## Rashi on Numbers Chapter 24

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

**וירא בלעם כי טוב וגו'.** אָמַר אֵינִי צָרִיךְ לִבְדֹּק עוֹד בְּהַקָּבָּ"ה, כִּי לֹא יַחְפֹּץ לְקַלְּלָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירא בלעם כי טוב וגו׳ AND BALAAM SAW THAT IT WAS GOOD, etc. He said: I do not need to put the Holy One, blessed be He, to a further test for it is evident that He does not wish to curse them.


###### Rashi on Numbers 24:1:2
[Rashi on Numbers 24:1:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:1:2)

**לא הלך כפעם בפעם.** כַּאֲשֶׁר עָשָׂה שְׁתֵּי פְעָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא הלך כפעם בפעם HE WENT NOT, AS AT OTHER TIMES — as he had already done twice.


###### Rashi on Numbers 24:1:3
[Rashi on Numbers 24:1:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:1:3)

**לקראת נחשים.** לְנַחֵשׁ אוּלַי יִקָּרֶה ה' לִקְרָתוֹ כִּרְצוֹנוֹ, אָמַר רוֹצֶה וְלֹא רוֹצֶה לְקַלְּלָם, אַזְכִּיר עֲוֹנוֹתֵיהֶם, וְהַקְּלָלָה עַל הַזְכָּרַת עֲוֹנוֹתֵיהֶם תָּחוּל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לקראת נחשים TO SEEK SEEK FOR ENCHANTMENTS — to practise enchantments whereby the Lord might perhaps come to meet him according to his (Balaam’s) wish. He said: Whether He wishes or does not wish to curse them, I will make mention of their sins, and the curse will fall upon them at the mention of their sins, therefore —


###### Rashi on Numbers 24:1:4
[Rashi on Numbers 24:1:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:1:4)

**וישת אל המדבר פניו.** כְּתַרְגּוּמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישת אל המדבר פניו HE SET HIS FACE TOWARDS THE WILDERNESS — Understand this as the Targum has it (Rashi’s Targum read, as in some editions: He directed his face towards the calf that the children of Israel had made in the wilderness).


###### Rashi on Numbers 24:2:1
[Rashi on Numbers 24:2:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:2:1)

**וישא בלעם את עיניו.** בִּקֵּשׁ לְהַכְנִיס בָּהֶם עַיִן רָעָה, וַהֲרֵי יֵשׁ לְךָ שָׁלֹשׁ מִדּוֹתָיו — עַיִן רָעָה וְרוּחַ גְּבוֹהָה וְנֶפֶשׁ רְחָבָה הָאֲמוּרִים לְמַעְלָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישא בלעם את עיניו AND BALAAM LIFTED UP HIS EYES — he wished to cast the evil eye upon them. Thus you have his three characteristics — an evil eye mentioned here, and pride and greed which have been mentioned above (see Rashi on Numbers 22:13 and 18).


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

**שכן לשבטיו.** רָאָה כָל שֵׁבֶט וְשֵׁבֶט שׁוֹכֵן לְעַצְמוֹ וְאֵינָן מְעֹרָבִין, רָאָה שֶׁאֵין פִּתְחֵיהֶם מְכֻוָּנִין זֶה כְנֶגֶד זֶה, שֶׁלֹּא יָצִיץ לְתוֹךְ אֹהֶל חֲבֵרוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שכן לשבטיו DWELLING ACCORDING TO HIS TRIBES — He saw each tribe dwelling by itself not intermingled one with another; he saw that the entrances of their tents were not exactly facing each other so that one could not peer into the other's tent (Bava Batra 60a).


###### Rashi on Numbers 24:2:3
[Rashi on Numbers 24:2:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:2:3)

**ותהי עליו רוח אלהים.** עָלָה בְלִבּוֹ שֶׁלֹּא יְקַלְּלֵם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותהי עליו רוח אלהים AND THE SPIRIT OF GOD WAS UPON HIM — Then he made up his mind not to curse them (i.e. he decided to comply with the will of God, רוח אלהים).


###### Rashi on Numbers 24:3:1
[Rashi on Numbers 24:3:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:3:1)

**בנו בער.** כְּמוֹ "לְמַעְיְנוֹ מָיִם" (תהלים קי"ד); וּמִ"אַ שְׁנֵיהֶם הָיוּ גְדוֹלִים מֵאֲבוֹתֵיהֶם, בָּלָק בְּנוֹ צִפּוֹר — אָבִיו בְּנוֹ הוּא בְמַלְכוּת, וּבִלְעָם גָּדוֹל מֵאָבִיו בִּנְבִיאוּת — מָנֶה בֶן פְּרָס הָיָה (סנהדרין ק"ה; תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בנו בער — The grammatical form בנו is exactly like that in (Psalms 114:8) “To a spring of (מעינו) water” (see Rashi on Numbers 23:18). But a Midrashic statement is: Both of them (Balak and Balaam) were superior to their fathers, for it states (Numbers 23:18): “Balak — his son was Zippor”, i.e. that his father (Zippor) was his son (his inferior) in respect to royalty, and Balaam was greater than his father in prophecy (because it states here, בלעם בנו בעור i.e. Balaam — his son was Beor): he was, so to speak, a Maneh, son of a Half-Maneh (Sanhedrin 105a, Midrash Tanchuma, Balak 13, cf. Taanit 28b).


###### Rashi on Numbers 24:3:2
[Rashi on Numbers 24:3:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:3:2)

**שתם העין.** עֵינוֹ נְקוּרָה וּמוּצֵאת לַחוּץ וְחֹר שֶׁלָּהּ נִרְאֶה פָתוּחַ, וּלְשׁוֹן מִשְׁנָה הוּא, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב (עבודה זרה ס"ט); וְרַבּוֹתֵינוּ אָמְרוּ, לְפִי שֶׁאָמַר וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל — שֶׁהַקָּבָּ"ה יוֹשֵׁב וּמוֹנֶה רְבִיעוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, מָתַי תָּבֹא טִפָּה שֶׁנּוֹלַד הַצַּדִּיק מִמֶּנּוּ, אָמַר בְּלִבּוֹ, מִי שֶׁהוּא קָדוֹשׁ וּמְשָׁרְתָיו קְדוֹשִׁים יִסְתַּכֵּל בִּדְבָרִים הַלָּלוּ? וְעַל דָּבָר זֶה נִסְמַת עֵינוֹ שֶׁל בִּלְעָם (נדה ל"א); וְיֵשׁ מְפָרְשִׁים **שתם העין** — פְּתוּחַ הָעַיִן, כְּמוֹ שֶׁתִּרְגֵּם אֻנְקְלוֹס, וְעַל שֶׁאָמַר שְׁתֻם הָעָיִן וְלֹא אָמַר שְׁתוּם הָעֵינַיִם, לָמַדְנוּ שֶׁסּוּמָא בְאַחַת מֵעֵינָיו הָיָה (סנהדרין ק"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שתום העין WITH THE PENETRATING EYE — his eye was bored out and had been extracted and its eye socket could be seen to be open. The word שתום used in the sense of “boring a hole” is a Mishnaic usage: sufficient time that we can bore a hole (ישתום) in the cask and stop it up, and it (the clay of which the stopper is made) can dry (Avodah Zarah 69a). And our Rabbis said, Because he had said, (Numbers 23:10) ומספר את רבע ישראל, meaning that the Holy One, blessed be He, occupies Himself with counting the issue of the marital life of the Israelites, awaiting the time when a righteous man will be born, he therefore said to himself, “Does He who is holy and whose ministers are holy direct his mind to matters such as these?” On this account Balaam’s eye was blinded (Niddah 31a). But some explain that שתום העין means “open-eyed”, just as Onkelos translated (“who can see well”). And since it says, שתום העין "with an open eye” and it does not say, “with open eyes”, we may learn that in one of his eyes he was blind (Sanhedrin 105a).


###### Rashi on Numbers 24:4:1
[Rashi on Numbers 24:4:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:4:1)

**נפל וגלוי עינים.** פְּשׁוּטוֹ כְתַרְגּוּמוֹ — שֶׁאֵין נִרְאֶה עָלָיו אֶלָּא בַּלַּיְלָה כְּשֶׁהוּא שׁוֹכֵב; וּמִדְרָשׁוֹ: כְּשֶׁהָיָה נִגְלֶה עָלָיו לֹא הָיָה בוֹ כֹּחַ לַעֲמֹד עַל רַגְלָיו וְנוֹפֵל עַל פָּנָיו, לְפִי שֶׁהָיָה עָרֵל, וּמָאוּס לִהְיוֹת נִגְלֶה עָלָיו בְּקוֹמָה זְקוּפָה לְפָנָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נפל וגלוי עינים FALLING BUT HAVING HIS EYES OPEN — Its plain sense is as the Targum has it (“lying down when it was revealed to him”), meaning, that God revealed Himself to him only at night when he was lying on his bed. — And a Midrashic explanation of it is: When He revealed Himself to him he had no strength to stand on his feet, and he, therefore, fell on his face — because he was uncircumcised and it was therefore a loathsome thing that He should reveal Himself to him whilst he stood in an erect posture before Him (cf. Tar. Jon. and Rashi on Genesis 17:3).


###### Rashi on Numbers 24:5:1
[Rashi on Numbers 24:5:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:5:1)

**מה טבו אהליך.** עַל שֶׁרָאָה פִתְחֵיהֶם שֶׁאֵינָן מְכֻוָּנִין זֶה מוּל זֶה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מה טבו אהליך HOW GOODLY ARE THY TENTS — He said this because he saw that the entrances of their tents were not exactly facing each other (Bava Batra 60a; cf. v. 2).


###### Rashi on Numbers 24:5:2
[Rashi on Numbers 24:5:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:5:2)

**משכנתיך.** חֲנִיּוֹתֶיךָ, כְּתַרְגּוּמוֹ; דָּבָר אַחֵר, **מה טבו אהליך** — מַה טֹּבוּ אֹהֶל שִׁילֹה וּבֵית עוֹלָמִים בְּיִשּׁוּבָן, שֶׁמַּקְרִיבִין בָּהֶן קָרְבָּנוֹת לְכַפֵּר עֲלֵיכֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משכנתיך means thy encampments, as the Targum has it. — Another explanation — מה טבו אהליך HOW GOODLY ARE THY TENTS — How goodly are the tent of Shiloh and the Temple when these flourished, in that sacrifices were offered therein to atone for you;


###### Rashi on Numbers 24:5:3
[Rashi on Numbers 24:5:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:5:3)

**משכנתיך.** אַף כְּשֶׁהֵן חֲרֵבִין, לְפִי שֶׁהֵן מַשְׁכּוֹן עֲלֵיכֶם, וְחֻרְבָּנָן כַּפָּרָה עַל הַנְּפָשׁוֹת, שֶׁנֶּאֱמַר "כִּלָּה ה' אֶת חֲמָתוֹ" (איכה ד'), וּבַמֶּה כִלָּה? (שם) "וַיַּצֶּת אֵשׁ בְּצִיּוֹן" (תנחומא משפטים):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משכנתיך How goodly are they even when they are in ruins, because then they are a pledge (משכון) for you, and the fact that they are in ruins is an atonement for your souls, as it is said. (Lamentations 4:11) “The Lord hath brought His fury to an end”. And by what means hath He brought it to an end? “He hath kindled a fire in Zion! (i.e. hath destroyed the Temple) (cf. Midrash Tanchuma, Mishpatim 11).


###### Rashi on Numbers 24:6:1
[Rashi on Numbers 24:6:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:6:1)

**כנחלים נטיו.** שֶׁנֶּאֶרְכוּ וְנִמְשְׁכוּ לִנְטוֹת לְמֵרָחוֹק; אָמְרוּ רַבּוֹתֵינוּ מִבִּרְכוֹתָיו שֶׁל אוֹתוֹ רָשָׁע אָנוּ לְמֵדִים מֶה הָיָה בְלִבּוֹ לְקַלְּלָם כְּשֶׁאָמַר לְהָשִׁית אֶל הַמִּדְבָּר פָּנָיו, וּכְשֶׁהָפַךְ הַמָּקוֹם אֶת פִּיו, בֵּרְכָם מֵעֵין אוֹתָם קְלָלוֹת שֶׁבִּקֵּשׁ לוֹמַר כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ה ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כנחלים נטיו AS THE BROOKS THAT WIND — which lengthen and draw themselves out so that they extend (נטיו) into the distance. — Our Rabbis said: From the blessings uttered by that wicked man we may learn what was in his heart as regards cursing them, when he thought to set his face towards the wilderness (cf. v. 1). When the Omnipresent turned the words of his mouth he uttered blessings corresponding to the contents of those curses which he had wished to pronounce as it is related in the chapter beginning with the word חלק Sanhedrin 105b.


###### Rashi on Numbers 24:6:2
[Rashi on Numbers 24:6:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:6:2)

**כאהלים.** כְּתַרְגּוּמוֹ, לְשׁוֹן "מֹר וַאֲהָלוֹת" (תהלים מ"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כאהלים — Understand this as the Targum does (“as aromatic plants”), — taking it in the same meaning as in (Psalms 45:9) “Myrrh and aloes (אהלים).


###### Rashi on Numbers 24:6:3
[Rashi on Numbers 24:6:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:6:3)

**נטע ה'.** בְּגַן עֵדֶן; לָשׁוֹן אַחֵר **כאהלים נטע ה'** — כַּשָּׁמַיִם הַמְּתוּחִין כְּאֹהֶל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נטע ה' (LIKE THE ALOES] WHICH THE LORD HATH PLANTED in the Garden of Eden. - Another explanation: כאהלים נטע ה׳ LIKE TENTS WHICH THE LORD HATH PLANTED — i.e., like the heavens which are stretched forth as a tent (cf. Isaiah 40:22: וימתחם כאהל לשבת).


###### Rashi on Numbers 24:6:4
[Rashi on Numbers 24:6:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:6:4)

**נטע ה'.** לְשׁוֹן נְטִיעָה מָצִינוּ בְאֹהָלִים, שֶׁנֶּאֱמַר "וְיִטַּע אָהֳלֵי אַפַּדְנוֹ" (דניאל י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נטע ה׳ [LIKE TENTS] WHICH THE LORD HAS PLANTED — We can speak of planting a tent for we find the expression “planting” in connection with tents, as it is said, (Daniel 11:45) “And he shall plant (ויטע) the tents of his palace”.


###### Rashi on Numbers 24:7:1
[Rashi on Numbers 24:7:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:7:1)

**מדליו.** מִבְּאֵרוֹתָיו, וּפֵרוּשׁוֹ כְּתַרְגּוּמוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מדליו means OUT OF HIS SPRINGS, and its explanation is as given in the Targum (“The king appointed from amongst his sons shall be great”).


###### Rashi on Numbers 24:7:2
[Rashi on Numbers 24:7:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:7:2)

**וזרעו במים רבים.** לְשׁוֹן הַצְלָחָה הוּא זֶה — כְּזֶרַע הַזָּרוּעַ עַל פְּנֵי הַמַּיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וזרעו במים רבים AND HIS SEED SHALL BE IN MANY WATERS — This is an expression denoting prosperity — he shall be as seed which is sown upon well-watered soil.


###### Rashi on Numbers 24:7:3
[Rashi on Numbers 24:7:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:7:3)

**וירם מאגג מלכו.** מֶלֶךְ רִאשׁוֹן שֶׁלָּהֶם יִכְבֹּשׁ אֶת אֲגַג מֶלֶךְ עֲמָלֵק:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירם מאגג מלכו AND HIS KING SHALL BE HIGHER THAN AGAG — Their first king will conquer Agag king of the Amalakites.


###### Rashi on Numbers 24:7:4
[Rashi on Numbers 24:7:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:7:4)

**ותנשא מלכתו.** שֶׁל יַעֲקֹב יוֹתֵר וְיוֹתֵר, שֶׁיָּבֹא אַחֲרָיו דָּוִד וּשְׁלֹמֹה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותנשא מלכתו AND HIS KINGDOM SHALL BE EXALTED — i.e. the kingdom of Jacob (the Israelitish people) shall be exalted more and more, because the powerful monarchs David and Solomon will succeed him (their first king).


###### Rashi on Numbers 24:8:1
[Rashi on Numbers 24:8:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:8:1)

**אל מוציאו ממצרים.** מִי גוֹרֵם לָהֶם הַגְּדֻלָּה הַזֹּאת? אֵל הַמּוֹצִיאָם מִמִּצְרַיִם בְּתֹקֶף וְרוּם שֶׁלּוֹ, יֹאכַל אֶת הַגּוֹיִם שֶׁהֵם צָרָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל מוציאו ממצרים GOD WHO BROUGHT THEM OUT OF EGYPT — Who was the cause of all this greatness? God who brought them out from Egypt; by his strength and his sublimity HE EATS UP (יאכל) THE NATIONS (גוים) who are (צריו) HIS ADVERSARIES.


###### Rashi on Numbers 24:8:2
[Rashi on Numbers 24:8:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:8:2)

**ועצמתיהם.** שֶׁל צָרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועצמתיהם AND THEIR BONES — those of the adversaries.


###### Rashi on Numbers 24:8:3
[Rashi on Numbers 24:8:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:8:3)

**יגרם.** מְנַחֵם פָּתַר בּוֹ לְשׁוֹן שְׁבִירָה, וְכֵן "לֹא גָרְמוּ לַבֹּקֶר" (צפניה ג'), וְכֵן "וְאֶת חֲרָשֶׂיהָ תְּגָרֵמִי" (יחזקאל כ"ג), וַאֲנִי אוֹמֵר לְשׁוֹן עֶצֶם הוּא, שֶׁמְּגָרֵר הַבָּשָׂר בְּשִׁנָּיו מִסָּבִיב, וְהַמֹּחַ שֶׁבִּפְנִים, וּמַעֲמִיד הָעֶצֶם עַל עַרְמִימוּתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יגרם — Menachem ben Seruk explained it in the sense of “breaking to pieces”, similar to, (Zephaniah 3:3) “who have not broken to pieces (גרמו) in the morning”, and similar to, (Ezekiel 23:34) “and thou shalt crunch (תגרמי) the sherds thereof”. I, however, say that it has the meaning of “bone” (גרם in Aramaic corresponds to Hebrew עצם) — it means that one pulls away the flesh with his teeth from around the bone, and the marrow from inside, and brings the bone into its original bare condition (i.e., as it was before flesh grew upon it).


###### Rashi on Numbers 24:8:4
[Rashi on Numbers 24:8:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:8:4)

**וחציו ימחץ.** אֻנְקְלוֹס תִּרְגֵּם חֶצְיוֹ שֶׁל צָרִים — חֲלֻקָּה שֶׁלָּהֶם, כְּמוֹ (בראשית מ"ט) "בַּעֲלֵי חִצִּים" — מָרֵי פַּלְגּוּתָא, וְכֵן יִמְחָץ לְשׁוֹן "וּמָחֲצָה וְחָלְפָה רַקָּתוֹ" (שופטים ה') — שֶׁיֶחֱצוּ אֶת אַרְצָם. וְיֵשׁ לִפְתֹּר לְשׁוֹן חִצִּים מַמָּשׁ — חִצָּיו שֶׁל הַקָּבָּ"ה יִמְחַץ בְּדָמָם שֶׁל צָרִים, יִטְבֹּל וְיִצְטַבַּע בְּדָמָם, כְּמוֹ "לְמַעַן תִּמְחַץ רַגְלְךָ בְּדָם" (תהלים ס"ח), וְאֵינוֹ זָז מִלָּשׁוֹן מַכָּה, כְּמוֹ "מָחַצְתִּי" (דברים ל"ב), שֶׁהַצָּבוּעַ בְּדָם נִרְאֶה כְּאִלּוּ מָחוּץ וְנָגוּעַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וחציו ימחץ AND PIERCE THEM THROUGH WITH HIS ARROWS — Onkelos translated this as meaning, the חצים of the adversaries, taking it in the sense of “their postion of land”, similar to (Genesis 44:23) בעלי חצים, which he translated by מרי פלנותא “those who part (differ) from him”. So, too, according to the Targum ימחץ denotes “dividing” having the same meaning as in (Judges 5:26): “She divided (מחצה) and struck through his temples”. The meaning therefore is, that they will divide amongst themselves their (the adversaries’) land (Hence the translation of Onkelos: “they shall take possession of their land”). — But it can also be explained as meaning חצים literally (i.e., arrows): the arrows of the Holy One, blessed be He, He will ימחץ in the blood of the adversaries — i.e., he will dip and thus dye the arrows in their blood. Similar is, (Psalms 68:24) “In order that thou mayest colour thy foot (תמחץ) by the blood”. However, even in this sense it does not lose the usual meaning of “wounding”, as in (Deuteronomy 32:39): “I wound (מחצתי)”, for what is dyed by blood, looks as though it were wounded and stricken.


###### Rashi on Numbers 24:9:1
[Rashi on Numbers 24:9:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:9:1)

**כרע שכב כארי.** כְּתַרְגּוּמוֹ — יִתְיַשְּׁבוּ בְאַרְצָם בְּכֹחַ וּגְבוּרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כרע שכב כארי HE CROUCHED, HE LAY DOWN AS A LION — Understand this as the Targum does (“He will have rest, he will dwell in strength like a lion”), meaning, they will be settled in their land in strength and might.


###### Rashi on Numbers 24:10:1
[Rashi on Numbers 24:10:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:10:1)

**ויספק.** הִכָּה זוֹ עַל זוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויספק means he clapped one hand upon the other.


###### Rashi on Numbers 24:13:1
[Rashi on Numbers 24:13:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:13:1)

**לעבר את פי ה'.** כָּאן לֹא נֶאֱמַר "אֱלֹהַי" כְּמוֹ שֶׁנֶּאֱמַר בָּרִאשׁוֹנָה (כ"ב י"ח), לְפִי שֶׁיָּדַע שֶׁנִּבְאַשׁ בְּהַקָּבָּ"ה וְנִטְרַד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לעבר את פי ה׳ [I AM UNABLE] TO GO BEYOND THE WORD OF THE LORD — Here it does not say “[the Lord] my God”, as it is said at first (Numbers 22:18), because he had now become conscious that he was regarded by the Holy One, blessed be He, as something vile and banished from His presence.


###### Rashi on Numbers 24:14:1
[Rashi on Numbers 24:14:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:14:1)

**הולך לעמי.** מֵעַתָּה הֲרֵינִי כִשְׁאָר עַמִּי, שֶׁנִּסְתַּלֵּק הַקָּבָּ"ה מֵעָלָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הולך לעמי [AND NOW, BEHOLD, I] GO TO MY PEOPLE — “From now on, behold, I am like the rest of my people”. He said this because he knew that the Holy One, blessed be He, had departed from him.


###### Rashi on Numbers 24:14:2
[Rashi on Numbers 24:14:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:14:2)

**לכה איעצך.** מַה לְּךָ לַעֲשׂוֹת, וּמַה הִיא הָעֵצָה? אֱלֹהֵיהֶם שֶׁל אֵלּוּ שׂוֹנֵא זִמָּה הוּא כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו); תֵּדַע שֶׁבִּלְעָם הִשִּׂיא עֵצָה זוֹ לְהַכְשִׁילָם בְּזִמָּה, שֶׁהֲרֵי נֶאֱמַר "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" (במדבר ל"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לך איעצך COME AND I WILL COUNSEL THEE what you have to do. And what is the counsel? The God of these people hates unchastity, therefore tempt them to sin by means of thy women-folk, as is related in the chapter חלק (Sanhedrin 106a) — You can know that it was Balaam who gave this counsel, to make them fall by the sin of unchastity, for it is stated, of the women of Midian (Numbers 31:16), “Behold, these were an enticement to the children of Israel through the word of Balaam”.


###### Rashi on Numbers 24:14:3
[Rashi on Numbers 24:14:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:14:3)

**אשר יעשה העם הזה לעמך.** מִקְרָא קָצָר הוּא זֶה: אִיעָצְךָ לְהַכְשִׁילָם וְאֹמַר לְךָ מַה שֶּׁהֵן עֲתִידִין לְהָרַע לְמוֹאָב בְּאַחֲרִית הַיָּמִים — "וּמָחַץ פַּאֲתֵי מוֹאָב"; הַתַּרְגּוּם מְפָרֵשׁ קֹצֶר הָעִבְרִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר יעשה העם הזה לעמך WHAT THIS PEOPLE SHALL DO TO THY PEOPLE — This is an elliptical verse, the meaning being: I will give thee counsel how to make them fall into sin, and I also will tell thee what evil they will once do to thy people Moab in later days: viz., (v. 17) “they will pierce the corners of Moab”. — The Targum explains at length what is implied by the terseness of the Hebrew text (“Come I will give thee counsel what thou shouldst do and I will show thee what this people etc.")


###### Rashi on Numbers 24:16:1
[Rashi on Numbers 24:16:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:16:1)

**וידע דעת עליון.** לְכַוֵּן הַשָּׁעָה שֶׁכּוֹעֵס בָּהּ (סנהדרין ק"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וידע דעת עליון WHO KNOWETH THE MIND OF THE MOST HIGH — i.e., who knoweth to determine the precise moment when He is angry. (The meaning of the text is: “who knoweth His state of mind”, not, ”who knoweth his thoughts”) (Sanhedrin 105b).


###### Rashi on Numbers 24:17:1
[Rashi on Numbers 24:17:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:17:1)

**אראנו.** רוֹאֶה אֲנִי שִׁבְחוֹ שֶׁל יַעֲקֹב וּגְדֻלָּתוֹ, אַךְ לֹא עַתָּה הִיא, אֶלָּא לְאַחַר זְמַן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אראנו I SEE HIM — I see the preeminence of Jacob and his greatness, but it is not now (ולא עתה), but will be after some time.


###### Rashi on Numbers 24:17:2
[Rashi on Numbers 24:17:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:17:2)

**דרך כוכב.** כְּתַרְגּוּמוֹ, לְשׁוֹן "דָּרַךְ קַשְׁתּוֹ" (איכה ב'), שֶׁהַכּוֹכָב עוֹבֵר כְּחֵץ, וּבְלַעַז דישט"נט, כְּלוֹמַר יָקוּם מַזָּל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דרך כוכב A STAR COMETH OUT [OF JACOB] — Understand this as the Targum does (“a king will arise from Jacob”). The word דרך has the same meaning as in (Lamentations 2:4): “He has bent (דרך lit., trodden) his bow; this expression is used because the star shoots across [the heavens] as an arrow does when the bow is trodden. In O. F. destent. It is as much as to say, “Prosperity (a good fortune) will rise”.


###### Rashi on Numbers 24:17:3
[Rashi on Numbers 24:17:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:17:3)

**וקם שבט.** מֶלֶךְ רוֹדֶה וּמוֹשֵׁל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וקם שבט AND A שבט RISES [OUT OF ISRAEL] — a king, who chastises with the rod (שבט) and has sovereign power.


###### Rashi on Numbers 24:17:4
[Rashi on Numbers 24:17:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:17:4)

**ומחץ פאתי מואב.** זֶה דָוִד שֶׁנֶּאֱמַר בּוֹ "הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית" וְגוֹ' (שמואל ב ח'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומחץ פאתי מואב AND PIERCETH THE CORNERS OF MOAB — This is a reference to David of whom it is stated, (II Samuel 8:2) “[And he smote Moab] … making them to lie down on the ground and he measured two lines to put to death etc.”.


###### Rashi on Numbers 24:17:5
[Rashi on Numbers 24:17:5](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:17:5)

**וקרקר.** לְשׁוֹן קוֹרֶה, כְּמוֹ "אֲנִי קַרְתִּי" (מלכים ב י"ט), "מַקֶּבֶת בּוֹר נֻקַּרְתֶּם" (ישעיהו נ"א), "יִקְּרוּהָ עֹרְבֵי נַחַל" (משלי ל'), פורי"ר בְּלַעַ"ז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וקרקר AND UNDERMINETH — This is an expression denoting “digging”, as in (2 Kings 19:24): “I have dug (קרתי)”; (Isaiah 51:1): “The hole of the pit from which you were dug out (נקרתם); (Proverbs 30:17) “The ravens of the valley shall dig it out (יקרהו)". In O. F. forer.


###### Rashi on Numbers 24:17:6
[Rashi on Numbers 24:17:6](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:17:6)

**כל בני שת.** כָּל הָאֻמּוֹת, שֶׁכֻּלָּם יָצְאוּ מִן שֵׁת בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל בני שת ALL THE CHILDREN OF SETH — i.e., all nations, because all of them issued from Seth, the son of Adam, the first man (cf. Onkelos).


###### Rashi on Numbers 24:18:1
[Rashi on Numbers 24:18:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:18:1)

**והיה ירשה שעיר.** לְאוֹיְבָיו יִשְׂרָאֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה ירשה שעיר איביו SEIR ALSO SHALL BE A POSSESSION [FOR HIS ENEMIES] — for his enemy, Israel.


###### Rashi on Numbers 24:19:1
[Rashi on Numbers 24:19:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:19:1)

**וירד מיעקב.** וְעוֹד יִהְיֶה מוֹשֵׁל אַחֵר מִיַּעֲקֹב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירד מיעקב AND OUT OF JACOB ONE SHALL RULE — and there will be yet another ruler from Jacob,


###### Rashi on Numbers 24:19:2
[Rashi on Numbers 24:19:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:19:2)

**והאביד שריד מעיר.** הַחֲשׁוּבָה שֶׁל אֱדוֹם, הִיא רוֹמִי, וְעַל מֶלֶךְ הַמָּשִׁיחַ אוֹמֵר כֵּן, שֶׁנֶּאֱמַר בּוֹ "וְיֵרְדְּ מִיָּם עַד יָם" (תהלים ע"ב) "וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו" (עוב' י"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והאביד שריד מעיר AND HE WILL DESTROY THE REMNANT OF THE CITY — the most important city of Edom, and that is Rome. It is of King Messiah that he is thus speaking, of whom it is said, (Psalms 72:8) “And he shall have dominion (וירד) from sea to sea”; (Obadiah v. 18) “And there shall be no remnant (שריד) of the house of Esau".


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

**וירא את עמלק.** נִסְתַּכֵּל בְּפֻרְעֲנוּתוֹ שֶׁל עֲמָלֵק:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירא את עמלק AND HE SAW AMALEK — i.e. He perceived the retribution destined to befall Amalek.


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

**ראשית גוים עמלק.** הוּא קָדַם אֶת כֻּלָּם לְהִלָּחֵם בְּיִשְׂרָאֵל — וְכָךְ תִּרְגֵּם אֻנְקְלוֹס — **ואחריתו** לֵאָבֵד בְּיָדָם, שֶׁנֶּאֱמַר "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" (דברים כ"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראשית גוים עמלק AMALEK WAS THE BEGINNING OF NATIONS — he was the first of them all to war against Israel; thus, too, does Onkelos translate it. ואחריתו BUT HIS LATTER END will be to be destroyed by their hands, as it is said, (Deuteronomy 25:19) “Thou shalt blot out the memory of Amalek”.


###### Rashi on Numbers 24:21:1
[Rashi on Numbers 24:21:1](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:21:1)

**וירא את הקיני.** לְפִי שֶׁהָיָה קֵינִי תָּקוּעַ אֵצֶל עֲמָלֵק, כָּעִנְיָן שֶׁנֶּאֱמַר "וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי" וְגוֹ' (שמואל א ט"ו), הִזְכִּירוֹ אַחַר עֲמָלֵק; נִסְתַּכֵּל בִּגְדֻלָּתָן שֶׁל בְּנֵי יִתְרוֹ שֶׁנֶּאֱמַר בָּהֶם (דבהי"א ב') "תִּרְעָתִים שִׁמְעָתִים שׂוּכָתִים" (ספרי במדבר י'; סנהדרין ק"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירא את הקיני AND HE SAW THE KENITES — Because the Kenites were settled near the Amalekites — just as it is stated, (I Samuel 15:6) “And Saul said unto the Kenites, [Go, depart, get you down from among the Amalekites]’’ — he mentioned them immediately after the Amalekites. He beheld the greatness of the descendants of Jethro, of whom it is said, (I Chronicles 2:55) “The תרעתים, שמעתים, שוכתים" — [These are the Kenites] (see Sifrei Bamidbar 78:1 on Numbers 10:29; Sanhedrin 104a, 106a, Sotah 11a).


###### Rashi on Numbers 24:21:2
[Rashi on Numbers 24:21:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:21:2)

**איתן מושבך.** תָּמֵהַּ אֲנִי מֵהֵיכָן זָכִיתָ לְכָךְ הֲלֹא אַתָּה עִמִּי הָיִיתָ בַּעֲצַת "הָבָה נִתְחַכְּמָה לוֹ" (שמות א'), וְעַתָּה נִתְיַשַּׁבְתָּ בְאֵיתָן וּמָעוֹז שֶׁל יִשְׂרָאֵל (סנהדרין ק"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איתן מושבך FIRM IS THY DWELLING PLACE — “I wonder whence you merited this; for were you not with me in the advice we gave Pharaoh (Exodus 1:10): ‘Come, let us deal wisely with them’, and now you have a seat in the strength and power of Israel, (in the Sanhedrin)’’! (Sanhedrin 106a).


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

**כי אם יהיה לבער קין וגו'.** אַשְׁרֶיךָ שֶׁנִּתְקַעְתָּ לְתֹקֶף זֶה, שֶׁאֵינְךָ נִטְרָד עוֹד מִן הָעוֹלָם, כִּי אַף אִם אַתָּה עָתִיד לִגְלוֹת עִם עֲשֶׂרֶת הַשְּׁבָטִים, וְתִהְיֶה לְבָעֵר מִמָּקוֹם שֶׁנִּתְיַשַּׁבְתָּ שָׁם, מַה בְּכָךְ?

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אם יהיה לבער קין וגו׳ FOR IF THE KENITES WILL BE REMOVED etc. — Happy are you that you have firmly settled yourself in such strength, to which I have referred, so that thou will therefore never be driven from the world. For even if you will in the future go into exile with the Ten Tribes and be removed from the place where you had settled, what does it matter?


###### Rashi on Numbers 24:22:2
[Rashi on Numbers 24:22:2](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:22:2)

**עד מה אשור תשבך.** עַד הֵיכָן הוּא מַגְלֶה אוֹתְךָ? שֶׁמָּא לַחְלַח וְחָבוֹר? אֵין זֶה טֵרוּד מִן הָעוֹלָם, אֶלָּא טִלְטוּל מִמָּקוֹם לְמָקוֹם, וְתָשׁוּב עִם שְׁאָר הַגָּלֻיּוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד מה אשור תשבך HOW FAR WILL ASSYRIA CARRY YOU AWAY CAPTIVE? Possibly as far as Chaloch and Chabor — this is not being driven from the world, but only being moved from place to place, and in the end you will return with the other exiles!


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

**וישא משלו וגו'.** כֵּיוָן שֶׁהִזְכִּיר אֶת שְׁבִיַּת אַשּׁוּר, אָמַר **אוי מי יחיה משמו אל**, מִי יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ מִשּׂוּמוֹ אֶת אֵלֶּה — שֶׁלֹּא יָשִׂים עָלָיו הַגּוֹזֵר אֶת אֵלֶּה, שֶׁיַּעֲמֹד סַנְחֵרִיב וִיבַלְבֵּל אֶת כָּל הָאֻמּוֹת, וְעוֹד יָבֹאוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישא משלו וגו׳ AND HE TOOK UP HIS PARABLE etc. — Because he mentioned the captivity into Assyria he exclaimed, אוי מי יחיה משמו אל, who is able to save himself alive, so that He who decrees (God) should not place upon him (משמו) these things (אל, the equivalent of אלה) — for Sannacherib, king of Assyria, shall rise up and bring all the nations into confusion. And further, there will come —


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

**צים מיד כתים.** וְיַעַבְרוּ כִתִּיִּים, שֶׁהֵן רוֹמִיִּים, בְּבִירָנִיּוֹת גְּדוֹלוֹת עַל אַשּׁוּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
צים מיד כתים SHIPS FROM THE LAND OF CHITTIM and the people of Chittim — these are the Romans — will pass over in big ships against Assyria.


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

**וענו עבר.** וְעִנּוּ אוֹתָם שֶׁבְּעֵבֶר הַנָּהָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וענו עבר AND WILL AFFLICT THEM ON THE OTHER SIDE (עבר) of the river Euphrates.


###### Rashi on Numbers 24:24:3
[Rashi on Numbers 24:24:3](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:24:3)

**וגם הוא עדי אבד.** וְכֵן פֵּרֵשׁ דָּנִיֵּאל "עַד דִּיקְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ" (דניאל ז'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וגם הוא עדי אבד BUT HE ALSO SHALL PERISH EVERLASTINGLY — (“He” means the Romans). And so, too, did Daniel expressly state, (Daniel 7:11) “until the beast (Rome) was slain and its body destroyed".


###### Rashi on Numbers 24:24:4
[Rashi on Numbers 24:24:4](https://torahapp.org/share/book/Rashi%20on%20Numbers/r/24:24:4)

**וצים.** סְפִינוֹת גְּדוֹלוֹת, כְּדִכְתִיב (ישעיהו ל"ג) "וְצִי אַדִּיר", תַּרְגּוּמוֹ "וּבוּרְנִי רַבְּתָא" (יומא ע"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וצים means [AND] BIG SHIPS, as it is written (Isaiah 33:21) “A gallant ship (צי)", the Targum translation of which is “a big ship” (Yoma 77b).