelites. Twenty-four thousand Israelites died for worshipping this idol. See Num. 25:1-9.
³³ Otherwise God would have allowed Balaam to curse Israel, for his curse would not have had any effect.


###### Ibn Ezra on Numbers 22:9:2
[Ibn Ezra on Numbers 22:9:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:9:2)

**מי האנשים האלה.** פתחון ותחלת דבור כמו אי הבל אחיך והנה הוא כחש והשם אמר לו קול דמי אחיך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHAT MEN ARE THESE. This was a way of opening and starting a conversation.³⁴ It is similar to *Where is Abel thy brother* (Gen. 4:9). Now Cain denied [knowledge of Abel’s whereabouts]. However, God told him, *the voice of thy brother’s blood crieth out unto Me* (Gen. 4 :10).³⁵ was merely a way of starting a conversation.

footnotes:
³⁴ God knew who the men were.
³⁵ Thus God knew where Abel was. Hence, Where is Abel thy brother


###### Ibn Ezra on Numbers 22:12:1
[Ibn Ezra on Numbers 22:12:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:12:1)

**כי ברוך הוא.** הטעם כי לא תוכל לקלל אותו כי אני ברכתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR THEY ARE BLESSED. Its meaning is, you cannot curse them, for I have blessed them.


###### Ibn Ezra on Numbers 22:13:1
[Ibn Ezra on Numbers 22:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:13:1)

**שרי בלק.** ולא הזכיר זקני מדין כי בלק הוא העיקר והוא השולח אליו אמר ר' משה הכהן הספרדי ז"ל כי אף על פי שסימן הפועל ביו"ד לא יתכן להיותו כי אם בנו"ן כמו הלהרגני לא יאמר הלהרגי והנה שכח לתתי להלך עמכם לא אבה יבמי ור' יונה המדקדק אמר כי היו"ד נוסף ואיננו נכון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE PRINCES OF BALAK. Scripture does not mention the elders of Midian,³⁶ for Balak was the protagonist and he sent the messengers to Balaam. Rabbi Moses Ha-Kohen the Spaniard, of blessed memory, says that even though the *yod* is the sign of the object³⁷ (give me). it can only come with a *nun*.³⁸ has to be added to the verb in order to indicate the object. Compare, *ha-lehorgeni* (thinkest thou to kill me) (Ex. 2:14). It does not read *ha-lehorgi*. However, he forgot *le-titti* (to give me) in *to give me leave to go with you* [our verse] and *yabbemi* (perform the duty of a husband’s brother unto me) in *he will not perform the duty of a husband’s brother unto me* (Deut. 25:7).³⁹ alone. Rabbi Jonah the grammarian says that the *yod* of *le-titti*⁴⁰ means the same as *la-tet*. It means to give, not to give me. is superfluous, but what he says is incorrect.⁴¹ does not mean that the object (me) is missing.

footnotes:
³⁶ See verse 4 and 7.
³⁷ When suffixed to a verb, as in titti
³⁸ That is, the suffix ni
³⁹ In both of these words the object is indicated by the yod
⁴⁰ In other words, le-titti
⁴¹ For the absence of the nun


###### Ibn Ezra on Numbers 22:14:1
[Ibn Ezra on Numbers 22:14:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:14:1)

וטעם **הלוך עמנו.** ממקומו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[TO COME WITH US.]⁴² Its meaning is, to go with us from his place.

footnotes:
⁴² Literally, to go with us. Hence I.E.’s comment.


###### Ibn Ezra on Numbers 22:15:1
[Ibn Ezra on Numbers 22:15:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:15:1)

**רבים.** כמשמעו או גדולים כמו על כל רב ביתו קרית מלך רב והוא דוד כי כן תקרא קרית חנה דוד:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
MORE. The word *rabbim* (more) is to be taken literally,⁴³ or it is to be rendered as great.⁴⁴). Compare, *to all the officers* (rav) *of his house* (Esth. 1:8)⁴⁵. and *The city*⁴⁶ *of the great king* (rav) (Ps. 48:3), that is, David, for the city was called *the city where David encamped* (Is. 29:1).

footnotes:
⁴³ It is to be rendered as more.
⁴⁴ In this case, our term is to be rendered as great princes (sarim rabbim
⁴⁵ I.E. renders this as to all the great of his house
⁴⁶ The reference is to Jerusalem.


###### Ibn Ezra on Numbers 22:17:1
[Ibn Ezra on Numbers 22:17:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:17:1)

**כי כבד אכבדך.** בממון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR I WILL PROMOTE THEE. With money.


###### Ibn Ezra on Numbers 22:17:2
[Ibn Ezra on Numbers 22:17:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:17:2)

**וכל אשר תאמר.** שיש צורך כדי שתקללם והעד כי כבד אכבדך כן שאמר בלעם אם יתן לי בלק מלא ביתו כסף וזהב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHATSOEVER THOU SAYEST UNTO ME I WILL DO. If this is necessary for you to curse them. Balaam’s statement, *If Balak would give me his house full of silver and gold*, is proof that the meaning of *For I will promote* is, and I will promote you with money.⁴⁷

footnotes:
⁴⁷ For it indicates that Balaam was hinting that he wanted to be well compensated.


###### Ibn Ezra on Numbers 22:18:1
[Ibn Ezra on Numbers 22:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:18:1)

**מלא ביתו.** ביתו מלא וכן מלא כל הארץ כבודו כי רבים טעו שחשבו כי כבוד השם הוא מלא העולם כטעם לה' הארץ ומלואה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HIS HOUSE FULL. *Melo beto* means his house full.⁴⁸ *Melo khol ha-aretz kevodo* (the whole earth is full of His glory) (Is. 6:3) is similar. Many err who thought that the meaning of the latter is that the contents of the earth is God’s glory,⁴⁹). However, this interpretation is incorrect, for God’s glory consists of much more than the contents of the earth. as in *the earth is the Lord’s, and the fulness thereof* (Ps. 24:1).

footnotes:
⁴⁸ And not the fullness of his house.
⁴⁹ They interpreted the verse (Is. 6:3) to mean that God’s glory consists of the contents of the earth (melo khol ha-aretz


###### Ibn Ezra on Numbers 22:18:2
[Ibn Ezra on Numbers 22:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:18:2)

**קטנה או גדולה.** תאר השם ויחסר מקום השם וכן ועשיר יענה עזות ומאכלו בריאה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SMALL OR GREAT. The words *ketannah* (small) and *gedolah* (great) are adjectives. However, the nouns⁵⁰ are missing. *But the rich man answers impudent*⁵¹ (Prov. 18:23)⁵² is short for, but the rich answers impudent words. Thus here too the noun which the adjective modifies is missing. and, *and his food fat*⁵³ (Hab. 1:16)⁵⁴ is short for, And his food a fat lamb. See I.E. on Hab. 1:16. are similar.

footnotes:
⁵⁰ Which they modify.
⁵¹ Translated literally.
⁵² But the rich man answers impudent
⁵³ Translated literally.
⁵⁴ And his food fat


###### Ibn Ezra on Numbers 22:19:1
[Ibn Ezra on Numbers 22:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:19:1)

**בזה.** במקום הזה אמר הגאון ז"ל אם יטעון טוען ויאמר אחר שאמר השם לא תלך עמהם איך אמר קום לך אתם יש להשיב כי השם לא רצה שילך עם האנשים הראשונים עד שיבואו שרים נכבדים מהם ולפי דעתי אין צורך רק טעמו כטעם שלח לך אנשים כי השם אמר לישראל עלה רש והם לא האמינו רק אמרו נשלחה אנשים לפנינו אז שאל משה את השם ואמר לו שלח לך אנשים ואחר שאמר השם לבלעם לא תאור את העם מה צורך היה לו לומר ואדעה מה יוסף ה' דבר רק חשב בלבו מחשבה רעה והשם אמר לו לך עם האנשים רק השמר לך שלא תדבר רק מה שאומר לך והעד על פירושי ויחר אף אלהים כי הולך הוא:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HERE.⁵⁵, literally means in this. Hence I.E.’s comment. In this place. The Gaon, of blessed memory,⁵⁶ says: Should someone argue and say, “How could God tell Balaam rise up, *go with them* (v. 20) after telling him *Thou shalt not go with them* (12)?”⁵⁷ Then we can answer him that God did not want Balaam to go with these messengers but to wait until Balak sent messengers more honorable than they. However, I believe that there is no need for the Gaon’s interpretation. Its meaning is similar to God telling Israel, *Send thou men* (Num. 13:2) and *go up, take possession* (Deut. 1:21). Israel did not believe.⁵⁸ On the contrary, they said, *Let us send men before us* (Deut. 1:22). Moses then asked God.⁵⁹ God told him, *Send thou men* (Num. 13:2).⁶⁰ Now after God told Balaam, *thou shalt not curse the people* (v. 12), what need did Balaam have to say, *that I may know what the Lord will speak unto me more* (v. 19)? Balaam had an evil thought in his heart. God told him go with the men, but take care that you do not say anything save that which I will tell you. *And God’s anger was kindled because he went* (v. 22) is proof that my explanation is correct.⁶¹

footnotes:
⁵⁵ Hebrew, ba-zeh
⁵⁶ Rabbi Saadiah Gaon.
⁵⁷ According to the medieval Jewish philosophers, God does not change His mind.
⁵⁸ That they could conquer the Canaanites without first spying out the land.
⁵⁹ Whether to send spies or not.
⁶⁰ God told Balaam not to go to Balak to curse Israel. When Balaam told God that he wanted to go, God told him, go but do not curse Israel. In other words, the prohibition was on the cursing, not on the going.
⁶¹ Otherwise, God would not have been angry at him for going, after he had received permission to go.


###### Ibn Ezra on Numbers 22:21:1
[Ibn Ezra on Numbers 22:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:21:1)

**ויחבוש.** בציווי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SADDLED. By command.⁶²

footnotes:
⁶² He did not personally saddle his donkey.


###### Ibn Ezra on Numbers 22:22:1
[Ibn Ezra on Numbers 22:22:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:22:1)

**לשטן לו.** כבר פירשתיו בספר איוב כי השטן היה המלאך ודברי הגאון שהוא בן אדם לא מעלין ולא מורידין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR AN ADVERSARY AGAINST HIM. I have already explained in the Book of Job that the adversary was an angel.⁶³ The words of the Gaon that the adversary was a human being do not help or hinder.⁶⁴

footnotes:
⁶³ See I.E. on Job 1:6.
⁶⁴ They contribute nothing.


###### Ibn Ezra on Numbers 22:23:1
[Ibn Ezra on Numbers 22:23:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:23:1)

**מן הדרך.** הדרוך והלכה בשדה שאין שם דרך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OUT OF THE WAY. Which was trodden.⁶⁵ The ass went into a field wherein there was no path.

footnotes:
⁶⁵ The ass left the trodden path.


###### Ibn Ezra on Numbers 22:23:2
[Ibn Ezra on Numbers 22:23:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:23:2)

**להטותה הדרך.** דרך קצרה והטעם אל הדרך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TO TURN HER INTO THE WAY. The phrase *le-hatotah ha-derekh* (to turn her the way)⁶⁶ is abridged. It means to turn her into the way.

footnotes:
⁶⁶ Translated literally.


###### Ibn Ezra on Numbers 22:24:1
[Ibn Ezra on Numbers 22:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:24:1)

**במשעול הכרמים.** פירושו כפי מקומו כדברי המתרגם ארמית כי אין ריע לו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
IN A HOLLOW WAY BETWEEN THE VINEYARDS. The word *mishol* (hollow way) is to be interpreted according to its context, for it is not found again in Scripture.⁶⁷ It should be explained as the Aramaic translation renders it.⁶⁸ as *be-shevil* (in a path).

footnotes:
⁶⁷ Hence we do not know its exact meaning.
⁶⁸ Onkelos renders be-mishol


###### Ibn Ezra on Numbers 22:25:1
[Ibn Ezra on Numbers 22:25:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:25:1)

**ותלחץ אל הקיר.** היא לחצה עצמה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHE THRUST HERSELF UNTO THE WALL. *Va-tillachetz* is to be rendered, and she thrust herself.⁶⁹ is, and she was thrust. Hence I.E.’s comment.

footnotes:
⁶⁹ The literal meaning of va-tillachetz


###### Ibn Ezra on Numbers 22:25:2
[Ibn Ezra on Numbers 22:25:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:25:2)

**אל הקיר.** הוא הגדר:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE WALL. The reference is to the fence.⁷⁰

footnotes:
⁷⁰ Mentioned in the previous verse.


###### Ibn Ezra on Numbers 22:25:3
[Ibn Ezra on Numbers 22:25:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:25:3)

**ויוסף להכתה.** כי כבר הכה אותה בנטותה אל השדה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SMOTE HER AGAIN. For he had already hit her when she turned into the field.⁷¹

footnotes:
⁷¹ Verse 23.


###### Ibn Ezra on Numbers 22:28:1
[Ibn Ezra on Numbers 22:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:28:1)

**ויפתח ה'.** אחז"ל שי' דברים נבראו בערב שבת בין השמשות ולפי דעתי שהטעם שגזר השם לחדש באותות האלה שהם חוץ לתולדות ויאמר הגאון כי לא דברה האתון ורב שמואל בן חפני תפסו ורב שמואל הספרדי בעל השירים חשב להציל הנתפס ודע כי אנשי שקול הדעת הוצרכו להוציא הדברים ממשמעם כי אמדו שהשם לא יחדש אות בעולם לשנות המנהג שברא רק להצדיק נביאו ולא אמרו אמת כי הנה חנניה מישאל ועזריה נעשה להם אות ולא היו נביאים ויש מהם אומרים כי בלעם נביא היה והאמת כי נבואתו היתה בעבור כבוד ישראל כי קוסם היה וכן קראו הכתוב ויש אומרים כי היה יודע דעת עליונים לקבל כחם למטה בצורות וזה טעם ואשר תאור יואר והנכון בעיני כי היה יודע מזלות ובעת ראותו במזל של שום אדם שהגיע עת רעתו היה מקלל אותו ובבא הרעה אל המקולל יחשבו הרואים והשומעים הנמצאים כי בעבור קללתו באה הרעה והעד שדבר במרמה עם שרי בלק וזה טעם לא אוכל לעבור את פי ה' אלהי כי אין יכולת בנוצר לשנות מעשה היוצר או גזרתו והסוד כי החלק לא ישנה החלק רק גזירות הכל תשנה גזירת החלק ולא אוכל לגלות זה הסוד כי עמוק הוא והישר כי האתון דברה ואם תבין סוד מלאכי אברהם גם יעקב אז תבין האמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE LORD OPENED THE MOUTH OF THE ASS. The rabbis, of blessed memory, said that ten things were created on Sabbath eve at twilight.⁷² 5:6. I believe that this means that God specifically decreed the creation of these miraculous phenomena,⁷³ 5:6. for they are beyond the laws of nature.⁷⁴ 5:6. The Gaon⁷⁵ says that the ass did not speak. Rabbi Samuel the son of Hofni attacked the Gaon.⁷⁶ However, Rabbi Samuel the Spanish poet tried to save the one who was attacked.⁷⁷ Note, the rationalists had a need for a non-literal interpretation of our text, for they said that God would not create signs in the world to change the laws which he created.⁷⁸ He would do so only to justify his prophet.⁷⁹ However, they did not speak the truth, for, look, a miracle was done for Hananiah, Mishael, and Azariah, who were not prophets.⁸⁰ Some of them⁸¹ say that Balaam was a prophet.⁸² However, the truth is that his prophecy⁸³ was because of Israel’s glory, for Balaam was a diviner. Indeed, this is how Scripture refers to him.⁸⁴ (Josh. 13:22). Some say that Balaam knew the mind of the heavenly beings and was able to channel them by images that he made.⁸⁵ This is the meaning of *and he whom thou cursest is cursed* (v. 6). However, it appears to me that Balaam was an astrologer. When Balaam saw in the star of a given person that an evil time had befallen him, he would curse him. When evil befell the one whom he cursed, then those who witnessed and heard the imprecation thought that the evil came because of Balaam’s curse. The fact that Balaam spoke with guile to the lords of Balak is proof of this.⁸⁶ The meaning of *I can not go beyond the word of the Lord my God* (v. 18) is, it is not in the hand of any created being to change a deed or a decree of God. The secret is, the part⁸⁷ can not change a part.⁸⁸ It is only the decree of the All⁸⁹ which can change the decree of the part.⁹⁰ I cannot reveal this secret for it is very deep. The correct interpretation is, the ass spoke. If you understand the secret of the angels of Abraham⁹¹ and of Jacob,⁹² then you will understand the truth.⁹³

footnotes:
⁷² Among them the mouth of Balaam’s ass. See Abot
⁷³ Mentioned in Abot
⁷⁴ In other words, these miraculous phenomena, one of which was the mouth of Balaam’s ass, were not actually created on Sabbath eve at twilight. God decreed that they come into being at their proper time. Maimonides makes a similar point in his commentary on Abot
⁷⁵ Rabbi Saadiah Gaon.
⁷⁶ For saying this.
⁷⁷ Rabbi Samuel the Spanish tried to defend Rabbi Saadiah Gaon.
⁷⁸ The rationalists argue that God would not change the laws of nature.
⁷⁹ The rationalists argue that God would only change the laws of nature to prove that what a prophet said was true. This was not the case with Balaam’s ass.
⁸⁰ They were saved from a fiery furnace. See Dan. 2.
⁸¹ The rationalists.
⁸² Hence God suspended the laws of nature for him.
⁸³ God’s appearance to Balaam.
⁸⁴ Balaam…the soothsayer
⁸⁵ Balaam made images which had the power to manipulate the heavenly powers.
⁸⁶ First he told them that he couldn’t curse Israel. Then he hinted that he could.
⁸⁷ A human being. A human being is part of creation.
⁸⁸ Any of the laws of nature.
⁸⁹ God.
⁹⁰ Of nature.
⁹¹ The angels that appeared to Abraham at Elon Moreh took the form of people. See Gen. 18:1,2.
⁹² The angel that appeared to Jacob at Jabok had the form of a human. See Gen. 32:2; Gen. 32:25-31
⁹³ The angel that appeared to Balaam took the form of a man.


###### Ibn Ezra on Numbers 22:28:2
[Ibn Ezra on Numbers 22:28:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:28:2)

וטעם **במקל.** כי בתחלה ובשנית הכה אותה בעץ או בעור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[WITH HIS STAFF.] Scripture states this because Balaam first hit her with a small piece of wood or with a strap.


###### Ibn Ezra on Numbers 22:28:3
[Ibn Ezra on Numbers 22:28:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:28:3)

**רגלים.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
TIMES. I have already explained the meaning of the term *regalim* (times).⁹⁴ means a foot. Hence I.E.’s comment.

footnotes:
⁹⁴ It means times. See I.E.’s short commentary on Ex. 23:14. The word regel


###### Ibn Ezra on Numbers 22:29:1
[Ibn Ezra on Numbers 22:29:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:29:1)

**התעללת.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HAST MOCKED. I have already explained the term *hitalalt* (hast mocked).⁹⁵

footnotes:
⁹⁵ I.E. explains the term to refer to manipulating events to inflict harm. See I.E. on Ex. 10:2 (Vol. 2, p. 185).


###### Ibn Ezra on Numbers 22:30:1
[Ibn Ezra on Numbers 22:30:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:30:1)

**מעודך.** הטעם מיום שרכבת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ALL THY LIFE LONG. This means from the day that you started to ride.


###### Ibn Ezra on Numbers 22:30:2
[Ibn Ezra on Numbers 22:30:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:30:2)

**ההסכן הסכנתי.** ההרגל הרגלתי והטעם הכך היה חקי הסכן נא עמו ושלם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WAS I EVER WONT. The meaning of *ha-hasken hiskanti* is, was I ever wont. Its import is, was this my manner. The word *hasken* (acquaint)⁹⁶ in *Acquaint* (hasken) *now thyself with him* (Job 22:21) is similar.

footnotes:
⁹⁶ Or habituate.


###### Ibn Ezra on Numbers 22:31:1
[Ibn Ezra on Numbers 22:31:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:31:1)

**ויגל ה'.** כנער אלישע שהוסיף במאור עיניו או הכהו תחלה בסנורים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THEN THE LORD OPENED. As in the case of Elisha’s young man (II Kings 6:17).⁹⁷ God added to the light of his⁹⁸ eyes⁹⁹ or first struck him blind.¹⁰⁰

footnotes:
⁹⁷ Who did not see the angels until God “opened his eyes.”
⁹⁸ Balaam’s.
⁹⁹ So that he could now see what he wasn’t able to see before.
¹⁰⁰ And then opened his eyes.


###### Ibn Ezra on Numbers 22:31:2
[Ibn Ezra on Numbers 22:31:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:31:2)

**וישתחו לאפיו.** פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND BOWED HIS HEAD.¹⁰¹, literally, his nostrils. According to I.E. our phrase should be rendered, and he bowed with his nostrils. I have already explained its meaning.¹⁰²

footnotes:
¹⁰¹ Hebrew, appav
¹⁰² The nostrils protrude from the face and touch the ground when one bows. See I.E. on Gen. 19 and the notes thereto (Vol. 1, p. 202).


###### Ibn Ezra on Numbers 22:32:1
[Ibn Ezra on Numbers 22:32:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:32:1)

**כי ירט.** הטעם עוות וכן על ידי רשעים ירטני שהוא מן רטה שאילו היה מן ירט היה ראוי להיות כמו יעטני ואם הם שני שרשים וכמוהו מעיל צדקה יעטני שהוא על משקל אשר יעצני כמו עוטה אור:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BECAUSE THY WAY IS CONTRARY UNTO ME. The meaning of *yarat* (contrary) is perverse.¹⁰³ The word *yirteni* (twists me) in *And twists me by the hands of the wicked*¹⁰⁴ (Job 16:11), which comes from the root *resh, tet, heh*, is similar.¹⁰⁵ comes from the root *resh, tet, heh*. If *yirteni* comes from the root *yod, resh, tet*, then it should be vocalized like *ye’atani*¹⁰⁶ (He hath covered me) (Is. 61:10).¹⁰⁷. *Yarat* and *yirteni* have similar meanings even though they come from two different roots.¹⁰⁸ is *yod, resh, tet* and *yirteni* comes from *resh, tet, heh*. We find the same to be the case with the word *ye’atani* (*Ibid*.), which is vocalized like the word *ye’atzani* (given me counsel) (Ps. 16:7).¹⁰⁹ comes from the root *yod, ayin, tet*. *Ye’atani* is similar in meaning to *oteh* (coverest)¹¹⁰. in (Who coverest Thyself with light) (Ps. 104:2).¹¹¹

footnotes:
¹⁰³ I.E. renders our clause, because the way [you have chosen] is perverse in my sight.
¹⁰⁴ Translated according to I.E.
¹⁰⁵ Thus yarat
¹⁰⁶ In meaning.
¹⁰⁷ Yeratani
¹⁰⁸ The root of yarat
¹⁰⁹ Ye’atani
¹¹⁰ From the root ayin, tet, heh
¹¹¹ Both of these words come from different roots but have a similar meaning.


###### Ibn Ezra on Numbers 22:33:1
[Ibn Ezra on Numbers 22:33:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:33:1)

**ותראני האתון.** בקמץ גדול תחת קטן שהיה ראוי להיות ותראני ורבים כן אולי יתחלק לטעמים רבים ופה הוא כמו לולי ומלת גם לעד שמתה האתון אחר שדברה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE ASS SAW ME. *Va-tirani* is spelled with a *pattach*¹¹². However, this appears to be an error. See Filwarg. in place of a *tzere*. It should have been vocalized *va-tireni*.¹¹³ There are many such cases.¹¹⁴ in place of *yireni*.

footnotes:
¹¹² I.E. reads a long kamatz
¹¹³ See I.E. on Ex. 14:11 (Vol. 2, p. 277) and the notes thereto.
¹¹⁴ See Ex. 33:20, which employs yirani


###### Ibn Ezra on Numbers 22:33:2
[Ibn Ezra on Numbers 22:33:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:33:2)

**ואותה החייתי.** דרך קצרה וכן הטעם כאשר הרגתיה הרגתיך או הרגתיך לבדך ואותה החייתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNLESS. The word *ulai* (unless) has many meanings. Here it means unless. The word *even*¹¹⁵, literally, also. is evidence that the ass died after she spoke.¹¹⁶ you implies that he killed the ass.

footnotes:
¹¹⁵ Hebrew, gam
¹¹⁶ I would have slain also


###### Ibn Ezra on Numbers 22:33:3
[Ibn Ezra on Numbers 22:33:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:33:3)

וטעם **ואותה החייתי.** כי בן אדם בראותו המלאך ימות והעד ותנצל נפשי ודבר מנוח לעד אף כי הבהמה שאין לה שום שותפות עם רוח המלאך כבן אדם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SAVED HER ALIVE. Scripture is being brief. Its¹¹⁷. meaning is, as I killed her I would have killed you, or I would have killed you and left her alive.¹¹⁸ is short for, I would have killed you and left her alive. The above is explained by the following.¹¹⁹ implies that the ass died. The question arises, “Why?” When a person sees an angel, he dies. *And my life is preserved* (Gen. 32:1),¹²⁰ and the words of Manoah¹²¹ are proof. How much more so the case of a beast that has nothing in common with the spirit of an angel as a human being does.

footnotes:
¹¹⁷ The meaning of surely now I had even slain thee, and saved her alive
¹¹⁸ And saved her alive
¹¹⁹ And saved her alive
¹²⁰ Stated by Jacob with reference to seeing an angel.
¹²¹ Manoah saw an angel and was afraid that he would die. See Jud. 13:22.


###### Ibn Ezra on Numbers 22:35:1
[Ibn Ezra on Numbers 22:35:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:35:1)

**עם האנשים.** האלה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GO WITH THE MEN. With these men.


###### Ibn Ezra on Numbers 22:35:2
[Ibn Ezra on Numbers 22:35:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:35:2)

**ואפס.** כמו רק וכן אפס כי לא יהיה בך אביון אפס כי עז העם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT ONLY. The word *efes* means only. The word *efes* (howbeit) in *Howbeit there shall be no needy among you* (Deut. 15: 4) and in *Howbeit* (efes) *the people…are fierce* (Num. 13:28) is similar.


###### Ibn Ezra on Numbers 22:37:1
[Ibn Ezra on Numbers 22:37:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:37:1)

**למה לא הלכת.** כמו באת בעבור מלת אלי וכן מלת ויסר כאשר פירשתיו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEREFORE CAMEST THOU NOT UNTO ME. The word *halakhta*¹²² is to be rendered camest because it is followed by *elai* (unto me). The same applies, as I have already explained,¹²³ to the word *va-ysar* (departed) (I Sam. 15:6).

footnotes:
¹²² Which literally means you went.
¹²³ See I.E. on Gen. 19:2 (Vol. 1, p. 202).


###### Ibn Ezra on Numbers 22:39:1
[Ibn Ezra on Numbers 22:39:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:39:1)

**קרית חצות.** שם מדינה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
KIRIATH-HUZOTH. It is the name of a province.¹²⁴

footnotes:
¹²⁴ Or city.


###### Ibn Ezra on Numbers 22:41:1
[Ibn Ezra on Numbers 22:41:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:41:1)

**במת בעל.** הוא בעלי במות ארנון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BAMOTH-BAAL. This is to be identified with *Bamotharnon* (the high places of Arnon) (Num. 21:28).


###### Ibn Ezra on Numbers 22:41:2
[Ibn Ezra on Numbers 22:41:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/22:41:2)

**וירא משם קצה העם.** כי הם חונים לארבע רוחות השמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE SAW FROM THENCE THE UTMOST PART OF THE PEOPLE. For they camped on all four compass points.¹²⁵

footnotes:
¹²⁵ They were spread out on all sides. Hence he saw only part of the people.