## Or HaChaim on Numbers Chapter 23 ###### Or HaChaim on Numbers 23:1:1 [Or HaChaim on Numbers 23:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:1:1) **בְּנֵה לִי.** פֵּרוּשׁ, לְמַה שֶׁאֲנִי מְכַוֵּן וְחוֹשֵׁב בְּטַעַם הַמַּעֲשֶׂה, שֶׁהָרָשָׁע לֹא הָיָה רוֹצֶה לְגַלּוֹת יְדִיעָתוֹ וְתַחְבּוּלוֹתָיו לְבָלָק, כִּי נִכְרְתָה הָאֱמוּנָה מֵהֶם. וְעָשָׂה בָּלָק כְּמִצְוָתוֹ שֶׁל בִּלְעָם, דִּכְתִיב ״וַיַּעַשׂ בָּלָק כַּאֲשֶׁר דִּבֶּר בִּלְעָם״ (במדבר כג:ב), פֵּרוּשׁ שֶׁאָמַר לוֹ לַעֲשׂוֹת מַעֲשֶׂה לְמַה שֶׁיְּכַוֵּן בִּלְעָם בַּדָּבָר. גַּם נִתְכַּוֵּן בְּמַאֲמַר **כַּאֲשֶׁר**, פֵּרוּשׁ תֵּכֶף שֶׁגָּמַר הַדָּבָר וְלֹא שָׁהָה. **Or Hachayim, trans. Eliyahu Munk:** **בנה לי בזה שבעה מזבחות, "build me on this site seven altars, etc."** Bileam was not prepared to reveal to Balak what he had in mind and why as the mutual trust had been breached. Balak carried out Bileam's request, i.e. he displayed confidence in Bileam at this time. When the Torah adds the words כאשר דבר בלעם, (verse 2) it means that he did so without delay. ###### Or HaChaim on Numbers 23:2:1 [Or HaChaim on Numbers 23:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:2:1) **וַיַּעַל וְגוֹ׳ פָּר וְגוֹ׳.** נִרְאֶה שֶׁחוֹזֵר לְבִלְעָם שֶׁבְּסָמוּךְ, כִּי הוּא שֶׁהֶעֱלָה הַקָּרְבָּנוֹת וְלֹא בָּלָק, כִּי הוּא לֹא אָמַר לוֹ אֶלָּא ״וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים״ וְגוֹ׳. וְצָרִיךְ לָדַעַת לָמָּה עָשָׂה בִּלְעָם דָּבָר זֶה בִּלְתִּי רִשְׁיוֹן מֵה׳, כִּי הוּא צִוָּה לוֹ ״אַךְ אֶת הַדָּבָר וְגוֹ׳ אוֹתוֹ תַעֲשֶׂה״. וְיֵשׁ מֵהַמְּפָרְשִׁים שֶׁרָצוּ לוֹמַר כִּי כֵן צִוָּה לוֹ הַמֶּלֶךְ, וְנִסְתַּיְּעוּ מִמַּאֲמַר ״אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי״ וְגוֹ׳ שֶׁהַמַּשְׁמָעוּת יַגִּיד שֶׁעָשָׂה כַּאֲשֶׁר אָמַר לוֹ ה׳, עַד כָּאן. וּדְבָרִים אֵלּוּ אֵין שִׂכְלִי הוֹלְמָם, כִּי בְּוַדַּאי שֶׁלֹּא יַחְפֹּץ ה׳ בְּזֶבַח רְשָׁעִים, וּמַה גַּם שֶׁתַּכְלִית כַּוָּנַת הַמַּקְרִיבִים הִיא לְהָרַע לְעַם קְדוֹשׁוֹ. וּמָצָאתִי שֶׁאָמְרוּ רַזַ״ל בַּמִּדְרָשׁ (במדבר רבה כאן) הֵפֶךְ זֶה, גַּם בַּגְּמָרָא בְּמַסֶּכֶת סוֹטָה (מז.) אָמְרוּ וְזֶה לְשׁוֹנָם: אָמַר רַב יְהוּדָה אָמַר רַב, לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה וְכוּ׳ אֲפִלּוּ שֶׁלֹּא לִשְׁמָהּ וְכוּ׳, שֶׁבִּשְׂכַר אַרְבָּעִים וּשְׁנַיִם קָרְבָּנוֹת שֶׁהִקְרִיב וְכוּ׳, עַד כָּאן, וְאִם הַקְרָבָתָם הָיְתָה בְּמִצְוַת ה׳, מִי יֹאמַר שֶׁלֹּא הָיְתָה הַכַּוָּנָה לְקַיֵּם מִצְוַת הַמֶּלֶךְ, וְלָזֶה יָצְתָה מִמֶּנּוּ רוּת. **Or Hachayim, trans. Eliyahu Munk:** **ויעל בלק ובלעם פר ואיל, Balak and Bileam sacrificed a bull and a ram (on each altar).** It appears that the Torah refers to Bileam doing the offering and not Balak. Bileam had told Balak only to prepare the animals for him. Why did Bileam do something such as this without first obtaining permission from G'd? Had he not been instructed not to do anything other than what G'd would instruct him to do? Some commentators say that Bileam did what G'd had commanded him to do and they base themselves on Bileam saying to G'd in 23,4: "the seven altars which I have established and sacrificed, etc." These words appear to imply that Bileam had carried out G'd's instructions when building the altars and offering the sacrifices. I do not believe that such an interpretation makes any sense at all. It is inconceivable that G'd would desire the offerings of wicked people, especially so when the intent of the person offering the sacrifice was to harm G'd's chosen people. I have found the very opposite in the *Yalkut Shimoni* item 956 on Proverbs. According to that *Midrash* Bileam built seven altars and offered seven offerings to match the combined number of altars which the patriarchs are recorded as having built starting with Adam, Abel, Noach, Abraham, Isaac, Jacob and Moses. We also find in *Sotah* 47 that Rav Yehudah said that a person should study Torah even for impure motives as in the course of time he would do so for pure motives. The Rabbi claims that the 42 sacrifices Balak offered were the reason (the reward) that Ruth the Moabite who became the great-grandmother of King David was descended from him. ###### Or HaChaim on Numbers 23:2:2 [Or HaChaim on Numbers 23:2:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:2:2) **וְהַנָּכוֹן** בְּעֵינַי כִּי בִּלְעָם דָּן בְּדַעְתּוֹ שֶׁלֹּא נִצְטַוָּה מֵה׳ אֶלָּא עַל הַמַּעֲשֶׂה וְהַדְּבָרִים שֶׁיַּעֲשֶׂה בִּלְעָם בְּהִשְׁתַּדְּלוּתוֹ בִּבְחִינוֹת וְכֹחוֹת הַטֻּמְאָה שֶׁחוּץ מִמֶּנּוּ יִתְבָּרַךְ, אֲבָל בַּהִשְׁתַּדְּלוּת אֲשֶׁר יִשְׁתַּדֵּל עִמּוֹ יִתְבָּרַךְ כִּבְיָכוֹל זֶה לֹא נֶאֱסַר לוֹ. וְלָזֶה הִקְרִיב קָרְבְּנוֹתָיו לַה׳, שֶׁכָּל מַה שֶׁיִּהְיֶה לִכְבוֹדוֹ יִתְבָּרַךְ עָשֹׂה יַעֲשֶׂה. וְאָמְרוֹ **אֶת שִׁבְעַת הַמִּזְבְּחוֹת**, בָּא לִרְאוֹת אִם רָצָה ה׳ בְּמַעֲשָׂיו אוֹ אִם הִקְפִּיד עָלָיו גַּם עַל זֶה, וְנִתְכַּוֵּן גַּם כֵּן לְהַגְדִּיל מַעֲשָׂיו, שֶׁהָרִאשׁוֹנִים הָיוּ בּוֹנִים מִזְבֵּחַ אֶחָד וְהוּא שִׁבְעָה, וְאָמַר בְּדֶרֶךְ זֶה **אֶת שִׁבְעַת** וְגוֹ׳ כְּמִי שֶׁקָּדַם לוֹ הַדִּבּוּר עַל זֶה וְלֹא אָמַר ״שִׁבְעָה מִזְבְּחוֹת״ וְגוֹ׳, וּכְבָר הֵעִירוּ רַזַ״ל (במדבר רבה כ,יח) בָּזֶה שֶׁנִּתְכַּוֵּן לְשִׁבְעָה מִזְבְּחוֹת שֶׁבָּנוּ הָאָבוֹת, עַד כָּאן, וְזֶה שִׁעוּר הַכָּתוּב אֶת שִׁבְעָה מִזְבְּחוֹת הַיְּדוּעוֹת שֶׁבָּנוּ הָאָבוֹת אֲנִי עָרַכְתִּי כְּמוֹתָן, וְהַכַּוָּנָה בָּזֶה לֹא תִּגְדַּל מַעֲלַת עַם בְּנֵי יִשְׂרָאֵל בִּשְׁבִיל הָאָבוֹת הָרִאשׁוֹנִים שֶׁבָּנוּ שִׁבְעָה מִזְבְּחוֹת. **Or Hachayim, trans. Eliyahu Munk:** In my estimation the correct interpretation of verses 2-4 is that Bileam considered G'd's prohibition as applying only to actions which were in themselves sinful and designed to strengthen the forces of impurity. He did not think that it would be objectionable if he emulated deeds which the patriarchs had performed and of which G'd had obviously approved at the time when the various patriarchs had performed them. This is why he offered these sacrifices in honour of G'd. The Torah uses the definitive article when mentioning את שבעת המזבחות, to show that all Bileam had done he did in G'd's honour; Bileam did this as he wanted to see if G'd objected even to this. He demonstrated his desire to offer more sacrifices to G'd than had the patriarchs, most of whom had built only a single altar. He, Bileam, on the other hand, had built seven altars. This is the difference between the Torah speaking of שבעה מזבחות, or את שבעת המזבחות. Our sages in *Bamidbar Rabbah* 20,18 have already said that Bileam tried to outshine the patriarchs with the seven altars he built for G'd. Bileam's whole point was to neutralise any advantage the Jewish people might have over him by their reliance on the merits of their ancestors. ###### Or HaChaim on Numbers 23:5:1 [Or HaChaim on Numbers 23:5:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:5:1) **וַיָּשֶׂם ה׳ דָּבָר בְּפִי וְגוֹ׳.** מִקְרָא זֶה כְּבָר קִשְּׁטוּהוּ רִאשׁוֹנִים בְּפֵרוּשָׁם וּדְרָשׁוֹתָם, וּמָקוֹם הִנִּיחוּ לָנוּ בּוֹ. וְנִרְאֶה כִּי לְפִי שֶׁרָצָה ה׳ לְגַלּוֹת עֲתִידוֹת וּדְבָרִים נִפְלָאִים מֵהַטּוֹבוֹת אֲשֶׁר יַגִּיעוּ לְיִשְׂרָאֵל, וְרָצָה שֶׁיִּתְגַּלּוּ עַל יְדֵי בִּלְעָם נְבִיא הָאֻמּוֹת לְפַרְסֵם מַעֲלַת עַם קְדוֹשׁוֹ לִפְנֵי כָּל הָאֻמּוֹת וַאֲשֶׁר תָּבֹאנָה לְיִשְׂרָאֵל מֵהַטּוֹבוֹת בְּאַחֲרִית הַיָּמִים וְכִלְיוֹן הָאֻמּוֹת עַל יְדֵי יִשְׂרָאֵל לְבַסּוֹף, וְיֵדְעוּ הָאֻמּוֹת מִפִּי נְבִיאָם הַדְּבָרִים כִּכְתָבָם לְהַרְבֵּה תּוֹעָלִיּוֹת הַנִּמְשָׁכוֹת לְיִשְׂרָאֵל נִגְלִים וְנִסְתָּרִים, וּלְפִי שֶׁאָדָם זֶה הוּא אָדָם מֻבְהָק בְּכִעוּר וְתֵעוּב וְשִׁקּוּץ לֹא תָנוּחַ עָלָיו הָרוּחַ הַקְּדוֹשָׁה הַמַּגֶּדֶת הָעֲתִידוֹת, גַּם הַדְּבָרִים מִצַּד עַצְמָן דִּבְרֵי קֹדֶשׁ הֵם וְלֹא יַחֲנוּ בְּגוֹי טָמֵא, לָזֶה נִתְחַכֵּם ה׳ לַעֲשׂוֹת תִּקּוּן לִדְבַר קְדֻשָּׁה לְבַל תַּעֲבֹר בְּמָבוֹי מְטֻנָּף, וְעָשָׂה מְחִיצָה בֵּין כֹּחַ הַמְּדַבֵּר וְהַדִּבּוּר עַצְמוֹ וּבֵין פִּי חֲזִיר, וְהוּא מַאֲמַר וַיָּשֶׂם ה׳ דָּבָר אֶחָד בְּפִי בִּלְעָם, הִצִּיעַ כֹּחַ אֶחָד שֶׁיָּכוֹל לְהִתְמַצֵּעַ בֵּין שְׁנֵיהֶם וּבָזֶה נַעֲשָׂה פִּי בִּלְעָם גְּבוּל בִּפְנֵי עַצְמוֹ, וְהַדָּבָר מַפְסִיק לִגְבוּל כֹּחַ הַמְּדַבֵּר וְהַדִּבּוּר, וְאָז **כֹּה תְדַבֵּר** רוּחַ הַקֹּדֶשׁ הִיא תְּדַבֵּר. וְרַזַ״ל בַּזֹּהַר (חלק ג רי:) אָמְרוּ כִּי תֵּבַת כֹּה תִּרְמֹז לִבְחִינָה קְדוֹשָׁה, וְהַמַּשְׂכִּיל יָבִין: **Or Hachayim, trans. Eliyahu Munk:** **וישם ה׳ דבו בפי בלעם, G'd put words in Bileam's mouth, etc.** Although most commentators have already treated this verse exhaustively, they have also left some room for our comments. G'd wanted to use this opportunity to reveal part of the future and to mention the wonderful things that would happen to Israel at that time. He was particularly interested that this future be revealed to the Gentile nations by their own prophet. This is why He chose Bileam as His instrument to predict both Israel's eventual greatness and the other nations eventual downfall at the hands of Israel. When the Gentile nations would be able to note that one of their own had predicted all this it would impress them all the more. Due to the negative spiritual influences Bileam had surrounded himself with, the Holy Spirit which would enable him to foretell the future could not come to rest on *him*; *not only* this, but the words of G'd themselves are inherently sacred and not entrusted to a member of an impure nation. This is why G'd had to resort to a special stratagem so that words of holiness would not be spoken in impure surroundings. G'd constructed a barrier between the power of the speaker and the words he spoke, and the "mouth of the pig." This is what the Torah means when it writes: "G'd put a thing, דבר, inside Bileam's mouth." The דבר was the artificial barrier between G'd's holy words and Bileam's mouth. In this way Bileam's mouth was converted into a domain all by itself, divorced from Bileam the person. When the Torah continued וכה תדבר, the meaning is that with the help of this barrier in his mouth Bileam would be able to speak the words of G'd. The *Zohar* volume three page 210 writes that the word כה is an allusion to something sacred. Students of the Kabbalah will understand what I mean. ###### Or HaChaim on Numbers 23:5:2 [Or HaChaim on Numbers 23:5:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:5:2) **וְאִם** תֹּאמַר, אֵיךְ תִּהְיֶה הַהַבְדָּלָה בְּדָבָר כָּזֶה, צֵא וּלְמַד אֲשֶׁר יַבְדִּיל ה׳ בֵּין הַמֵּימוֹת הָרַבִּים וְהָעֲצוּמִים כְּשִׁעוּר מְלֹא נִימָא (חגיגה טו.). וְצֵא וּלְמַד מִבְּאֵרָהּ שֶׁל מִרְיָם מַיִם תּוֹךְ מַיִם (שבת לה.), וְהַלָּלוּ עוֹמְדִים בִּפְנֵי עַצְמָן וְהַלָּלוּ בִּפְנֵי עַצְמָן. **Or Hachayim, trans. Eliyahu Munk:** In the event that you do not understand the nature of this separation within Bileam's mouth, consider *Chagigah* 15 where the Talmud explains how G'd had divided between different great bodies of water although they are adjoining one another without any visible barrier. The separations between these bodies of water are as thin as a hair. We are also taught in *Shabbat* 35 concerning the well which accompanied the Israelites thanks to the merit of Miriam that if someone wishes to see it he should climb Mount Carmel and look down into the sea where he would observe something that looks like a sieve. This is the well that used to accompany the Israelites in the desert. ###### Or HaChaim on Numbers 23:5:3 [Or HaChaim on Numbers 23:5:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:5:3) **שׁוּב אֶל בָּלָק.** אָמַר **שׁוּב** אֶל בָּלָק, חִיְּבוֹ שֶׁיֹּאמַר הַדְּבָרִים שֶׁהוּא עָתִיד לוֹמַר לִפְנֵי בָּלָק לְהַקְהוֹת שִׁנָּיו. **Or Hachayim, trans. Eliyahu Munk:** **שוב אל בלק, "go back to Balak, etc."** G'd forced Bileam to say the unpalatable things he was going to say in Balak's presence. ###### Or HaChaim on Numbers 23:7:1 [Or HaChaim on Numbers 23:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:7:1) **וַיִּשָּׂא מְשָׁלוֹ וְגוֹ׳.** פֵּרוּשׁ, כְּשֶׁרָאָה שֶׁלֹּא צִוָּהוּ ה׳ שֶׁלֹּא לְדַבֵּר, גַּם לֹא אָמַר לוֹ הַדְּבָרִים שֶׁיֹּאמַר, חָשַׁב שֶׁנִּתְּנָה לוֹ רְשׁוּת, וְלָזֶה נָשָׂא מְשָׁלוֹ, פֵּרוּשׁ, לוֹמַר דְּבָרָיו שֶׁהָיָה חָפֵץ, וְנִתְעַקֵּם פִּיו וּלְשׁוֹנוֹ לְדַבֵּר דְּבָרִים אֲחֵרִים, וְהוּא אָמְרוֹ **וַיֹּאמַר**, פֵּרוּשׁ יָצְתָה מִמֶּנּוּ אֲמִירָה אַחֶרֶת הָאֲמוּרָה בָּעִנְיָן. עוֹד יִרְצֶה עַל זֶה הַדֶּרֶךְ שֶׁנָּשָׂא הַמָּשָׁל שֶׁהָיָה מוּכָן אֶצְלוֹ לוֹמַר, וְהִסִּיעוֹ וְאָמַר הַמַּאֲמָר הָאָמוּר בָּעִנְיָן. עוֹד יִרְצֶה עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,יט) שֶׁאָמְרוּ וְזֶה לְשׁוֹנָם: ״מִן אֲרָם״ מִן הָרָמִים הָיִיתִי וְהוֹרִידַנִי בָּלָק לִבְאֵר שַׁחַת וְכוּ׳, עַד כָּאן, וְלָזֶה אָמַר **וַיִּשָּׂא**, פֵּרוּשׁ הֵרִים קוֹלוֹ בְּמָשָׁל שֶׁלּוֹ, שֶׁנַּעֲשָׂה לְמָשָׁל וְלִשְׁנִינָה, שֶׁהָיָה מִן הָרָמִים וְיָרַד כְּבוֹדוֹ. **Or Hachayim, trans. Eliyahu Munk:** **וישא משלו ויאמר, And he began his parable and said:** When Bileam noticed that G'd had neither told him what to say nor had He told him not to speak, he thought he had been given permission to speak. This is why be made ready to say what **he** had in his mind. At that moment G'd twisted his mouth and tongue and forced him to say something quite different. What Bileam said is introduced by the word ויאמר. We may also understand the verse to mean that Bileam abandoned his prepared parable and instead said what the Torah has recorded here. According to *Bamidbar Rabbah* 20,19 the words מן ארם ינחני בלק must be understood as "Balak dragged me down from a spiritually high level so that I now face destruction." According to this the word וישא may be understood to mean "he raised his voice lamenting that he had become למשל ולשנינה, an example of someone who used to be of lofty stature and now had become an example of how the mighty had fallen." ###### Or HaChaim on Numbers 23:7:2 [Or HaChaim on Numbers 23:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:7:2) **עוֹד** יִתְבָּאֵר עַל פִּי מַה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה בְּעִנְיַן פְּרָטֵי הַדְרָגוֹת הַנְּבוּאָה, וּכְמוֹ שֶׁכָּתַבְתִּי קְצָת מֵהֶם בְּפָרָשַׁת בְּהַעֲלֹתְךָ (במדבר יב:ו), כִּי יֵשׁ נָבִיא שֶׁיִּמְעַט כֹּחוֹ לְקַבֵּל דִּבְרֵי נְבוּאָה בְּיֹשֶׁר, עַד שֶׁיִּהְיוּ בְּדֶרֶךְ קַל שֶׁיִּתְלַבְּשׁוּ בְּדִבְרֵי מְשָׁלִים כְּפִי אֲשֶׁר יוּכַל שְׂאֵת, וְזֶה אֲפִלּוּ לִנְבִיאֵי יִשְׂרָאֵל, וּמִזֶּה נְשַׁעֵר לְבִלְעָם שֶׁצָּרִיךְ מָשָׁל לִנְבוּאָתוֹ, לָזֶה אָמַר ״וַיִּשָּׂא מְשָׁלוֹ״. וְדִקְדֵּק לוֹמַר **וַיִּשָּׂא** שֶׁהַנְּבוּאָה הִיא כְּמַשָּׂא לְרֹב הַהֶרְגֵּשׁ אֲשֶׁר תַּעֲשֶׂה, וְלָזֶה תִּקָּרֵא מַשָּׂא. **Or Hachayim, trans. Eliyahu Munk:** We may also understand the verse in terms of the different levels of prophecy we discussed in *Beha-alotcha* on Numbers 12,6. We had stated there (page 1436) that there are some prophets whose powers of perception are not strong enough to be able to cope with a direct effusion of G'd's message. Such prophets receive the message in the form of a parable. Even Jewish prophets had to receive their prophecies in this fashion. It is not surprising therefore that Bileam, a Gentile, received his prophetic inspiration in the form of parables. When the Torah describes Bileam as וישא משלו, the idea is that he considered prophecy as a burden, משא. The reason for this is the extraordinary emotional stress experienced by the prophet. ###### Or HaChaim on Numbers 23:7:3 [Or HaChaim on Numbers 23:7:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:7:3) **לְכָה אָרָה לִּי יַעֲקֹב וְגוֹ׳.** פֵּרוּשׁ, לְפִי שֶׁיֵּשׁ בְּיִשְׂרָאֵל שְׁתֵּי הַדְרָגוֹת: גֶּדֶר הַצַּדִּיקִים וְגֶדֶר הַבֵּינוֹנִים, וּכְבָר כָּתַבְנוּ לְמַעְלָה בְּפֵרוּשׁ שְׁלִיחוּת בָּלָק שֶׁאָמַר ״נַכֶּה בּוֹ וַאֲגָרְשֶׁנּוּ״, לְאֶחָד מֵהַדְּרָכִים שֶׁנִּתְכַּוֵּן כְּנֶגֶד הַבֵּינוֹנִים ״נַכֶּה בּוֹ״, וּכְנֶגֶד הַצַּדִּיקִים אָמַר ״וַאֲגָרְשֶׁנּוּ״, כִּי יָדוּעַ הָיָה לָהֶם הַפְלָגַת מַעֲלַת הַצַּדִּיקִים שֶׁלֹּא תִשְׁלוֹט בָּהֶם כֹּחַ הַטֻּמְאָה, וְהוּא מַה שֶׁאָמַר כָּאן **אָרָה לִי יַעֲקֹב** – הֵם הַבֵּינוֹנִים לְשׁוֹן אֲרִירָה, **זֹעֲמָה יִשְׂרָאֵל** – הֵם הַצַּדִּיקִים הַמִּתְכַּנִּים יִשְׂרָאֵל. וְהַזְּעִימָה הִיא לְמַטָּה מֵהָאֲרִירָה. **Or Hachayim, trans. Eliyahu Munk:** **לכה ארה לי יעקב, "come and curse Jacob on my behalf."** Inasmuch as there were two categories of Israelites, the righteous and the average ones, Balak had expressed his hope that he could smite at least the average Israelites, the ones described as Jacob as opposed to the righteous who are described as Israel. As to the righteous ones, Balak had expressed the hope to at least drive them out of his proximity. Bileam took his cue from what Balak had requested from him. The word ארה represents a curse of greater intensity than the word זעם, which Bileam reserved for the righteous Israelites. Even Balak had realised that it would be difficult to effectively curse the righteous Israelites. ###### Or HaChaim on Numbers 23:8:1 [Or HaChaim on Numbers 23:8:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:1) **מָה אֶקֹּב לֹא קַבֹּה וְגוֹ׳ כִּי מֵרֹאשׁ וְגוֹ׳.** קָשֶׁה, אִם ה׳ קִלְּלוֹ לָזֶה מַה מָקוֹם לְקַלְּלוֹ בִּלְעָם, גַּם אִם זָעַם בּוֹ ה׳ מַה צוֹרֶךְ בִּזְעִימַת בִּלְעָם? הֲלֹא לֹא קָרָא לוֹ בָּלָק אֶלָּא לְקַלֵּל לְמִי שֶׁאֵינוֹ מְקֻלָּל וְגוֹ׳. עוֹד צָרִיךְ לָדַעַת מַה נְתִינַת טַעַם בְּמַאֲמַר **כִּי מֵרֹאשׁ צוּרִים** וְגוֹ׳ לְמַאֲמַר **מָה אֶקֹּב** וְגוֹ׳. **Or Hachayim, trans. Eliyahu Munk:** **מה אקב לא קבה קל, "how can I curse when G'd has not cursed ( first)?"** The problem with this verse is that if G'd had indeed cursed Israel why would there be any need for Bileam to do the same? Balak had obviously invited Bileam to curse people whom G'd had not cursed! Besides what did Bileam mean when he added in verse 9 as justification for his curse or otherwise that he had observed the Isaelites "from the the top of rocks?" What did this detail have to do with cursing or failing to curse the people? ###### Or HaChaim on Numbers 23:8:2 [Or HaChaim on Numbers 23:8:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:2) וְלַעֲמֹד עַל כַּוָּנַת הַדְּבָרִים יֵשׁ לְהָעִיר בְּעִקַּר הַדָּבָר שֶׁל הָאִישׁ הַמְּקֻלָּל, מִמָּה נַפְשָׁךְ: אִם הוּא חַיָּב כְּפִי הַדִּין רָעָה הַבָּאָה עָלָיו בְּאֶמְצָעוּת הַקְּלָלָה, עַל כָּל פָּנִים לֹא יִנָּצֵל מִמֶּנָּה גַּם כִּי לֹא יְקֻלַּל, וְאִם הוּא כְּפִי מִשְׁפַּט אֱלֹהִים לֹא עָשָׂה דָּבָר שֶׁיִּתְחַיֵּב עָלָיו בִּיאַת הָרַע, קִלְלָתוֹ תָּשׁוּב עַל רֹאשׁ הַמְּקַלֵּל. בִּשְׁלָמָא הַבְּרָכָה, לְפִי שֶׁמִּדָּה טוֹבָה מְרֻבָּה, גַּם לַעֲשׂוֹת ה׳ רְצוֹן יְדִידָיו לְבָרֵךְ הַמִּתְבָּרְכִים מֵהֶם בְּמִדַּת הַחֶסֶד תְּקֻבַּל בִּרְכָתוֹ גַּם לְמִי שֶׁאֵינוֹ רָאוּי לָהּ כְּמוֹ מַעֲשָׂיו, מַה שֶׁאֵין כֵּן מִדָּה רָעָה – כִּי לֹא יָרֵעַ ה׳ לְאָדָם חִנָּם חָס וְשָׁלוֹם. **Or Hachayim, trans. Eliyahu Munk:** In order to understand the matter properly we must first discuss the condition of the person or people who have been subjected to a curse. If the accursed had been guilty he will obviously suffer harm for his guilt even if he had not been cursed at all. If, on the other hand, the person who was subjected to a curse was innocent, and had not done anything which would make him subject to punishment at the hands of G'd, the curse would boomerang on the one who uttered it. The difference between blessings and curses is that if someone receives a blessing though he did not do anything to deserve it, seeing that the power of good exceeds that of the power of evil, the recipient of the blessing will enjoy it though he may not have done anything to deserve it. However, G'd would certainly not cause harm to a person who did not deserve to come to harm. ###### Or HaChaim on Numbers 23:8:3 [Or HaChaim on Numbers 23:8:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:3) **אָכֵן** עִקַּר הַדָּבָר הוּא לְפִי שֶׁמִּדָּתוֹ יִתְבָּרַךְ לְהַאֲרִיךְ אַפּוֹ לְעוֹבְרֵי רְצוֹנוֹ, בֵּין לְצַדִּיק כְּשֶׁיֶּחֱטָא בֵּין לְרָשָׁע הֲגַם שֶׁיִּרְצֶה לַחֲטֹא, וּמִדָּה זוֹ הִיא אַחַת מִשְּׁלֹשׁ עֶשְׂרֵה מִדּוֹת רַחֲמִים שֶׁנֶּאֶמְרוּ לְמֹשֶׁה וְנוֹהֶגֶת תָּמִיד, זוּלַת בְּעֵת אֲשֶׁר יִזְעוֹם ה׳, דִּכְתִיב ״כִּי רֶגַע בְּאַפּוֹ״ (תהילים ל:ו), אָז מִתְגַּבְּרִים הַדִּינִים עַל הַנִּתְבָּע בַּמִּשְׁפָּט בְּאוֹתוֹ זְמַן וְלֹא תִתְנַהֵג מִדָּה זוֹ שֶׁל אֶרֶךְ אַפַּיִם. וּכְמוֹ כֵן כְּשֶׁיְּקַלֵּל אָדָם אֶת חֲבֵרוֹ תְּסוֹבֵב הַקְּלָלָה שֶׁעֲוֹנוֹתָיו אֲשֶׁר ה׳ מַאֲרִיךְ לוֹ אַפּוֹ עֲלֵיהֶם יְמַהֵר לִפָּרַע מִמֶּנּוּ. אֲבָל אִם אֵין לוֹ עָוֹן לֹא תוֹעִיל קִלְלַת הַמְּקַלֵּל כְּלוּם. **Or Hachayim, trans. Eliyahu Munk:** The principal effect of a curse then has to do with G'd's attribute of extending His patience to the sinners and delaying their punishment. G'd's patience extends both to the righteous and to the wicked who are bent on sinning. It is one of the thirteen attributes G'd revealed to Moses and operates at all times **when G'd is not angry.** G'd's anger, however, is shortlived as we know from Psalms 30,6 "for He is angry but for a moment." At such a time the attribute of Justice is in the ascendancy and the attribute of ארך אפים is temporarily suspended. Similarly, when a person curses his fellow man the effect of the curse is that G'd will no longer extend His attibute of ארך אפים to the guilty person who has now also been cursed. As a result, the attribute of patience may be suspended as far as that person is concerned. If the person cursed did not have to depend on the attribute of ארך אפים, G'd's patience, in the first place, then the curse is quite ineffective against him. ###### Or HaChaim on Numbers 23:8:4 [Or HaChaim on Numbers 23:8:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:4) **עוֹד** אַשְׂכִּילְךָ כִּי כָל עוֹשֶׂה רֶשַׁע יַפְעִיל פְּגָם בְּמִדָּה עֶלְיוֹנָה בֶּעָנָף הַהוּא שֶׁתְּלוּיָה אוֹתָהּ מִצְוָה שֶׁעָבַר עָלֶיהָ, וְלֹא בְּכָל הַמִּדָּה הוּא פּוֹגֵם אֶלָּא בְּשֹׁרֶשׁ נִשְׁמָתוֹ. וְהַפְּגָם הוּא שֶׁתִּהְיֶה אֲחִיזָה לַחֵלֶק הַמְּרֻחָק לַעֲמֹד שָׁם וְלֵיהָנוֹת מִמְּקוֹר הַחַיִּים, וְחֵלֶק זֶה הַמְּרֻחָק נָעוּץ סוֹפוֹ בְּתוֹךְ הַחוֹטֵא וְרֹאשׁוֹ יוֹנֵק מִמָּקוֹם שֹׁרֶשׁ הַנֶּפֶשׁ הַחוֹטֵאת. וְזֶה יִהְיֶה כָּל עוֹד שֶׁלֹּא שָׁב הָאָדָם בִּתְשׁוּבָה אוֹ לֹא נִפְרַע עַל חֶטְאוֹ. וְזֶה הוּא סוֹד ״נוֹשֵׂא עָוֹן״ שֶׁאָמְרוּ רַזַ״ל שֶׁה׳ מְפַרְנֵס הַקָּטֵגוֹר הַנִּבְרָא מֵחֵטְא הָאָדָם, וְכִי הוּא זֶה הַנִּפְרָע מֵהָאָדָם עַצְמוֹ (זוהר חלק ג פג:) כְּאָמְרוֹ (ירמיהו ב:יט) ״תְּיַסְּרֵךְ רָעָתֵךְ״, וּכְתִיב (ישעיהו סד:ו) ״וַתְּמוּגֵנוּ בְּיַד״ וְגוֹ׳, וְהָאִישׁ הַמְּקַלֵּל יְעוֹרֵר הַדִּין בְּכֹחַ הַקְּלָלָה בְּעֵת הַזַּעַם לְמַהֵר לְהַשְׁלִיט הַשַּׁלִּיט בְּאָדָם לְרַע לוֹ. **Or Hachayim, trans. Eliyahu Munk:** Let me explain something else. Every person who commits a sin thereby causes some blemish in the particular מדה, virtue, in the Celestial regions which fulfilment of the commandment he did not fulfil was intended to strengthen. He does not thereby destroy the entire מדה, attribute or virtue, but he causes damage to the root of his soul. The damage expresses itself in that certain spiritually negative forces which ought not to possess any hold on his soul (the sinner's) have been enabled to lay some claim to his soul. These forces now enjoy what should have been the exclusive source of life for the individual who has now sinned. If this process continues, the spiritually negative forces eventually gain a hold on the personality of the sinner. This results in his imbibing **their** spiritual values instead of the holy and pure spiritual values of his soul's counterpart in Heaven. This process, of course, assumes that the sinner has not done תשובה in the meantime, or has not been punished for his sin. This is the mystical dimension of what the Torah has called נושא עון, of which our sages have said that it means that G'd nourishes the accuser which was created by means of the sin committed by man. This is the force which will punish the sinner (*Zohar* volume 3 page 83). This concept is based on Jeremiah 2,19: "the evil which you yourself have created will be what will discipline you." We have a verse in Isaiah 64,6: "and our iniquities have made us melt," which expresses a similar thought. The person who utters the curse sets in motion retribution long delayed because of certain attributes of G'd at a time when G'd's anger had not yet been aroused. ###### Or HaChaim on Numbers 23:8:5 [Or HaChaim on Numbers 23:8:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:5) **עוֹד** יֵשׁ לָדַעַת כִּי חֵלֶק הָאָרוּר יִקָּרֵא בְּשֵׁם זֶה קְלָלָה וּזְעִימָה, וְכֵן קְרָאָם הַכָּתוּב דִּכְתִיב (דברים כ״ח:כ׳) ״יְשַׁלַּח ה׳ וְגוֹ׳ אֶת הַמְּאֵרָה וְגוֹ׳ וְאֶת הַמִּגְעֶרֶת״, וְהֵם שְׁמוֹת כִּתּוֹת הַמְּחַבְּלִים. קְלָלָה הוּא כְּנֶגֶד עֲבֵרוֹת חֲמוּרוֹת, וְזַעַם כְּנֶגֶד עֲבֵרוֹת קַלּוֹת. וְלָזֶה כְּשֶׁהָיָה בִּלְעָם רוֹצֶה לְקַלֵּל אוּמָּה הָיָה בּוֹחֵר עֵת הַזַּעַם, וּלְצַד הֱיוֹתָם כֻּלָּם זְעוּמִים בִּשְׁבִיל מַעֲשֵׂיהֶם הָרָעִים, הָיוּ דְּבָרָיו מוֹעִילִים לָהֶם. וְחָשַׁב בָּלָק כִּי עַם בְּנֵי יִשְׂרָאֵל לֹא יֶחְדַּל מֵהֶם עָוֹן, וּכְשָׁפָיו יַגִּידוּ לוֹ כִּי לֹא נִמְלְטוּ מִתַּחֲלוּאֵי הַנֶּפֶשׁ שֶׁהוּא עָנָף הַמְּרֻחָק כְּמוֹ שֶׁאָמַרְנוּ, לָזֶה אָמַר בִּלְעָם **מָה אֶקֹּב** וְגוֹ׳, פֵּרוּשׁ כִּי בְּכָל עַנְפֵי הַקְּדֻשָּׁה שֶׁבָּהּ נֶאֱחָזִים עַם בְּנֵי יִשְׂרָאֵל, אֵין בּוֹ בַּשֹּׁרֶשׁ הָעֶלְיוֹן שׁוּם שְׁלִיטָה מֵחֵלֶק הַמְּרֻחָק שֶׁבְּאֶמְצָעוּתוֹ יְעוֹרֵר הַדִּין עֲלֵיהֶם. **Or Hachayim, trans. Eliyahu Munk:** Another factor we have to keep in mind is that the curse itself- something we normally perceive as abstact becomes concretised- and the destructive force it represents assumes the very "name" of the curse itself. We know this from Deut. 28,20 where G'd threatens to send the מארה, or the מגערת, "the curse or the rebuke." These are names for categories of destructive forces. The word קללה describes the category of curse resulting from the commission of a serious sin, whereas the word זעם describes the destructive force created by relatively minor sins. To sum up, when Bileam wished to curse a nation he chose the time when they were all guilty at least of relatively minor sins. Inasmuch as most people are guilty of some sins almost all of the time Bileam could expect his words to be effective. He employed his sorcery to determine if at that time most of the Israelites still suffered from sins which they had not repented or for which they had not as yet been punished. Having examined the status of the Jewish people on that basis, he came to the regretful conclusion of מה אקב, "how can I be expected to make a curse effective" seeing that the spiritually negative forces had not been able to establish their hold on any part of the collective Jewish soul, their holy roots? The Israelites were so innocent at the time that Bileam was not able to activate sins they had committed to act as a curse against them. ###### Or HaChaim on Numbers 23:8:6 [Or HaChaim on Numbers 23:8:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:6) וְהִנֵּה שְׁתֵּי מִדּוֹת עֶלְיוֹנוֹת שֶׁיִּשְׂרָאֵל מִתְיַחֲסִים עֲלֵיהֶם, שֵׁם אֵל וְשֵׁם הוי״ה בָּרוּךְ הוּא. שֵׁם אֵל – שֶׁכֵּן נִקְרָא יַעֲקֹב ״יִשְׂרָאֵל״, פֵּרוּשׁ: יָשָׁר אֵל, לִשְׁלֹל אֶל הַשֹּׁרֶשׁ מָקוֹם שֶׁהוּא בְּחִינַת הָרַע וְהוּא חֵלֶק הַמְּרֻחָק, וְשֵׁם הוי״ה דִּכְתִיב (דברים לב:ט) ״כִּי חֵלֶק ה׳ עַמּוֹ״, וְהֵם שְׁתֵּי הַדְּרָגוֹת הַקְּדוֹשָׁה שֶׁהִשִּׂיגוּ יִשְׂרָאֵל. וְלָזֶה אָמַר **מָה אֶקֹּב לֹא קַבֹּה אֵל**, כִּי שֹׁרֶשׁ נִשְׁמָתָם שֶׁבִּבְחִינָה זוֹ אֵין בּוֹ רֹשֶׁם מִזֶּה חֵלֶק הָרַע כְּמוֹ שֶׁאָמַרְנוּ לְמַעְלָה. גַּם בְּעֵרֶךְ מָקוֹם עֶלְיוֹן שֶׁהֵם שָׁרְשֵׁי נִשְׁמוֹת הַצַּדִּיקִים שֶׁבִּבְחִינַת שֵׁם הוי״ה **לֹא זָעַם ה׳**, פֵּרוּשׁ אֲפִלּוּ דִּקְדּוּקִים שֶׁה׳ מְדַקְדֵּק עִם הַצַּדִּיקִים לֹא נִמְצָא שָׁם. וּמֵעַתָּה מַה יוֹעִילוּ קִלְלוֹתָיו וּזְעָמָיו? וְתֹאמַר שֶׁיְּחַפֵּשׂ בְּשֹׁרֶשׁ הַקּוֹדֵם לָהֶם וּבָעֲנָפִים הַסּוֹבְבִים, לָזֶה בִּטֵּל טַעֲנָה זוֹ מִטַּעַם שֶׁבִּקֵּשׁ וְלֹא מָצָא, וְהוּא אָמְרוֹ **כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ** וְגוֹ׳, פֵּרוּשׁ צוּרִים הֵם הָאָבוֹת כַּיָּדוּעַ, וְהוּא הִבִּיט וְרָאָה רֹאשׁ הַצּוּרִים שֶׁהֵם תֶּרַח וַאֲבוֹתָיו וְלֹא רָאָה מָקוֹם שֶׁמִּמֶּנּוּ יְעוֹרֵר הַדִּינִים עֲלֵיהֶם. **Or Hachayim, trans. Eliyahu Munk:** Bileam had examined the Israelites on two separate levels of their relationship with G'd, i.e. their relationship to the attribute א־ל as well as their relationship to the attribute י־ה־ו־ה. The former attribute reflects the fact that G'd had changed Jacob's name to ישר־א־ל, meaning upright, honest, not crooked. The change of name had been a recognition that none of the spiritually negative forces had been able gain a foothold on the holy soul of Israel. The ineffable 4-lettered name is mentioned as an integral part of the Jewish people in Deut. 32,9 כי חלק י־ה־ו־ה עמו, "for the ineffable name has become a part of His people." Bileam therefore found out that Israel had not forfeited either of these two distinctions at that time. They had not even committed the kinds of minor sins which might deprive them of the close association with G'd's four-lettered name. Under these circumstances what possible good could Bileam's curses do? If you were to say that Bileam could have gone back to earlier times and have searched out sins the Jews had committed which would have tainted some part of their holy roots, the Torah says כי מראש צורים אראנו, that Bileam referred to his investigation of Israel's past -the צורים being a reference to the patriarchs,- whereas the ראש refers to Abraham's father Terach. Bileam found to his regret that even in Israel's distant past there were no residual sins which would now make his curse take hold. ###### Or HaChaim on Numbers 23:8:7 [Or HaChaim on Numbers 23:8:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:7) **וְשִׁיעוּר** הַכָּתוּב הוּא עַל זֶה הַדֶּרֶךְ, כִּי טַעַם שֶׁאֲנִי אוֹמֵר לֹא זָעַם וְלֹא קַבֹּה, לֹא שֶׁבִּקַּשְׁתִּי בְּחֵלֶק מֵהֶם לְבַד, לֹא כֵן הוּא, אֶלָּא אֲנִי רוֹאֶה רֹאשׁ צוּרִים, גַּם חִפֵּשׂ אַחַר שֹׁרֶשׁ הָאִמָּהוֹת, וְהוּא אָמְרוֹ ״וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ״, וּבְכָל זֶה לֹא מָצָא מָקוֹם שֶׁיִּכָּנֵס דֶּרֶךְ שָׁם. וְלֶהֱיוֹת שֶׁיֵּשׁ לְהַקְשׁוֹת בַּדָּבָר, אֵיךְ יִתָּכֵן שֶׁלֹּא מָצָא נֶגַע בָּרִאשׁוֹנִים תֶּרַח וַאֲבוֹתָיו גַּם בְּתוּאֵל וְלָבָן, לָזֶה אָמַר **הֶן עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב**, פֵּרוּשׁ לְבָדָד, שֶׁאֵין שָׁרְשׁוֹ מִשֹּׁרֶשׁ תֶּרַח וַאֲבוֹתָיו וּמִמִּין עָנָף הַהוּא, אֶלָּא לְבָדָד מִין מַחְצַב נִשְׁמוֹת יִשְׂרָאֵל, אֵין לוֹ שׁוּם קוּרְבָה מֵהַמּוֹלִידִים. וְאָמְרוֹ **וּבַגּוֹיִם לֹא יִתְחַשָּׁב**, פֵּרוּשׁ שֶׁאֲפִלּוּ עִם אוֹתָם שֶׁנִּקְרָאִים גּוֹיִם, שֶׁהֵם אֲחֵיהֶם מַמָּשׁ, וְהֵם יִשְׁמָעֵאל וְעֵשָׂו שֶׁשְּׁנֵיהֶם נִקְרָאִים גּוֹיִם, יִשְׁמָעֵאל דִּכְתִיב (בראשית י״ז:כ׳) ״וּנְתַתִּיו לְגוֹי גָּדוֹל״, וְעֵשָׂו דִּכְתִיב (בראשית כ״ה:כ״ג) ״שְׁנֵי גוֹיִם״ – לֹא יִתְחַשָּׁב. וְכֵן אָמַר ה׳ לְאַבְרָהָם (בראשית כ״א:י״ב) כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע, לְמַעֵט יִשְׁמָעֵאל וְעֵשָׂו שֶׁאֵינָם נֶחְשָׁבִים זַרְעוֹ. מֵעַתָּה אֵין מָקוֹם לְקַלֵּל לְיִשְׂרָאֵל לֹא לַצַּדִּיקִים וְלֹא לַבֵּינוֹנִים. וַהֲגַם שֶׁהָיוּ בְּיַד יִשְׂרָאֵל עֲוֹנוֹת עֲוֹן הָעֵגֶל וְהַמְרַגְּלִים וְכַדּוֹמֶה, כְּבָר אָמַר ה׳ עֲלֵיהֶם לְשׁוֹן סְלִיחָה. וְאוּלַי כִּי לְטַעַם זֶה לֹא הָיָה ה׳ מִתְכַּעֵס כָּל אוֹתָם הַיָּמִים שֶׁהָיָה בִּלְעָם רוֹצֶה לְקַלֵּל חָס וְשָׁלוֹם. **Or Hachayim, trans. Eliyahu Munk:** We may understand the meter of our verse as being that Bileam says in effect: "the reason I say that G'd is not mildly or severely angry at this people and has not cursed them in any way is not only that I have made a superficial examination of them. I have examined every aspect of this people, i.e. מראש צורים, and have come up with a blank. Not only that but ומגבעות אשורנו, (verse 9) I have even examined their maternal ancestry, their matriarchs, and I have not been able to find any kind of defect in the root of their holy soul that would allow my curse to take hold." We may be surprised at that as we know that Terach was an idol worshiper and so were Bethuel and Laban. We would have assumed that such an association would have left a mark on the holy soul of this people! Bileam answers this by saying הן עם לבדד ישכון ובגוים לא יתחשב. "They are a nation that lives in solitude and does not consider itself as part of the nations surrounding it." They do not share a common root with Terach and his ancestors, their soul is not part of that branch. Their collective soul has been hewn out of a separate "quarry," the one all Israelite souls emanate from. The words "and does not consider itself as part of the surrounding nations" includes even those nations who consider themselves closely related to the Jewish people through common ancestors. Bileam referred to Ishmael and Esau both of whom are called גוים in the Torah. The Torah mentions that Ishmael is a גוי in Genesis 17,20: "I will make him into a great nation." In Genesis 25,23 when G'd tells Rebeccah that she will give birth to twins, the Torah states that both children will develop into nations, שני גויים בבטנך, "you have two nations in your womb." However, in Genesis 21,12, G'd made it plain to Abraham that He would only consider his son Isaac as his true seed. This excluded Ishmael and Esau from being considered as true descendants of Abraham, descendants whose task it was to carry on Abraham's contribution to establishing the kingdom of G'd on earth. In view of all this Bileam could not find any way to make a curse against Israel stick, not against the average Israelites, and certainly not against the elite, the righteous. While it is true that the Israelites had been guilty of the sin of the golden calf plus that of the spies who had caused the whole nation to reject the land of Israel some 38 years ago, G'd had already said clearly that He had forgiven the people for those sins. Perhaps the reason that G'd did not display His anger against them during the last 38 years was to deprive Bileam of the opportunity to make a curse against them effective. ###### Or HaChaim on Numbers 23:8:8 [Or HaChaim on Numbers 23:8:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:8:8) **עוֹד** יְכַוֵּן בְּאָמְרוֹ **הֶן עָם** וְגוֹ׳, מַתְמִיהַּ עַל בָּלָק שֶׁרוֹצֶה לְקַלֵּל יִשְׂרָאֵל, וְאָמַר: ״הֶן עָם״ – זֶה הוּא הָעוֹמֵד אַחַר כְּלוֹת כָּל הָאֻמּוֹת, יַעֲמֹד בָּדָד יִשְׁכֹּן, וְכָל הָאֻמּוֹת אֵין מִבְטָח לָהֶם אֲפִלּוּ שָׁנִים רַבּוֹת, וְאֵיךְ רוֹצֶה לַעֲקֹר אֻמָּה הַמִּתְקַיֶּמֶת עַד סוֹף הָעוֹלָם. וְאָמְרוֹ **וּבַגּוֹיִם לֹא יִתְחַשָּׁב**, פֵּרוּשׁ, לֹא בָּא לְגֶדֶר חֶשְׁבּוֹן מַעֲלָתָם כְּשֶׁיִּהְיוּ לְבָדָד, כִּי אֵין דּוֹמֶה לָהֶם בְּכָל הַגְּדֻלּוֹת שֶׁיַּגִּיעוּ הָאֻמּוֹת. **Or Hachayim, trans. Eliyahu Munk:** It is also possible that by saying the words הן עם, "lo, it is a people," Bileam expressed his amazement at Balak's wanting to curse such a people. Bileam hinted that in view of the fact that this was a nation which would survive all other nations in solitary splendour, how could nations which were not even assured of a relatively lengthy existence in the course of human history presume to curse them effectively? How could Moav which itself was slated for extinction presume to uproot a nation whose future is eternal? When Bileam added: ובגוים לא יתחשב, this means that when it comes to enumerating the various virtues and accomplishments of other nations, Israel is not even in the same league; its merits are incomparably greater and not to be measured with the nations at large. ###### Or HaChaim on Numbers 23:10:1 [Or HaChaim on Numbers 23:10:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:1) **מִי מָנָה עֲפַר יַעֲקֹב וְגוֹ׳.** הִנֵּה לְפִי שֶׁהָרָשָׁע הָיָה מִתְחַכֵּם בְּדַעְתּוֹ וּמְבַקֵּשׁ אֵיזֶה אוֹפֶן לְהָרַע לְיִשְׂרָאֵל, כְּמוֹ שֶׁאָמַר שֶׁחִפֵּשׂ בָּהֶם וּבַאֲבוֹתֵיהֶם לִכָּנֵס דֶּרֶךְ שָׁם, בִּקֵּשׁ גַּם כֵּן עָנָף אַחֵר שֶׁהוּא מְיֻחָד לַקְּלִפָּה שֶׁתִּשְׁלוֹט בּוֹ וְתַעֲשֶׂה רוֹשֶׁם, וְהוּא עִנְיַן הַמִּסְפָּר, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בבא מציעא מב.): אֵין הַבְּרָכָה שׁוֹרָה לֹא בְּדָבָר הַמָּנוּי וְכוּ׳, וְרָצָה הָרָשָׁע לְהַכְנִיס עַיִן הָרַע בַּמִּסְפָּר וְלֹא מָצָא, וְאָמַר ״מִי מָנָה עֲפַר״ שֶׁנִּמְשְׁלוּ לוֹ דִּכְתִיב (בראשית יג,טז) ״כַּעֲפַר הָאָרֶץ״, וּבְרָכָה זוֹ הֲגַם שֶׁנֶּאֶמְרָה לְאַבְרָהָם לֹא נִתְקַיְּמָה אֶלָּא בְּיַעֲקֹב, וְלָזֶה אָמַר ״עֲפַר יַעֲקֹב״. **Or Hachayim, trans. Eliyahu Munk:** **מי מנה עפר יעקב, Who can count the dust of Jacob?** Considering the fact that Bileam was desperate to find some way in which to make a curse against Israel stick, he had also investigated another track. That track is one often employed by the forces of the קליפה, the spiritually negative forces. It is the track of "things numbered." We have learned in *Baba Metzia* 42 that "blessing does not take hold on things which have been numbered, measured, or weighed, but only on things concealed from the eye." Clearly, the author of this saying is trying to tell us that the examples given are subject to the effects of "the evil eye" and even though they may have been blessed such a blessing may not endure. Bileam, the master of the evil eye, had examined if the Jewish people could be hurt by his evil eye due to their having been numbered. He found out that they enjoyed the blessing of not being subject to being numbered. [generally, only males between the ages of 20 and 60 are ever reported as having been counted. Ed.] G'd had promised Abraham long before he had even had a son that his descendants would be as numerous as the dust of the earth, i.e. not subject to count as one cannot count the dust of the earth. and that as a result no evil eye could invalidate any blessing bestowed upon this people (Genesis 13,16). Although this blessing had been given to Abraham, it had only been fulfilled in the days of Jacob. This is why Bileam referred to "the dust of Jacob." ###### Or HaChaim on Numbers 23:10:2 [Or HaChaim on Numbers 23:10:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:2) **עוֹד** נִתְכַּוֵּן לוֹמַר שֶׁלֹּא הִגִּיעַ אָדָם לִמְנוֹתָם, אֲפִלּוּ כְּשֶׁרוֹצִים לִמְנוֹת עַצְמָן צִוָּה ה׳ שֶׁלֹּא לִפְקֹד אֶלָּא עַל יְדֵי דָּבָר אַחֵר בִּשְׁקָלִים אוֹ בִּטְלָאִים. **Or Hachayim, trans. Eliyahu Munk:** Bileam may also have meant that it would be a practical impossibility to count the whole people even if they wanted to count themselves. G'd had specifically forbidden them to conduct or submit to a headcount. Any attempt to arrive at the number of Israelites had to be conducted via either the counting of coins or some other object, but not the people themselves. ###### Or HaChaim on Numbers 23:10:3 [Or HaChaim on Numbers 23:10:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:3) וְאָמְרוֹ **וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל**, לְמַה שֶׁהִקְדַּמְנוּ שֶׁיְּדַבֵּר בִּשְׁתֵּי הַדְרָגוֹת: בַּהֲמוֹן הָעָם שֶׁיִּתְכַּנּוּ בְּשֵׁם יַעֲקֹב, וּבַצַּדִּיקִים אֲשֶׁר בְּשֵׁם יִשְׂרָאֵל יִתְכַּנּוּ. לָזֶה אָמַר כְּנֶגֶד הֶהָמוֹן **מִי מָנָה עֲפַר יַעֲקֹב**, וּכְנֶגֶד הַצַּדִּיקִים אָמַר **וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל**, פֵּרוּשׁ שֶׁיֵּשׁ בָּהֶם צַדִּיקִים לְאֵין מִסְפָּר. וְתֵדַע שֶׁהַצַּדִּיקִים הֲגַם שֶׁיִּהְיוּ מוּעָטִים יַפְלִיגוּ בְּמִסְפָּרָם, וְהָרְשָׁעִים בְּהֵפֶךְ, הֲגַם שֶׁיִּהְיוּ רַבִּים מִסְפָּרָם מוּעָט, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (סנהדרין כו.) שֶׁאָמַר ה׳ לְחִזְקִיָּהוּ כְּשֶׁאָמַר לְפָנָיו ״רַבִּים אֲשֶׁר אֶת שֶׁבְנָא״ וְגוֹ׳, אָמַר לוֹ: ״אֵין מִנְיָן לָרְשָׁעִים״. וְדִקְדֵּק לוֹמַר ״רֹבַע״ לְפִי שֶׁהַצַּדִּיקִים הֵם רְבוּצִים בְּאָהֳלֵיהֶם, דִּכְתִיב בְּיִשָּׂשכָר (בראשית מט:יד) ״רֹבֵץ בֵּין הַמִּשְׁפְּתָיִם״, גַּם לְפִי שֶׁהַשְּׁכִינָה רוֹבַעַת עֲלֵיהֶם, גַּם יֵשׁ סוֹד בַּדָּבָר שֶׁהֵם יְסוֹבְבוּ יִחוּד וְזִוּוּג הָעוֹלָמוֹת. **Or Hachayim, trans. Eliyahu Munk:** **ומספר את רבע ישראל, "or numbered the births of Israel?"** We have already explained that Bileam had mentally divided the Israelites into two categories, the elite and the average Israelites. He referred to the latter as "Jacob," whereas he referred to the elite as "Israel." When he had said: "who counted the dust of Jacob," he referred to the number of average Israelites, whereas when he referred to the numbering of Israel, he meant the elite amongst the people. He was impressed to have found out that there was an innumerable number of righteous people amongst the Israelites. Alternatively, he may have meant that although the actual number of righteous was not all that impressive, their impact on the Israelite society on the whole made them appear as innumerable. The reverse is true of the wicked. Although they may be large in number, their influence may be negligible. We know this from what G'd said to King Chiskiyah who had complained about the large numbers of Assyrians facing him (compare *Sanhedrin* 27). G'd assured Chiskiyah that the wicked are not important in proportion to their number. The reason that Bileam referred to רבע is an allusion to the righteous who are "lying" within their tents as we know from Jacob's blessing to Issachar in Genesis 49,14: "couching down between the sheep-folds." [The author uses the word רבע and רבץ interchangeably .Ed.] Another reason may be that the שכינה רבעת עליהם, that G'd's presence is constantly "resting" uopn them. There is also a mystical dimension here, i.e. that the righteous are the cause that G'd's Unity is able to fuse with the terrestrial world. ###### Or HaChaim on Numbers 23:10:4 [Or HaChaim on Numbers 23:10:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:4) **עוֹד** רָמַז עַל מַה שֶׁהָיָה ה׳ מַפְלִיא עִמָּהֶם בְּמִצְרַיִם, כְּשֶׁגָּזְרוּ ״כָּל הַבֵּן הַיִּלּוֹד״ וְגוֹ׳, שֶׁהָיוּ מוֹנִים לַמְּעֻבָּרוֹת מִלַּיְלָה רִאשׁוֹנָה שֶׁהָיְתָה הָאִשָּׁה הַיְּהוּדִית טוֹבֶלֶת, וְלֹא הָיוּ מוֹעִילִים, שֶׁהָיָה ה׳ עוֹשֶׂה נִפְלָאוֹת לָהֶם לְאֵין מִסְפָּר, כְּמוֹ שֶׁמְּפֻזָּרִים הַדְּבָרִים בְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (שמות רבה כג, סוטה יא:), וְלֹא הָיוּ יְכוֹלִין לַעֲמֹד עַל רְבִיעוֹתֵיהֶם, וְהוּא אָמְרוֹ ״וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל״. **Or Hachayim, trans. Eliyahu Munk:** Bileam also alluded to the miracles G'd had performed for the Jewish people in Egypt at the time Pharaoh had decreed that all Jewish boy babies be drowned in the river Nile. At that time the Egyptians tried to keep track of eventual births by the Israelite women through counting the number of nights after the women had undergone ritual immersion. This proved to be of no avail as G'd performed numerous miracles in order to frustrate the calculations of the Egyptians. You will find details about this in *Shemot Rabbah* 23 and in *Sotah* 11. ###### Or HaChaim on Numbers 23:10:5 [Or HaChaim on Numbers 23:10:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:5) **תָּמוֹת נַפְשִׁי מוֹת יְשָׁרִים.** אֵלּוּ דִּבְרֵי עַצְמוֹ וְלֹא דִּבְרֵי רוּחַ הַקֹּדֶשׁ, וּכְבָר אָמְרוּ זִכְרוֹנָם לִבְרָכָה (ילקוט שמעוני תשסח) כִּי כְּשֶׁהָיָה רוֹצֶה לְדַבֵּר דְּבָרִים שֶׁאֵין הֶזֵּק לְיִשְׂרָאֵל הָיָה ה׳ מַנִּיחוֹ לְדַבֵּר אֲשֶׁר יַחְפֹּץ. וְאָמַר **מוֹת יְשָׁרִים** וְלֹא אָמַר כְּמוֹתָם שֶׁחוֹזֵר עַל יִשְׂרָאֵל, הִפְלִיג רָשָׁע לִשְׁאוֹל עִנְיָן גָּדוֹל, שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה אַנְשֵׁי אֱמֶת (זוהר חלק א קכב:) שֶׁיֵּשׁ שְׁתֵּי הַדְרָגוֹת בַּצַּדִּיקִים בִּשְׁעַת מִיתָתָם, הָאַחַת שֶׁיּוֹצֵאת הַנֶּפֶשׁ מִן הַגּוּף וְהוֹלֶכֶת בְּאֵין מָסָךְ מַבְדִּיל בְּאֵין מְעַכֵּב עַד מְקוֹם הָאוֹשֶׁר הָעֶלְיוֹן, וְיֵשׁ צַדִּיקִים שֶׁבִּיצִיאַת הַנֶּפֶשׁ לֹא יַשִּׂיגוּ גֶּדֶר זֶה, וְנִמְנָעִים מִלֶּכֶת תֵּכֶף וּמִיָּד וּמִתְעַכְּבִים עַד זְמַן מָה אִם יִהְיֶה לָהֶם אֵיזֶה חֲטָאִים וְכַדּוֹמֶה, וַאֲפִלּוּ חֵטְא כָּל שֶׁהוּא יְסוֹבֵב הַדָּבָר. וְלָזֶה בָּחַר בִּלְעָם לִשְׁאוֹל גֶּדֶר הָעֶלְיוֹן, שֶׁנַּפְשׁוֹ בִּשְׁעַת מִיתָה תִּהְיֶה כְּמִיתַת אוֹתָם שֶׁהוֹלְכִים בְּיוֹשֶׁר אֶת פָּנָיו יִתְבָּרַךְ בְּאֵין מָסָךְ בְּאֵין מְעַכֵּב. **Or Hachayim, trans. Eliyahu Munk:** **תמת נפשי מות ישרים, "May I die the death of the upright."** These were Bileam's own words, they had not been inspired by G'd. We have already been told in *Yalkut Shimoni* (item 768) on this verse that whenever Bileam wanted to say something that would not prove harmful to the Israelites G'd did not interfere. The reason Bileam said מות ישרים instead of saying כמותם, "just like they," which would refer to the death of the Israelites is that the wicked Bileam here asked for something exceptional. We are told in the *Zohar* volume one page 122 that at the time of death the righteous are divided into two groups. In the case of the first group, the soul leaves the body and proceeds directly to the Celestial Regions without crossing any barriers in between. The second group of righteous people are not that fortunate as they have to undergo a period when they will be examined concerning any sins they had committed during their lifetime and for which they had not been punished. Even a minor sin can become the cause for the soul to experience some delay before entry into the Celestial Region to which it has been assigned. Bileam was careful to request that his soul should experience immediate transfer to the Celestial Region for which he hoped to qualify. ###### Or HaChaim on Numbers 23:10:6 [Or HaChaim on Numbers 23:10:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:6) **עוֹד** אֶפְשָׁר שֶׁדְּבָרָיו גַּם בָּזֶה בְּרוּחַ הַקֹּדֶשׁ נֶאֶמְרוּ, וְהַכַּוָּנָה בָּהֶם הִיא ״תָּמוֹת נַפְשׁוֹ מוֹת״ בְּיַד ״יְשָׁרִים״, שֶׁיַּהַרְגוּהוּ יִשְׂרָאֵל, כְּמוֹ שֶׁכֵּן הָיָה. **Or Hachayim, trans. Eliyahu Munk:** On the other hand, it is possible that even these words were spoken while Bileam was under the influence of the Holy Spirit. In that event he wanted to experience death "at the hands of ישרים," i.e. the 12,000 righteous Israelites Moses would choose to conduct the punitive campaign against Midian. In the event, his wish was fulfilled. ###### Or HaChaim on Numbers 23:10:7 [Or HaChaim on Numbers 23:10:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:7) עוֹד יִרְצֶה, שֶׁבְּהַגִּיעוֹ לְיוֹם הַמִּיתָה יֵטִיב דְּרָכָיו מִמַּעֲשָׂיו הָרָעִים וְתוֹעֲבוֹתָיו, כִּי רָשָׁע שֶׁבָּאוּמּוֹת הָיָה, וַאֲתוֹנוֹ שֶׁהָיְתָה לוֹ סוֹכֶנֶת כְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (עבודה זרה ד:) תַּגִּיד עָלָיו, אֶלָּא שֶׁנִּתְאַוָּה שֶׁבִּשְׁעַת מִיתָה יָשׁוּב וְיִהְיֶה יָשָׁר כַּיְּשָׁרִים שֶׁבָּאוּמּוֹת. וּלְפִי שֶׁעָמַד עַל מִזְגּוֹ וְהִנֵּה הוּא רַע בְּתַכְלִית הָרַע וְנִמְנָע מִמֶּנּוּ עֲשׂוֹת יֹשֶׁר, לָזֶה שָׁאַל דָּבָר שֶׁיָּכוֹל לִהְיוֹת שֶׁבִּשְׁעַת דִּכְדּוּכָהּ שֶׁל מָוֶת יִהְיֶה יָשָׁר. וְכַיּוֹצֵא בָּזֶה רָאִיתִי רְשָׁעִים שֶׁאָמְרוּ לִי בְּפֵרוּשׁ כִּי אִם הָיוּ יוֹדְעִים שֶׁיַּחְזְרוּ בִּתְשׁוּבָה וְתֵכֶף יָמוּתוּ הָיוּ עוֹשִׂים, אֶלָּא שֶׁיּוֹדְעִים שֶׁאֵינָם יְכוֹלִים לַעֲמֹד בִּתְשׁוּבָה זְמַן אָרוֹךְ, כִּי דְּבַר מֶלֶךְ עֲלֵיהֶם, מֶלֶךְ זָקֵן וּכְסִיל, רַחֲמָנָא לִצְּלַן. וְלֹא שָׁאַל הָרָשָׁע שֶׁיָּמוּת כְּמִיתַת הַצַּדִּיקִים שֶׁבְּיִשְׂרָאֵל, כִּי הוּא מִן הַנִּמְנָע שֶׁיַּגִּיעַ לְהַשָּׂגָה זוֹ. **Or Hachayim, trans. Eliyahu Munk:** There is a third possibility namely that Bileam planned to become a penitent close to death so that he would have benefited by his wickedness in his terrestrial life while also "cashing in" on his repentance just before forfeiting his extra-terrestrial life. Now that Bileam, -though acknowledging by implication that his had been an extremely despicable life- wanted to delay his repentance, he was denied this opportunity. It is not unusual to hear potential penitents say that if they were assured of immediate death as soon as they become בעלי תשובה, penitents, they would opt for it. What they cannot contemplate is a continued life on earth as צדיקים, righteous people, and the demands made by life on earth on such people. Bileam did not ask to die the death of righteous Israelites, something obviously not possible; all he wanted was to die like a Gentile penitent. ###### Or HaChaim on Numbers 23:10:8 [Or HaChaim on Numbers 23:10:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:8) **וּתְהִי אַחֲרִיתִי כָּמֹהוּ.** חוֹזֵר אֶל הָעָם, אָמַר זֶה כְּנֶגֶד עוֹלָם הַבָּא שֶׁהוּא אַחֲרִית הָעוֹלָם. וְתֵדַע שֶׁה׳ מַעֲמִיד בַּדִּין גַּם לַצַּדִּיקִים מִי שֶׁהוּא רָאוּי לָאוֹשֶׁר הַהוּא הַנֶּעְלָם מֵהַמּוּשָּׂג לַנֶּפֶשׁ אַחַר מִיתָה, לָזֶה הִתְפַּלֵּל עַל שְׁתֵּי הַהַדְרָגוֹת. **Or Hachayim, trans. Eliyahu Munk:** **ותהי אחריתי כמהו, "and may my end (future) be like theirs"** Bileam referred to the Jewish people. He was referring to the hereafter which is described as the "end (final purpose) of the world." Even the righteous are examined once more before a final decision is made if they are entitled to the ultimate happiness in that world. Bileam prayed that he would be allowed to qualify on both counts. ###### Or HaChaim on Numbers 23:10:9 [Or HaChaim on Numbers 23:10:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:10:9) **עוֹד** לְפִי מַה שֶׁפֵּרַשְׁנוּ בְּכַוָּנַת מַאֲמַר ״מוֹת יְשָׁרִים״ שֶׁיַּהַרְגוּהוּ יִשְׂרָאֵל, יִתְבָּאֵר מַאֲמַר **וּתְהִי אַחֲרִיתִי** וְגוֹ׳, עַל פִּי מַה שֶׁקָּדַם לָנוּ מִמַּאֲמְרֵי אַנְשֵׁי אֱמֶת שֶׁאֵין לְךָ קְלִפָּה בָּעוֹלָם שֶׁאֵין בָּהּ נִיצוֹץ מֵהַקְּדֻשָּׁה, סוֹד הַמְּחַיֶּה אוֹתָהּ. וּכְבָר הֶאֱרַכְתִּי בְּעִנְיָן זֶה בְּכַמָּה מְקוֹמוֹת וּבְפָרָשַׁת שְׁלַח לְךָ בְּפָסוּק ״כִּי לַחְמֵנוּ הֵם״ וְגוֹ׳ (במדבר יד:ט). וְאוֹתוֹ נִיצוֹץ כְּשֶׁבְּעָלָיו נֶהֱרָג עַל יְדֵי יִשְׂרָאֵל מִתְבָּרֵר הַנִּיצוֹץ הַהוּא הַטּוֹב, וְלִפְעָמִים יִדְבַּק בּוֹ אִם הוּא נָקִי בְּלֹא פְּסֹלֶת. וְהוּא מַאֲמַר **תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים**, וּבָזֶה תִּהְיֶה אַחֲרִיתִי כָּמוֹהוּ, כִּי הַנִּיצוֹץ יִדְבַּק בְּאִישׁ יִשְׂרָאֵל וַהֲרֵי הוּא כָּמוֹהוּ. וּמָצִינוּ בְּדִבְרֵי הַמְּקֻבָּלִים (ספר הגלגולים להאריז״ל) כִּי נַפְשׁוֹ שֶׁל בִּלְעָם בָּאָה בַּחֲמוֹרוֹ שֶׁל רַבִּי פִּנְחָס בֶּן יָאִיר, וְזֶה יוֹרֶה שֶׁנִּתְקַן בְּאַחֲרִיתוֹ. וַהֲגַם שֶׁמֵּת עַל יְדֵי יִשְׂרָאֵל, הָיָה הַנִּיצוֹץ מְשֻׁקָּץ וְהֻצְרַךְ לְהִתְלַבֵּן בְּגִלְגּוּלִים וְלִבּוּנִים, וְעָמַד עַד שֶׁבָּא לַאֲתוֹנוֹ שֶׁל רַבִּי פִּנְחָס בֶּן יָאִיר וּמִשָּׁם עָלָה לִמְקוֹמוֹ הָרִאשׁוֹן: **Or Hachayim, trans. Eliyahu Munk:** According to the interpretation I have mentioned that Bileam wished that his death in this world should occur at the hands of the righteous Israelite soldiers who would conduct the punitive expedition against Midian, we must understand the words: "let my end be like theirs" in a different vein. According to Kabbalists, even the קליפות, the spiritually negative forces, contain some minute element of sanctity which is trapped inside them. It is this element which enables such forces to exist at all in our world. When such קליפות, i.e. the "owners" or better "captors" of these sparks of sanctity are killed by Israelites, the spark of sanctity is set free. It may happen that this spark attaches itself to the spiritual part of the Israelite who set it free. When Bileam prayed that he wanted to die at the hands of the righteous, he meant for the spark of sanctity inside him to become attached to the sanctity, i.e. soul of the Israelite who would kill him so that eventually he, Bileam, would become like the Israelite. Rabbi Yitzchak Luria (*Ari zal)* wrote in the *Sefer hagilgulim,* the book dealing with transmigrations of souls, that the soul of Bileam reappeared on earth in the guise of the she-ass of the pious Rabbi Pinchas ben Yair. This shows that it was rehabilitated. Although Bileam himself died at the hands of a righteous Israelite soldier, even the spark of sanctity within him had become so tainted already that it had to undergo a laborious process of cleansing until eventually it resurfaced on earth as the life-force of Rabbi Pinchas' she-ass. Having done so (and living an exemplary life under its illustrious master), it eventually qualified for a life in the hereafter. ###### Or HaChaim on Numbers 23:11:1 [Or HaChaim on Numbers 23:11:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:11:1) **לָקֹב אוֹיְבַי לְקַחְתִּיךָ וְגוֹ׳.** נִתְרַעֵם בָּלָק עַל הַבְּרָכָה, לְפִי שֶׁהֲגַם שֶׁאָמַר לוֹ בִּלְעָם ״הֲיָכוֹל אוּכַל דַּבֵּר״ וְגוֹ׳ (במדבר כב:לח), הֵבִין שֶׁהַכַּוָּנָה הִיא לְעִנְיַן שֶׁאִם לֹא יַסְכִּים ה׳ עָלָיו לְקַלֵּל לֹא יְקַלֵּל, אֲבָל הַבְּרָכָה שֵׁב וְאַל תַּעֲשֶׂה הִיא וְלֹא יְבָרֵךְ. וַהֲגַם שֶׁאָמַר לוֹ גַּם כֵּן ״הַדָּבָר אֲשֶׁר יָשִׂים אֱלֹהִים בְּפִי אוֹתוֹ אֲדַבֵּר״, חָשַׁב שֶׁהוּא בְּעִנְיַן הַקְּלָלָה, שֶׁאִם ה׳ יָשִׂים בְּפִיו לְקַלֵּל עָשֹׂה יַעֲשֶׂה כְּכָל אַוַּת נַפְשׁוֹ, אֲבָל אִם יָשִׂים בְּפִיו בְּרָכָה יִמְנַע עַצְמוֹ וְלֹא יְבָרֵךְ, כִּי אֵינוֹ מֵהַמּוּסָר שֶׁיַּעֲשֶׂה הֶזֵּק לְמִי שֶׁשָּׁלַח אַחֲרָיו לְבָרֵךְ אוֹיְבָיו שֶׁאֵין זֶה אֶלָּא מְקַלֵּל אֶת בָּלָק. וְהוּא מַה שֶׁדִּקְדֵּק בְּתֵיבַת **לִי** שֶׁאָמַר **מֶה עָשִׂיתָ לִי**, שֶׁבִּרְכַּת יִשְׂרָאֵל קְלָלָה הִיא לוֹ. **Or Hachayim, trans. Eliyahu Munk:** **לקב אויבי לקחתיך, "I have taken (engaged) you in order to curse my enemies, etc."** Balak was furious at the blessing; whereas it was true that Bileam had warned him that he was not free to say anything, he had understood this to mean that Bileam was not free to curse, and that in the event G'd would not agree to his curse he would keep his mouth shut. It had certainly not occurred to Balak that instead Bileam would bless the Israelites. Even though Bileam had added that he would have to say the words G'd would put in his mouth (22,38), Balak had understood this to mean that in the event G'd would allow Bileam to curse he would do so with abandon. It had never crossed Balak's mind that someone whom he had hired to do him some good by cursing his enemies could actually turn around and cause him damage by blessing them. The very least he would have expected Bileam to do in such a situation was to refrain from saying anything damaging to his employer. This is what Balak meant by the additional word לי, "to me." ###### Or HaChaim on Numbers 23:11:2 [Or HaChaim on Numbers 23:11:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:11:2) **וְהִנֵּה בֵּרַכְתָּ בָרֵךְ.** טַעַם כֶּפֶל הַדָּבָר, יִתְבָּאֵר בְּהָעִיר עוֹד עַל בָּלָק שֶׁהוּא מַתְמִיהַּ עַל בִּלְעָם, גַּם עָלָיו יֵשׁ לִתְמֹהַּ שֶׁהִמְתִּין לְבִלְעָם עַד שֶׁגָּמַר בִּרְכוֹתָיו וְלֹא הִסְפִּיק כַּפָּיו כְּמוֹ שֶׁעָשָׂה בָּאַחֲרוֹנָה (במדבר כד:י) לְמָנְעוֹ מִלְּבָרֵךְ עוֹד, וּמִי יָחוּשׁ עַל זֶה יוֹתֵר מִמֶּנּוּ. אָכֵן יוֹדֵעַ הָיָה בָּלָק כִּי בִּלְעָם עָרֹם יַעְרִים לְהִתְחַכֵּם לְקַלֵּל יִשְׂרָאֵל, וְלָזֶה הָיָה מְשַׁבֵּחַ וּמְבָרֵךְ בְּהַפְלָגָה לוֹמַר אַחֲרֶיהָ הַשִּׁפְלוּת וּגְנוּת וּקְלָלוֹת, וְתִמְצָא שֶׁאֲפִלּוּ בְּמִין הַבְּרָכָה עַצְמָהּ הָיָה מִתְחַכֵּם לוֹמַר מִין בְּרָכָה שֶׁבּוֹ קְלָלָה, כְּמוֹ שֶׁאָמְרוּ בְּמִדְרַשׁ יְלַמְּדֵנוּ (ילקוט שמעוני תשעא) וְזֶה לְשׁוֹנָם: ״עִם שֶׁהָרָשָׁע מְקַלְּסָן בִּקֵּשׁ לְגַנּוֹתָן״, יְעֻיַּן שָׁם דִּבְרֵיהֶם. הֲרֵי שֶׁהָיָה מִתְחַכֵּם גַּם בַּבְּרָכָה עַצְמָהּ לְקַלְּלָם, וְלָכֵן הָיָה בָּלָק מַמְתִּין לְבִלְעָם מַה יֹאמַר בַּתַּכְלִית, וְכֵיוָן שֶׁעָמַד נִתְגַּלָּה כִּי מַה שֶׁהָיָה מְבָרֵךְ לְיִשְׂרָאֵל לֹא הָיָה לְתַכְלִית רַע אֶלָּא לְתַכְלִית טוֹב, וְהוּא אָמְרוֹ ״בֵּרַכְתָּ בָרֵךְ״. **Or Hachayim, trans. Eliyahu Munk:** **והנה ברכת ברך. "and here you have blessed them altogether."** We have to understand why the verb ברך is repeated here. We must also wonder why Balak gave Bileam a chance to complete his blessing of Israel and did not interrupt him as soon as he realised what was going on. He could have already clapped his hands at this stage, why did he wait until 24,10? The answer is that Balak was aware that Bileam wanted to trick G'd in order to ultimately curse the Israelites. He did this by lavishing extraordinary compliments on the Jewish people first in order to humiliate them later. When you examine the kind of blessing Bileam bestowed on the Israelites you will find that it actually contained elements of a curse as our sages in *Yalkut Shimoni* item 771 explain. This was the reason that Balak waited patiently expecting Bileam to get around to the curse. When he found out that Bileam had concluded his speech, he suddenly became aware that the blessings had not been a prelude to curses but were meant as blessings pure and simple. This is why he repeated the word ברך, i.e. the blessing was absolute, without ulterior motive. ###### Or HaChaim on Numbers 23:11:3 [Or HaChaim on Numbers 23:11:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:11:3) **עוֹד** נִרְאֶה שֶׁהַקְפָּדַת בָּלָק הָיְתָה עַל מַה שֶׁשָּׁמַע מִפִּי בִלְעָם שֶׁנִּתְאַוָּה תַּאֲוָה לִהְיוֹת כָּמוֹהוּ, זֶה יַגִּיד כִּי מַה שֶׁבֵּרַךְ הָיָה מִלִּבּוֹ וּלְבָרָכָה יְכַוֵּן, וְהוּא אָמְרוֹ **בֵּרַכְתָּ** וְעָשִׂיתָ אוֹתָם בְּרָכָה, שֶׁאָמַרְתָּ ״וּתְהִי אַחֲרִיתִי כָּמוֹהוּ״, וְלָזֶה דִּקְדֵּק לוֹמַר בָּרֵךְ מְלֹא פּוּם, שֶׁמִּתְבָּרְכִים אֲחֵרִים לִהְיוֹת כְּמוֹתָם. **Or Hachayim, trans. Eliyahu Munk:** It is also possible that what "floored" Balak was that he heard Bileam wishing for himself a future similar to that of an Israelite. As soon as he heard this he realised that Bileam's blessing did not originate from his lips but from the depth of his heart. This is why he used the verb ברך in the infinitive, i.e. with a full mouth. If one wants to be oneself like the people one addresses, one naturally blesses those people without restraint. ###### Or HaChaim on Numbers 23:12:1 [Or HaChaim on Numbers 23:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:12:1) **הֲלֹא אֵת אֲשֶׁר וְגוֹ׳ אֶשְׁמֹר וְגוֹ׳.** פֵּרוּשׁ, לֹא כְּמוֹ שֶׁאַתָּה חוֹשֵׁב שֶׁאֵין עָלַי חִיּוּב כְּשֶׁיָּבֹא הַדִּבּוּר מֵה׳ לְבָרֵךְ וְאֶסְתֹּם פִּי וְלֹא אֲדַבֵּר, לֹא כֵן הוּא, אֶלָּא הֲרֵי הוּא מֻתְרֶה לְבַל יִשְׁתֹּק. וְלָזֶה דִּקְדֵּק לְשׁוֹן שְׁמִירָה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבועות לו.) כָּל הִשָּׁמֶר פֶּן וְאַל אֵינוֹ אֶלָּא לֹא תַעֲשֶׂה, שֶׁהוּא מֻזְהָר לְבַל יִדּוֹם וְאִם יַעֲבֹר חַיָּב מִיתָה. וְזוּלַת מַאֲמַר אֶשְׁמֹר לֹא הָיָה נִשְׁמָע, וּמֵעַתָּה אָנוּס הוּא. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במדבר רבה פ״כ) אָמְרוּ שֶׁאָמַר לוֹ וּלְוַאי שֶׁהָיָה מֵת וְלֹא מְבָרֵךְ יִשְׂרָאֵל, הֲרֵי שֶׁכָּל מַה שֶׁהָיָה מְבָרֵךְ אָנוּס הָיָה וְלֹא מִלִּבּוֹ. **Or Hachayim, trans. Eliyahu Munk:** **הלא את אשר ישים ה׳ בפי, "Did I not tell you that whatever G'd will put into my mouth, etc."** Bileam explained that Balak had erred when he thought that Bileam would not be obligated to utter blessings if G'd put these into his mouth. He was not free to shut his mouth and refuse to speak. This is why he added the word אשמר. We have learned in *Shevuot* 36 that the words ,השמר פן and אל are formulations preceding a negative commandment, and that if one ignores a commandment preceded by these words (by remaining silent) one may become liable to the death penalty. We have not heard previously that Bileam was under such a restriction. Our sages in *Tanchuma* 12 explain that Bileam said to G'd he would rather die than to be guilty of cursing the Israelites when he realised that G'd watched every move he made. This was the meaning of "may my soul die, etc." However, he acted under duress having become only G'd's mouthpiece. ###### Or HaChaim on Numbers 23:12:2 [Or HaChaim on Numbers 23:12:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:12:2) **עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ילקוט שמעוני), טַס שֶׁל בַּרְזֶל הָיָה עוֹמֵד בְּפִיו, אִם הָיָה רוֹצֶה לְקַלֵּל הָיָה מוֹנְעוֹ, לְבָרֵךְ – יָכוֹל, וְהוּא אָמְרוֹ **אֹתוֹ אֶשְׁמֹר** כְּדֵי שֶׁאוּכַל לְדַבֵּר, שֶׁזּוּלַת זֶה הָיָה מִתְאַלֵּם. **Or Hachayim, trans. Eliyahu Munk:** We may also understand Bileam's reply in terms of the *Yalkut* we quoted earlier that G'd put a bar in Bileam's mouth. When he wanted to curse G'd would twist the bar to make this impossible. He could only feel comfortable physically by complying with G'd's instructions. Otherwise he would become mute. ###### Or HaChaim on Numbers 23:12:3 [Or HaChaim on Numbers 23:12:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:12:3) אוֹ אֶפְשָׁר שֶׁנִּתְכַּוֵּן לוֹמַר לוֹ כִּי הוּא מְיַחֵל וּמְצַפֶּה לָשׂוּם ה׳ דְּבָרוֹ בְּפִיו לְדַבֵּר, וְהוּא אָמְרוֹ **אֲשֶׁר יָשִׂים ה׳ בְּפִי אֹתוֹ אֶשְׁמֹר**, פֵּרוּשׁ מְיַחֵל וּמְצַפֶּה לְדַבֵּר, כִּי יִטְעֹם טַעַם גָּדוֹל אֲשֶׁר אֵינוֹ כְּדַאי הוּא וְכָל מִשְׁפְּחוֹת הָאֻמּוֹת, כַּיָּדוּעַ כַּמָּה עָרֵב לַנֶּפֶשׁ טַעַם הַכֹּחַ הַקָּדוֹשׁ אֲשֶׁר מִלָּתוֹ עַל לְשׁוֹנוֹ, וַהֲגַם שֶׁעָשָׂה ה׳ בְּפִיו דָּבָר וּפֵרַשְׁנוּ לְבַל יִגְּעוּ הַדְּבָרִים בְּפֶה חֲזִיר, אַף עַל פִּי כֵן יִטְעֹם טַעַם בֶּן נוֹתֵן טַעַם וְיֶעֱרַב לוֹ. **Or Hachayim, trans. Eliyahu Munk:** It is also possible that he told Balak that he was hoping G'd would put His words in his mouth, and this was why he spoke about אשר **ישים** ה׳ בפי, "what G'd **is going to put** into my mouth I will guard carefully." This is the reason he did not say: "what G'd **has put** in my mouth." He told Balak that although G'd had put restrictions on what he could say, he looked forward to uttering G'd's holy words even under the forced conditions. He considered it a privilege to become G'd's mouthpiece. ###### Or HaChaim on Numbers 23:13:1 [Or HaChaim on Numbers 23:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:13:1) **וַיֹּאמֶר אֵלָיו בָּלָק לֶךָ נָּא אִתִּי וְגוֹ׳.** אָמַר תֵּיבַת **נָא**, גַּם אָמַר **וְקָבְנוֹ לִי** בְּלָשׁוֹן וַדָּאִית, יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (במדבר רבה פ״כ) שֶׁאָמְרוּ שֶׁרָאָה שֶׁיִּשְׂרָאֵל נִפְרָצִים שָׁם שֶׁשָּׁם מֵת מֹשֶׁה, עַד כָּאן, וְהוּא לְפִי שֶׁלֹּא יָדַע טַעַם הַפִּרְצָה חָשַׁב שֶׁהַפִּרְצָה תִּהְיֶה בָּהֶם, וּלְפִי שֶׁיְּדוּעִים הָיוּ יִשְׂרָאֵל שֶׁעוֹשִׂים תְּשׁוּבָה וּמְבַטְּלִים הַגְּזֵרוֹת, מִהֵר לוֹמַר **לֶךָ נָּא** פֵּרוּשׁ, מַהֵר עַתָּה שֶׁאֲנִי רוֹאֶה שֶׁהֵם מְחֻיָּבִים פִּרְצָה זוֹ קֹדֶם שֶׁיַּעֲשׂוּ תְּשׁוּבָה, וְקָבְנוֹ לִי, הֶחְלִיט הֲוָיַת הַדָּבָר שֶׁתַּשִּׂיגֵם קִלְלוֹת רָשָׁע. **Or Hachayim, trans. Eliyahu Munk:** **ויאמר אליו בלק לך נא אתי, Balak said to him: "please come with me, etc."** On the one hand, Balak pleaded, i.e. נא; on the other hand he was authoritative as evident from the command וקבנו לי משם, "and curse for me from there!" We can understand this apparently contradictory behaviour by Balak in terms of what is written in *Tanchuma* 13 that Balak showed Bileam the place where Israel would become ordinary, i.e. after Moses would die there. Balak did not know what caused Israel to be נפרץ, to suffer such a breach. He thought this presaged sinfulness by Israel, but he did not realise that Israel would immediately repent its conduct which would cancel G'd's decrees against them. The word נא was a plea for Bileam to be quick and to seize the moment G'd would be angry in order to curse the Israelites. Balak wanted Bileam to even express the most powerful curse possible, קבה, while G'd would be angry with them. ###### Or HaChaim on Numbers 23:18:1 [Or HaChaim on Numbers 23:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:18:1) **קוּם בָּלָק וְגוֹ׳.** קִימָה זוֹ לָמָּה? וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במדבר רבה כ,כ) אָמְרוּ לְפִי שֶׁהָיָה בָּלָק מְצַחֵק בְּבִלְעָם שֶׁאֵינוֹ בִּרְשׁוּת עַצְמוֹ, לָזֶה נִתְכַּוֵּן לְהַקְנִיטוֹ וְאָמַר לוֹ קוּם וּשְׁמַע. וּלְדִבְרֵיהֶם צָרִיךְ לָדַעַת לָמָּה אָמַר ״וּשֲׁמָע״ בְּתוֹסֶפֶת וָא״ו. וְאוּלַי שֶׁנִּתְכַּוֵּן לוֹמַר לוֹ שֶׁיַּתְחִיל לִשְׁמוֹעַ מִשְּׁעַת קִימָה, וְהוּא אָמְרוֹ **קוּם וּשֲׁמָע.** **Or Hachayim, trans. Eliyahu Munk:** **קום בלק, "arise Balak, etc."** Why did Bileam insist that Balak arise? According to our sages in *Bamidbar Rabbah* 20,20 that Balak made fun of Bileam who had become a toy in G'd's hands, Bileam wanted to annoy him. This is why he said to him: "get up and listen!" This leaves the question why Bileam added the word ושמע, "and listen" with the letter ו at the beginning? He may have wanted to tell Balak that he should begin to listen immediately, as soon as he stood up. ###### Or HaChaim on Numbers 23:18:2 [Or HaChaim on Numbers 23:18:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:18:2) אוֹ יִרְצֶה, לְפִי שֶׁאָמַר ה׳ לְבִלְעָם ״שׁוּב אֶל בָּלָק״ וְגוֹ׳ שֶׁהִזְקִיקוֹ לוֹמַר הַדְּבָרִים לִפְנֵי בָּלָק, לָזֶה אִם הָיָה אוֹמֵר ״קוּם בָּלָק שְׁמַע״ יִהְיֶה נִשְׁמָע שֶׁרְצוֹנוֹ לוֹמַר שֶׁיָּקוּם לִשְׁמֹעַ כְּדֵי שֶׁיִּשְׁמַע מֵעוֹמֶד, אֲבָל אֵין חִיּוּב בַּשְּׁמִיעָה, אִם לֹא יִרְצֶה לִשְׁמֹעַ יִפְנֶה וְיֵלֵךְ לוֹ. לָזֶה אָמַר ״וּשֲׁמָע״ – חִיּוּב בַּקִּימָה וְחִיּוּב בַּשְּׁמִיעָה. **Or Hachayim, trans. Eliyahu Munk:** Alternatively, the reason was because G'd had told Bileam to return to Balak. Bileam interpreted this to mean that Balak had to personally hear all that G'd would have Bileam say the next time. If Bileam had said to Balak simply: "get up, listen, etc," this would have sounded as if the reason Balak was to get up was to enable him to hear what Bileam would say **while he was standing.** It would not have implied that Balak **had** to listen. All he would have to do was to be standing. The formulation chosen by Bileam made certain tha Balak understood that he had been commanded to remain standing **and** to keep listening. ###### Or HaChaim on Numbers 23:18:3 [Or HaChaim on Numbers 23:18:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:18:3) **עוֹד** יְכַוֵּן לוֹמַר לוֹ שֶׁקִּימָה הִיא לוֹ שֶׁזָּכָה לִשְׁמוֹעַ דְּבָרִים הַבָּאִים מִמָּקוֹם גָּבוֹהַּ, וְהֵעִירוֹ עוֹד לְהַטּוֹת אָזְנוֹ עָדָיו לְהַאֲזִין כָּל דִּקְדּוּקֵי הַדְּבָרִים, וּבָזֶה אַתָּה יוֹתֵר בְּמַדְרֵגָה מֵאוֹתוֹ שֶׁאַתָּה מַחְשִׁיבוֹ לְאָב, שֶׁהוּא צִפּוֹר הַכְּשָׁפִים, דִּכְתִיב ״בֶּן צִפּוֹר״, מֵעַתָּה הוּא בִּנְךָ, וְהוּא אָמְרוֹ ״בְּנוֹ צִפּוֹר״. **Or Hachayim, trans. Eliyahu Munk:** One could also understand the exclamation "get up" as a compliment, i.e. it was an elevation for Balak to listen to what G'd had to say (through the mouth of Bileam). Bileam also wanted to make sure that Balak's ears would be properly attuned to what G'd had to say. Balak being granted the privilege of listening to the words of the living G'd, raised him above his previous status of divining the future by means of the צפור, the bird. This is why Bileam added: בנו צפור, "the bird is his son." Up to that time, Balak hade been the "son" of the bird, i.e. the bird had been the senior, Balak the junior. These roles would now be reversed with Balak becoming senior to the צפור. ###### Or HaChaim on Numbers 23:18:4 [Or HaChaim on Numbers 23:18:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:18:4) עוֹד יִתְבָּאֵר הַכָּתוּב לְפִי מַה שֶׁהִקְדַּמְנוּ כִּי רָשָׁע זֶה הָיוּ בּוֹ שְׁנֵי דְּבָרִים רָעִים: הָאֶחָד שֶׁהָיָה רוֹצֶה לְקַלֵּל יִשְׂרָאֵל וְהָיָה צָרִיךְ שֶׁיָּבֹא מַלְאָךְ לְעַקֵּם פִּיו כָּאָמוּר, וְהַשֵּׁנִי שֶׁהַבְּרָכָה עַצְמָהּ שֶׁהָיְתָה יוֹצְאָה מִפִּיו הָיָה מְכַוֵּן בָּהּ לִגְנַאי, וְהָיָה צֹרֶךְ לְרוּחַ הַקֹּדֶשׁ לְפָרְשָׁהּ לְשֶׁבַח, כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה. וּלְפִי שֶׁחָשַׁד בָּלָק לְבִלְעָם שֶׁהוּא חָפֵץ לְבָרֵךְ אֶת יִשְׂרָאֵל, בִּתְחִלַּת דְּבָרָיו אָמַר לְבָלָק שֶׁיָּקוּם עַל עָמְדוֹ לְהִתְבּוֹנֵן בִּשְׁנֵי פְּרָטִים כְּדֵי שֶׁלֹּא יַחְשְׁדֶנּוּ, וְזֶה רִאשׁוֹנָה כְּנֶגֶד מַה שֶׁהָיָה אוֹמֵר בְּבִרְכָתוֹ דְּבָרִים שֶׁאֵינָם כָּל כָּךְ מְפֹרָשִׁים לְטוֹבָה וְהָיְתָה רוּחַ הַקֹּדֶשׁ מְפָרַשְׁתָּם לִבְרָכָה שְׁלֵמָה, וְהוּא אָמְרוֹ **וּשֲׁמָע** בְּתוֹסֶפֶת וָא״ו לִרְמֹז שְׁמִיעָה אַחֶרֶת, וּכְנֶגֶד מַה שֶׁהָיָה רוֹצֶה לְקַלֵּל וְהַמַּלְאָךְ עוֹקֵם פִּיו אָמַר **הַאֲזִינָה עָדַי**, פֵּרוּשׁ, שֶׁיִּתְקָרֵב בְּיוֹתֵר עָדָיו וְיַשְׂכִּיל בַּעֲקִימַת שְׂפָתָיו, שֶׁמִּתְעַקְּמִין מִמִּבְטָא אֲשֶׁר יְבַטֵּא בִּשְׂפָתָיו, וּבָזֶה הֵעִירוֹ כִּי אָנוּס הָיָה וְלֹא יַחְשְׁדוֹ כִּמְבָרֵךְ אוֹיְבָיו. **Or Hachayim, trans. Eliyahu Munk:** There is yet another way of explaining our verse. We had described two evils Bileam had in mind. 1) He wanted to curse the people of Israel and would have done so had G'd not placed a bar in his mouth preventing him from saying what he wanted to say. 2) Even while he pronounced blessings he endeavoured to phrase them in such a way that they were potential curses. It required the Holy Spirit to translate these "so-called blessings" into the real thing. Bileam was aware that Balak suspected him of blessing the Israelites willingly; he wanted to demonstrate to him that this was not the case. This is why he invited Balak to listen closely so that he could detect in the very blessings Bileam pronounced details which were not beneficial at all. In this manner Bileam hoped to prove to Balak that he was acting under compulsion by a higher force. The letter ו before the word ושמע invited Balak to listen carefully to the double entendre in Bileam's blessings. He added the word האזינה in order for Balak to become aware every time the angel twisted the bar in his mouth to prevent him from cursing Israel outright. ###### Or HaChaim on Numbers 23:19:1 [Or HaChaim on Numbers 23:19:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:19:1) **לֹא אִישׁ וְגוֹ׳ וּבֶן אָדָם וְגוֹ׳.** אָמַר שְׁתֵּי הַדְרָגוֹת כְּנֶגֶד שְׁתֵּי בְּחִינוֹת: הָאַחַת אֲשֶׁר יַבְטִיחַ הָאָדָם הַזּוּלָת עַל דָּבָר, וְהַשֵּׁנִי אֲשֶׁר יַחְכִּים אָדָם עֲשׂוֹת דָּבָר בְּהַנְהָגוֹתָיו וְעִנְיָנָיו שֶׁאֵין נוֹגְעִים לַזּוּלָת. כְּנֶגֶד מַאֲמָר שֶׁהוּא הַבְטָחַת הַזּוּלָת אָמַר **לֹא אִישׁ אֵל וִיכַזֵּב**, וּכְנֶגֶד מַאֲמָר שֶׁאֵינוֹ נוֹגֵעַ לַזּוּלָת אָמַר **וּבֶן אָדָם וְיִתְנֶחָם**, שֶׁאֵינוֹ מְכַזֵּב בַּזּוּלָת אֶלָּא יִנָּחֵם עַל אֲשֶׁר דִּבֵּר עֲשׂוֹת. וּבְמַה שֶׁלְּפָנֵינוּ יֵשׁ שְׁנֵי דְּבָרִים אֲשֶׁר דִּבֵּר ה׳: אֶחָד לְהָקִים מַלְכוּת יִשְׂרָאֵל וּלְהֵטִיב לָהֶם, וְהַשֵּׁנִי שֶׁחָשַׁב ה׳ לַעֲשׂוֹת רְצוֹנוֹ לָתֵת תּוֹרָתוֹ לְעַם קְדוֹשׁוֹ, וְהֵם דְּבָרִים שֶׁנּוֹגְעִים לוֹ יִתְבָּרַךְ. וּכְנֶגֶד שְׁנֵיהֶם אָמַר ״לֹא אִישׁ אֵל וִיכַזֵּב״ בַּהַבְטָחוֹת הַטּוֹבוֹת אֲשֶׁר הִבְטִיחַ לָאָבוֹת, ״וּבֶן אָדָם וְיִתְנֶחָם״ מִמַּה שֶׁחָשַׁב בְּהַנְהָגוֹת עוֹלָמוֹ לָתֵת תּוֹרָתוֹ לְיִשְׂרָאֵל וּלְהַדְרִיכָם לְקַיֵּם מִצְווֹתָיו. וְאִם כֵּן, אֵיךְ יַחְשֹׁב לְקַלֵּל יִשְׂרָאֵל וְנִמְצָא מְכַזֵּב חָס וְשָׁלוֹם בְּהַבְטָחוֹתָיו לָאָבוֹת וְנִחָם עַל מַה שֶׁחָשַׁב עֲשׂוֹת? **Or Hachayim, trans. Eliyahu Munk:** **לא איש א־ל ויכזב, "G'd is not like man who deceives, etc."** Bileam described two attributes of man on two levels comparing them with parallel attributes of G'd. 1) Man makes promises to people concerning certain matters; 2) man tries to avoid becoming dependent on others in his dealings. Concerning the former, Bileam says that the essential difference between G'd and man is that G'd keeps His promises whereas man often deceives, disappoints the people who have been promised by him. Concerning the second attribute, Bileam says that whereas man may change his mind concerning matters he had planned which did not involve undertakings to his fellow man, he nonetheless is apt to have remorse, to change his mind before executing his plan. Not so G'd. When G'd decides on a course of action He will not change His mind even if such a change of mind does not involve a third party. The examples that Bileam had in mind were twofold. 1) G'd had said (to the patriarchs) that He would establish the Kingdom of Israel and deal favourably with that nation. 2) He had planned to give His Torah to His people, the people He considers holy. This latter plan was something G'd had not revealed as a promise to anyone beforehand. Bileam said that G'd does not renege on either of these two plans of His, i.e. the promises made to the patriarchs, nor to His plan to give the holy Torah to the Jewish people and to guide them to perform the commandments. If Bileam would be allowed to curse the Jewish people, G'd would have to renege on both of these two plans of His! How could He allow this to happen? [the important part of this approach is the transitive use of the word ויכזב, and the intransitive use of the word ויתנחם. Ed.] ###### Or HaChaim on Numbers 23:19:2 [Or HaChaim on Numbers 23:19:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:19:2) **וְאָמְרוֹ ״וִיכַזֵּב״ ״וְיִתְנֶחָם״** בְּתוֹסֶפֶת וָא״ו, כָּלַל בָּזֶה שְׁתֵּי הַדְרָגוֹת: אַחַת, שֶׁאֵינוֹ אִישׁ וְלֹא אָדָם, וְעוֹד לַחְשֹׁד בּוֹ חָס וְשָׁלוֹם דָּבָר שֶׁאֲפִלּוּ בַּנִּבְרָאִים הוּא גֵּרָעוֹן, וְהוּא הַכָּזָב וְהַחֲרָטָה. וְנִתְכַּוֵּן בָּזֶה שֶׁמִּן הַנִּמְנָע שֶׁיַּסְכִּים עַל קִלְלַת יִשְׂרָאֵל עַד שֶׁיִּהְיוּ בּוֹ שְׁנֵי דְּבָרִים: ״אִישׁ וִיכַזֵּב״ וּ״בֶן אָדָם וְיִתְנֶחָם״, שֶׁהֲגַם שֶׁהָיָה חָס וְשָׁלוֹם אִישׁ וִיכַזֵּב, עִם כָּל זֶה לֹא יִתְחָרֵט לְמַה שֶׁנוֹגֵעַ לְמַה שֶׁחָשַׁב עֲשׂוֹת רְצוֹנוֹ בְּאֶמְצָעוּת יִשְׂרָאֵל. וְטַעַם שֶׁפַּעַם אַחַת אָמַר ״אִישׁ״ וּפַעַם אַחַת אָמַר ״בֶּן אָדָם״, לְפִי שֶׁהַמַּבְטִיחַ לְהֵטִיב לַזּוּלַת יֶשְׁנוֹ בְּגֶדֶר מַעֲלָה, לָזֶה אָמַר לְשׁוֹן חֲשִׁיבוּת, וּבִפְרָט הַמִּתְחָרֵט עַל מַה שֶׁחָשַׁב עַל עַצְמוֹ אָמַר ״וּבֶן אָדָם״. **Or Hachayim, trans. Eliyahu Munk:** Why are the two words ויכזב and ויתנחם both preceded by the conjunctive letter ו? Bileam means that G'd is unlike איש and unlike אדם. It is inconceivable to suspect G'd of acting in a fashion which is despicable even if a mere human being acts in such a fashion. When man deceives or reneges this is considered a serious flaw in his character. How could Balak expect G'd to become guilty of such a character flaw by asking him to curse these people? He would have to descend to the level of human beings to even become capable of acting in such a fashion! The reason Bileam once uses the word איש and once the word אדם, is because when one makes promises to others one is perceived as important, i.e. איש; whereas when one merely plans something which does not involve making undertakings to outsiders, the term אדם is more appropriate. ###### Or HaChaim on Numbers 23:19:3 [Or HaChaim on Numbers 23:19:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:19:3) **הַהוּא אָמַר וְגוֹ׳.** פְּשַׁט הַכָּתוּב חוֹזֵר לְהָאָדָם, וְאֶפְשָׁר לְפָרְשׁוֹ עַל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל זֶה הַדֶּרֶךְ: כְּשֶׁרוֹצֶה לַעֲשׂוֹת מַעֲשֶׂה אֵינוֹ צָרִיךְ לְמַעֲשֶׂה אֶלָּא בְּמַאֲמָר הוּא נַעֲשֶׂה, וְהוּא אָמְרוֹ **הַהוּא** – פֵּרוּשׁ, הָאֵל שֶׁהִזְכִּיר בְּסָמוּךְ, ״אָמַר״ – פֵּרוּשׁ פְּעֻלּוֹתָיו שֶׁעָשָׂה הוּא אָמַר וַתֶּהִי, **וְלֹא יַעֲשֶׂה** – פֵּרוּשׁ לֹא יִצְטָרֵךְ לְמַעֲשֶׂה, כְּאָמְרוֹ (בראשית א:ג) ״וַיֹּאמֶר וְגוֹ׳ וַיְהִי כֵן״, וְכֵן אָמְרוּ בַּמִּשְׁנָה (אבות ה:א) ״בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם״. וְאָמְרוֹ **וְדִבֶּר** וְגוֹ׳ – פֵּרוּשׁ וּכְשֶׁהַמַּעֲשֶׂה שֶׁנַּעֲשָׂה בְּמַאֲמָרוֹ אֵינוֹ כָּל כָּךְ קַיָּם, עַל דֶּרֶךְ אָמְרָם שֶׁהָיָה הָעוֹלָם רוֹפֵף וְרוֹעֵד, דִּכְתִיב (איוב כו:יא) ״עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ וְיִתְמְהוּ מִגַּעֲרָתוֹ״, וְאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (חגיגה יב.) שֶׁגָּעַר ה׳ בָּהֶם וְנִתְקַיְּמוּ, וְהוּא אָמְרוֹ **וְדִבֶּר** לְשׁוֹן קוֹשִׁי, **וְלֹא יְקִימֶנָּה** – פֵּרוּשׁ וְלֹא יִצְטָרֵךְ לְקַיְּמֶנָּה אֶלָּא בְּדִבּוּרוֹ הַקָּשֶׁה הִיא מִתְקַיֶּמֶת וּמִתְחַזֶּקֶת. **Or Hachayim, trans. Eliyahu Munk:** **ההוא אמר ולא יעשה, "when He said something, is He not going to do it?"** According to the plain meaning of the verse the subject is man. It is, however, possible to understand the verse with the subject being G'd. The meaning would be that in contrast to man, G'd merely has to utter a word and such instructions are turned into deeds all by themselves; man, on the other hand, needs to implement instructions physically in order to accomplish plans he has articulated. When we treat G'd as the subject in our verse the word ההוא refers to the G'd who was mentioned earlier in our verse. Just as G'd created the universe by merely giving verbal directives such as "let there be light," so Bileam refers to G'd's ability to say something which will automatically be done. According to *Avot* 5,1 the whole universe was created by 10 verbal directives from G'd. ודבר, ולא יקימנו, "and once He has spoken, (given a directive) the resultant action will surely endure." In this part of the verse Bileam differentiates between two different kinds of utterances by G'd each of which is automatically translated into a deed. If the utterance of G'd is אמירה, the action resulting from it may not endure; if it was דבור, however, it will most certainly endure, i.e. יקימנה. Compare Job 26,11 "the pillars of the heavens are trembling, astounded at His blast." [When G'd created the universe in 10 directives the Torah employed the word אמירה, i.e. ויאמר to describe these directives. This is why they were not yet of an enduring nature. Ed.] *Chagigah* 12 explains that the "blast" mentioned in the verse we quoted from Job means that G'd "blasted" the heavens in order to make them durable. When Bileam uses the term דבר here he refers to G'd making sure that what He brings about by such an utterance will endure on its own. ###### Or HaChaim on Numbers 23:20:1 [Or HaChaim on Numbers 23:20:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:20:1) **הִנֵּה בָרֵךְ לָקַחְתִּי וּבֵרֵךְ וְגוֹ׳.** לְפִי מַה שֶׁפֵּרַשְׁנוּ בְּפָסוּק (במדבר כ״ג:ה׳) ״וַיָּשֶׂם ה׳ דָּבָר בְּפִי בִלְעָם״ שֶׁעָשָׂה בְּפִיו דָּבָר רוּחָנִי שֶׁיַּפְסִיק בֵּין פִּיו לְרוּחַ הַקֹּדֶשׁ הַמְּדַבֶּרֶת, וְהוּא מַה שֶׁכִּוְּנוּ רַזַ״ל בְּמַאֲמָרָם (ילקוט שמעוני) דָּבָר – מַלְאָךְ. אֶלָּא שֶׁהֵם נָתְנוּ טַעַם הַדָּבָר כְּדֵי לְמָנְעוֹ מִלְּקַלֵּל וּשְׁנֵי הַטְּעָמִים צוֹדְקִים, וּכְפִי זֶה נִתְכַּוֵּן בְּמַאֲמַר **הִנֵּה בָּרֵךְ לָקַחְתִּי** שֶׁהִרְגִּישׁ בְּמַה שֶׁנִּתּוֹסֵף בְּפִיו וּבִלְשׁוֹנוֹ שֶׁיִּקְרָא בָּרֵךְ. וְעוֹד ״וּבֵרֵךְ״ כִּי לֹא שָׂם הַדָּבָר בְּפִיו וְנִשְׁאַר הַדָּבָר לִרְצוֹנוֹ שֶׁל בִּלְעָם אֶלָּא ״וּבֵרֵךְ״, פֵּרוּשׁ, מַכְרִיחוֹ לְבָרֵךְ, וַהֲגַם שֶׁהוּא אֵינוֹ חָפֵץ וּלְהָשִׁיבָהּ אֵינוֹ יָכוֹל, וְהוּא אָמְרוֹ **וְלֹא אֲשִׁיבֶנָּה** פֵּרוּשׁ אֵינוֹ יָכוֹל לְהַחְזִירָהּ. **Or Hachayim, trans. Eliyahu Munk:** **הנה ברו לקחתי, "Behold, I am bidden to bless, etc."** According to our explanation of 23,5 that the word דבר there meant "a thing," i.e. that G'd inserted something inside Bileam's mouth which would insulate the Holy Spirit from Bileam's unworthy mouth, he referred to this when he said לקחתי. This "thing" must have been spiritual in the sense that it was abstract. This may be what the *Yalkut Shimoni* had in mind when the author called it a מלאך, an agent of G'd. The author of the *Yalkut* however, does not give the same reason that we gave but says that this מלאך was inserted in Bileam's mouth to prevent him from uttering a curse. Basically, what the *Yalkut* says and what we have said amounts to the same idea. When Bileam referred to this alien presence in his mouth as הנה, "a presence of some kind," he described this presence as the source of the blessings he was forced to utter. The repeat of the word ברך means that not only did G'd put the potential blessing in his mouth but He made him utter it. The whole verse is Bileam's attempt to show Balak that he acts under compulsion. He adds: ולא אשיבנו, "I cannot even retract it." ###### Or HaChaim on Numbers 23:21:1 [Or HaChaim on Numbers 23:21:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:21:1) **לֹא הִבִּיט אָוֶן בְּיַעֲקֹב.** יִתְבָּאֵר עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (רעיא מהימנא ח״ג רעה) שֶׁאָמְרוּ כִּי עַל יְדֵי חֵטְא הָאָדָם נִרְשָׁם רֹשֶׁם כֹּחַ הָרַע בָּאֵבָר שֶׁבּוֹ עֲשָׂאוֹ, וְהִיא בְּחִינַת הַפְּגָם הַמֻּזְכֶּרֶת בְּדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה. וּפֵרוּשׁ ״אָוֶן״ הוּא כֹּחַ הָרַע הַנִּמְשָׁךְ מֵהָעֲבֵרָה, עַל דֶּרֶךְ אָמְרוֹ (משלי ל:כ) ״לֹא פָעַלְתִּי אָוֶן״, וּכְתִיב (תהלים קכה:ה) ״יוֹלִיכֵם ה׳ אֶת פּוֹעֲלֵי הָאָוֶן״. וְלָזֶה אָמַר **לֹא הִבִּיט אָוֶן** שֶׁהוּא רֹשֶׁם הַמִּפְעָל הָרַע אֵינוֹ אֲפִלּוּ בְּיַעֲקֹב שֶׁהֵן הֲמוֹן הָעָם שֶׁיִּתְכַּנּוּ בְּשֵׁם יַעֲקֹב, שֶׁכֻּלָּם נִשְׁמָרִים מֵעֲשׂוֹת רַע. וַהֲגַם שֶׁיִּטְעוּ מִדֶּרֶךְ הַשֵּׂכֶל אֵינוֹ נִקְבָּע בְּנַפְשָׁם הָאָוֶן שֶׁהוּא חֵלֶק הָרַע, עַל דֶּרֶךְ אָמְרוֹ (שיר השירים ד:ז) ״כֻּלָּךְ יָפָה וּמוּם אֵין בָּךְ״, פֵּרוּשׁ שֶׁאֵין הַחֵטְא עוֹשֶׂה בּוֹ מוּם קָבוּעַ אֶלָּא לִכְלוּךְ הָעוֹבֵר עַל יְדֵי רְחִיצָה וַהֲדָחָה, וּכְמוֹ שֶׁרָמְזוּ זִכְרוֹנָם לִבְרָכָה (שיר השירים רבה) בְּמַה שֶׁאָמַר הַכָּתוּב ״שְׁחוֹרָה אֲנִי וְנָאוָה״ יְעֻיַּן שָׁם. וְאָמְרוֹ **וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל**, פֵּרוּשׁ, אֲפִלּוּ פְּגָם שֶׁצָּרִיךְ עָמָל לְהַעֲבִירוֹ אֵינוֹ בְּאוֹתָם שֶׁנִּקְרָאִים יִשְׂרָאֵל שֶׁהֵם הַצַּדִּיקִים. **Or Hachayim, trans. Eliyahu Munk:** **לא הביט און ביעקב, "He has not seen iniquity in Jacob, etc."** We must try and understand this by reference to a part of the *Zohar* called *Raaye Mehemenuta* volume 3 page 265 where we are told that when man sins, the sin leaves a physical impression on the part of his body with which he committed the sin. Our sages consider such parts of the body as being blemished. The meaning of the word און is the name of the physical blemish which results from the commission of a sin. Proverbs 30,20 describes the adulterous woman as saying לא פעלתי און, "I have not done any wrong." We find the same expression in Psalms 125,5: "The Lord makes them go the way of evil-doers." Bileam says that he could not detect any physical blemishes on the body of the people called Jacob which would bear testimomy to their having committed evil. We have already explained that Bileam described the "average" Israelite as יעקב, whereas he described the spiritual elite as ישראל. He meant that though, intellectually speaking, the Israelites had erred on occasion, the result never was serious enough as to leave a blemish on their bodies. Bileam took his cue from the description of the Jewish people in Song of Songs 4,7: כלך יפה רעיתי ומום אין בך. "You are completely fair My beloved, you are totally free from any blemish." The sins the Israelites had been guilty of from time to time did not leave a permanent blemish, nothing that could not be cleansed by a thorough washing. *Shir Hashirim Rabbah* on Song of Songs 1,5 "I am black and yet beautiful" echoes this sentiment. **ולא ראה עמל בישראל "neither has He seen perverseness in Israel."** The word עמל usually means toil. Bileam means that G'd did not even find amongst the elite of Israel the kind of temporary blemish which can be scrubbed away only laboriously. ###### Or HaChaim on Numbers 23:21:2 [Or HaChaim on Numbers 23:21:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:21:2) **אוֹ** יִרְצֶה אָמְרוֹ **לֹא הִבִּיט** אָוֶן הוּא חֵטְא הַמַּחְשָׁבָה, שֶׁגַּם הוּא יִקָּרֵא אָוֶן, עַל דֶּרֶךְ אָמְרוֹ (תהילים סו:יח) ״אָוֶן אִם רָאִיתִי בְלִבִּי״, שֶׁאֵין ה׳ מַבִּיט אֶל הַמַּחְשָׁבָה הָרָעָה. **בְּיַעֲקֹב**, פֵּרוּשׁ, שֶׁאֵין עוֹשֶׂה בְּיַעֲקֹב הַמַּחְשָׁבָה הָרָעָה רֹשֶׁם הָאָוֶן שֶׁהִיא עָנָף הָרַע, וְלָזֶה דִּקְדֵּק לוֹמַר לְשׁוֹן הַבָּטָה שֶׁהִיא יוֹתֵר מֵהָרְאִיָּה, פֵּרוּשׁ כִּי הֲגַם כִּי בִּרְאִיָּה רִאשׁוֹנָה הוּא רוֹאֶה מַחְשָׁבָה הָרָעָה, כְּשֶׁהוּא מַבִּיט בִּפְנִימִיּוּת מִפְעָלָהּ אֵין אָוֶן. וְדִקְדֵּק לוֹמַר **אָוֶן בְּיַעֲקֹב**, פֵּרוּשׁ שֶׁאֵינוֹ עוֹשֶׂה בּוֹ הַחֵטְא הַהוּא רֹשֶׁם, וְזֶה אֲפִלּוּ בַּהֲמוֹן הָעָם אֲשֶׁר בְּשֵׁם יַעֲקֹב יְכֻנֶּה. וּכְנֶגֶד הַצַּדִּיקִים שֶׁבָּהֶם אָמַר **וְלֹא רָאָה**, פֵּרוּשׁ, אֲפִלּוּ מַחְשָׁבָה בִּלְתִּי הֲגוּנָה הַנִּקְרָא עָמָל שֶׁעָמַל עִמּוֹ יֵצֶר הָרַע בְּכֹחַ הַמַּחְשָׁבָה לְהַטּוֹתָהּ מִדֶּרֶךְ הַשֵּׂכֶל, וְהַצַּדִּיקִים לִבָּם חָלַל בְּקִרְבָּם, וְהוּא אָמְרוֹ **וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל.** גַּם נִתְכַּוֵּן לוֹמַר שֶׁהַצַּדִּיקִים הֲגַם שֶׁעוֹשִׂים מִצְווֹת וְכָל עִסְקָם בַּתּוֹרָה אֵינָם מַרְגִּישִׁים שֶׁיֵּשׁ לָהֶם עָמָל, עַל דֶּרֶךְ אָמְרוֹ (תהילים עג:טז) ״עָמָל הוּא בְעֵינָי״, אֶלָּא אַדְרַבָּא כְּאָדָם הַמַּרְוִיחַ וּכְאָדָם הַמִּשְׁתַּעְשֵׁעַ בְּשַׁעֲשׁוּעִים לְרֹב חֶשְׁקָם בַּתּוֹרָה. גַּם נִתְכַּוֵּן עַל דֶּרֶךְ אָמְרוֹ (משלי ח:יד) ״אֲנִי בִינָה לִי גְבוּרָה״, כִּי כְּשֶׁהַצַּדִּיקִים עוֹסְקִים בַּתּוֹרָה וּמַתְמִידִין בָּהּ אֵין לָהֶם עָמָל בְּעֵסֶק הַתּוֹרָה, שֶׁאַדְרַבָּא הִיא נוֹתֶנֶת לוֹ גְּבוּרָה. **Or Hachayim, trans. Eliyahu Munk:** Alternatively, the word און refers to sins of an intellectual nature, similar to Psalms 66,18: "Had I had an evil thought in my mind, etc." Bileam says that G'd does not consider the Israelites culpable for evil thoughts, only for evil deeds. Evil thoughts do not leave behind them the kind of permanent damage that evil deeds do. To make this distinction clear, Bileam uses the expression הבטה in connection with such intellectual sins as opposed to the expression ראיה. The former is a far more intensive kind of look than the latter. What may appear a serious sin at first glance, i.e. ראה, turns out to be less so on doser examination, הביט. The reason Bileam used the word און in connection with Jacob was to tell us that even the sins "Jacob," i.e. the average Israelites had been guilty of at one time or another, did not leave a permanent mark so that we can call Jacob blemished. As far as the elite, the צדיקים amongst the Israelites are concerned, לא ראה עמל, He did not even see that they had sinned by in intent, certainly not by deed. By referring to עמל, toil or burden, Bileam also wanted to convey that although the righteous Israelites perform a host of commandments they do not consider fulfilment of all these commandments burdensome. Contrast this with Psalms 73,16 where Assaph describes the attempt to understand why the wicked appear to prosper as a burdensome task, עמל. Bileam may imply what Solomon spelled out in Proverbs 8,14 that the righteous consider preoccupation with G'd's Torah as acts of courage and the fruit of insight. ###### Or HaChaim on Numbers 23:21:3 [Or HaChaim on Numbers 23:21:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:21:3) **עוֹד** יִרְצֶה לוֹמַר, כִּי בְּאֶמְצָעוּת שְׁתֵּי הַדְרָגוֹת שֶׁיֵּשׁ בְּיִשְׂרָאֵל אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַקְפִּיד עַל רֶשַׁע שֶׁבָּעוֹלָם מֵהָאֻמּוֹת, וּבָזֶה אֵינוֹ מְאַבְּדָם, גַּם אֵינוֹ יָגֵעַ בִּבְרִיאַת עוֹלָמוֹ וּבִנְשִׂיאַת עֹל לְכָל הַדְּבָרִים הַצְּרִיכִין לָעוֹלָם. וְהוּא אָמְרוֹ **לֹא הִבִּיט אָוֶן** שֶׁיֵּשׁ בָּעוֹלָם, בִּשְׁבִיל יַעֲקֹב, גַּם אֵינוֹ רוֹאֶה עָמָל שֶׁעָמַל כִּבְיָכוֹל בִּסְבִילַת הָעוֹלָם וּבִמְזוֹנוֹתָיו וּבְסִפּוּק צְרָכָיו, הַכֹּל אֵינוֹ חָשׁ לוֹ בִּשְׁבִיל יִשְׂרָאֵל, וְהוּא אָמְרוֹ **בְּיִשְׂרָאֵל** – בִּשְׁבִיל יִשְׂרָאֵל. וְכֵן תִּמְצָא שֶׁאִם יִשְׂרָאֵל הוֹלְכִים בְּדֶרֶךְ הַתּוֹרָה וְהַמִּצְווֹת, ה׳ נוֹתֵן טוּבוֹ לָעוֹלָם וְנִזּוֹנִים וְנֶהֱנִים גַּם הָאֻמּוֹת יַחַד. וּמֵעַתָּה הַמְּבַקְשִׁים לַעֲקֹר אֻמָּה זוֹ מְבַקְשִׁים לְאַבֵּד הָעוֹלָם וְיוֹשְׁבָיו. עוֹד נִתְכַּוֵּן בְּאָמְרוֹ ״וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל״ כִּי הַצַּדִּיקִים כָּל צִפְצוּפָם עוֹשִׂים בּוֹ נַחַת רוּחַ לַה׳ וְאֵינָם מְיַגְּעִים אוֹתוֹ כִּבְיָכוֹל, עַל דֶּרֶךְ אָמְרוֹ (מלאכי ב,יז) ״הוֹגַעְתֶּם ה׳ בְּדִבְרֵיכֶם״, וְלָזֶה אָמַר ״וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל״. **Or Hachayim, trans. Eliyahu Munk:** Bileam may have something even more far-reaching in mind here. He perceived that because the Jewish people, both the average ones and the elite, perform Torah and the commandments, this "compensates" G'd in a manner of speaking for all the other nations who have not as yet embraced monotheism and acknowledged the kingdom of G'd on earth. Were it not for the מצוה-performance by the Israelites G'd would have destroyed the other nations long ago and would not have displayed so much patience vis-a-vis them. According to this we translate the words לא הביט און, "G'd did not closely scrutinise the sins of the Gentile nations on account of Jacob." Similarly, "He did not even glance at the sins of the Gentile nations superficially, לא רה עמל, on account of Israel, the righteous ones amongst the Jewish people." Our sages have pointed out more than once that as long as the Jewish people observe the Torah G'd lavished His goodness and abundance on the whole of mankind. All the Gentile nations enjoy prosperity and well being thanks to the conduct of Israel. As a result of this, the mere idea of destroying Israel by means of a curse is tantamount to suicide; by whose merit would the Gentile nations continue to exist then? Yet another meaning of Bileam saying: "and He saw no perversity in Israel," may refer to the way G'd receives all the "twittering" of the righteous Israelites who are constantly "bothering" G'd about something or other. G'd does not find this tiresome; it is not burden-some, עמל for Him. Compare Maleachi 2,17: "You have wearied the Lord with your talk." ###### Or HaChaim on Numbers 23:21:4 [Or HaChaim on Numbers 23:21:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:21:4) **ה׳ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ.** פֵּרוּשׁ, כְּנֶגֶד שְׁתֵּי בְּחִינוֹת שֶׁהִזְכִּיר, הַנִּקְרָאִים בְּשֵׁם יַעֲקֹב שֶׁהֵם הֲמוֹן הָעָם, וְהַמִּתְכַּנִּים בְּשֵׁם יִשְׂרָאֵל שֶׁהֵם הַצַּדִּיקִים, **ה׳ אֱלֹהָיו עִמּוֹ** הֵם הַצַּדִּיקִים שֶׁעוֹשִׂים מֵאַהֲבָה, לָזֶה אָמַר ״ה׳״ שֶׁהוּא שֵׁם הַחֶסֶד, לוֹמַר שֶׁאֵין עֲבוֹדַת הַצַּדִּיק לְצַד הַדִּין אֶלָּא אוֹהֵב הַטּוֹב בְּמַה שֶׁהוּא טוֹב. וְדִקְדֵּק לוֹמַר ״אֱלֹהָיו״ שֶׁלֹּא תַּחְשֹׁב שֶׁאִם ה׳ מְיַסְּרֵהוּ יָשׁוּב אָחוֹר, לָזֶה אָמַר ״אֱלֹהָיו״, שֶׁהֲגַם שֶׁיְּיַסְּרֵהוּ – עַל מִשְׁמֶרֶת אַהֲבָתוֹ יַעֲמֹד. וּכְנֶגֶד כַּת הֶהָמוֹן הַנִּקְרָאִים בְּשֵׁם יַעֲקֹב אָמַר: **וּתְרוּעַת מֶלֶךְ בּוֹ**, שֶׁהוּא יָרֵא לְצַד הַמִּשְׁפָּט. **Or Hachayim, trans. Eliyahu Munk:** **ה׳ אלוקיו עמו ותרועת מלך בו "the Lord his G'd with him and the shouting of the king is among him."** These two statements are parallel to the two statements with which the verse began. The Lord in His capacity as "King" is with the category of Israelites whom Bileam had described previously as Jacob; The average Israelite who performs the commandments out of a sense of duty and fear, and relates to his G'd as מלך, whereas the righteous who perform the commandments out of feelings of love for G'd relate to Him as י־ה־ו־ה אלוקיו. The reason that Bileam added the suffix יו to the name אלוקים was to indicate that if G'd were to subject these people to afflictions they would not use this as an excuse to turn away from Him. The expression תרועת מלך is meant to describe the awe in which the "Jacob" category of Israelites relates to Him. ###### Or HaChaim on Numbers 23:21:5 [Or HaChaim on Numbers 23:21:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:21:5) **עוֹד** יִרְצֶה לוֹמַר שֶׁבַח הַשָּׂגָתָם, שֶׁלֹּא בָּחַר ה׳ לְשַׁכֵּן שְׁמוֹ אֶלָּא עִמָּם, וְעוֹד שֶׁעָשָׂה בָּהֶם כֹּחַ עֶלְיוֹן שֶׁיְּכוֹלִין לְאַבֵּד כָּל מַה שֶׁנּוֹתְנִין בּוֹ עֵינֵיהֶם כְּמֶלֶךְ עוֹלָם, וְהוּא אָמְרוֹ **וּתְרוּעַת מֶלֶךְ בּוֹ**, פֵּרוּשׁ אֵין צְרִיכִין שֶׁה׳ יְאַבֵּד קָמֵיהֶם אֶלָּא בָּהֶם עַצְמָן יֵשׁ הַדְרָגָה זוֹ. וְכֵן תִּמְצָא שֶׁהַצַּדִּיקִים כָּל מָקוֹם שֶׁנּוֹתְנִים בּוֹ עֵינֵיהֶם לְהַשְׁחִית בְּכָל הַנִּבְרָאִים הֵם בַּעֲלֵי הַיְּכֹלֶת: **Or Hachayim, trans. Eliyahu Munk:** The entire verse is also a compliment to the Israelites who are the only nation G'd has chosen for His presence to dwell amongst. Not only that, but G'd has given this people a supernatural power enabling them to destroy everything they have a mind to, much like a king. The words תרועת מלך are a reminder that they do not have to invoke G'd's help but are able to do all this by themselves. The Talmud is full of examples where the righteous killed with merely a glance when the situation demanded it. ###### Or HaChaim on Numbers 23:21:6 [Or HaChaim on Numbers 23:21:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:21:6) **עוֹד** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות סא:) עַל רַבִּי עֲקִיבָא שֶׁהָיוּ סוֹרְקִים בְּשָׂרוֹ בְּמַסְרְקוֹת שֶׁל בַּרְזֶל וְהָיָה מַאֲרִיךְ בְּאֶחָד וְכוּ׳, וְהוּא אָמְרוֹ **ה׳ אֱלֹהָיו עִמּוֹ** פֵּרוּשׁ מְדַבֵּק נַפְשׁוֹ בַּה׳ אֱלֹהָיו בְּתַכְלִית הַחִבָּה, הֲגַם שֶׁתְּרוּעַת מֶלֶךְ בּוֹ, בְּשֵׁבֶט בַּרְזֶל שֶׁסּוֹרְקִין בְּשָׂרוֹ, וַאֲפִלּוּ בַּזְּמַן עַצְמוֹ שֶׁהַשֵּׁבֶט בּוֹ שֶׁהָיוּ סוֹרְקִים וְכוּ׳, אַף עַל פִּי כֵן ה׳ אֱלֹהָיו עִמּוֹ. **Or Hachayim, trans. Eliyahu Munk:** We could also find an allusion to an earthly king in the words ותרועת מלך בו. The Talmud *Berachot* 61 describes the Romans torturing Rabbi Akiva by flaying his flesh with iron combs while he tried to end his life with the words ה׳ אחד, signifying the Unity of G'd on his lips. The meaning of the words then would be that even when Jews are being tortured by earthly kings merely for being Jews, such Jews remain loyal to their G'd to their last breath. ###### Or HaChaim on Numbers 23:22:1 [Or HaChaim on Numbers 23:22:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:22:1) **אֵל מוֹצִיאָם מִמִּצְרָיִם.** אָמַר **מוֹצִיאָם** וְלֹא הוֹצִיאָם, הֲגַם שֶׁרַזַ״ל אָמְרוּ (ברכות לח.) דְּאַפֵּיק מַשְׁמַע וְהוֹכִיחוּ מִכָּאן, אַף עַל פִּי כֵן יוֹתֵר מַשְׁמַע לְשׁוֹן עָבַָר אִם הָיָה אוֹמֵר הוֹצִיאָם. וְנִרְאֶה עַל דֶּרֶךְ אָמְרָם זַ״ל (פסחים קטז:) בְּכָל דּוֹר וָדוֹר חַיָּב אָדָם לִרְאוֹת אֶת עַצְמוֹ כְּאִלּוּ הוּא יָצָא מִמִּצְרַיִם, עַל כֵּן אָמְרוּ יוֹדְעֵי פְּנִימִיּוּת הַתּוֹרָה כִּי כָל לֵיל פֶּסַח מִתְבָּרְרִים כֹּחוֹת הַקְּדֻשָּׁה מֵהַקְּלִפָּה וְנוֹסָפִים בְּעַם בְּנֵי יִשְׂרָאֵל, וְהִיא הַבְּחִינָה עַצְמָהּ שֶׁל יְצִיאַת מִצְרַיִם. וְהוּא אָמְרוֹ **אֵל מוֹצִיאָם** כִּי לֹא יְצִיאָה רִאשׁוֹנָה לְבַד אֶלָּא בְּכָל שָׁנָה וְשָׁנָה מוֹצִיאָם כַּנִּזְכָּר. וְנָתַן טַעַם **כְּתוֹעֲפֹת רְאֵם לוֹ**, פֵּרוּשׁ, כִּי ה׳ מוֹסִיף וּמְחַזֵּק אוֹתָם לְרוֹמְמָם, וְאֵין קֵץ לָרוֹמְמוּת אֲשֶׁר חָשַׁב ה׳ עֲלֵיהֶם עַד גֶּדֶר שֶׁלֹּא יִשָּׁאֵר שׁוּם תַּעֲרֹבֶת הָרַע בַּקְּדֻשָּׁה, וְהוּא אָמְרוֹ **כִּי לֹא נַחַשׁ בְּיַעֲקֹב** רֶמֶז לִבְחִינַת הַנִּחוּשׁ, גַּם לִבְחִינַת הַנִּקְרֵאת נָחָשׁ שֶׁהוּא רֹאשׁ הַקְּלִפָּה ס״מ הָרָשָׁע הַנִּקְרָא נָחָשׁ תֵּעָקֵר וְלֹא יִשָּׁאֵר מִמֶּנּוּ בְּיַעֲקֹב, עַל דֶּרֶךְ אָמְרוֹ (זכריה י״ג:ב׳) ״וְאֶת רוּחַ הַטֻּמְאָה אַעֲבִיר מִן הָאָרֶץ״. ״וְלֹא קֶסֶם״ – הוּא בְּחִינַת טֻמְאָה לְמַטָּה מִמֶּנָּה, וְאָז יִהְיוּ יִשְׂרָאֵל בְּגֶדֶר שְׁלֵמוּת הַמַּעֲלָה וְתִהְיֶה מַעֲלָתָם יוֹתֵר מִן הַמַּלְאָכִים, וְהוּא מַה שֶׁגָּמַר אוֹמֶר **כָּעֵת יֵאָמֵר לְיַעֲקֹב** וְגוֹ׳ וְאָמְרוּ רַזַ״ל (במדבר רבה כ,כ) שֶׁהַמַּלְאָכִים יִשְׁאֲלוּ לְיִשְׂרָאֵל ״מַה פָּעַל אֵל״. **Or Hachayim, trans. Eliyahu Munk:** **א־ל מוציאם ממצרים, "G'd who has brought them out of Egypt, etc."** Although the Talmud *Berachot* 38 understands the word מוציא as if it were in the past tense [in connection with the benediction we pronounce before eating bread, Ed.], the fact is that Bileam used the present tense rather than the past tense about G'd orchestrating the Exodus. Why did he do this? Perhaps we can best explain this in light of the statement in *Pessachim* 116 that every Jew throughout the ages must bring himself to feel that he himself took part in the Exodus of our forefathers from Egypt. In fact, basing themselves on this statement in the Talmud, the Kabbalists are sure that each and every year on the anniversary i.e. the night of the 14th of Nissan to the 15th, people have a chance to get rid of spiritually negative influences, the forces of the קליפה which they absorbed during the year, and emerge with all the sanctity of their souls intact. Bileam therefore alluded to the annual renewal of the spiritual part of the Exodus experience that the Jewish people experience. He even provided a reason for this when he said כתועפות ראם לו, "they are for him like the lofty horns of the wild-ox." This is an allusion to G'd continuously elevating the Jewish people spiritually to ever higher levels. This process will continue until every vestige of spiritual impurity has been purged from the Israelites. **כי לא נחש ביעקב ולא קסם בישראל "for there is no enchantment in Jacob nor is there any divination in Israel."** Bileam employs a double entendre; on the one hand he uses the word נחש in the sense it is used by sorcerers, on the other he alludes to the original serpent, the original temptress, seducer. Bileam claims that on both counts the Israelites are in the clear. They do not have anything to fear from either as they do not indulge in the practice of any kind of magic. Eventually, Jacob will become totally free of the evil urge, the angel of death, etc. Compare Zachariah 13,2 "I will remove the spirit of impurity from earth." ולא קסם, this refers to an impurity of a lesser degree. Bileam says that the Israelites will not even be afflicted by this and will be on a higher spiritual level than the angels. We know this from our sages in *Bamidbar Rabbah* 20,20 who told us that the words יאמר ליעקב מה פעל א־ל are an allusion to the angels asking and consulting Israel about the works of G'd. ###### Or HaChaim on Numbers 23:24:1 [Or HaChaim on Numbers 23:24:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:24:1) **הֶן עָם וְגוֹ׳.** אָמְרוֹ **הֶן**, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת קיט:) מַלְאָךְ רַע עוֹנֶה אָמֵן בְּעַל כָּרְחוֹ, שֶׁבִּלְעָם עַצְמוֹ אָמַר הֵן, כֵּן יִהְיֶה עָם זֶה כְּלָבִיא יָקוּם וְכַאֲרִי וְגוֹ׳. וְאָמְרוֹ **כְּלָבִיא** פֵּרוּשׁ, קִימָתוֹ רִאשׁוֹנָה אֵינוֹ כִּשְׁאָר הָעוֹלָם שֶׁבִּתְחִלָּה לִהְיוֹתוֹ חָסֵר הִתְלַמְּדוּת הַמִּלְחָמָה לֹא יַעֲשֶׂה גְּבוּרוֹת אֶלָּא כְּלָבִיא יָקוּם וְיַעֲשֶׂה נִפְלָאוֹת, כְּמוֹ שֶׁכֵּן הָיָה, שֶׁהֲגַם שֶׁמֵּעוֹדוֹ הוּא שָׁבוּי בְּבֵית הַבּוֹר מְעֻנֶּה בְּסֵבֶל אֱנוֹשׁ, אַף עַל פִּי כֵן כְּצֵאתוֹ אֶת הָעִיר הִפְלִיא עֲשׂוֹת בְּסִיחוֹן וְעוֹג. אָמַר עוֹד **וְכַאֲרִי יִתְנַשָּׂא** פֵּרוּשׁ עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת עז:) שְׁלֹשָׁה כָּל זְמַן שֶׁמַּזְקִינִין מוֹסִיפִין כֹּחַ: אֲרִי וְכוּ׳, וְהוּא אָמְרוֹ **יִתְנַשָּׂא** שֶׁהוּא מִתְנַשֵּׂא וְרָם בְּכֹחוֹ שֶׁהֲגַם שֶׁיַּעַבְרוּ עָלָיו כַּמָּה מִלְחָמוֹת לֹא מִפְּנֵי זֶה יִהְיוּ נֶחְלָשִׁים אֶלָּא הוֹלְכִים וּמִתְגַּבְּרִים. **Or Hachayim, trans. Eliyahu Munk:** **הן עם כלביא יקום "Behold, it is a nation that arises like a lion etc."** The word הן suggests that the speaker concurs with something another person has said. An example would be what we learned in *Shabbat* 119 that on Friday night when the Jew returns from the synagogue to a house in which the table is set for the Sabbath meal, also the "evil angel" who accompanies him has to answer Amen to the wish expressed by the "good angel" that this Jew should do likewise in the week to follow. [The concept is preserved in the song יום שבת קדש הוא sung on Friday night, i.e. ומלאך רע יענה אמן. Ed.] In our situation Bileam expressed the wish that the Israelites continue their virtuous ways. Bileam mentions two categories of lion in this verse. לביא refers to a lion that arises for the first time. Soldiers who are inexperienced in battle do not usually distinguish themselves for bravery the first time they go to war. Not so the lion. He displays bravery already the first time he faces an adversary. Bileam applies this quality to the Jewish people. The Jewish people proved valiant though they had a history of hundreds of years of slavery behind them. Nonetheless they overcame such mighty kings as Sichon and Og. Bileam continues וכארי יתנשא, saying that unlike other nations who gradually lose their strength, becoming exhausted by the many wars they fight, the Israelites will lift themselves up like a mature lion time and again without showing signs of age. ###### Or HaChaim on Numbers 23:24:2 [Or HaChaim on Numbers 23:24:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:24:2) **עוֹד** יִרְצֶה, שֶׁמִּלְּבַד כֹּחַ אֲשֶׁר עָשָׂה ה׳ בָּהֶם, עוֹד יִהְיֶה בְּעֵינֵי כָּל הָאֻמּוֹת בְּמַדְרֵגָה גְּדוֹלָה לְפַחֵד מֵהֶם, כְּאָמְרוֹ (יהושע ב,כד) ״וְגַם נָמוֹגוּ״ וְגוֹ׳, וְהוּא אָמְרוֹ **כְּלָבִיא יָקוּם** זֶה בְּעֵרֶךְ גְּבוּרָתוֹ, וּבְעֵרֶךְ מַה שֶׁיִּהְיֶה נֶחְשָׁב בְּעֵינֵי הָעוֹלָם **וְכַאֲרִי יִתְנַשָּׂא**, פֵּרוּשׁ, יוֹתֵר מִמַּה שֶׁהוּא יִהְיוּ מְנוּשָּׂאִים בְּעֵינֵי הָעוֹלָם. **Or Hachayim, trans. Eliyahu Munk:** Bileam may also have alluded to the fact that in addition to the strength granted them by G'd, this people enjoyed a reputation that made other people shudder at the mere mention of their name, (compare Joshua 2,24 "all the inhabitants of the country have melted before us"). The words כלביא יקום describe Israel's actual valour; the words וכארי יתנשא describe its image amongst the nations. ###### Or HaChaim on Numbers 23:24:3 [Or HaChaim on Numbers 23:24:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:24:3) **לֹא יִשְׁכַּב עַד וְגוֹ׳.** פֵּרוּשׁ, שֶׁאֵין הַלַּיְלָה מִפְלָט לָנוּס מִפָּנָיו, כִּי לַיְלָה לְפָנָיו כַּיּוֹם יָאִיר. וְצֵא וּלְמַד מִיהוֹשֻׁעַ (יהושע י:יב-יג) שֶׁאָמַר לַשֶּׁמֶשׁ שֶׁתַּעֲמֹד וְלֹא אָץ לָבוֹא וְכַדּוֹמֶה. וְהוּא אָמְרוֹ **לֹא יִשְׁכַּב עַד יֹאכַל טֶרֶף**, הָא לָמַדְתָּ שֶׁבִּזְמַן שְׁכִיבָה מִתְעַסֵּק הוּא בַּאֲכִילַת טֶרֶף. **Or Hachayim, trans. Eliyahu Munk:** **לא ישכב עד יאכל טרף "it will not lie down until it has consumed its prey."** Other nations interrupt warfare at nightfall, giving the losers a respite; not so Israel. Once it is at war it will continue without interruption until successful. Compare Joshua 10,12-13 where Joshua is described as commanding time to stand still in order to complete the pursuit of his enemies. Israel is not ready to lie down until it consumes part of its prey. ###### Or HaChaim on Numbers 23:24:4 [Or HaChaim on Numbers 23:24:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:24:4) וְאָמְרוֹ **וְדַם חֲלָלִים יִשְׁתֶּה**, לְפִי שֶׁבְּטֶבַע אֱנוֹשִׁי כְּשֶׁיַּרְבֶּה לְהַפִּיל חֲלָלִים תִּיקַר בְּעֵינָיו נֶפֶשׁ הַנִּשְׁאָרִים, לָזֶה אָמַר אוֹי לָהֶם לָאוּמּוֹת, כִּי עַם אֵלֶּה הַדָּם בְּעֵינָיו כְּמַשְׁקֶה אֲשֶׁר יִשְׁתֶּה, וְאֵינוֹ נֶחְשָׁב בְּעֵינֵיהֶם הַדָּם בְּגֶדֶר הֲרִיגָה אֶלָּא בְּגֶדֶר שְׁתִיָּה. **Or Hachayim, trans. Eliyahu Munk:** **ודם חללים ישתה, "and it will drink the blood of the slain (enemies)."** It is human nature that the more the casualties in war mount, the more important the value of the survivors. This is so when one thinks of the enemy in terms of life or death. Not so when the Jewish people go to war. Seeing they relate to the blood of the fallen as a drink to slake their thirst with, the number of fallen does not act as a brake on their desire to kill more of their enemies. ###### Or HaChaim on Numbers 23:24:5 [Or HaChaim on Numbers 23:24:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:24:5) וְדִקְדֵּק לוֹמַר **יִשְׁתֶּה**, לְפִי מַה שֶׁהִקְדַּמְנוּ כִּי עַל יְדֵי הֲרִיגַת הָאֻמּוֹת נִדְבָּקִים חֶלְקֵי הַקְּדֻשָּׁה בְּעַם ה׳, בְּסוֹד ״כִּי לַחְמֵנוּ הֵם״ (במדבר י״ד:ט׳), כְּמוֹ כֵן אָמַר כָּאן ״יִשְׁתֶּה״, וְהָבֵן. וְרַזַ״ל (חולין לה:) לָמְדוּ מִכָּאן לְדָם שֶׁחָשׁוּב מַשְׁקֶה. **Or Hachayim, trans. Eliyahu Munk:** Bileam was specific in describing the blood of the fallen as something the Israelites would drink, i.e. absorb into their bodies, thereby confirming what we have already mentioned that the spark of sanctity which was trapped inside the fallen soldier may have been released now and may yearn to attach itself to the sanctity of the Jewish soldier who liberated it. It may thus be absorbed by the Jewish soldier drinking it. [The whole verse is hyperbole, of course, as the consumption of blood is forbidden to Jews on pain of *karet,* premature death of the sinner, Ed.] I refer the reader to what we have written on Numbers 14,9 "for they are our bread." From this verse our sages in *Chulin* 35 derive that blood is considered a drink rather than a food in Jewish law. ###### Or HaChaim on Numbers 23:25:1 [Or HaChaim on Numbers 23:25:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:25:1) **גַּם קֹב לֹא תִקֳּבֶנּוּ.** אָמַר **גַּם**, וְכָפַל לוֹמַר ״קֹב תִּקֳּבֶנּוּ״, פֵּרוּשׁ, לְפִי שֶׁאָמַר לוֹ בִּלְעָם ״קוּם בָּלָק וְגוֹ׳ הַאֲזִינָה״ וְגוֹ׳, וְשָׁם רָמַז לוֹ שֶׁהוּא חָפֵץ לְקַלֵּל וּמַלְאָךְ עוֹקֵם פִּיו כְּמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (מדרש רבה במדבר כאן), גַּם כֵּן לָזֶה אָמַר ״גַּם קֹב״, פֵּרוּשׁ, מִלְּבַד שֶׁלֹּא תְּקַלְּלֶנּוּ בְּכִוּוּן, אֶלָּא אֲפִלּוּ לְהוֹצִיא הַקְּלָלָה מִפִּיךָ בְּלֹא זְכִירַת שְׁמָם לֹא תִקֳּבֶנּוּ. מִכָּאן שֶׁמִּתְחַכֵּם הָיָה בִּלְעָם הָרָשָׁע לְהוֹצִיא מִפִּיו קְלָלָה בְּדֶרֶךְ שֶׁלֹּא יַעֲנִישֵׁהוּ הַבּוֹרֵא, עַל זֶה הַדֶּרֶךְ שֶׁיֹּאמַר ״אָרוּר״ אוֹ ״מְקֻלָּל״ וְלֹא יוֹצִיא מִפִּיו שֵׁם הַמְּקֻלָּל וְהַמְּאוֹרָר, אֶלָּא שֶׁבְּלִבּוֹ יְכַוֵּן לְמַה שֶׁרוֹצֶה, וּלְטַעַם זֶה הָיָה ה׳ מוֹנְעוֹ מִלְּהוֹצִיא מִפִּיו קְלָלָה וְנֶחְתְּמָה בְּלִבּוֹ. **Or Hachayim, trans. Eliyahu Munk:** **גם קב לא חקבנו, "neither curse them, etc."** Both the word גם, "also," and the repetition of the verb קב present a difficulty in this verse. Inasmuch as Bileam had told Balak to get up and listen carefully (23,18), Balak interpreted this as a hint that Bileam actually wanted to curse the Israelites but that G'd had thwarted him, as we explained. In view of what had just occurred he said גם to express his dismay that not only had Bileam not cursed the people but had even blessed them. He referred to two possibilities of cursing when he repeated the word. Alas, Bileam had not only not **named** Israel as the object of a curse but had not even uttered a curse **without specifically naming** the victim. We may infer from Balak's words that Bileam had been looking for a way of uttering a curse without at the same time incurring punishment at the hands of G'd. He wanted to utter a curse indiscriminately, naming the victim only in his heart. This is the reason that G'd had to prevent him from even uttering a curse without naming anybody. ###### Or HaChaim on Numbers 23:25:2 [Or HaChaim on Numbers 23:25:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:25:2) וְאָמְרוֹ **גַּם בָּרֵךְ**, לְפִי שֶׁאָמַר לוֹ בִּלְעָם שֶׁאֵינוֹ מְבָרְכָם מֵרְצוֹנוֹ אֶלָּא אָנוּס הוּא לְבָרְכָם, לָזֶה אָמַר לוֹ: ״אִם אַתָּה לֹא תְקַלֵּל לֹא תִתְחַיֵּב לְבָרֵךְ״, וְחָשַׁב שֶׁלֹּא יְעַקֵּם ה׳ פִּיו לְבָרֵךְ אֶלָּא אִם יִרְצֶה לְקַלֵּל. וְכָפַל לוֹמַר **גַּם בָּרֵךְ לֹא תְבָרֲכֶנּוּ**, פֵּרוּשׁ אֲפִלּוּ בְּרָכָה שֶׁאֵינָהּ כְּפִי הָאֱמֶת בְּרָכָה כְּפִי דַּעַת בִּלְעָם וְכַוָּנָתוֹ, אַף גַּם זֹאת לֹא תְבָרְכֶנּוּ. **Or Hachayim, trans. Eliyahu Munk:** **גם ברך, "also blessing, etc."** In view of the fact that Bileam had explained to Balak that the blessings he had uttered were forced upon him, Balak now demurs saying that if he could not curse them at least he was not obligated to bless them. Balak was under the impression that G'd twisted Bileam's mouth so that a blessing came out only because Bileam had tried to utter a curse first. He repeated the verb i.e. לא תברכנו, do not bless them, to protest even a blessing which Bileam did not mean honestly. ###### Or HaChaim on Numbers 23:26:1 [Or HaChaim on Numbers 23:26:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:26:1) **וַיַּעַן בִּלְעָם וְגוֹ׳ לֵאמֹר.** צָרִיךְ לָדַעַת אָמְרוֹ **לֵאמֹר**, כִּי לְמִי יֹאמַר בָּלָק? אָכֵן נִתְכַּוֵּן לוֹמַר כִּי מַה שֶׁדִּבֵּר אֵלָיו קוֹדֵם כַּוָּנָתוֹ לוֹמַר לוֹ שֶׁכָּל אֲשֶׁר יְדַבֵּר ה׳ – בֵּין קְלָלָה בֵּין בְּרָכָה – אוֹתוֹ אֶעֱשֶׂה, אִם כֵּן הֲגַם שֶׁלֹּא אֶקֳּבֶנּוּ וִידַבֵּר ה׳ לְבָרְכָם אֲבָרְכֵם לְקַיֵּם דְּבַר ה׳. **Or Hachayim, trans. Eliyahu Munk:** **ויען בלעם…לאמור Bileam replied…saying, etc.** What is the meaning of the word לאמור, in this context? To whom was Balak supposed to relate Bileam's words? Bileam meant that what he had told Balak previously was to make plain to Balak that he, Bileam, had to curse or to bless at G'd's whim, that he was not free to even keep his mouth shut. ###### Or HaChaim on Numbers 23:27:1 [Or HaChaim on Numbers 23:27:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Numbers/r/23:27:1) **לְכָה נָּא אֶקָּחֲךָ.** אָמַר **נָא** פֵּרוּשׁ, עַתָּה שֶׁכְּבָר הָיָה מַה שֶׁהָיָה וּמַה שֶׁיֵּשׁ לוֹ לְבָרֵךְ כְּבָר בֵּרְכָם. וְטַעַם שֶׁעֲדַיִן הָיָה מְצַפֶּה לְדָבָר, שֶׁרָאָה שְׁתֵּי פְּעָמִים שֶׁה׳ חָפֵץ בִּבְרָכָה לְיִשְׂרָאֵל, נִרְאֶה כִּי חָשַׁב שֶׁאֶפְשָׁר שֶׁהַפִּנָּה שֶׁעָמַד בִּלְעָם פַּעַם אַחַת וּשְׁתַּיִם הָיוּ אֲנָשִׁים צַדִּיקִים, מַה שֶׁאֵין כֵּן עַתָּה שֶׁמֵּשִׂים פָּנָיו כְּנֶגֶד כָּל הָעָם, מִן הַסְּתָם יִהְיוּ בָּהֶם כַּת אַחַת בִּלְתִּי הֲגוּנָה, וְחָשַׁב אוּלַי יִמְצָא מָקוֹם לָקוֹב מִשָּׁם. וְהוּא אָמְרוֹ **אוּלַי יִישַׁר** וְגוֹ׳. וְאָמַר **וְקַבֹּתוֹ לִי** וְלֹא אָמַר ״לְקַבֹּתוֹ״, נִתְכַּוֵּן בָּזֶה שֶׁאֵין צוֹרֶךְ שֶׁיִּישַׁר בְּעֵינֵי ה׳ לְקַבֹּתוֹ, אֶלָּא שֶׁיִּישַׁר בְּעֵינֵי ה׳ שֶׁלֹּא לְמָנְעֲךָ וְאָז תִּקֳּבֶנּוּ מִשָּׁם. **Or Hachayim, trans. Eliyahu Munk:** **לכה נא אקחך, "come on, please, I will take you, etc."** The word נא in this context is merely a sort of reluctant acknowledgment of what had already happened. Balak wants to try again from another vantage point. The reason he had not yet given up hope was that he thought that the two locations from which he had shown Bileam the Israelites were opposite the righteous Israelites, the ones who had never provoked G'd's anger. He tried to find a location from where Bileam could see the whole people. He was convinced that amongst such a large number of Israelites there had to be some sinners whose presence would provide Bileam with an opening for applying his curses. Balak says "perhaps G'd will agree, etc." When he added: "and curse them **for me**," instead of saying "and curse them," he meant that G'd did not have to approve a curse against Israel as long as He did not prevent Bileam from speaking his mind.