ולא הלך כפעם בפעם, “and he did not go aspreviously time after time;” seeing that there was no point in continuing to manipulate the G-d of the Israelites, Bileam knew that he had G-d’s approval as the Torah wrote in Numbers verse 2 that the spirit of the Lord had settled upon him. (B’chor shor)

וישת אל המדבר פניו, “and he raised his eyes in the direction of the desert.” This was the region where the fields of Moav were located, the area where the Israelites were located at the time.

אשר מחזה שדי יחזה, “who sees the vision of the Almighty;” an expression announcing that what follows is of prophetic dimension. It is similar to Numbers 23,3 where Bileam looked forward to being shown parts of the future so that he could reveal it at this time.

מה טובו אוהליך יעקב, “how goodly are your tents o Yaakov.” The reason that Bileam complimented the Jewish people in these terms is that Yaakov had been described by the Torah as: איש תם יושב אהלים, “a quiet man, a dweller in tents.” (Genesis 25,27)

יזל מים מדליו, “water shall flow from his branches.” This is not the only time when the Bible uses the singular mode when speaking of מים, water, which is mostly used in the plural mode. A relatively well known example of “water” being used in the singular mode is found in Numbers 19,20 מי נדה לא זורק עליו, “the water used to cleanse menstruants has not been sprinkled upon him.”

מדליו, “ from its branches.” We find this word in this sense also in Jeremiah 11,16: ורעו דליתיו, “it breaks its branches.” The meaning there seems to be that the water dripping from the branches drips to its roots (harming them).

וזרעו במים רבים, “and his seed shall be in many waters.” This is why it never has to worry about failing to produce fruit. This is the parable, followed by the declaration that David’s kingdom will outrank that of Agag, King of the Amalekites.

וחציו ימחץ, “piercing them with his arrows.” He (Israel) will use its arrows to pierce its opponents. There are numerous words in the Torah where the letter ב that we would have expected has been omitted. The word וחציו instead of ובחציו, is one of such examples.

מברכיך ברוך ואורריך ארור, “those who bless you will be blessed and those who curse you will be cursed.” Bileam ridicules people who wish to curse the Jewish people, as in so doing they only bring a curse upon themselves. The Torah had made this point already in Genesis 12,3, when G-d said so to Avraham when he set out to migrate to the land of Canaan. In addition, Yitzchok had passed on this blessing to his son Yaakov, when he said to him in Genesis 27,29: “those who curse you will themselves be cursed, whereas those who bless you will be blessed.”

ועתה ברח לך אל מקומך, “and now flee to your place!” Balak urges Bileam to disappear with all possible speed before he will express his anger in stronger terms. The expression: ברח, “flee!” is used in this context in Song of Songs 8,14, ברח דודי, “flee my beloved;”An alternate interpretation: the words “ועתה ברח לך,” are not so much a dismissal of Bileam, as a reversal of what Bileam had been saying to him repeatedly when exploring if there was a place from which cursing the Israelites might be effective. He would no longer accompany Bileam to any place suggested, as he knew that he would not curse the Jewish people when he would come to such a place. The best thing for Bileam to do therefore would be to return home at once.

לכה איעצך, “come and I will advise you, etc.” Moses does not spell out precisely what advice Bileam gave Balak at that point seeing that it was something Bileam had not done publicly. However, when the Torah describes the portion dealing with the Midianites, it becomes clear to the reader what Bileam must have suggested to Balak, i.e. to find a way to seduce the Israelites into promiscuous conduct with the females of Moav and Midian and thus pull down their G-d’s wrath on themselves. (Compare what Moses said in Numbers 31,15 to the soldiers bringing female Midianite prisoners of war home with them)

אשר יעשה העם הזה לעמך, “what this nation will do to your nation.” Seeing that this prophecy concerned events far in the future, Bileam consoled Balak that he had nothing to fear from the Israelites in the immediate future. The details will be spelled out shortly, Bileam again emphasizing that he does not speak about the immediate future. (verse 17)

ויודע דעת עליון, “and who knows the knowledge of the Most High;” he knows that it is not “G-d’s intention to have the Israelites cursed as long as they are not guilty of trespasses.

מחזה שדי יחזה, “and who sees the Vision of the Almighty.” He sees Him both when he is reposing and when he is fully awake with both eyes. In other words, Bileam boasts of having prophetic insights both at night and by day.

אראנו ולא עתה, “I see him but not now;” this is a reference to King David, who would not rule over Israel for another 400 years. (Ibn Ezra)

אשורנו ולא קרוב, “I behold him but not in the near future;” this is part of a poetic formula, the poet repeating himself with different words meaning the same.

דרך כוכב מיעקב, “a star shall step forth emanating from Yaakov;” the word is used describing walking, just as Deuteronomy 1,36: אשר דרך בה, “who walked on it.” Bileam describes the Israelites as having reached a level that includes walking among the stars, whom they enlisted in their support.

וקם, “and there will arise, etc.;” both scepter and royalty,

ומחץ פאתי מואב, “and shall smite even the corners of Moav.” Bileam prophesies that in the future Israel will also capture the territories of Edom, Moav and Ammon. A practical example of this is found in Judges 5,20 during the war between the armies of Barak and Sisera, the Field Marshal of Ammon. During that period even the stars were perceived by the Canaanites and Ammonites as engaging in war against them on behalf of Israel (song of victory by the prophetess Deborah) G-d, in His initial promise to Avraham had included these lands in the ones promised to Avraham’’s descendants. (Genesis chapter 15,1921).

וקרקר כל בני שת, “and break down all the sons of Sheth.” Some commentators understand this prophecy as referring to the Moabites as the latter were the descendants of an incestuous relationship between the daughters of Lot with their father. (Genesis Compare Isaiah 20,5, for use of the word שת in this sense.)

וירד מיעקב, “and out of Yaakov one shall have dominion.” A dictator will arise from Yaakov and destroy the last vestige of the Edomites. Bileam refers to David’s general Yoav, of whom it has been reported in Kings I 11,16: “for Yoav and all Israel stayed there for six months until they had killed off every male member of the Edomites.” וירד מיעקב, “of this man it is said: “he will not leave a remnant of the house of Esau.” (Ovadiah, 18)

וירא את עמלק, “He saw (with his mental eye) Amalek, i.e. the descendants of Amalek; seeing that this was the first nation to engage the recently liberated Israelites in battle, Bileam details its eventual demise as separate from all the other nations who will share a similar fate.

וירא את הקיני, “He envisioned the Kenite;” Here the reference is to the people known as Ammon, the Kenite mentioned in Genesis chapter 15 not the descendants of Yitro. This tribe is mentioned there as a part of a group comprising the Kenite, K’nisite, and the Kadmoni. (Genesis 15,19) Bileam had already prophesied about Moav, and Edom of the future; now he adds a prophecy about the future of the Ammonites.

איתן מושביך, “you considered your dwelling place as secure. You boasted that when G-d had told the Israelites no to harass them that they were invincible.

ושים, “and for additional safety you positioned your home on top of a rock.” The word ושים should really have been ושימת, “you have positioned,” in the past tense.

כי אם יהיה לבער קין, “nonetheless Kayin shall be wasted;” his descendants will be wiped off the earth.

עד מה אשור תשבך, “How long? Until Ashur shall carry you away captive;” He will not give you rest unless you will make common cause with him until you will burn up.

The expression כי אם, occurs frequently as meaning: אלא, but.

קין, this word here is a reference to the name of a place. This is why Ammon here is identified with the place known as Kenite. (According to most interpretations the descendants of Yitro, if they distance themselves from Amalek, will not share in Amalek’s destruction, but will survive together with Israel)

ויקם בלעם, “Bileam arose;” he had been lying down while his eyes had been wide awake.

וישב למקומו, he returned to his place, i.e. to Aram Naharayim.