## Ibn Ezra on Numbers Chapter 23

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

**שבעה מזבחות.** יש סודות עמוקים לא יבינום כי אם מתי מספר ושביעי בימים ובחדשים ובשנים ושבעה כבשי העולה ושבעה הזאות גם אמר השם לאיוב קחו לכם שבעה פרים ושבעה אילים ובתת שלם לשלם אז תתחדש רוח בינה והמשכיל יבין:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
SEVEN ALTARS. There are deep secrets which only a few can fathom. The number seven occurs with regard to days,¹ months,² years;³ the seven lambs offered for a burnt offering;⁴ the seven sprinklings.⁵ God also told Job, *take unto you seven bullocks and seven rams* (Job 42:8). When the complete⁶ is added to the complete,⁷ then a spirit of understanding is newly created.⁸ The intelligent will understand what I speak of.

footnotes:
¹ The seventh day is holy.
² Rosh Ha-Shanah falls on the first day of the seventh month.
³ The seventh year is a sabbatical year. The year of jubilee similarly follows seven sabbatical years.
⁴ Offered on the new moon and the festivals, with the exception of Sukkot. See Num. 28 and 29. On Sukkot, 14 lambs (2 times 7) were offered daily as a burnt offering.
⁵ On Yom Kippur and on the leper. See Lev. 16:14; 14:7. All of these are among these secrets.
⁶ Seven is a complete number.
⁷ To seven. When seven bullocks are added to seven lambs and placed on seven altars. Or when seven animals are sacrificed to God the complete, the celebrant is prophetically inspired.
⁸ In the celebrant; i.e., he is prophetically inspired.


###### Ibn Ezra on Numbers 23:2:1
[Ibn Ezra on Numbers 23:2:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:2:1)

פר **ואיל במזבח.** בכל מזבח והיא דרך קצרה כאילו אמר במזבח האחד מכל המזבחות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
ON EVERY ALTAR A BULLOCK AND A RAM.⁹ On each and every altar.¹⁰ Scripture is being brief. It is short for, on one of the many altars.¹¹

footnotes:
⁹ Literally, a bullock and a ram on the altar.
¹⁰ Balaam built seven altars. It is unlikely that he built seven altars and used only one. Hence I.E.’s comment.
¹¹ Balaam used all seven altars. However, Scripture tells us what he offered on one of the altars.


###### Ibn Ezra on Numbers 23:3:1
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**יקרה.** מגזרת לקראתי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WILL COME. *Yikkareh* (will come) is derived from *li-kerati* (to meet me).¹² means will meet me. AND WHATSOEVER¹³. HE SHOWETH ME. The word *devar* is connected to *mah*.¹⁴ is connected by hyphen to *yareni* (He showeth me), for the word *devar* is in the construct. If the word were in the absolute it would be vocalized *davar*. Thus our text should be read, *u-devar-mah yareni* (And whatsoever He showeth me), rather than *u-devar mah-yareni*. (And a thing of, what will He show me).

footnotes:
¹² Thus yikkareh
¹³ Hebrew, devar mah
¹⁴ Even though the word mah


###### Ibn Ezra on Numbers 23:3:2
[Ibn Ezra on Numbers 23:3:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:3:2)

**ודבר.** סמוך אל מה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
The term *devar* means “thing of.” *Mah* literally means what.


###### Ibn Ezra on Numbers 23:3:3
[Ibn Ezra on Numbers 23:3:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:3:3)

**וילך שפי.** דברי המתרגם ארמית ידועים שהוא לבדו והנה שפי לבדו גם הוא בלי אח ואחרים אמרו כי הוא כמו נכאה לכב מגזרת ושפו עצמותיו והנכון בעיני שהוא מגזרת קול על שפיים וימצא ביו"ד גם באל"ף כמלת פתאים והטעם שהלך אל שפי ותחסר מלת אל כמו ויבא ירושלים וכן נסעו העם חצרות ורבים כן והנה הוא מנחש בלכתו כי כן כתוב ולא הלך כפעם בפעם לקראת נחשים והנה גם פה רמזתי לך סוד חתום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE WENT TO A BARE HEIGHT. The manner in which the Aramaic translator renders *shefi* (bare) is known. He translates *shefi* as alone.¹⁵ Now *shefi* is alone; it is also without a brother.¹⁶ Other say that the word *shefi* means *broken in heart* (Ps. 109:16).¹⁷ They say that the word *shefi* is related to *shuppu* (corrode) in *and his bones corrode* (Job 33:21). However, I believe that the word *shefi* is related to *shefayim* (high hills) in *upon the high hills is heard* (Jer. 3:20). The word is found spelled both with a *yod*¹⁸ and with an *alef*.¹⁹. We find the same thing with the word *peta’im* (simple) (Prov. 1:4).²⁰, and other times with a *yod*. The meaning of *va-elekh shefi* (and he went to a bare height) is, he went to a high hill. The word *el* (to) has been omitted from the phrase.²¹. Our texts reads *va-elekh shefi*, which literally means, and he went to high place. Hence I.E.’s comment. We find the same in *va-yavo yerushalayim* (and he came to Jerusalem)²² (and he came to Jerusalem), for the literal meaning of *va-yavo yerushalayim* is, and he came Jerusalem. (I Kings 3:15) and in *nase’u ha-am hazerot* (the people journeyed unto Hazeroth)²³ (the people journeyed unto Hazeroth), for *nase’u ha-am hazerot* means the people journeyed Hazeroth. (Num. 11:35). There are many such instances.²⁴ has to be added to the text. Observe, Balaam was divining²⁵ when he went,²⁶ for Scripture clearly states, *he went not, as at other times*²⁷ *to meet with enchantments*²⁸ (Num. 24:1). See, I have given you a hint regarding a sealed secret.²⁹

footnotes:
¹⁵ Onkelos renders our clause, and he went alone.
¹⁶ That is, it is not found again in Scripture.
¹⁷ These commentaries render our clause: And he went with a broken heart.
¹⁸ In Job 33:21.
¹⁹ Is. 49:9. See I.E. on Is. 49:9. It should be pointed out that our texts of Is. 49:9 do not spell the word with an alef
²⁰ It is sometimes spelled with an alef
²¹ Our text should be read as if written va-elekh el shefi
²² This should be read as if written va-yavo el yerushalayim
²³ This should be read as if written nase’u ha-am el hazerot
²⁴ Where the preposition el
²⁵ I.E. does not describe the divination which Balaam employed. He may have cast lots, read the entrails of sacrificed animals, interpreted clouds, or the like.
²⁶ To the mountain.
²⁷ Which implies that until then he divined.
²⁸ Divining.
²⁹ That Balaam practiced enchantment using the number seven.


###### Ibn Ezra on Numbers 23:4:1
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**ואעל פר ואיל במזבח.** בצווי:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND I HAVE OFFERED UP A BULLOCK AND A RAM ON EVERY ALTAR. By command.³⁰

footnotes:
³⁰ He commanded Balak to build these altars and place the offerings on them. See verse 1.


###### Ibn Ezra on Numbers 23:7:1
[Ibn Ezra on Numbers 23:7:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:7:1)

**וישא משלו ויאמר.** המשל הוא כי מראש צורים אראנו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE TOOK UP HIS PARABLE, AND SAID. The parable referred to is, *For from the top of rocks I see him* (v. 9).³¹

footnotes:
³¹ Verses 7 and 8 are not parables.


###### Ibn Ezra on Numbers 23:7:2
[Ibn Ezra on Numbers 23:7:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:7:2)

**מהררי קדם.** מזרח:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FROM THE MOUNTAINS OF THE EAST. The word *kedem* means east.³² can also mean old.

footnotes:
³² The word kedem


###### Ibn Ezra on Numbers 23:7:3
[Ibn Ezra on Numbers 23:7:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:7:3)

**לכה ארה לי יעקב.** תחסר מלת ואמר ובשיר השירים כמוהו רבים והיא דרך קצרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
COME, CURSE ME JACOB. “And he said” has been omitted from our clause.³³ We find many such instances in the Song of Songs. This is an abridged style.

footnotes:
³³ Our verse should be read as if written, And he said: Come curse me Jacob, and come…


###### Ibn Ezra on Numbers 23:7:4
[Ibn Ezra on Numbers 23:7:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:7:4)

**זועמה ישראל.** הטעם כפול כמשפט שהוא דרך לדבר טעם אחד במלות משונו' וישנוהו לחזוק והיתה ראויה מלת זועמה להיותה על משקל זכרה לי אלהי רק כאשר נפתח העי"ן בעבור היותו מן הגרון היה היה בינו ובין הזי"ן חול"ם תחת קמץ חטף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
EXECRATE ISRAEL. Scripture repeats itself ³⁴ repeats *Come curse me Jacob*. as is its custom. Its manner is to employ different words to express the same thought. It repeats itself for emphasis. The word *zo’amah* (execrate)³⁵ is vocalized with a *cholam*. should have been vocalized like the word *zokhrah* (remember)³⁶ is vocalized with a short *kamatz*. in *Remember unto me, O my God* (Neh. 5:19). However, since the *ayin*³⁷. was vocalized with a *pattach*³⁸. because it is a guttural, a *cholam* rather than a short *kamatz* was placed between it and the *zayin*.

footnotes:
³⁴ And come execrate Israel
³⁵ Zo’amah
³⁶ Zokrah
³⁷ Of zo’amah
³⁸ Rather than with a sheva


###### Ibn Ezra on Numbers 23:8:1
[Ibn Ezra on Numbers 23:8:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:8:1)

**מה אקוב לא קבה אל.** כטעם קללה והה"א תחת וי"ו כה"א אהלה וכן ה"א כי פרעה אהרן והמלה מפעלי הכפל והשלמה קבבו כמו סבבו ואם היא מלה זרה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
HOW SHALL I CURSE, WHOM GOD HATH NOT CURSED. The word *kabboh* means to curse. Its *heh* is in place of a *vav*.³⁹ rather than *kabbo*. The latter is the usual form. Hence I.E.’s comment. It is like the *heh* in *oholoh*⁴⁰ rather than the more usual *oholo*. (his tent) (Gen. 12:8) and the *heh* in *fera’oh*⁴¹. (let them loose) in *for Aaron had let them loose* (Ex. 32:25). *Kabboh* comes from a double root.⁴². Its full form⁴³ is *kavevo* (they curse him). Compare, *savevo*⁴⁴. Both double root letters are present in *savevu*. (they surrounded him) although it is irregular.⁴⁵ is not found in Scripture (Krinsky). The form used is *sevavuhu* (I Kings 5:17). For other interpretations see Filwarg and Meijler.

footnotes:
³⁹ The word is spelled kabboh
⁴⁰ The word is written oholoh
⁴¹ Rather than fe’aro
⁴² Its root is kaf, bet, bet
⁴³ In the perfect.
⁴⁴ From the root samekh, bet, bet
⁴⁵ The word savevo


###### Ibn Ezra on Numbers 23:8:2
[Ibn Ezra on Numbers 23:8:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:8:2)

**ומה אזעם לא זעם ה'.** מגזרת זעם והטעם כפול:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HOW SHALL I EXECRATE, WHOM GOD HATH NOT EXECRATED. The words *ezam* (shall I execrate) and *za’am* (execrate) come from the root, *zayin, ayin, mem* (anger). Scripture repeats itself.⁴⁶

footnotes:
⁴⁶ The second half of our verse repeats the first half.


###### Ibn Ezra on Numbers 23:9:1
[Ibn Ezra on Numbers 23:9:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:9:1)

**כי מראש צורים אראנו.** כי על השפי היה והוא גבוה והעד על השפי שהוא כפירושי ולא הלך כפעם בפעם לקראת נחשים וישת אל המדבר פניו ולא אל שפי גם יתכן להיות מראש צורים משל לגזירות היורדות מהעליונים כי ראה בחכמתו שתעמוד זאת האומה לבד' ולא תתערב עם אחרות מתגברת עליה לעזוב תורתה כאשר עשו כל האומות:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
FOR FROM THE TOP OF THE ROCKS I SEE HIM. Balaam said this because he was high up on the hill. He went not, as at other times, to meet with enchantments. *But he set his face toward the wilderness* (Num. 24:1)⁴⁷ and not toward the high place⁴⁸ is proof that my interpretation of *shefi*⁴⁹ is correct.⁵⁰ (wilderness), which is a flat area, with *sefi*. Thus *sefi* must refer to an elevated area. It is also likely that *from the top of the rocks* is a parable symbolizing the decrees that come down from heaven. For Balaam in his wisdom⁵¹ saw that this nation would stand alone and not intermingle with other nations that would overpower her and try to force her to give up God’s Torah, as the nations did.

footnotes:
⁴⁷ I.E. assumes that the wilderness is a flat area.
⁴⁸ Which he previously faced.
⁴⁹ See I.E. on verse 3.
⁵⁰ For Scripture contrasts midbar
⁵¹ Which came to him from on high.


###### Ibn Ezra on Numbers 23:9:2
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**ובגוים לא יתחשב.** אפרשנו בפסוק יצב גבולות עמים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND SHALL NOT BE RECKONED AMONG THE NATIONS. I will explain this in my comments on *When the Most High gave to the nations their inheritance* (Deut. 32:8).


###### Ibn Ezra on Numbers 23:10:1
[Ibn Ezra on Numbers 23:10:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:10:1)

**מי מנה.** והתימה שלא יתחשב עם הגוים והם עם רב כחול שיתכן שלא יתחשב המעט:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHO HATH COUNTED. It is a wonder that Israel is not counted with the nations, when they are a nation as numerous as the sand. It is likely for a small nation not to be counted.⁵²

footnotes:
⁵² Because of its insignificance, but not a large one whose number is like the sand.


###### Ibn Ezra on Numbers 23:10:2
[Ibn Ezra on Numbers 23:10:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:10:2)

**עפר יעקב.** הטעם שהוא רב כעפר הארץ:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THE DUST OF JACOB. Its meaning is: Jacob is as numerous as the dust of the earth.


###### Ibn Ezra on Numbers 23:10:3
[Ibn Ezra on Numbers 23:10:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:10:3)

**ומספר את רבע ישראל.** דגל ישראל. דגל אחד כטעם אפס קצהו תראה וכלו לא תראה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR NUMBERED THE STOCK OF ISRAEL? One standard.⁵³ (stock) as a quarter. The camp of Israel was divided into four standards (Num 2:1-31). Thus a quarter of Israel was one standard. It means the same as *thou shalt see but the utmost part of them, and shalt not see them all* (v. 13).⁵⁴

footnotes:
⁵³ I.E. interprets rova
⁵⁴ The idea of our verse is, who can count even part of Israel.


###### Ibn Ezra on Numbers 23:10:4
[Ibn Ezra on Numbers 23:10:4](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:10:4)

ויפה פירש המתרגם ארמית מלת ישרים וטעם לפי דעתי שהתאוה למות ותהיה אחריתו כאחרית ישראל שהם חלק השם ולא חלק כוכבים כי הוא היה קוסם ויש אומרים שמלת ותהי אחריתי כפולה בטעם והוא היה מתאוה שימות מות ישרים כמו הישרים של ישראל בעבור דעתו כי בחרב ימות והגאון אמר כי מי מנה הוא השם והטעם אתה שתוכל למנות עפר יעקב המת נפשי מות ישרים אם כן מה טעם ומספר את רובע ישראל ולפי דעת רבים שפירושו כמו ארחי ורבעי זרית שהוא כענין רבצי ויפרשו עפר יעקב על עת נסעו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[LET ME DIE THE DEATH OF THE RIGHTEOUS, AND LET MINE END BE LIKE HIS!] The Aramaic translator beautifully explained the meaning of *yesharim* (the righteous).⁵⁵ as the honest.I believe that Balaam wanted to die. He wanted his end to be like the end of Israel, who are God’s portion and are not ruled by the stars, for he was a magician.⁵⁶ Others say that *mine end* repeats *let me die*. Balaam wanted to die like the righteous of Israel, for he knew that he would die by the sword.⁵⁷ The Gaon⁵⁸ says that *Who hath counted* refers to God. Our verse means: You who are able to count the dust of Jacob, give me the death of the righteous. However, if this is so, then what meaning is there to *Or numbered the stock of Israel*?⁵⁹ after saying, *You who are able to count the dust of Israel*. Many explain that *rova* (the stock of) is similar in meaning to *rivi*, which means my lying down. Compare, *Thou measurest my going about and my lying down* (rivi) (Ps. 139:3). They explain that the *dust of Jacob* refers to the time that Jacob journeys.⁶⁰

footnotes:
⁵⁵ Onkelos renders yesharim
⁵⁶ According to this interpretation Balaam made two requests: to die the death of the righteous and to be granted a share in the world to come.
⁵⁷ According to this interpretation Balaam had one request, to die the death of Israel. The Bible merely repeats itself.
⁵⁸ Rabbi Saadiah Gaon.
⁵⁹ For Balaam would not say to God, You who are able to count a standard of Israel
⁶⁰ They interpret our verse as follows: Who can count Israel when Israel camps; Who can count Israel when Israel journeys.


###### Ibn Ezra on Numbers 23:11:1
[Ibn Ezra on Numbers 23:11:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:11:1)

משפט הלשון להקדים שם הפועל בלשון עבר ועתיד ובצווי הדבר הפוך ויש מלות זרות כמו ברכת ברך ובא בא (ושטף ועבר):

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[THOU HAST BLESSED THEM ALTOGETHER.] It is normal usage to place the infinitive first in the perfect and then the imperfect.⁶¹ The reverse is true in the imperative.⁶² However, there are irregular phrases such as *u-verakhta barekh*⁶³) comes last. (thou hast blessed them altogether) (Num. 24:10); *and yava vo*⁶⁴) comes last. (and he shall come on) in *and he shall come on, and overflow, as he passeth through* (Dan. 11:1).

footnotes:
⁶¹ When Scripture wants to emphasize a point, it repeats the verb. It does so by placing the infinitive form first and then the appropriate verb next. See Gen. 31:30; Ex. 19:5; and Jud. 15:2.
⁶² In the imperative the infinitive comes first and the imperative second. See Is. 6:9.
⁶³ Here the infinitive (barekh
⁶⁴ Here too the infinitive (vo


###### Ibn Ezra on Numbers 23:13:1
[Ibn Ezra on Numbers 23:13:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:13:1)

**אפס קצהו.** רק קצהו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BUT THE UTMOST. The meaning of *efes katzehu* is, but the utmost.


###### Ibn Ezra on Numbers 23:13:2
[Ibn Ezra on Numbers 23:13:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:13:2)

**וקבנו.** מלה זרה ולפי הדקדוק כי הצווי כעתיד ואין ביניהם רק הסימן ירדפהו ירדפנו ירדפוהו אויב ירדפו ובאה זו המלה מורכבת עם נו"ן ובחול"ם ולפי דעת רבי יהודה המדקדק הראשון שהוא מן שורש קבן א"כ לא יתכן להיותה צווי כי ימצא כן מהבנין הקל אולי תהיה שם הפועל על משקל ומשמרו את השבועה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND CURSE ME THEM. *Ve-kovno* (and curse them) is irregular.⁶⁵, for that is the rule when a *nun vav* is used to indicate the pronoun. According to the rules of grammar the imperative is the same as the imperfect.⁶⁶ The only difference between them is the prefix.⁶⁷ Compare, *yirdefehu* (he shall pursue him); *yirdefenu* (he shall pursue him); *yirdefuhu* (they shall pursue him); and *yirdefo* (shall pursue him⁶⁸ is represented by a *cholam* only when a *heh vav* or a *nun vav* is not used to indicate the pronoun.) in *The enemy shall pursue him* (Hos. 8:3).⁶⁹ However, *kovno* comes with a *nun* vocalized with a *cholam* joined to the root. According to Rabbi Judah, the first grammarian, the word *kovno* comes from the root *kof, bet, nun*.⁷⁰ is not a sign of the pronoun. The word *kovno* is similar to *yirdefo*; i.e., the pronoun is represented by a *cholam*. If this is the case, then *kovno* cannot be an imperative, for we do not find such a vocalization in the *kal*.⁷¹ signified by a *vav* (Filwarg). Perhaps *kovno* is an infinitive vocalized like the word *shomro* (keep) in *and because He would keep the oath* (Deut. 7:8).

footnotes:
⁶⁵ The word should have read ve-kavnu
⁶⁶ It is vocalized similarly.
⁶⁷ A prefix is placed before the verb in the imperfect.
⁶⁸ The pronoun him
⁶⁹ These are examples of verbs in the imperfect combined with the pronoun.
⁷⁰ Thus the nun
⁷¹ We do not find the imperative combined with the pronoun him


###### Ibn Ezra on Numbers 23:18:1
[Ibn Ezra on Numbers 23:18:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:18:1)

**וישא משלו.** הוא כתועפת ראם כלביא יקום:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND HE TOOK UP HIS PARABLE. The reference is to *like the lofty horns of the wild-ox* (v. 22) and *a people that riseth up as a lioness* (v. 24).


###### Ibn Ezra on Numbers 23:18:2
[Ibn Ezra on Numbers 23:18:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:18:2)

**האזינה עדי.** מגזרת עד וכן לא שבתם עדי והטעם כפול. וי"ו בנו בעור נוסף כמו למעינו מים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GIVE EAR UNTO ME. The word *adai* (unto me) is related to the word *ad* (unto). The word *adai* (unto Me) in *Yet have ye not returned unto Me* (Amos 4:6) is similar. Scripture repeats itself.⁷² The *vav* in *beno tzippor* (son of Zippor) is superfluous.⁷³ means son of, not his son. It is similar to the *vav* of *le-mayeno* (a fountain) in *into a fountain of waters* (Ps. 114:8).⁷⁴ in this verse means a fountain of, not a fountain.

footnotes:
⁷² The second part of the last clause repeats its first part.
⁷³ Here beno
⁷⁴ Le-mayeno


###### Ibn Ezra on Numbers 23:18:3
[Ibn Ezra on Numbers 23:18:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:18:3)

וטעם **לא איש אל.** בעבור שאמר וקבנו לי משם וכבר אמר לא קבה אל:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
[GOD IS NOT A MAN.] Balaam said this in response to Balak’s request, *and curse me them from thence* (v. 13). However, Balaam had already told him, *God hath not cursed* (v. 8).⁷⁵

footnotes:
⁷⁵ He therefore told him now that God is not a man and consequently does not alter His words.


###### Ibn Ezra on Numbers 23:19:1
[Ibn Ezra on Numbers 23:19:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:19:1)

**אמר ולא יעשה.** אמרו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHEN HE HATH SAID, WILL HE NOT DO IT? His word.⁷⁶

footnotes:
⁷⁶ It refers to His word.


###### Ibn Ezra on Numbers 23:19:2
[Ibn Ezra on Numbers 23:19:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:19:2)

**ודבר.** דברה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OR WHEN HE HATH SPOKEN. A word.


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

**הנה ברך לקחתי.** שם הפועל כמו שם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEHOLD, I AM BIDDEN TO BLESS. *Barekh* (to bless)⁷⁷ is an infinitive. It has the same meaning as a noun.⁷⁸) with the meaning of a noun (*borakhah*). The meaning of our clause is, I have taken a blessing; i.e., God has given me a blessing.

footnotes:
⁷⁷ Literally, blessing.
⁷⁸ Scripture employs an infinitive (barekh


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

**וברך.** פועל עבר והטעם והשם ברך ברכה ולא אשיבנה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND WHEN HE HATH BLESSED. *U-verekh* (and when he hath blessed) is a verb in the perfect. Its meaning is, when God pronounced a blessing, I cannot call it back.


###### Ibn Ezra on Numbers 23:21:1
[Ibn Ezra on Numbers 23:21:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:21:1)

**לא הביט און.** לפי דעתי כי מזאת המלה למד בלק לשלוח נשי מואב במחנה ישראל והטעם כי אין השם כבן אדם שיתנחם כי לא ראה און בישראל והנה אם יהיה בהם און לא יקום דבר השם כי כל דבריו הם על תנאי רק במקום שבועה וכן הנביא אומר רגע אדבר וזה טעם בדבר בלעם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NONE HATH BEHELD INIQUITY IN JACOB.⁷⁹ I believe that Balak learned from this utterance to send Moabite women into the camp of Israel.⁸⁰ Scripture’s meaning is that God is not like a man that he should repent (v. 19), for He did not see iniquity in Israel. However, if there be iniquity in Israel, then God’s word will not come to pass, for all of God’s words are conditional unless accompanied by an oath. Compare, *At one instant I may speak concerning a nation…to build and to plant…but if it do evil in My sight…then I repent of the good, wherewith I said I would benefit it*. (Jer. 18:7-10). This is the meaning of Balaam’s statement.

footnotes:
⁷⁹ I.E. renders this as: He (God) did not see iniquity in Israel.
⁸⁰ Therefore Balaam reasoned that it would pay for Balak to send Moabite women to the camp of Israel in order to make them sin. See Num. 25:1-3.


###### Ibn Ezra on Numbers 23:21:2
[Ibn Ezra on Numbers 23:21:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:21:2)

**ולא ראה עמל.** הטעם כפול והוא אחי האון והטעם מה יביא האדם לעמל בסוף און. והנה כל עת שלא הביט און ביעקב השם עמו:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NEITHER HATH ONE SEEN PERVERSENESS IN ISRAEL.⁸¹ Scripture repeats itself.⁸² The word *amal* (perverseness) is brother to *aven* (iniquity). *Amal* (perverseness) is so called because iniquity (*aven*) ultimately leads to it. Look, as long as God does not see iniquity in Jacob, He is with Israel.⁸³

footnotes:
⁸¹ I.E. renders this as: Neither hath He (God) seen perverseness in Israel.
⁸² Neither hath He (God) seen perverseness in Israel repeats, He (God) did not see iniquity in Israel
⁸³ I.E.’s interpretation of The Lord God is with him…


###### Ibn Ezra on Numbers 23:21:3
[Ibn Ezra on Numbers 23:21:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:21:3)

**ותרועת מלך בו.** במחנה ישראל וזה ותקעתם תרועה:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND THE SHOUTING FOR⁸⁴. THE KING IS AMONG THEM. In the camp of Israel. The reference is to *and when ye blow an alarm* (tru’ah) (Num. 10:5).⁸⁵). The word used for shouting in our verse is *tru’at*. Hence I.E.’s comment.

footnotes:
⁸⁴ Hebrew, tru’at
⁸⁵ Shouting refers to the sounding of the shofar in honor of God (tru’at.


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

**אל מוציאם ממצרים.** וזה השם שהיה עמו הוא תקיף והראה אותות במצרים:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
GOD WHO BROUGHT THEM FORTH OUT OF EGYPT. This God who brought them out of Egypt is mighty and showed his miracles in Egypt.


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

**כתועפת.** כמו קרני ראם ופירוש תועפות תוקף וכן ותועפות הרים לו גם יתכן היות פירושו וקרני הרים וכסף תועפות לך פירושו וכסף תועפות הרים ואמר לו כמו ותרועת מלך בו והטעם שזה האל שם תוקף לישראל וכל זה בעבור שהוא דבוק בשם ולא יבקש כי אם מאתו כי אין להם צורך למנחש וקוסם:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
LIKE THE LOFTY HORNS OF THE WILD-OX. *Ke-to’afot re’em* (like the lofty horns of the wild-ox) is similar to *karne re’em* (the horns of the wild-ox) (Deut. 33:17).⁸⁶ refers to an animal. The meaning of *to’afot is*, the might of.⁸⁷ *To’afot* (the heights of) in *The heights of the mountain are His also* (Ps. 95:4) is similar.⁸⁸ It is also possible that the meaning⁸⁹ of *ve-to’afot harim lo* (the heights of the mountains are His) is, the horns of the mountains are also His.⁹⁰. The meaning of *ve-kehsef to’afot lakh* (and precious silver unto thee) (Job 22:25) is, and silver, as mighty as the mountains.⁹¹ is short for *to’afot harim* (might of the mountains). Scripture reads *lo* (to him). [It means to them.] Compare, *and the shouting for the King is among them* (v. 21). It means that this God made Israel strong. God did all this for them because Israel cleaves to God and does not seek anything from anyone but the Lord, for they have no need for an enchanter and a diviner.

footnotes:
⁸⁶ In other words, re’em
⁸⁷ The horns represent the might of the animal.
⁸⁸ According to I.E., Ps. 95:4 should be rendered: the might of the mountain are also His.
⁸⁹ The literal meaning of.
⁹⁰ Horns representing might. There is no difference in meaning between the two interpretations. They only differ with regard to the literal meaning of to’afot
⁹¹ See I.E. on Job 22:25. To’afot


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

**כעת יאמר ליעקב.** כעת הזאת והטעם בכל עת יאמר להם בלי דעת נחוש:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
NOW IT IS SAID OF JACOB. *Ka-et* (now) is to be rendered, like this time.⁹² is, like a time. I.E. explains that this means like this time. Its meaning is: at all times it will be told to them without the assistance of an enchanter.⁹³

footnotes:
⁹² The literal meaning of ka-et
⁹³ What God will do.


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

**מה פעל אל.** מה יפעל אל ומלת עבר בעבור היות כל דבר נגזר ואם הוא לעתיד כבר נגזר בתחלה וזה יאמר לישראל בדרך נבואה שהוא האמת:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
WHAT HATH GOD WROUGHT. *Mah pa’al el* (what hath God wrought) is to be rendered, what God shall do. All things decreed, even those decreed for the future, are decreed in the past. Hence Scripture employs a perfect (*pa’al)*.⁹⁴ This will be told to Israel prophetically. What is told in prophecy is the truth.

footnotes:
⁹⁴ For what God will do.


###### Ibn Ezra on Numbers 23:23:3
[Ibn Ezra on Numbers 23:23:3](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:23:3)

**ליעקב ולישראל.** דבר כפול בנבואה וכן מראש שניר וחרמון:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
OF JACOB AND OF ISRAEL. Scripture repeats itself in a prophetic utterance. Compare, *From the top of Senir and Hermon* (Song of Songs 4:8).⁹⁵

footnotes:
⁹⁵ Senir and Hermon refer to the same mountain. See Deut. 3:9.


###### Ibn Ezra on Numbers 23:24:1
[Ibn Ezra on Numbers 23:24:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:24:1)

**הן עם כלביא יקום.** רמז כי ינצח מלכי כנען והקרוב אל הדעת הדבר הקרוב כמו מלחמת מדין שלא נשמע מלחמה כמוה שלא נפקד מזרע ישראל אחד ומתו חמשה מלכים ונפש אדם אשר לא ידעו משכב זכר היו שלשים ושתים אלף:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
BEHOLD A PEOPLE THAT RISETH UP AS A LIONESS. This hints that Israel will conquer the kings of Canaan. It seems most logical to interpret it this way regarding a soon-to-occur event,⁹⁶ such as the war against Midian.⁹⁷ A war like it was unprecedented. No Israelites were lost in this war⁹⁸ and five kings died in it,⁹⁹ along with thirty-two thousand females who never slept with a man.¹⁰⁰

footnotes:
⁹⁶ That it relates to a war that occurred prior to the conquest of Canaan.
⁹⁷ See Num. 31:1-12.
⁹⁸ See Num. 31:49.
⁹⁹ Num. 31:8.
¹⁰⁰ Num. 31:35.


###### Ibn Ezra on Numbers 23:24:2
[Ibn Ezra on Numbers 23:24:2](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:24:2)

**ודם חללים.** המלקוח ואת כל חילם ועל דרך הדרש לא ישכב משה עד יאכל טרף כן כתוב אחר תאסף אל עמך:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
AND DRINK THE BLOOD OF THE SLAIN. The spoil and all their wealth.¹⁰¹ According to the midrashic interpretation it means that Moses would not die until he ate of the prey.¹⁰² Scripture similarly reads: *Afterward shalt thou be gathered unto thy people* (Num. 31:2).

footnotes:
¹⁰¹ The wealth of the slain. See Num. 31:11.
¹⁰² Moses wouldn’t die until he first defeated and looted the Midianites.


###### Ibn Ezra on Numbers 23:27:1
[Ibn Ezra on Numbers 23:27:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:27:1)

**וקבתו לי.** מפעלי הכפל כמו וסבותי אני:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
THAT THOU MAYEST CURSE ME THEM. *Ve-kabbota* (that thou mayest curse) comes from a double root.¹⁰³. Compare, *ve-sabboti ani* (therefore I turned) (Eccles. 2:20).¹⁰⁴ comes from the root *samekh, bet, bet*.

footnotes:
¹⁰³ Its root is kof, bet, bet
¹⁰⁴ Sabboti


###### Ibn Ezra on Numbers 23:28:1
[Ibn Ezra on Numbers 23:28:1](https://torahapp.org/share/book/Ibn%20Ezra%20on%20Numbers/r/23:28:1)

**ראש הפעור.** ולא הלך לקראת נחשים על כן היתה עליו רוח אלהים וזה עשה בעבור שראה כי לא נחש ביעקב:

**Ibn Ezra's commentary on the Pentateuch, tran. and annot. by H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004:**
UNTO THE TOP OF PEOR. Balaam did not seek to use sorcery, so God’s spirit came upon him. Balaam acted like this because he saw *that there is no enchantment with Jacob* (Num. 23:23).