## Kli Yakar on Numbers Chapter 22

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

**וַיַּרְא בָּלָק בֶּן צִפּוֹר אֵת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי.** וַהֲלֹא נִסֵּי מִצְרַיִם הָיוּ גְּדוֹלִים מֵאֵלּוּ, וְלָמָּה לֹא הִתְבּוֹנֵן בְּאוֹתָן גְּדוֹלוֹת וְנוֹרָאוֹת אֲשֶׁר עָשָׂה ה׳. וְעוֹד יֵשׁ לְהִתְבּוֹנֵן כִּי זָכַר כָּאן אֶת יִשְׂרָאֵל בְּאַרְבָּעָה שֵׁמוֹת: יִשְׂרָאֵל, הָעָם, בְּנֵי יִשְׂרָאֵל, קָהָל. כִּי מִתְּחִלָּה נֶאֱמַר ״אֵת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי״, וְאַחַר כָּךְ אָמַר ״וַיָּגָר מוֹאָב מִפְּנֵי הָעָם״, וְאַחַר כָּךְ אָמַר ״וַיָּקָץ מוֹאָב מִפְּנֵי בְּנֵי יִשְׂרָאֵל״, וְאַחַר כָּךְ נֶאֱמַר ״עַתָּה יְלַחֲכוּ הַקָּהָל״. הֲלֹא דָבָר הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Balak, son of Zippor, saw all that Israel had done to the Amorites.** But were not the miracles in Egypt greater than these, so why did he not take note of those great and awesome things that God had done? Furthermore, it is worth noting that here Israel is referred to by four names: *Israel, the people, the children of Israel*, and *the congregation*. For first it says, *all that Israel had done to the Amorites*, and afterward it says, *And Moab was afraid of the people*, and then it says, *And Moab was disgusted because of the children of Israel*, and afterward it says, *Now this congregation will lick up [everything around us]*. Surely this is significant.


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

וּבֵאוּר הַדָּבָר כָּךְ הוּא, שֶׁמִּדֶּרֶךְ הָעוֹלָם שֶׁהַמְּלָכִים יֵשׁ לָהֶם סֵפֶר דִּבְרֵי הַיָּמִים אֲשֶׁר עָלָיו כְּתוּבִים כָּל הַקּוֹרוֹת מִיָּמִים רַבִּים. אֲבָל הֶהָמוֹן עָם אֵינָן יוֹדְעִין כִּי אִם הַהוֹוֶה, מַה שֶּׁרוֹאִין בְּעֵינֵיהֶם אוֹ מַה שֶּׁשָּׁמְעוּ מִפִּי הַשְּׁמוּעָה מִן הַמְּאֹרָעוֹת שֶׁבִּימֵיהֶם. לְפִיכָךְ בָּלָק שֶׁהָיָה מֶלֶךְ, הִנֵּה מִיָּמִים רַבִּים יִפָּקֵד אֶצְלוֹ מַה שֶּׁעָשָׂה יַעֲקֹב יִשְׂרָאֵל סָבָא אֶל הָאֱמֹרִי, כִּי הוּא הָיָה רַק אִישׁ אֶחָד וּבְנֵי בֵּיתוֹ מְתֵי מִסְפָּר, וְאַף עַל פִּי כֵן נִצַּח אֻמָּה שְׁלֵמָה, כְּמוֹ שֶׁכָּתוּב (בראשית מח כב): ״אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי״. וּלְפִי דַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא בתרא קכג.) שֶׁפֵּרְשׁוּ ״בְּחַרְבִּי וּבְקַשְׁתִּי״ הַיְינוּ בִּתְפִלָּתוֹ, אָתֵי שַׁפִּיר, שֶׁרָאָה בָּלָק כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל סָבָא לָאֱמֹרִי בִּתְפִלָּתוֹ, לְפִי שֶׁכָּל כֹּחוֹ בְּפִיו. עַל כֵּן הִשְׁתַּדֵּל הוּא גַּם כֵּן אַחַר אֶחָד שֶׁגַּם כֵּן כֹּחוֹ בְּפִיו. וּלְכָךְ נֶאֱמַר ״וַיַּרְא בָּלָק״ וְלֹא נֶאֱמַר ״וַיִּשְׁמַע בָּלָק״, כִּי כָּל הַקּוֹרוֹת הָהֵם הֲלֹא הֵם כְּתוּבִים עַל סֵפֶר דִּבְרֵי הַיָּמִים לְמַלְכֵי הָאֲדָמָה, וְרָאָה בְּעֵינָיו הַדָּבָר כָּתוּב עַל סֵפֶר, וְנִכְנַס מוֹרֶךְ בְּלִבּוֹ לֵאמֹר: אִם כֵּן עָשׂוּ בְּשָׁנִים קַדְמוֹנִיּוֹת בִּהְיוֹתָם מְתֵי מִסְפָּר, מַה יַּעֲשׂוּ עַתָּה בִּהְיוֹתָם עַם רַב וְעָצוּם. וּלְכָךְ לֹא נֶאֱמַר ״בְּנֵי יִשְׂרָאֵל״ אוֹ ״הָעָם״ אוֹ ״קָהָל״, לְפִי שֶׁבְּיִשְׂרָאֵל סָבָא הוּא מְדַבֵּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the explanation of the matter is as follows:** It is the way of the world that kings have a book of chronicles upon which all events from many days are written, but the common people only know what is happening currently — what they see with their eyes or what they heard by rumor about the events of their days. Therefore, Balak, who was a king, had recorded with him from a long time ago what Jacob, Israel the Elder, did to the Amorites, for he [Jacob] was just one man with his household, few in number, and nevertheless defeated an entire nation, as it is written: *which I took from the hand of the Amorite with my sword and with my bow* (Genesis 48:22). And according to the interpretation of our Sages (Bava Batra 123a), who explained that “with my sword and with my bow” refers to his prayer, it makes sense that Balak saw all that Israel the Elder did to the Amorites through his prayer, because all his power was in his mouth. Therefore, he [Balak] also sought after someone whose power was likewise in his mouth. And that is why it says *and Balak saw* and not “and Balak heard,” because all those events were indeed written in the book of chronicles of the kings of the earth, and he saw with his eyes the matter written in a book, and fear entered his heart saying: “If they did this in ancient times when they were few in number, what will they do now that they are a numerous and mighty people?” And that is why it does not say “the children of Israel” or “the people” or “the congregation,” because it is speaking about Israel the Elder [Jacob].


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

אֲבָל מוֹאָב, דְּהַיְינוּ כְּלַל הַהֲמוֹן עָם, לֹא הִתְבּוֹנֵן בְּמַה שֶּׁעָבַר, כִּי לֹא יָדְעוּ מַה הוּא, וְלֹא פָחֲדוּ כִּי אִם מִן הַהוֹוֶה, מַה שֶּׁרָאוּ בְּעֵינֵיהֶם עַם רַב וְעָצוּם. לְכָךְ נֶאֱמַר ״וַיָּגָר מוֹאָב מִפְּנֵי הָעָם כִּי רַב הוּא״. וְהָיָה הַהֲמוֹן עָם שֶׁל מוֹאָב יְרֵאִים מִפְּנֵי שְׁתֵּי כִּתּוֹת, וְלֹא רְאִי זֶה כִּרְאִי זֶה, כִּי מִפְּנֵי הָעֵרֶב רַב הָיוּ יְרֵאִים מֵחֲמַת רִבּוּיָם, כִּי אִיתָא בַּמִּדְרָשׁ שֶׁהָעֵרֶב רַב הָיָה פַּעֲמַיִם שִׁשִּׁים רִבּוֹא, וַעֲלֵיהֶם אָמַר ״וַיָּגָר מוֹאָב מִפְּנֵי הָעָם כִּי רַב הוּא״, קָרָא הָעֵרֶב רַב בְּשֵׁם ״הָעָם״, כִּי לֹא מִבְּנֵי יִשְׂרָאֵל הֵמָּה, ״כִּי רַב הוּא״, כִּי רַבִּים הֵמָּה בֶּאֱמֶת. אֲבָל בְּנֵי יִשְׂרָאֵל שֶׁלֹּא הָיוּ כָּל כָּךְ רַבִּים, לֹא יָרְאוּ מֵהֶם מִצַּד רִבּוּיָם. אָמְנָם מִצַּד אַחֵר הָיָה מוֹרַא יִשְׂרָאֵל עֲלֵיהֶם, אֲשֶׁר עָלָיו נֶאֱמַר ״וַיָּקָץ מוֹאָב מִפְּנֵי יִשְׂרָאֵל״, כְּמוֹ שֶׁפֵּרַשְׁנוּ פָּרָשַׁת שְׁמוֹת (שמות א יב) עַל ״וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל״, שֶׁאֵין הַפֵּרוּשׁ שֶׁיִּשְׂרָאֵל נַעֲשׂוּ כְּקוֹצִים בְּעֵינֵיהֶם, דְּאִם כֵּן הֲוָה לֵיהּ לְמֵימַר ״וַיָּקֻצוּ בְּנֵי יִשְׂרָאֵל״, מַהוּ ״מִפְּנֵי״, אֶלָּא אִיפְּכָא מִסְתַּבְּרָא, שֶׁהַמִּצְרִים הִמְשִׁילוּ אֶת עַצְמָם לְקוֹצִים בְּעֵרֶךְ בְּנֵי יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְגֶפֶן, שֶׁנֶּאֱמַר (תהלים פ ט-י): ״גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ, תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ. פִּנִּיתָ לְפָנֶיהָ וַתַּשְׁרֵשׁ שָׁרָשֶׁיהָ וַתְּמַלֵּא אָרֶץ״. כִּי בְּנוֹהַג שֶׁבָּעוֹלָם, כְּשֶׁבַּעַל הַשָּׂדֶה רוֹצֶה לִטַּע כֶּרֶם בְּשָׂדֶה מְלֵאָה קוֹצִים, אָז הוּא עוֹקֵר הַקּוֹצִים מִן הַשֹּׁרֶשׁ וּמַשְׁלִיכָם זְרֵה הָלְאָה כְּדֵי לִטַּע בִּמְקוֹמָם הַגֶּפֶן. כָּךְ הָיוּ הַמִּצְרִים יְרֵאִים שֶׁיִּשְׂרָאֵל יִהְיוּ נְטוּעִים בָּאָרֶץ כְּגֶפֶן, וְהֵמָּה יַעֲלוּ מִן הָאָרֶץ כְּקוֹץ מוּנָד כֻּלָּהֶם (שמואל ב כג ו), כְּמוֹ שֶׁכָּתוּב ״וְעָלָה מִן הָאָרֶץ״ (שמות א י), ״וְעָלִינוּ״ מִבָּעֵי לֵיהּ וְכוּ׳. לְכָךְ נֶאֱמַר ״וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל״, שֶׁהֵמָּה יִנָּעֲרוּ מִן הָאָרֶץ מִפְּנֵי בְּנֵי יִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְגֶפֶן. כָּךְ נֶאֱמַר כָּאן ״וַיָּקָץ מוֹאָב מִפְּנֵי בְּנֵי יִשְׂרָאֵל״, שֶׁהָיוּ יְרֵאִים פֶּן יִהְיֶה מוֹאָב כְּקוֹץ מֻשְׁלָךְ מִן הָאָרֶץ מִפְּנֵי בְּנֵי יִשְׂרָאֵל, מִפְּנֵי הַגֶּפֶן אֲשֶׁר הֵסִיעַ ה׳ מִמִּצְרַיִם לְגָרֵשׁ מִפְּנֵיהֶם גּוֹיִם וְלִטָּעֵם שָׁמָּה. לְכָךְ אָמַר ״בְּנֵי יִשְׂרָאֵל״, כִּי יִשְׂרָאֵל סָבָא אֵינֶנּוּ, כִּי כְּבָר הָלַךְ לְעוֹלָמוֹ וּבָנָיו יָבֹאוּ שָׁמָּה, אֲבָל לֹא הָעֵרֶב רַב שֶׁנִּקְרָא בְשֵׁם ״הָעָם״, כִּי מַה גְּבַר מִגֻּבְרִין (סנהדרין סה:), וּמַה יִּתְרוֹן לְעֵרֶב רַב עַל שְׁאָר הָאֻמּוֹת שֶׁיְּגָרֵשׁ מִפְּנֵיהֶם גּוֹיִם וְיִטַּע אוֹתָם בִּמְקוֹמָם, אִם לֹא אַגַּב בְּנֵי יִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**But Moab, meaning the general masses, did not consider what had happened before.** Because they did not know what it was, and they were only afraid of the present situation — what they saw with their eyes: a numerous and mighty people. Therefore it says, *Moab feared the people because they were numerous*. The common people of Moab were afraid of two groups, and one fear was not like the other. They feared the mixed multitude [*erev rav*] because of their great numbers, as it is stated in the Midrash that the mixed multitude was twice 600,000, and about them it says, *Moab feared the people because they were numerous*. The verse calls the mixed multitude by the name *the people*, because they were not from the children of Israel, *because they were numerous* — for they were truly many. But the children of Israel, who were not so numerous, they did not fear them due to their numbers. However, from another perspective, the fear of Israel was upon them, about which it says, *Moab was disgusted because of the children of Israel*.
As we explained in Parshat Shemot (Exodus 1:12) on the verse *and they were disgusted because of the children of Israel*, the meaning is not that Israel became like thorns in their eyes, for if that were the case, it should have said “they were disgusted with the children of Israel.” What is the meaning of *because of*? Rather, the opposite is logical — that the Egyptians compared themselves to thorns in relation to the children of Israel, who were compared to a vine, as it says: *You removed a vine from Egypt; You drove out nations and planted it. You cleared a place before it, and it took root and filled the land* (Psalms 80:9-10).
For it is the way of the world that when a field owner wants to plant a vineyard in a field full of thorns, he uproots the thorns from their roots and throws them far away in order to plant the vine in their place. Likewise, the Egyptians feared that Israel would be planted in the land like a vine, and they [the Egyptians] would be driven from the land like *a fleeing thorn* (2 Samuel 23:6), as it says, *And they will go up from the land* (Exodus 1:10). It should have said “and we will go up,” etc. Therefore it says, *they were disgusted because of the children of Israel*, meaning they would be shaken out from the land because of the children of Israel who were compared to a vine.
Similarly, it says here, *Moab was disgusted because of the children of Israel*. They were afraid lest Moab become like a thorn cast out from the land because of the children of Israel, because of the vine which God moved from Egypt to drive out nations before them and plant them there. Therefore it says *the children of Israel* for Israel the elder is no more because he has already gone to his world, but his children would come there. But not the mixed multitude who are called *the people* for what advantage does one man have over another (Sanhedrin 65b)? And what advantage does the mixed multitude have over other nations that would cause God to drive out nations for them and plant them in their place, if not on account of the children of Israel?


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

וְאַחַר כָּךְ נֶאֱמַר ״וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן עַתָּה יְלַחֲכוּ הַקָּהָל״ וְגוֹ׳, וּמָה רָאוּ הַמִּדְיָנִים עַל כָּכָה לְהִתְעַבֵּר עַל רִיב לֹא לָהֶם, אֶלָּא לְפִי שֶׁמָּצִינוּ שֶׁפֵּרֵשׁ רַשִׁ״י פָּרָשַׁת מַטּוֹת (לא ו) ״אוֹתָם וְאֶת פִּינְחָס״ – שֶׁהָלַךְ לִנְקֹם נִקְמַת יוֹסֵף אֲבִי אִמּוֹ, שֶׁנֶּאֱמַר (בראשית לז לו): ״וְהַמְּדָנִים מָכְרוּ אוֹתוֹ לְפוֹטִיפַר״, וּבְנֵי יוֹסֵף נִקְרָאִים ״קָהָל״, שֶׁנֶּאֱמַר (שם לה יא): ״גּוֹי וּקְהַל גּוֹיִם״, פֵּרֵשׁ רַשִׁ״י ״קְהַל גּוֹיִם״ נֶאֱמַר עַל יוֹסֵף. וְכֵן אָמְרוּ זִקְנֵי מוֹאָב אֶל מִדְיָן שֶׁגַּם אַתֶּם יֵשׁ לָכֶם לִירֹא מִפְּנֵי הַקָּהָל, בְּנֵי יוֹסֵף, שֶׁיִּרְצוּ לִקַּח מִכֶּם נִקְמַת יוֹסֵף בְּכוֹר שׁוֹר אֲבִיהֶם. זֶהוּ שֶׁאָמַר: ״עַתָּה יְלַחֲכוּ הַקָּהָל אֶת כָּל סְבִיבוֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר״, כִּי ״הַקָּהָל״ – בְּנֵי יוֹסֵף בְּכוֹר שׁוֹר הֵמָּה, עַל כֵּן יְלַחֲכוּ אוֹתָנוּ כְּשׁוֹר הַמְלַחֵךְ כְּדֵי לִקַּח נִקְמַת הַשּׁוֹר. וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And afterwards it is said: “Moab said to the elders of Midian, ‘Now this assembly will lick up all that is around us, etc.’”** And what caused the Midianites to become involved in a dispute that did not concern them? Rather, we find that Rashi explains in Parashat Matot (31:6) regarding *them and Pinchas*, that Pinchas went to avenge Joseph, his mother’s father, as it is said, *And the Midianites sold him to Potiphar* (Genesis 37:36). And the children of Joseph are called *kahal* [congregation], as it is said, *A nation and an congregation of nations* (Genesis 35:11). Rashi explains that *a congregation of nations* refers to Joseph. Thus, the elders of Moab said to Midian that you also have reason to fear the congregation, the children of Joseph, who will want to take revenge from you for Joseph, the “firstborn ox,” their father. This is what is meant by *Now this assembly will lick up all that is around us, as the ox licks up*. For the congregation, the children of Joseph, who is called “firstborn ox,” will lick us up like an ox that licks, in order to take revenge for the ox. And this is a precious interpretation.


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

**וּבָלָק בֶּן צִפּוֹר מֶלֶךְ לְמוֹאָב בָּעֵת הַהִוא.** לְפִי מָה שֶׁפֵּרַשְׁנוּ לְמַעְלָה שֶׁבָּלָק הִתְבּוֹנֵן בְּמָה שֶׁעָשָׂה יִשְׂרָאֵל סָבָא לָאֱמוֹרִי בְּחַרְבּוֹ וּבְקַשְׁתּוֹ, לְפִי זֶה קָשֶׁה מָה יוֹם מִיּוֹמַיִם, וְלָמָּה לֹא נִתְעוֹרֵר לַעֲשׂוֹת תַּחְבּוּלוֹת כְּנֶגְדָּם מִיָּמִים רַבִּים. לְכָךְ תֵּרֵץ וְאָמַר כִּי בָּעֵת הַהִיא מִנּוּהוּ לְמֶלֶךְ לְצֹרֶךְ שָׁעָה, כְּפֵרוּשׁ רַשִׁ״י. אֲבָל לְפִי פְּשׁוּטוֹ קָשֶׁה, מָה תַּלְמוּד לוֹמַר ״בָּעֵת הַהִיא״? וְיֵשׁ אוֹמְרִים שֶׁבָּא לְתָרֵץ לָמָּה ״וַיָּגָר מוֹאָב״ וְלֹא בָּלָק, לְפִי שֶׁמִּנּוּהוּ רַק ״בָּעֵת הַהִיא״ לְפִי שָׁעָה, עַל כֵּן אָמַר בְּלִבּוֹ, מָה לִי לְצָרָה זוֹ. וּמִכָּל מָקוֹם בַּנִּגְלֶה מִפְּנֵי מוֹרָא הָעָם הֻצְרַךְ לַעֲשׂוֹת מָה שֶׁעָשָׂה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And Balak the son of Zippor was king of Moab at that time.** According to what we explained above, that Balak observed what Israel the patriarch did to the Amorites with his sword and his bow, it is difficult to understand, why suddenly now, and why he did not awaken to make strategies against them many days earlier. Therefore, the text explains and says that *at that time* they appointed him as king for a temporary need, as Rashi explains. But according to the simple meaning, it is difficult to understand why the text needs to say *at that time*. And some say that this comes to explain why the verse says *Moab was terrified* and not that Balak was terrified, because they only appointed him *at that time* temporarily. Therefore, he said to himself, “Why do I need this trouble?” Nevertheless, outwardly, because of fear of the people, he needed to do what he did.


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

וְיֵשׁ אוֹמְרִים שֶׁבָּא לְתָרֵץ לָמָּה זֶה הָיָה מוֹאָב יְרֵאִים, הֲלֹא כְּבָר נֶאֱמַר (דברים ב ט): ״אַל תָּצַר אֶת מוֹאָב״. עַל כֵּן אָמַר, לְפִי שֶׁבָּלָק מֶלֶךְ לְמוֹאָב בָּעֵת הַהִיא, וּבָלָק אֲרַמִּי הוּא וְלֹא מוֹאָבִי, שֶׁנֶּאֱמַר: ״אֶרֶץ בְּנֵי עַמּוֹ״, פֵּרֵשׁ רַשִׁ״י בָּלָק מִשָּׁם הָיָה, וְזֶה אֶרֶץ אֲרָם, כְּמוֹ שֶׁכָּתוּב: ״מִן אֲרָם יַנְחֵנִי בָלָק״. וְהָיוּ יְרֵאִים פֶּן תִּקָּרֵא כָּל הָאָרֶץ עַל שְׁמוֹ שֶׁל בָּלָק, כְּמוֹ שֶׁעַמּוֹן וּמוֹאָב טָהֲרוּ בְּסִיחוֹן, כְּמוֹ שֶׁכָּתוּב (במדבר כא כו): ״וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן״ וְגוֹ׳, כָּךְ טָהֲרָה הָאָרֶץ לְיִשְׂרָאֵל עַל יְדֵי בָּלָק שֶׁהָיָה מַלְכָּם בָּעֵת הַהִיא, לְכָךְ ״עַתָּה יְלַחֲכוּ״ וְלֹא קוֹדֶם. וְיֵשׁ אוֹמְרִים, יְלַחֲכוּ אֶת כָּל סְבִיבוֹתֵינוּ וְלֹא יִגְּעוּ בָּנוּ כְּלָל, רַק יַעֲשׂוּ כָּלָה בְּכָל סְבִיבוֹתֵינוּ וּמִמֵּילָא אֵין לָנוּ תְּקוּמָה. וְנִרְאֶה לִי שֶׁלְּכָךְ נֶאֱמַר ״כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה״, דַּוְקָא יֶרֶק שֶׁבַּשָּׂדֶה, שֶׁסְּבִיבוֹת הָעִיר, אֲבָל לֹא יִגְּעוּ בַּיֶּרֶק שֶׁל הֶעָרִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
Some say that it comes to explain why Moab was afraid, had it not already been said *Do not harass Moab* (Deuteronomy 2:9). Therefore, it says that because Balak was the king of Moab at that time, and Balak was an Aramean and not a Moabite, as it is said *the land of the children of his people*. Rashi explains that Balak was from there, and this is the land of Aram, as it is said *from Aram, Balak has led me*. And they were afraid lest the entire land be called by Balak’s name, just as [the designation of] Ammon and Moab was neutralized through Sihon [who conquered it from them], as it is said *And he fought against the first king of Moab, etc.* (Numbers 21:26). Similarly, the land was neutralized for Israel through Balak who was their king at that time. Therefore, *now they will lick up* and not earlier. And some say *they will lick up all our surroundings* and not touch us at all, but rather they will completely consume all our surroundings, and consequently, we will have no survivability. And it seems to me that this is why it says *as the ox licks up the grass of the field*, specifically the grass in the field that surrounds the city, but they will not touch the grass of the cities.


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

**הִנֵּה עַם יָצָא מִמִּצְרַיִם.** ״יָצָא״ לְשֶׁעָבַר מַשְׁמָע, וּבִלְעָם אָמַר ״הִנֵּה הָעָם הַיּוֹצֵא מִמִּצְרַיִם״, מַשְׁמָע שֶׁעַכְשָׁיו הֵם יוֹצְאִים וְהוֹלְכִים, כִּי בִּלְעָם לְהַזְכִּיר עֲוֹנָם בָּא לוֹמַר שֶׁדּוֹמֶה כְּאִלּוּ עֲדַיִן לֹא יָצְאוּ מִכָּל וָכֹל מִמִּצְרַיִם, כִּי תָּמִיד בְּרָע הֵם, וְאוֹמְרִים ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״, וּבְכָל תְּלוּנָּה הֵם מַזְכִּירִים אֶת מִצְרַיִם, וְזֶה רְאָיָה שֶׁתָּמִיד מַחְשַׁבְתָּם מְשׁוֹטֶטֶת בְּמִצְרַיִם וְקָשָׁה עֲלֵיהֶם הַפְּרֵדָה מִמִּצְרַיִם כְּאִלּוּ עַכְשָׁיו הֵם יוֹצְאִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Behold, a people has come out from Egypt.** *Has come out* implies past tense, whereas Balaam said *Behold, the people who are coming out from Egypt*, which implies that they are still now coming out and going forth. For Balaam came to mention their sin, suggesting that it was as if they had not yet completely left Egypt, because they were always in a bad state, saying *Let us appoint a leader and return to Egypt* (Numbers 14:4). With every complaint, they would mention Egypt, which proves that their thoughts were always wandering back to Egypt, and separating from Egypt was difficult for them, as if they were just now leaving.


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

וּמַה שֶּׁכָּתוּב **הִנֵּה כִסָּה אֶת עֵין הָאָרֶץ.** לְשֶׁעָבַר מַשְׁמָע, וְקָשֶׁה, וַהֲלֹא עוֹד הַיּוֹם הֵם מְכַסִּים אֶת עֵין הָאָרֶץ. וְיָכוֹל לִהְיוֹת שֶׁשָּׁלַח לוֹ לֵאמֹר שֶׁעַם זֶה קְסָמִים בְּיָדָם, עַל כֵּן אֲנִי צָרִיךְ לְאִישׁ אֲשֶׁר גַּם כֵּן קְסָמִים בְּיָדוֹ. וְהֵבִיא מוֹפֵת עַל זֶה, כִּי בְּמִצְרַיִם הֵבִיאוּ מַכַּת הָאַרְבֶּה אֲשֶׁר כִּסָּה עֵין הָאָרֶץ וְהַחֹשֶׁךְ. ״וְהוּא יוֹשֵׁב מִמּוּלִי״, אַף עַל פִּי שֶׁהוּא יוֹשֵׁב כְּנֶגְדִּי בְּחֶדֶר אֶחָד מִכָּל מָקוֹם יָכוֹל הוּא לְהַחְשִׁיךְ לְשׂוֹנְאָיו וְאֵלָיו יִהְיֶה אוֹר בְּמוֹשָׁבוֹ, וְאֵין זֶה כִּי אִם בְּכֹחַ הַכְּשָׁפִים אֲשֶׁר לָמְדוּ בְּמִצְרַיִם. וּבִלְעָם חָשַׁב, שֶׁמָּא יֹאמַר לוֹ ה׳ שֶׁכְּבָר שָׁכְחוּ כָּל מַעֲשֵׂה אֶרֶץ מִצְרַיִם, עַל כֵּן שִׁנָּה וְאָמַר: ״הִנֵּה הָעָם הַיּוֹצֵא מִמִּצְרַיִם״, שֶׁדּוֹמֶה כְּאִלּוּ עַכְשָׁיו הֵם יוֹצְאִים. וּמִדְּקָאָמַר בִּלְעָם בִּנְבוּאָה ״כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל״, שְׁמַע מִנַּהּ שֶׁעַד הֵנָּה הָיוּ חֲשׁוּדִים בִּמְנַחֲשִׁים וְקוֹסְמִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And regarding what is written, “behold it has covered the eye of the land.”** This implies the past tense, which is difficult [to understand], because they are still covering the eye of the land today. It’s possible that [Balak] sent [Balaam] a message saying that this nation has divination in their hands, therefore “I need a man who also has divination in his hands.” And he brought proof of this from Egypt, where they brought the plague of locusts which covered the eye of the land and [caused] darkness. And *he dwells opposite me* — even though he is sitting across from me in one room, nonetheless he can bring darkness upon his enemies while having light in his own dwelling. This can only be through the power of sorcery that they learned in Egypt. Balaam thought that perhaps God would tell him that they had already forgotten all the practices of the land of Egypt, therefore he changed [his wording] and said “Behold the people coming out from Egypt,” making it seem as if they are coming out just now. And from the fact that Balaam said in his prophecy, *For there is no divination in Jacob and no sorcery in Israel*, we can learn that until now they were suspected of being diviners and sorcerers.


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

דָּבָר אַחֵר **כִסָּה אֶת עֵין הָאָרֶץ.** עַל סִיחוֹן וְעוֹג אָמַר כֵּן, שֶׁהָיוּ עֵין כָּל הָאָרֶץ כִּי עֵינֵי כָּל הָאָרֶץ עֲלֵיהֶם, וּמֵאַחַר שֶׁנִּצְּחוּם מִי יוּכַל לַעֲמוֹד בִּפְנֵיהֶם. וְכֵן מַסִּיק בַּיַּלְקוּט.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Another explanation of “it covers the eye of the land.”** He said this about Sihon and Og, who were the *eye of all the land*, because the eyes of all the land were upon them. And since [Israel] defeated them, who could stand before them? And likewise does it conclude in the Yalkut.


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

**וְעַתָּה לְכָה אָרָה לִּי וְגוֹ׳.** וּבִלְעָם אָמַר אֶל הַשֵּׁם יִתְבָּרַךְ, שֶׁשָּׁלַח לוֹ בָּלָק ״לְכָה קָבָה לִּי״. וּמַה שֶּׁפֵּרֵשׁ רַשִׁ״י שֶׁ״קָּבָה״ קָשֶׁה מֵ״אָרָה״ וּבִלְעָם הוֹסִיף מִדַּעְתּוֹ מִשִּׂנְאָתוֹ אֶת יִשְׂרָאֵל, וְכֵן ״וְגֵרַשְׁתִּיו״ קָשֶׁה מִן ״וַאֲגָרְשֶׁנּוּ מִן הָאָרֶץ״, אֵין זֶה מַסְפִּיק, וְכִי לֹא יָדַע בִּלְעָם שֶׁאֱלֹהֵיהֶם אוֹהֵב לְיִשְׂרָאֵל וְעַל יְדֵי הוֹסָפָה זוֹ יִגְרַע? כִּי שֶׁמָּא כּוּלֵּי הַאי לֹא יִתְּנוּ לוֹ רְשׁוּת. וְעַל בָּלָק קָשֶׁה אֵיךְ הָיָה נִבְעָר מִדַּעַת כָּל כָּךְ, כִּי מִתְּחִלָּה אָמַר ״לְכָה אָרָה לִּי״ וְלֹא נֶעֱתַר לוֹ, שֶׁנֶּאֱמַר: ״כִּי מֵאֵן ה׳ לְתִתִּי לַהֲלֹךְ עִמָּכֶם״, וְאַחַר כָּךְ שָׁאַל ״לְכָה קָבָה לִּי״ – וְכִי מִי שֶׁאֵין רוֹצִים לִתֵּן לוֹ אֲפִלּוּ דָּבָר קָטָן חוֹזֵר וְשׁוֹאֵל דָּבָר גָּדוֹל?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And now, come, curse this people for me, etc.”** And Balaam said to the Holy One, blessed be He, that Balak sent to him, *Come, execrate this people for me*. And what Rashi explains, that *execrate* [*kabah*] is harsher than *curse* [*arah*], and Balaam added this on his own due to his hatred of Israel. And similarly, *I will drive him out* [*vegarashtiv*] is harsher than *I will drive him from the land* [*va’agarshenu min ha’aretz*]. This explanation is not sufficient, because wouldn’t Balaam know that their God loves Israel, and through this addition, he would diminish his chances, because perhaps He wouldn’t give him permission to such an extent? And regarding Balak, it is difficult to understand how he could be so ignorant, because at first he said *come, curse for me* and his request was not granted, as it says, *for the Lord has refused to let me go with you*, and afterward he asked *come, execrate for me*. Would someone who is refused even a small thing turn around and ask for something greater?


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

אֶלָּא וַדַּאי שֶׁ״אָרָה״ קָשֶׁה מִן ״קָבָה״, וּלְשׁוֹן ״נַכֶּה״ קָשֶׁה מִן לְשׁוֹן ״לְהִלָּחֵם״, וּלְשׁוֹן ״וַאֲגָרְשֶׁנּוּ מִן הָאָרֶץ״ קָשֶׁה מִן ״וְגֵרַשְׁתִּיו״, כִּי לְשׁוֹן ״קָבָה״ אֵינוֹ לְשׁוֹן קְלָלָה, שֶׁהֲרֵי נֶאֱמַר (בראשית ל כח): ״נָקְבָה עָלַי שְׂכָרֶךָ״, אֶלָּא שֶׁהוּא נוֹקֵב וּמְפָרֵשׁ, אוֹ שֶׁהוּא עוֹשֶׂה בָהֶם חוֹר קָטָן, מִלְּשׁוֹן ״וַיִּקֹּב חֹר בְּדַלְתּוֹ״ (מלכים ב׳ יב י), אֲבָל ״אָרָה״ קָשֶׁה כִּי בּוֹ קְלָלָה בּוֹ נִדּוּי. (שבועות לו.) וְכֵן ״לְהִלָּחֵם״ אֵינוֹ כָּל כָּךְ רַע בְּהֶחְלֵט, כִּי יֵשׁ לוֹחֵם כְּדֵי לְהַצִּיל אֶת עַצְמוֹ לְבַד, אֲבָל ״נַכֶּה״ הוּא מַכֶּה מַמָּשׁ. וְכֵן ״וְגֵרַשְׁתִּיו״ מַשְׁמָע לְגָרְשׁוֹ רַק מֵעָלָיו לְבַד, אֲבָל ״וַאֲגָרְשֶׁנּוּ מִן הָאָרֶץ״ מַשְׁמָע מִכָּל הָעוֹלָם. וּבְזֶה יְתוֹרַץ הַכֹּל, כִּי בָּלָק לֹא יָדַע שֶׁאֱלֹהֵיהֶם אוֹהֵב לָהֶם כָּל כָּךְ, עַל כֵּן פָּעַר פִּיו לִבְלִי חֹק וְשָׁאַל ״אָרָה לִּי אֶת הָעָם הַזֶּה, אוּלַי אוּכַל נַכֶּה בּוֹ, וַאֲגָרְשֶׁנּוּ מִן הָאָרֶץ״, דְּהַיְנוּ כָּלָה כָּלִיל כֻּלָּם אֲגָרֵשׁ מִן הָעוֹלָם. וּבִלְעָם יָדַע שֶׁאֱלֹהֵיהֶם אוֹהֵב לָהֶם וּפְשִׁיטָא שֶׁמִּן הַשָּׁמַיִם יְעַכְּבוּהוּ וְלֹא יַעֲלֶה בְּיָדוֹ לֹא זֶה וְלֹא זֶה, עַל כֵּן אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁבָּלָק אֵינוֹ שׁוֹאֵל כִּי אִם לִדְחוֹתָם מֵעָלָיו, כִּי אִם יָבֹאוּ לְהִלָּחֵם בּוֹ אָז יַעַבְרוּ בְּלֹא תָצוּר אֶת מוֹאָב, וְדִין הוּא שֶׁתָּחוּל קְצָת קְלָלָה לִקּוֹב חוֹר בְּדַלְתּוֹ לְחַסֵּר מֵהֶם מְעָט. לְכָךְ אָמַר כִּי בָלָק שָׁלַח אֵלָיו ״קָבָה לִּי אוֹתוֹ, אוּלַי אוּכַל לְהִלָּחֵם בּוֹ, וְגֵרַשְׁתִּיו״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Rather, it is certain that “curse” [*arah*] is stronger than “execrate ” [*kabah*],** and the term *strike* [*nakah*] is stronger than the term *fight* [*lehilachem*], and the phrase *I will drive him out of the land* [*va-agareshenu min ha-aretz*] is stronger than *I will drive him away* [*ve-gerashtiyu*]. For the term *kabah* is not a term of cursing, as it says *Specify [nekov*] your wages to me (Genesis 30:28), but rather it means to pierce and explain, or to make a small hole in them, from the phrase *and he bored a hole [vayikov*] in its door (Second Kings 12:10). But *curse* [*arah*] is worse because it contains curse and excommunication (Shevuot 36a). Similarly, *to fight* is not so absolutely bad because one might fight merely to save oneself, but *to strike* means to actually smite. Likewise, *I will drive him away* implies driving him away only from oneself, but *I will drive him out of the land* implies from the entire world.
With this, everything is resolved, because Balak did not know that their God loves them so much, so he opened his mouth beyond measure and asked, *Curse for me this people*. *Perhaps I can strike it and drive it out of the land*, meaning to completely destroy them all and drive them from the world. But Balaam knew that their God loves them, and it is obvious that Heaven would stop him and he would not succeed in either goal. Therefore, he said before the Holy One, Blessed be He, that Balak was only asking to push them away from him, because if they came to fight him, they would violate the command *do not harass Moab*, and it would be justified for some curse to take effect — to bore a hole in their door to diminish them a little. That is why he said that Balak sent to him, *Execrate them for me; perhaps I can fight them and drive them away*.


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

וְהֵשִׁיב לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״לֹא תָאֹר אֶת הָעָם כִּי בָרוּךְ הוּא״, רָצָה לוֹמַר כָּל כָּךְ הֵם מְבֹרָכִים וּדְבֵקָה בָהֶם הַבְּרָכָה עַד שֶׁאֵין מָקוֹם לָחוּל אֲפִלּוּ לַאֲרִירָה הַגְּדוֹלָה, וְקַל וָחֹמֶר קָבָה הַקְּטַנָּה, שֶׁאֵין בָּהּ כֹּחַ לָחוּל כְּנֶגֶד חוֹזֶק הַבְּרָכוֹת. וְכַאֲשֶׁר רָאָה בָלָק שֶׁלֹּא נֶעֱתַר לוֹ אֶל הַשְּׁאֵלָה הַגְּדוֹלָה וּמִן הַשָּׁמַיִם יְעַכְּבוּהוּ מִלֵּילֵךְ עִמּוֹ, חָזַר אֶל הַקְּטַנָּה וְאָמַר, לְפָחוֹת לְכָה קָבָה לִי, כִּי לֹא יָדַע מַה שֶּׁאָמַר ה׳ לְבִלְעָם ״כִּי בָרוּךְ הוּא״, כִּי לֹא הִגִּיד בִּלְעָם לִשְׁלוּחָיו רַק ״כִּי מֵאֵן ה׳ לְתִתִּי לַהֲלֹךְ עִמָּכֶם״, וְחָשַׁב שֶׁמָּא בַּעֲבוּר זֶה יְעַכְּבוּהוּ כִּי הִקְשֵׁיתִי לִשְׁאוֹל, לְכָךְ שָׁאַל הַקְּטַנָּה. וְהֵשִׁיב לוֹ בִּלְעָם: ״אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי ה׳ אֱלֹהָי לַעֲשׂוֹת קְטַנָּה אוֹ גְדוֹלָה״ – לֹא קָבָה הַקְּטַנָּה וְלֹא אָרָה הַגְּדוֹלָה. וְהָיָה לוֹ לְהַקְדִּים גְּדוֹלָה לִקְטַנָּה בְּדֶרֶךְ לֹא זוֹ אַף זוֹ, אֶלָּא כְּדֵי לִידוּק מִזֶּה דַּוְקָא לְפִי שֶׁלֹּא אוּכַל לַעֲשׂוֹת, הָא אִם הָיָה הַדָּבָר בִּיכָלְתִּי הָיִיתִי עוֹשֶׂה לֹא זוֹ קְטַנָּה אֶלָּא אֲפִלּוּ גְּדוֹלָה, וּבָזֶה הֶרְאָה כִּי כָל מְזִמּוֹת לְבָבוֹ לְהָרַע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The Holy One, blessed be He, responded to him, “You shall not curse the people, for they are blessed.”** Meaning, they are so blessed and the blessing adheres to them so strongly that there is no place for even the greater curse to take effect, and all the more so for the lesser execration, which does not have the power to take effect against the strength of the blessings. When Balak saw that he [Balaam] did not respond to the greater request and that heaven would prevent him from going with him, he reverted to the lesser request and said, “At least come and execrate them for me.” For Balak did not know what God had said to Balaam, *for they are blessed*, because Balaam only told his messengers, *The Lord has refused to let me go with you*. Balak thought that perhaps Balaam was prevented because he had asked for too much, so he asked for the lesser request. But Balaam replied to him, *If Balak would give me his house full of silver and gold, I cannot transgress the word of the Lord my God to do anything small or great*. [This refers to] neither the small execration nor the large curse. Normally, he should have listed them in order from greater to lesser, using the pattern “not only this but also that.” However, [he reversed the order] to emphasize that specifically because “I cannot do it,” but if it were within my power, I would do not only the small thing but even the greater one. Through this, he showed that all the intentions of his heart were for evil.


###### Kli Yakar on Numbers 22:6:4
[Kli Yakar on Numbers 22:6:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/22:6:4)

וְזֶה בֵּאוּר הַפָּסוּק ״וְעַתָּה לְכָה״ וְגוֹ׳, בְּמִלַּת ״וְעַתָּה״ רָצָה לְנַסּוֹתוֹ אִם יֵשׁ בְּיָדוֹ לָאֹר כָּל זְמַן שֶׁיִּרְצֶה, שֶׁאִם יִדְחֵהוּ וְיֹאמַר שֶׁאֲנִי צָרִיךְ לְהַמְתִּין עַד הָעֵת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹעֵס בָּהּ, אֵין בּוֹ מַמָּשׁ, כִּי שֶׁמָּא לֹא יִכְעַס כָּל הַיָּמִים הַלָּלוּ, וּכְמוֹ שֶׁכָּתוּב: ״מָה אֶזְעֹם לֹא זָעַם ה׳״, עַל כֵּן אָמַר ״אָרָה לִּי״, לִרְצוֹנִי, לִזְמַן שֶׁאֶבְחַר אֲנִי, אוֹ ״אָרָה״ אוֹתָם שֶׁיִּהְיוּ ״לִי״, מְסוּרִים בְּיָדִי, אוֹ ״לִי״ – שֶׁלֹּא יֵדַע הַדָּבָר שׁוּם אָדָם כִּי אִם אֲנִי. ״אוּלַי אוּכַל״ שֶׁהָעוֹלָם יַחְשְׁבוּ שֶׁאֲנִי אוּכַל, וּבֶאֱמֶת ״נַכֶּה בּוֹ״ שְׁנֵינוּ, אֲנִי וְאַתָּה, וְאַחַר הַהַכָּאָה אֲגָרְשֶׁנּוּ אֲנִי לְבַדִּי. וְאָמַר לְשׁוֹן ״אוּלַי״ עַל עַצְמוֹ, כִּי אֲנִי סָפֵק אִם אוּכַל, אֲבָל אַתָּה וַדַּאי כִּי בְּצֵרוּפְךָ וַדַּאי נַכֶּה, לְכָךְ לֹא אָמַר ״אוּלַי נוּכַל נַכֶּה בּוֹ״. ״כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבֹרָךְ״, לֹא אָמַר ״יְבֹרָךְ״ כְּדֶרֶךְ שֶׁאָמַר ״יוּאָר״, לְפִי שֶׁאָמַר לוֹ דַּוְקָא בִּקְלָלוֹת יֵשׁ לְךָ כֹּחַ וְלֹא בִּבְרָכוֹת, כִּי אֵת אֲשֶׁר תְּבָרֵךְ כְּבָר הוּא מְבֹרָךְ, וְאַתָּה רוֹאֶה זֶה בָּאִצְטַגְנִינוּת שֶׁלּוֹ וְאַתָּה מְבָרְכוֹ כְּדֵי לִתְלוֹת בְּךָ, דְּאִם לֹא כֵן, כְּשֶׁעָזַרְתָּ אֶת סִיחוֹן הָיִיתָ מְקַלֵּל לְמוֹאָב, וְלָמָּה לֹא בֵּרַכְתָּ לְסִיחוֹן? אֶלָּא וַדַּאי שֶׁאֵין לְךָ כֹּחַ בִּבְרָכוֹת כִּי אִם בִּקְלָלוֹת לְבַלֵּעַ וּלְהַשְׁחִית, כְּהוֹרָאַת שֵׁם בִּלְעָם. עַל כֵּן אֲנִי מְבַקֵּשׁ מִמְּךָ קְלָלָה וְלֹא בְרָכָה שֶׁתְּבָרְכֵנִי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**This is the explanation of the verse “Now come and etc.”** With the word *now* [Balak] wanted to test if [Balaam] had the power to curse at any time he wanted. If [Balaam] would push him off and say that he needed to wait until the time when the Holy One, blessed be He, is angry, then there is nothing to him, because perhaps [God] would not be angry all these days, as it is written, *How can I curse whom God has not cursed?* Therefore, [Balak] said *curse for me* — according to my will, at the time I choose. Or “curse them” so that they will be delivered into my hands. Or *for me* meaning that no person should know about this matter except for me. Perhaps I will be able [to defeat them] and the world will think that I prevailed, but in truth we will both strike them — you and I — and after striking them, I alone will drive them away. And [Balak] used the language of *perhaps* about himself because “I am uncertain if I will be able,” but “you are certain,” because with your partnership, we will certainly strike [them]. Therefore, he did not say “perhaps we can strike them.” *Because I know that whomever you bless is blessed*: He did not say “will be blessed,” as he said *will be cursed* because he told him that specifically with curses you have power, but not with blessings, because whomever you bless is already blessed. And you see this through your astrology, and you bless him in order to attribute it to yourself. For if not so, when you helped Sihon, you had cursed Moab, and why didn’t you bless Sihon? Rather, it is certain that you have no power in blessings, only in curses, to swallow [*livloa*] and destroy, as indicated by the name Balaam. Therefore, I ask from you a curse and not a blessing that you would bless me.


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

**מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ.** מָצִינוּ לְשׁוֹן ״מִי״ שֶׁאֵינוֹ לְשׁוֹן שְׁאֵלָה וְנֶאֱמַר לְבִזָּיוֹן, כְּמוֹ שֶׁכָּתוּב (שמואל א׳ כה י): ״וַיַּעַן נָבָל אֶת עַבְדֵי דָוִד מִי דָוִד וּמִי בֶן יִשַׁי״, כְּלוֹמַר מִי הוּא, שֶׁאֵינוֹ נֶחְשָׁב לִכְלוּם. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְבִלְעָם שֶׁרוּחוֹ גְּבוֹהָה: ״מִי הָאֲנָשִׁים הָאֵלֶּה״ הַפְּחוּתִים? וְכִי רְאוּיִין הֵמָּה לִהְיוֹת עִמָּךְ שֶׁתֵּלֵךְ עִמָּהֶם? וְהֵשִׁיב: ״בָּלָק בֶּן צִפּוֹר מֶלֶךְ מוֹאָב שָׁלַח אֵלָי״, וְעֶבֶד מֶלֶךְ כְּמֶלֶךְ. וּמִכָּל מָקוֹם אָמַר: ״מֵאֵן ה׳ לְתִתִּי לַהֲלוֹךְ עִמָּכֶם״, אֶלָּא עִם שָׂרִים גְּדוֹלִים מִכֶּם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“Who are these men with you?”** We find that the expression *who* is not always a question, but can be used in a derogatory manner, as it says *And Nabal answered David’s servants, “Who is David? And who is the son of Jesse?”* (1 Samuel 25:10), meaning, who is he, as he is considered as nothing. So the Holy One, blessed be He, said to Balaam, whose spirit was haughty, “Who are these lowly men, and are they worthy to be with you, that you should go with them?” And Balaam replied, *Balak the son of Zippor, king of Moab, sent to me*. And a servant of a king is like a king. Nevertheless he said, *The Lord has refused to let me go with you*, but only with greater princes than you.


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

**אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים.** יֵשׁ שְׁלִיחוּת בִּשְׁנֵי פָּנִים: לִפְעָמִים הַשָּׁלִיחַ מַתְנֶה עִם זֶה הָאִישׁ אֲשֶׁר הוּא הוֹלֵךְ אַחֲרָיו שֶׁעַל מְנָת כֵּן אֲנִי מוֹלִיכְךָ בְּדֶרֶךְ תֵּלֵךְ, שֶׁתַּבְטִיחַ אוֹתִי שֶׁתַּעֲשֶׂה בַּקָּשָׁתִי; וְלִפְעָמִים אֵין הַשָּׁלִיחַ מַתְנֶה שׁוּם דָּבָר, אֶלָּא עוֹשֶׂה שְׁלִיחוּת הַקְּרִיאָה לְבַד אַף עַל פִּי שֶׁלֹּא יַבְטִיחוּהוּ לְמַלֹּאת אַחֲרֵי דְּבָרוֹ, וְשָׁם יְדֻבַּר נִכְבָּדוֹת אִם הָעִנְיָן רָאוּי לְהֵעָשׂוֹת אוֹ לֹא. וְכָךְ אָמַר ה׳ לְבִלְעָם: אִם הָאֲנָשִׁים הַלָּלוּ רוֹצִין לַעֲשׂוֹת עִמְּךָ מַעֲמָד וּגְמַר לְהַבְטִיחֲךָ כָּךְ וְכָךְ כֶּסֶף וְזָהָב כְּדֵי שֶׁגַּם אַתָּה תַּבְטִיחֵם לְקַלֵּל, אָז ״לֹא תֵלֵךְ עִמָּהֶם״, כִּי אֵין הַדָּבָר בִּרְשׁוּתְךָ. אֲבָל אִם לֹא בָּאוּ כִּי ״אִם לִקְרֹא לְךָ״ לְבַד, וְהַדָּבָר יִהְיֶה בִּרְשׁוּתְךָ לַעֲשׂוֹתוֹ אוֹ לֹא, אָז ״לֵךְ אִתָּם״. וְזֶהוּ שֶׁאָמַר: ״וְאַךְ אֶת הַדָּבָר״ וְגוֹ׳.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**If the men came to call you.** There are two types of missions: Sometimes the messenger makes a condition with the person whom he is following, saying, “Only on this condition do I guide you on the path you should go,” ensuring that you promise to fulfill my request. And sometimes the messenger does not set any condition, but merely performs the mission of calling, even if they do not promise to fulfill his word, and there the important matters will be discussed — whether the matter is worthy to be done or not. And so God said to Balaam: “If these men want to make an arrangement with you and finalize promising you such and such silver and gold so that you will also promise them to curse [Israel], then do not go with them, because the matter is not in your control. But if they have only come to call you, and the matter will be in your control whether to do it or not, then go with them.” And that is what it means when it says, *But only the word*, etc.


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

וְיַעַן כִּי רָאִיתִי בְּפָרָשָׁה זוֹ שִׁנּוּי רַב בְּעִנְיַן הַשְּׁלִיחִים, שֶׁקְּרָאָם לִפְעָמִים ״שָׂרֵי מוֹאָב״, וְלִפְעָמִים ״שָׂרֵי בָלָק״, וְלִפְעָמִים ״אֲנָשִׁים״, גַּם יֵשׁ סָפֵק גָּדוֹל בְּמַה שֶּׁנֶּאֱמַר: ״וַיִּחַר אַף ה׳ כִּי הוֹלֵךְ הוּא״, אַחַר שֶׁנָּתַן לוֹ רְשׁוּת ״קוּם לֵךְ אִתָּם״, אוֹמֵר אֲנִי שֶׁהָיוּ שָׁם שְׁנֵי מִינֵי שְׁלוּחִים: שָׂרֵי בָלָק, הֵם הַשָּׂרִים הַמְיֻחָדִים לַמֶּלֶךְ, וְאוֹתָן קָרָא ״אֲנָשִׁים״, לְשׁוֹן חֲשִׁיבוּת, כִּי עֶבֶד מֶלֶךְ כְּמֶלֶךְ; וְ״שָׂרֵי מוֹאָב״, הֵם שָׂרֵי הַמְּדִינָה אֲשֶׁר לָהֶם הָאָרֶץ, וּלְבָלָק אַךְ לוֹ הַמְּלוּכָה וְלֹא הָאָרֶץ, כִּי רַק לְפִי שָׁעָה מִנּוּהוּ מֶלֶךְ. וְעַל כֵּן מִשְּׁנֵי צְדָדִים לֹא הָיוּ שָׂרֵי בָּלָק מְהַדְּרִים כָּל כָּךְ אַחַר קִלְלוֹתָיו שֶׁל בִּלְעָם כְּמוֹ שָׂרֵי מוֹאָב. הַצַּד הָאֶחָד, לְפִי שֶׁשָּׂרֵי מוֹאָב לָהֶם כָּל הָאָרֶץ, מַה שֶּׁאֵין כֵּן בְּבָלָק וְשָׂרָיו שֶׁלֹּא נִמְנֶה כִּי אִם לְפִי שָׁעָה, עַל כֵּן וַדַּאי יוֹתֵר הִקְפִּידוּ שָׂרֵי מוֹאָב עַל תִּקּוּנָם עַל יְדֵי קְלָלָה זוֹ מִשָּׂרֵי בָלָק. וְעוֹד, מֵאַחַר שֶׁשָּׂרֵי בָּלָק הָיוּ אֲנָשִׁים חֲשׁוּבִים, לֹא יְבַקְשׁוּ כָּל כָּךְ מִן בִּלְעָם שֶׁיְּקַלֵּל כְּשֶׁהוּא נֶגֶד רְצוֹן הָאֵל יִתְבָּרַךְ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And because I saw in this parashah a significant variation in the matter of the messengers,** who are sometimes called *the officers of Moab*, sometimes *the officers of Balak*, and sometimes *men*, and there is also a great question regarding what is said, *And God’s anger was kindled because he went*, after He had given him permission, *Rise, go with them*, so I say that there were two types of messengers: *the officers of Balak*, who were the officers specifically assigned to the king, and these He called *men*, a term of importance, because a king’s servant is like the king himself. And *the officers of Moab*, who were the officers of the state to whom the land belonged, while Balak had only the kingship but not the land, as they had appointed him king only temporarily. Therefore, for two reasons, the officers of Balak were not as eager for Balaam’s curses as were the officers of Moab. The first reason is that the land belonged entirely to the officers of Moab, which was not the case with Balak and his officers, who were appointed only temporarily. So certainly the officers of Moab were more concerned about their welfare through this curse than were the officers of Balak. Furthermore, since the officers of Balak were important people, they would not ask Balaam so much to curse when it was against the will of God, blessed be He.


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

וּבְהַצָּעָה זוֹ יוּתְּרוּ כָּל הַסְּפֵקוֹת, כִּי בְּכָל הַשְּׁלִיחוּת הָלְכוּ שָׂרֵי בָּלָק וְשָׂרֵי מוֹאָב וְקָרָא לְכֻלָּם ״זִקְנֵי מוֹאָב״. ״וַיָּבֹאוּ אֶל בִּלְעָם וַיְדַבְּרוּ אֵלָיו דִּבְרֵי בָלָק״, וְכַאֲשֶׁר הֵשִׁיב לָהֶם ״לִינוּ פֹה הַלַּיְלָה״ וְדָחָה אוֹתָם, כְּתִיב: ״וַיֵּשְׁבוּ שָׂרֵי מוֹאָב עִם בִּלְעָם״, כִּי הֵמָּה הַבַּעֲלֵי דָּבָר יָשְׁבוּ לְצַפּוֹת עַל תְּשׁוּבָתוֹ, אֲבָל שָׂרֵי בָלָק לֹא הִקְפִּידוּ כָּל כָּךְ וְלֹא יָשְׁבוּ עִמּוֹ. ״וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם וַיֹּאמֶר מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ״, כְּבָר אָמַרְנוּ שֶׁבְּכָל מָקוֹם שֶׁמַּזְכִּיר הָאֲנָשִׁים מְדַבֵּר בְּשָׂרֵי בָלָק, וּרְאָיָה מִמַּה שֶּׁכָּתוּב אַחַר הַמַּעֲשֶׂה שֶׁל הָאָתוֹן: קוּם ״לֵךְ עִם הָאֲנָשִׁים״, וּכְתִיב ״וַיֵּלֶךְ בִּלְעָם עִם שָׂרֵי בָלָק״. וּכְמוֹ כֵן אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: ״מִי הָאֲנָשִׁים הָאֵלֶּה עִמָּךְ״, וּמִי מְשַׁמֵּשׁ לְשׁוֹן ״וְכִי״, וּרְצוֹנוֹ לוֹמַר: וְכִי הָאֲנָשִׁים הַחֲשׁוּבִים עִמָּךְ? וְלָמָּה לֹא יָשְׁבוּ עִמְּךָ כִּי אִם הַפְּחוּתִים? וְהֵשִׁיב: ״בָּלָק בֶּן צִפּוֹר מֶלֶךְ מוֹאָב שָׁלַח אֵלָי״, לְפִיכָךְ שָׂרִים אֵלּוּ שֶׁהֵם מִמּוֹאָב אֲשֶׁר בָּהֶם נוֹגֵעַ הָעִנְיָן יוֹשְׁבִים עִמִּי וּמְצַפִּים, אֲבָל שָׂרֵי בָּלָק אֵין לָהֶם כָּל כָּךְ נַפְקוּתָא בַּדָּבָר. ״וַיָּקָם בִּלְעָם בַּבֹּקֶר וַיֹּאמֶר אֶל שָׂרֵי בָלָק מֵאֵן ה׳״, וְלֹא אָמַר כֵּן אֶל שָׂרֵי מוֹאָב כְּדֵי שֶׁלֹּא לְצַעֲרָם פָּנִים בְּפָנִים. אוֹ אָמַר אֲפִלּוּ אֶל שָׂרֵי בָּלָק הַחֲשׁוּבִים ״מֵאֵן ה׳ לְתִתִּי לַהֲלוֹךְ עִמָּכֶם״ אֶלָּא עִם שָׂרִים חֲשׁוּבִים מִכֶּם, וּמִכָּל שֶׁכֵּן עִם שָׂרֵי מוֹאָב. ״וַיָּקוּמוּ שָׂרֵי מוֹאָב וַיָּבֹאוּ אֶל בָּלָק״ וְגוֹ׳, כִּי הֵמָּה הַבַּעֲלֵי דָּבָר, אֲבָל שָׂרֵי בָּלָק לֹא הִקְפִּידוּ לְהָשִׁיב. ״וַיֹּאמֶר לוֹ אִם לִקְרֹא לְךָ בָּאוּ הָאֲנָשִׁים״, הַחֲשׁוּבִים, שָׂרֵי בָּלָק, ״קוּם לֵךְ אִתָּם״ דַּוְקָא, כִּי אֵין לָחוּשׁ שֶׁיְּפַתּוּךָ בַּדֶּרֶךְ לַעֲשׂוֹת נֶגֶד רְצוֹן הָאֵל. וְהִתִּיר לוֹ לֵילֵךְ דַּוְקָא עִם הָאֲנָשִׁים הַחֲשׁוּבִים שָׂרֵי בָּלָק וְלֹא עִם שָׂרֵי מוֹאָב הַפְּחוּתִים, כִּי יֵשׁ לָחוּשׁ שֶׁמָּא בְּכָל הַדֶּרֶךְ יְפַתּוּךָ חַטָּאִים וְיַעֲבִירוּךָ עַל רְצוֹן קוֹנְךָ. וּכְתִיב ״וַיָּקָם בִּלְעָם בַּבֹּקֶר וְגוֹ׳ וַיֵּלֶךְ עִם שָׂרֵי מוֹאָב״ הֵפֶךְ רְצוֹן הָאֵל יִתְבָּרַךְ, כִּי לֹא הִתִּיר לוֹ לֵילֵךְ כִּי אִם עִם הָאֲנָשִׁים הַחֲשׁוּבִים, לְפִיכָךְ: ״וַיִּחַר אַף ה׳ כִּי הוֹלֵךְ הוּא״. וְאַחַר מַעֲשֵׂה הָאָתוֹן שֶׁאָמַר ״חָטָאתִי״ וְגוֹ׳, אָמַר לוֹ מַלְאַךְ ה׳: ״לֵךְ עִם הָאֲנָשִׁים״, דְּהַיְנוּ שָׂרֵי בָּלָק, וְכֵן עָשָׂה. וְזֶהוּ שֶׁאָמַר: ״וַיֵּלֶךְ בִּלְעָם עִם שָׂרֵי בָלָק״. וּבָזֶה מְיֻשָּׁב הַכֹּל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And with this suggestion, all the questions will be resolved,** because throughout the entire mission, the officials of Balak and the officials of Moab went together, and [the Torah] called them all the elders of Moab, and they came to Balaam and spoke to him the words of Balak. And when he replied to them, *Lodge here tonight*, and pushed them off, it is written *the officials of Moab remained with Balaam*, because they were the interested parties who remained to await his answer, but the officials of Balak were not so particular and did not stay with him. *And God came to Balaam and said, “Who are these people with you?”* We have already said that everywhere it mentions “the people” it refers to the officials of Balak, and proof comes from what is written after the incident with the donkey: *Go with the people*, and it is written *Balaam went with the officials of Balak*. Similarly, the Holy One, blessed be He, said to him, *Who are these people with you?* where *who* serves as a term meaning “indeed” [*ki*], as if to say, “Indeed, are the important people with you? And why did they not stay with you, but only the lesser ones?” And Balaam replied, *Balak son of Zippor, king of Moab, sent to me*, therefore these officials who are from Moab, who are directly affected by the matter, are sitting with me and waiting, but the officials of Balak do not have as much interest in the matter. *And Balaam arose in the morning and said to the officials of Balak, “The Lord has refused,”* and he did not say this to the officials of Moab so as not to distress them face to face. Or perhaps he said even to the officials of Balak, the important ones, *The Lord has refused to let me go with you*, but rather with officials more important than you, and all the more so with the officials of Moab. *And the officials of Moab arose and came to Balak, etc.*, for they were the interested parties, but the officials of Balak were not particular about bringing back an answer. *And He said to him, “If the men have come to call you,”* the important men, the officials of Balak, *arise and go with them* specifically, for there is no concern that they will entice you on the way to act against God’s will. And He permitted him to go specifically with the important men, the officials of Balak, and not with the lesser officials of Moab, for there is concern that throughout the journey sinners might entice you and cause you to transgress your Master’s will. And it is written, *And Balaam arose in the morning, etc., and went with the officials of Moab*, contrary to the will of the blessed God, for He had only permitted him to go with the important men. Therefore, *God’s anger flared because he was going*. And after the incident with the donkey, when he said, *I have sinned, etc.*, the angel of the Lord said to him, *Go with the men*, meaning the officials of Balak, and so he did, as it says, *Balaam went with the officials of Balak*, and with this everything is resolved.


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

**וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וְגוֹ׳.** בַּתַּנְחוּמָא (בלק ח) אָמְרוּ: סִימָנֵי אָבוֹת הֶרְאָה לוֹ כוּ׳. כִּי ״וַתֵּלֶךְ בַּשָּׂדֶה״ מָקוֹם רָחָב, לוֹמַר שֶׁאִם יִרְצֶה לְקַבֵּל זֶרַע אַבְרָהָם יִמְצָא לְקַלֵּל בְּנֵי קְטוּרָה, וְיִשְׁמָעֵאל. וְאִם יִרְצֶה לְקַלֵּל זֶרַע יִצְחָק, יִמְצָא צַד אֶחָד לְקַלֵּל, כִּי יָכוֹל לְהַטּוֹת אֶל עֵשָׂו. אַךְ מִצַּד יַעֲקֹב, שֶׁהָיְתָה מִטָּתוֹ שְׁלֵמָה, עָמַד בְּמָקוֹם צָר, כִּי מִצִּדּוֹ ״אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל״. וְיֵשׁ עוֹד דְּרָכִים אֲחֵרִים אֶל הַמְפָרְשִׁים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the donkey turned from the path, etc.** In the Tanchuma (Balak 8) they said, “He showed him signs of the forefathers, etc.” For *and she went into the field*, a wide place, to say that if he wanted to curse the seed of Abraham, he would find [room] to curse the children of Keturah and Ishmael. And if he wanted to curse the seed of Isaac, he would find one side to curse, as he could turn toward Esau. But from the side of Jacob, whose bed was complete [i.e., all his children were righteous], he stood in a narrow place, because from his side there is no way to turn right or left. And there are other interpretations from the commentators.


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

וּמִדְּכָתַב רַשִׁ״י ״זֶה שָׁלֹשׁ רְגָלִים״, אַתָּה רוֹצֶה לַעֲקוֹר אֻמָּה הַחוֹגֶגֶת שָׁלֹשׁ רְגָלִים (במד״ר כ יד), שְׁמַע מִנַּהּ שֶׁאוֹתָן שְׁלֹשָׁה סִימָנִים שֶׁהִזְכִּיר הֵם כְּנֶגֶד שָׁלֹשׁ רְגָלִים, וּמַתְחִיל מִן סֻכּוֹת אֲשֶׁר בְּחֹדֶשׁ תִּשְׁרֵי, רֹאשׁ הַשָּׁנָה, שֶׁנֶּאֱמַר בּוֹ (דברים טז יג): ״בְּאָסְפְּךָ מַעֲשֶׂיךָ מִן הַשָּׂדֶה״, וְעָלָיו נֶאֱמַר: ״וַתֵּט הָאָתוֹן מִן הַדֶּרֶךְ וַתֵּלֶךְ בַּשָּׂדֶה״, אַתָּה רוֹצֶה לַעֲקוֹר אֻמָּה הַחוֹגֶגֶת חַג הָאָסִיף הַתָּלוּי בַּשָּׂדֶה, וּבוֹ מַקְרִיבִים יִשְׂרָאֵל שִׁבְעִים פָּרִים כְּנֶגֶד שִׁבְעִים אֻמּוֹת, וְאִם כֵּן בִּטּוּלָם גּוֹרֵם בִּטּוּל כָּל הָאֻמּוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**As Rashi wrote, “These three times [*regalim*],”** “You wish to uproot a nation that celebrates three pilgrim festivals [*regalim*]” (Numbers Rabbah 20:14). This indicates that those three signs he mentioned correspond to the three pilgrim festivals. He begins with Sukkot, which is in the month of Tishrei [the new year], about which it is said (Deuteronomy 16:13), *when you gather in your produce from the field*. Regarding this, it says, *And the donkey turned from the path and went into the field* — you wish to uproot a nation that celebrates the Festival of Ingathering, which is connected to the field. During this festival, Israel sacrifices seventy bulls corresponding to the seventy nations, and thus their cessation would cause the cessation of all the nations.


###### Kli Yakar on Numbers 22:23:3
[Kli Yakar on Numbers 22:23:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/22:23:3)

וְאַחַר כָּךְ אָמַר ״בְּמִשְׁעוֹל הַכְּרָמִים״, רֶמֶז לְחַג הַפֶּסַח, זְמַן יְצִיאַת מִצְרַיִם, שֶׁנֶּאֱמַר (תהלים פט): ״גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ״, כִּי הַדִּין נוֹתֵן לַעֲקוֹר הַקּוֹצִים וְלִטַּע הַגֶּפֶן, וְאֵיךְ אַתָּה רוֹצֶה לְהַחֲלִיף הַקְּעָרָה וְלַעֲקוֹר הַכְּרָמִים מִפְּנֵי הַקּוֹצִים? וְדֶרֶךְ הַגֶּפֶן שֶׁהוּא נִרְפָּס בָּרַגְלַיִם וּלְסוֹף הַיַּיִן מַפִּיל אֶת זֶה הָרוֹפְסוֹ כְּשֶׁשּׁוֹתֵהוּ, כִּדְמַסִּיק בַּיַּלְקוּט פָּרָשַׁת וַיֵּשֶׁב (קמו.) בְּשֵׁם מִדְרָשׁ שׁוֹחֵר טוֹב, וְשָׁם מֵבִיא הַרְבֵּה דִּמְיוֹנוֹת עַל שֶׁיִּשְׂרָאֵל נִמְשְׁלוּ לְגֶפֶן, וְכֻלָּם שַׁיָּכִים לְבַטֵּל דַּעַת בִּלְעָם. וְרֶמֶז לְחַג הַפֶּסַח שֶׁבּוֹ שׁוֹתִים אַרְבַּע כּוֹסוֹת שֶׁל יַיִן כְּנֶגֶד כּוֹס יְשׁוּעוֹת לְיִשְׂרָאֵל שֶׁנִּמְשְׁלוּ לְגֶפֶן, וּכְתִיב אַרְבַּע לְשׁוֹנוֹת שֶׁל גְּאֻלָּה, וּכְנֶגְדָּם הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁקֶה לָאֻמּוֹת אַרְבַּע כּוֹסוֹת תַּרְעֵלָה, כִּדְמַסִּיק בְּבֵרֵאשִׁית רַבָּה (וישב פח ה), וְאֵיךְ אַתָּה רוֹצֶה לַעֲקוֹר כָּל זֶה וּלְהַחֲלִיף הַשִּׁיטָה בֵּין יִשְׂרָאֵל לָעַמִּים?

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And after that it said, “in the path of the vineyards,** alluding to the festival of Passover, the time of the Exodus from Egypt, as it is said: *You brought a vine out of Egypt; You drove out nations and planted it* (Psalms 89). For reason dictates that the thorns should be uprooted and the vine planted, so how do you wish to reverse the order and uproot the vineyards because of the thorns? The nature of the vine is that it is trampled underfoot, but ultimately the wine brings down the one who trampled it when he drinks it, as concluded in Yalkut Parashat Vayeshev (146) in the name of Midrash Shocher Tov, which brings many comparisons of Israel being likened to a vine, all of which serve to refute Balaam’s intention. This alludes to the festival of Passover, during which we drink four cups of wine corresponding to the cup of salvation for Israel who are compared to a vine, and Scripture mentions four expressions of redemption. Correspondingly, the Holy One, blessed be He, gives the nations four cups of suffering, as concluded in Genesis Rabbah (Vayeshev 88:5). So how do you wish to uproot all this and reverse the arrangement between Israel and the nations?


###### Kli Yakar on Numbers 22:23:4
[Kli Yakar on Numbers 22:23:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/22:23:4)

וְאַחַר כָּךְ אָמַר ״וַיַּעֲמֹד בְּמָקוֹם צָר אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל״, כְּנֶגֶד עֲצֶרֶת שֶׁבּוֹ קִבְּלוּ אֶת הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (משלי ג טז): ״אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד״, וְאִלְמָלֵא קִבְּלוּ יִשְׂרָאֵל הַתּוֹרָה הָיָה הָעוֹלָם חוֹזֵר לְתֹהוּ וָבֹהוּ (שבת פח.) וְהָיוּ כָּל הָאֻמּוֹת בְּטֵלִין, וְאֵיךְ אַתָּה רוֹצֶה לַעֲקוֹר אוּמָּה זוֹ הַחוֹגֶגֶת חַג זֶה שֶׁיֵּשׁ בּוֹ צֹרֶךְ לְכָל הָאֻמּוֹת וּלְכָל הַנִּמְצָאִים שֶׁבְּמַעְלָה וְשֶׁבְּמַטָּה? וְיָכוֹל לִהְיוֹת שֶׁגַּם ״בְּמִשְׁעוֹל הַכְּרָמִים״ רָמַז לוֹ אַתָּה רוֹצֶה לַעֲקוֹר אֻמָּה הַחוֹגֶגֶת חַג הַפֶּסַח וְשׁוֹתִין בּוֹ אַרְבַּע כּוֹסוֹת, כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת, וְשֶׁל יַיִן כְּמִסְפַּר שִׁבְעִים כְּנֶגֶד שִׁבְעִים אֻמּוֹת, וּבִטּוּל זֶה גּוֹרֵם גַּם כֵּן בִּטּוּל כָּל שִׁבְעִים אֻמּוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And afterward it said, “And the angel of the Lord stood in a narrow place, where there was no way to turn either to the right or to the left,”** corresponding to Shavuot, when they received the Torah, about which it is said *Length of days is in her right hand, and in her left hand are riches and honor* (Proverbs 3:16). And if Israel had not received the Torah, the world would have returned to chaos and void (Shabbat 88a), and all the nations would have ceased to exist. So how can you want to uproot this nation that celebrates this festival, which is necessary for all nations and for all beings above and below? And it may be that even in *the path of the vineyards* there was a hint to him: You want to uproot a nation that celebrates the festival of Passover and drinks four cups of wine, corresponding to the four kingdoms, and [cups] of wine, whose numerical value is 70, corresponding to the 70 nations; and the cancellation of this would also cause the cancellation of all 70 nations.


###### Kli Yakar on Numbers 22:23:5
[Kli Yakar on Numbers 22:23:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/22:23:5)

וְיִתָּכֵן עוֹד לְפָרֵשׁ זֶה שָׁלֹשׁ רְגָלִים, שֶׁרָמַז לוֹ, אֵיךְ אַתָּה רוֹצֶה לַעֲקוֹר אֻמָּה הַמַּחֲזֶקֶת בִּשְׁלֹשָׁה דְּבָרִים אֲשֶׁר עֲלֵיהֶם הָעוֹלָם עוֹמֵד (אבות א ב), דְּהַיְנוּ שָׁלֹשׁ רַגְלֵי הָעוֹלָם וְהֵם: הַתּוֹרָה, עֲבוֹדָה, גְּמִילוּת חֲסָדִים, כִּי בִּטּוּלָם הֶרֶס כָּל הָעוֹלָם. וְרָמַז לוֹ גְּמִילוּת חֲסָדִים בְּמַה שֶּׁאָמַר ״וַתֵּלֶךְ בַּשָּׂדֶה״, כִּי עִקַּר הַגְּמִילוּת חֲסָדִים מִן הַשָּׂדֶה עַל יְדֵי תְּרוּמוֹת וּמַעַשְׂרוֹת וְלֶקֶט שִׁכְחָה פֵּאָה. וְהָעֲבוֹדָה שֶׁבְּבֵית הַמִּקְדָּשׁ שֶׁנִּמְשַׁל לְכֶרֶם רָמַז לוֹ ״בְּמִשְׁעוֹל הַכְּרָמִים״, וְכֵן פֵּרֵשׁ רַשִׁ״י ״הֱבִיאַנִי אֶל בֵּית הַיָּיִן״ (שיר ב ד), זֶה אֹהֶל מוֹעֵד, וַעֲלֵיהֶם נֶאֱמַר (שם ז יב-יג): ״לְכָה דוֹדִי נֵצֵא הַשָּׂדֶה, נַשְׁכִּימָה לַכְּרָמִים״ וְגוֹ׳. וּ״בְמָקוֹם צָר אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל״ רָמַז לַתּוֹרָה בְּדֶרֶךְ שֶׁנִּתְבָּאֵר, וְזֶה רֶמֶז נָכוֹן.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And it is further possible to interpret “these three times,”** that it hinted to him [Balaam]: How do you wish to uproot a nation that upholds the three things upon which the world stands (Avot 1:2)? Namely the three pillars of the world, which are Torah, worship, and acts of kindness, for their nullification would destroy the entire world. And it hinted to him about acts of kindness in what it says *and went into the field*, because the essence of acts of kindness comes from the field through tithes, gleanings, forgotten sheaves, and the corners [of the field left for the poor]. And the worship in the Temple, which is compared to a vineyard, it hinted to him in *the path of the vineyards*. And so Rashi explained *He brought me to the house of wine* (Song of Songs 2:4) [as referring to] the Tent of Meeting. And about them it is said (Song of Songs 7:12-13), *Come, my beloved, let us go out to the field, let us rise early to the vineyards*, etc. And in the narrow place where there is no way to turn right or left, it hinted to Torah in the way that has been explained, and this is a correct allusion.


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

**וַיִּפְתַּח ה׳ אֶת פִּי הָאָתוֹן.** נִרְאֶה שֶׁגַּם זֶה צֹרֶךְ שָׁעָה הָיָה, לְהַרְאוֹת לוֹ כִּי הוּא דּוֹמֶה לַחֲמוֹר זֶה שֶׁאֵין מִטִּבְעוֹ לְדַבֵּר, וְלִכְבוֹדָן שֶׁל יִשְׂרָאֵל לְבַד פָּתַח ה׳ אֶת פִּיו, כָּךְ בִּלְעָם רַק לְפִי שָׁעָה פָּתַח ה׳ אֶת פִּיו בִּנְבוּאָה לִכְבוֹדָן שֶׁל יִשְׂרָאֵל. וְשֶׁלֹּא יֹאמְרוּ הָאֻמּוֹת אִלּוּ הָיָה לָנוּ נְבִיאִים חָזַרְנוּ לַמּוּטָב.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And God opened the mouth of the donkey.** It appears that this too was necessary for the moment, to show him that he is similar to this donkey whose nature is not to speak, and only for the honor of Israel did God open its mouth. Similarly, Balaam was only temporarily granted prophecy by God opening his mouth, for the honor of Israel, and so that the nations could not say, “If we had prophets, we would have returned to the right path.”


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

**וַיַּרְא מִשָּׁם קְצֵה הָעָם.** לְפִי שֶׁהַקְּצָווֹת עֲלוּלִים בְּיוֹתֵר לְקַבֵּל נֵזֶק, כְּדֶרֶךְ שֶׁנֶּאֱמַר בַּמִּתְאוֹנְנִים (במדבר יא א) וַתֹּאכַל בִּקְצֵה הָעָם, אוֹ בְּקָצֶה רִאשׁוֹן – קְצִינֵי עָם, אוֹ בְּקָצֶה אַחֲרוֹן – הַמּוּקְצִים שֶׁבָּעָם, כִּי מִצַּד הַמּוּקְצִים יִהְיוּ רְאוּיִין לִקְלָלָה מַמָּשׁ, וְאִם מִצַּד הַקְּצִינִים הַחֲשׁוּבִים – בְּנָקֵל לְהַכְנִיס בָּהֶם עַיִן הָרַע מִצַּד מַעֲלָתָם, כִּי זֶהוּ הַדֶּרֶךְ אֲשֶׁר בָּחַר לוֹ בִּלְעָם, שֶׁאִם לֹא יִמְצָא מָקוֹם לְקַלְּלָם יַכְנִיס בָּהֶם עַיִן הָרַע.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he saw from there the edge [*ketzeh*] of the people.** Because the edges are more susceptible to damage, as it is said regarding the complainers, *and it consumed at the edge of the people* (Numbers 11:1). This could refer to the first edge, meaning the leaders [*katzinei*] of the people, or the furthest edge, meaning those who are cast off [*muktzim*] among the people. For from the side that it was those who are cast off, they would deserve an actual curse, and if from the side that it was the important leaders, it would be easy to introduce the evil eye among them because of their elevated status. This was the approach that Balaam chose for himself — that if he could not find a way to curse them, he would cast the evil eye upon them.


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

וְאַתָּה הַמְּעַיֵּן שָׂא נָא עֵינֶיךָ וּרְאֵה הַשִּׁנּוּיִים שֶׁמָּצִינוּ בִּשְׁלֹשָׁה מְקוֹמוֹת, כִּי מִתְּחִלָּה נֶאֱמַר: ״וַיַּרְא מִשָּׁם קְצֵה הָעָם״, וְאַחַר כָּךְ נֶאֱמַר: ״אֶפֶס קָצֵהוּ תִרְאֶה וְכֻלּוֹ לֹא תִרְאֶה״, מִכְּלָל כִּי בְּקָצֶה רִאשׁוֹן רָאָה כֻּלּוֹ עַל יְדֵי רְאִיַּת הַקָּצֶה, וּבַשְּׁלִישִׁית נֶאֱמַר: ״וַיַּרְא אֶת יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו״, מַשְׁמַע שֶׁרָאָה כֻּלָּם מַמָּשׁ. וּבֵאוּר עִנְיַן זֶה הוּא כִּי מִתְּחִלָּה הֵצִיץ בִּלְעָם בְּשָׁרְשָׁם שֶׁל יִשְׂרָאֵל, דְּהַיְנוּ מְקוֹרָם וְצוּר חָצְבָם, אִם יִמְצָא בּוֹ עָוֹן אֲשֶׁר עַל יָדוֹ תָּחוּל הַקְּלָלָה גַּם לָעֲנָפִים, כִּי בְּבִטּוּל הַשֹּׁרֶשׁ יִפְּלוּ גַּם הָעֲנָפִים, וְהוּא רְאִיַּת הַקָּצֶה הַכּוֹלֵל אֶת כֻּלָּם, כִּי הָאָבוֹת כּוֹלְלִים הַבָּנִים. וְאַחַר שֶׁבִּקֵּשׁ וְלֹא מָצָא, חָזַר לְהָצִיץ בָּעֲנָפִים, אִם יִמְצָא עָוֹן בַּתּוֹלָדוֹת. וְזֶהוּ הַקָּצֶה שֶׁכֻּלּוֹ לֹא יִרְאֶה, כִּי אֵין הָאָבוֹת בִּכְלַל הַבָּנִים. וְאַחַר שֶׁלֹּא הִבִּיט אָוֶן לֹא בָּאָבוֹת וְלֹא בַּתּוֹלָדוֹת, אָמַר, מֵעַתָּה כֻּלָּם בְּתַכְלִית הַשְּׁלֵמוּת, אִם כֵּן אַכְנִיס בָּהֶם עַיִן הָרַע הַשּׁוֹלֵט בְּיוֹתֵר בַּדָּבָר הַשָּׁלֵם מִכָּל צַד שֶׁאֵין בּוֹ פְּסֹלֶת כְּלָל, וְכִדְמַסִּיק בַּתַּנְחוּמָא (בלק טו) וּמְבִיאוֹ הַיַּלְקוּט עַל פָּסוּק ״מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֶׁב״ (משלי כז יד), עַל בִּלְעָם שֶׁבִּקֵּשׁ לְהַכְנִיס עַיִן הָרַע בְּיִשְׂרָאֵל עַל יְדֵי בִּרְכוֹתָיו. וְעַל זֶה הַדֶּרֶךְ רָאִיתִי לְבָאֵר כָּל הַשְּׁלֹשָׁה מְקוֹמוֹת וְזֶה סִדְרָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you, the reader, please lift your eyes and see the differences that we find in three places,** because initially it says *and he saw from there the edge of the people*, and afterwards it says *only its edge shall you see, but all of it you shall not see*, which implies that in the first reference to the edge he saw all of them through seeing the edge. And in the third instance it says *and he saw Israel dwelling according to its tribes*, meaning he actually saw all of them. The explanation of this matter is that initially Balaam looked at the roots of Israel, meaning their source and origin, to see if he could find in it a sin through which the curse would apply also to the branches, because with the nullification of the root the branches would also fall. This is the seeing of the *edge* that includes all of them, because the fathers include the children. And after he searched and did not find, he went back to examine the branches to see if he could find sin in the descendants, and this is the *edge* that all of it would not be seen, because the fathers are not included in the children. And after he did not see iniquity neither in the fathers nor in the descendants, he said, “Now they are all in the peak of perfection.” If so, I will cast the evil eye on them, which has the most effect on something that is perfect from all sides and has no flaws at all, as it is concluded in the Tanchuma (Balak 15) and brought in the Yalkut on the verse, *He who blesses his friend with a loud voice early in the morning, it will be considered a curse to him* (Proverbs 27:14), referring to Balaam who sought to cast the evil eye on Israel through his blessings. And in this way I have seen fit to explain all three places, and this is their order.


###### Kli Yakar on Numbers 22:41:3
[Kli Yakar on Numbers 22:41:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/22:41:3)

**וַיַּעֲלֵהוּ בָּמוֹת בָּעַל וַיַּרְא מִשָּׁם קְצֵה הָעָם.** זֶהוּ חִפּוּשׂ רִאשׁוֹן אֲשֶׁר הֵצִיץ בְּשֹׁרֶשׁ שֶׁל אֻמָּה, וַיְחַפֵּשׂ וַיִּמְצָא כִּי מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ, כְּמוֹ שֶׁכָּתוּב (יהושע כד ב): ״בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים״, דְּהַיְנוּ בָּמוֹת בָּעַל, כִּי אַחַר הַבְּעָלִים הָלְכוּ, כִּי בְּעָלוּם אֲדוֹנִים זוּלָתוֹ יִתְבָּרַךְ. וּמִשָּׁם רָאָה קְצֵה הָעָם, הַשֹּׁרֶשׁ הוּא הַקָּצֶה רִאשׁוֹן, וְהוּא כְּכֻלּוֹ דָּמֵי, כִּי כָּל הַבָּנִים מִסְתָּעֲפִים מִן הַשֹּׁרֶשׁ, וּכְשֶׁהַשֹּׁרֶשׁ רָאוּי לִקְלָלָה וַדַּאי תָּחוּל גַּם עַל רֹאשׁ הָעֲנָפִים, כִּי בַּעֲבוֹדָה זָרָה פּוֹקֵד עֲוֹן אָבוֹת עַל בָּנִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he brought him up to Bamoth-Baal, and from there he saw the outskirts of the people.** This is the first investigation where he looked into the root of the nation, and he searched and found that at first our forefathers were idol worshippers, as it is written: *Your ancestors lived beyond the Euphrates from ancient times, Terah, the father of Abraham and the father of Nahor, and they worshiped other gods* (Joshua 24:2). That is, *bamot* [the high places of] Baal, because they went after the Baals, as other masters ruled over them besides the Blessed One. From there he saw the edge of the people — the root is the first edge, and it is considered as the whole, for all the children branch out from the root. And when the root deserves to be cursed, the curse will certainly fall also upon the heads of the branches, because with idolatry *God visits the iniquity of the fathers upon the children*.


###### Kli Yakar on Numbers 22:41:4
[Kli Yakar on Numbers 22:41:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/22:41:4)

וּבָאָה הַנְּבוּאָה לְבִלְעָם כִּי בָּלָק וּבִלְעָם נָפְלוּ שְׁנֵיהֶם בְּטָעוּת גָּדוֹל, כִּי רֹאשׁ יִחוּס אֻמָּה אֵינָהּ מִן אֲרָם, כִּי תֶּרַח הָיָה חָשׁוּב כְּמֵת בְּחַיָּיו עַד שֶׁהָיָה אַבְרָהָם פָּטוּר מִן כִּבּוּד אָב וָאֵם, שְׁמַע מִנַּהּ שֶׁאֵינוֹ מִכְּלַל רֹאשׁ יִחוּס אֻמָּה זוֹ, אֶלָּא תְּחִלַּת אֻמָּה זוֹ מֵרֹאשׁ צוּרִים, זֶה אַבְרָהָם. וְזֶהוּ שֶׁאָמַר: ״וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר מִן אֲרָם יַנְחֵנִי בָלָק״, שֶׁהוּא רוֹצֶה לַעֲשׂוֹת רֹאשׁ לְאֻמָּה זוֹ אֶת תֶּרַח שֶׁהָיָה דָּר בַּאֲרַם נַהֲרַיִם, מֵרֹאשׁ הַרְרֵי קֶדֶם, דְּהַיְנוּ מִן תֶּרַח שֶׁהָיָה קוֹדֶם לְאַבְרָהָם וְרָאָהוּ עוֹבֵד עֲבוֹדָה זָרָה, שֶׁקָּם לֵיהּ בְּ״אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל״ וְגוֹ׳ (דברים כז טו). לְפִיכָךְ בִּקֵּשׁ ״לְכָה אָרָה לִי יַעֲקֹב״, כִּי וַדַּאי תָּחוּל הַקְּלָלָה עַל הַפְּחוּתִים, כְּהוֹרָאַת שֵׁם יַעֲקֹב. ״וּלְכָה זֹעֲמָה יִשְׂרָאֵל״, כִּי עַל יְדֵי זֶה יִהְיֶה זַעַם וָכַעַס אֲפִלּוּ אֶל הַטּוֹבִים שֶׁבָּהֶם, שֶׁנִּרְמְזוּ בְּשֵׁם יִשְׂרָאֵל, עַל יְדֵי שֶׁיִּרְאוּ בְּאָבְדַן מוֹלַדְתָּם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The prophecy came to Balaam because both Balak and Balaam had fallen into a great error,** for the original ancestor of the nation is not from Aram, since Terah was considered as dead while still alive, to the extent that Abraham was exempt from honoring his father and mother, which proves that he [Terah] is not considered the founding ancestor of this nation. Rather, the beginning of this nation is from *the top of the rocks*, which is Abraham. And this is what it means when it says *he took up his parable and said, “From Aram, Balak has led me”* — for he [Balak] wanted to make Terah, who lived in Aram-naharaim, the head of this nation, *from the mountains of the east*, meaning from Terah who came before Abraham and was known to worship idols, which places him under the curse *Cursed be the man who makes a carved or molten image, etc.* (Deuteronomy 27:15). Therefore he requested *come curse Jacob for me*, because surely the curse would take effect on the lesser ones as indicated by the name Jacob [which is derived from *ekev*, [heel]], and *come, denounce Israel*, because through this there would be indignation and anger even toward the good ones among them who are alluded to by the name Israel, as they would witness the destruction of their birthplace.