TO THE AMORITES. The lamed prefixed to the word emori (Amorite) is vocalized with a kamatz.¹ so vocalized indicates the definite article. Its reference is to the famous Amorites Sihon and Og. There were no kings among the Canaanites as great as they. Whose height was like the height of the cedars (Amos 2:9) is proof of this.² [Sihon and Og] before them, Whose height was like the height of the cedars (Amos 2:9).

footnotes: ¹ A lamed ² The entire verse reads: Yet I destroyed the Amorite

AND MOAB WAS SORE AFRAID. Va-yagar means was afraid. Guru lakhem (be ye afraid) (Job 19:29) is similar.

AND MOAB WAS OVERCOME WITH DREAD. Va-yakatz (overcome with dread) has the same meaning as a similarly spelled word whose letters are inverted.³ is spelled vav, yod, tzadi, kof. Va-yakatz is spelled vav, yod, kof, tzadi. U-nekitzennah (and vex it) in Let us go up against Judah, and vex it (Is. 7:6) is similar.

footnotes: ³ Va-yatzak. Va-yatzak

UNTO THE ELDERS OF MIDIAN. It is possible that the five Midianite kings are these same elders.⁴

footnotes: ⁴ Num. 31:8 speaks of five Midianite kings. I.E. identifies the elders in our verse with them.

NOW WILL THIS MULTITUDE LICK UP…AS THE OX LICKETH UP. Yelachakhu (will…lick up) and ki-lechokh (as…licketh up) are two different conjugations.⁵ (will…lick up) is in the pi’el. Ki-lechokh (as…licketh up) is a kal. Both words come from the root lamed, chet, caf.

footnotes: ⁵ Yelachakhu

TO PETHOR. Pethorah means to Pethor.⁶ at the end of the word is in place of the preposition to. Compare, mitzrayemah (to Egypt) (Gen. 37:25).

footnotes: ⁶ The heh

TO THE LAND OF THE CHILDREN OF HIS PEOPLE. Who were Arameans. Scripture similarly states, from Pethor of Aram-naharaim (Deut. 23:5). The midrash⁷. 105a. Also see Targum Jonathan on Gen. 36:32. identifies Balaam with Bela.⁸ [However, the identification is untenable] because Balaam was an Aramean. If we identify Balaam with Bela because of Beor his father,⁹. then, lo and behold, the son of Ahasuerus¹⁰ lived before Ahasuerus.¹¹ 1:1), King Ahasuerus mentioned in the Book of Esther had a son called Darius. There was also a King Darius who lived before Ahasuerus mentioned in the book of Esther. If every Darius in the Bible is one and the same person, then Darius son of Ahasuerus lived before Ahasuerus his father. See I.E. on Dan. 9:1 and Esth. 1:1. They¹² are definitely two different people.

footnotes: ⁷ See San ⁸ An Edomite king mentioned in Gen. 36:32. ⁹ Both Bela and Balaam had a father called be’or ¹⁰ Darius. See Dan. 9:1. ¹¹ Esth. 1:1. I.E.’s point is that names alone cannot serve to identify historical figures, for more than one person have the same name. According to the midrash (Esther Rabbah ¹² Bela and Balaam.

WHICH IS BY THE RIVER. The reference is to Aram-naharaim.

THE FACE OF THE EARTH. I have already explained the meaning of this expression.¹³

footnotes: ¹³ This is to be taken metaphorically. See I.E. on Ex. 10:5 (Vol. 2, p. 186).

CURSE ME. The word arah (curse) is an imperative. It comes from a double root with one of the double letters missing. The same is true of with the word kavah (curse) in curse me (v. 18). The word kov (curse) is vocalized according to the paradigm of shemor (keep).¹⁴. Kavah¹⁵ is an elongated form of kav. in kavah li (curse me) minus the heh¹⁶. follows the paradigm of shechav (lie), rekhav (ride), and tzelach (rested on).¹⁷.

footnotes: ¹⁴ It is vocalized with a cholam ¹⁵ Kavah ¹⁶ Pronounced kav ¹⁷ They are all vocalized with a pattach

THAT WE MAY SMITE THEM. Nakkeh (that we may smite them)¹⁸. is an infinitive. The fact that it ends in a heh is no argument against the latter,¹⁹ changes to a tav in the infinitive in words ending in a heh. Thus our word should have read le-nakkot. Hence I.E.’s comment. for the word le-khalle²⁰. (to finish), in to finish the transgression (Dan. 9:24) is similar.²¹ rather than the more usual form le-khallot.

footnotes: ¹⁸ From the root nun, caf, heh ¹⁹ The heh ²⁰ From the root caf, lamed, heh ²¹ It too is an infinitive, and Scripture employs the form le-khalle

IS CURSED. The silent vav of yu’ar (is cursed) is in place of a dagesh, which is in place of the missing double letter.²² is alef, resh, resh. Yu’ar is spelled with only one resh. Compare, yusav²³ and yu’ar are both pu’als. (turned about)²⁴ comes from the root samekh, bet, bet. In I.E.’s version of Scripture, unlike our versions, it does not have a dagesh. in turned about upon the cummin (Is. 28:27). There is no other word like it in this form, because of the rules concerning gutturals.²⁵. A guttural according to the rules of grammar does not receive a dagesh.

footnotes: ²² The root of yu’ar ²³ Yusav ²⁴ Yusav ²⁵ The alef

THE ELDERS OF MOAB. The wise men.²⁶

footnotes: ²⁶ The elders were wise men (Weiser).

WITH THE REWARDS OF DIVINATION IN THEIR HAND. Rabbi Samuel Ha-Nagid the Sephardi, of blessed memory, said that the meaning of u-kesamim (with the reward of divination)²⁷ is payment for divination. He offers as proof the word be-yadam (in their hand).²⁸ refers to the money which they brought with them for the divination. However, he says nothing. U-kesamim be-yadam is to be taken literally.²⁹ Scripture tells us that Balak sent diviners like himself to the diviner [Balaam]. Furthermore, Balaam would not be able to tarry, saying, “I can not find a propitious day, and a propitious hour to go and curse,” for the messengers were members of his guild. In his right hand is the instrument of divination³⁰ (ha-kesom) (Ez. 21:27) is proof that u-kesamim be-yadam is to be taken literally.³¹

footnotes: ²⁷ Balaam was the diviner, not the messengers sent to him. Hence Rabbi Samuel’s interpretation. ²⁸ Rabbi Samuel believed that in their hand ²⁹ It refers to instruments of divination. ³⁰ Translated literally. ³¹ For the verse shows that instruments of divination were held in the hand.

AND I WILL BRING YOU BACK WORD. After you spend the night here.

AND GOD CAME. Out of regard for Israel, for God knew the coming incident of ba’al pe’or.³² Now if Balaam had cursed them then, all of the world would have said that the plague came because of Balaam’s curse.³³

footnotes: ³² A Moabite god worshipped by the Israelites. Twenty-four thousand Israelites died for worshipping this idol. See Num. 25:1-9. ³³ Otherwise God would have allowed Balaam to curse Israel, for his curse would not have had any effect.

WHAT MEN ARE THESE. This was a way of opening and starting a conversation.³⁴ It is similar to Where is Abel thy brother (Gen. 4:9). Now Cain denied [knowledge of Abel’s whereabouts]. However, God told him, the voice of thy brother’s blood crieth out unto Me (Gen. 4 :10).³⁵ was merely a way of starting a conversation.

footnotes: ³⁴ God knew who the men were. ³⁵ Thus God knew where Abel was. Hence, Where is Abel thy brother

FOR THEY ARE BLESSED. Its meaning is, you cannot curse them, for I have blessed them.

THE PRINCES OF BALAK. Scripture does not mention the elders of Midian,³⁶ for Balak was the protagonist and he sent the messengers to Balaam. Rabbi Moses Ha-Kohen the Spaniard, of blessed memory, says that even though the yod is the sign of the object³⁷ (give me). it can only come with a nun.³⁸ has to be added to the verb in order to indicate the object. Compare, ha-lehorgeni (thinkest thou to kill me) (Ex. 2:14). It does not read ha-lehorgi. However, he forgot le-titti (to give me) in to give me leave to go with you [our verse] and yabbemi (perform the duty of a husband’s brother unto me) in he will not perform the duty of a husband’s brother unto me (Deut. 25:7).³⁹ alone. Rabbi Jonah the grammarian says that the yod of le-titti⁴⁰ means the same as la-tet. It means to give, not to give me. is superfluous, but what he says is incorrect.⁴¹ does not mean that the object (me) is missing.

footnotes: ³⁶ See verse 4 and 7. ³⁷ When suffixed to a verb, as in titti ³⁸ That is, the suffix ni ³⁹ In both of these words the object is indicated by the yod ⁴⁰ In other words, le-titti ⁴¹ For the absence of the nun

[TO COME WITH US.]⁴² Its meaning is, to go with us from his place.

footnotes: ⁴² Literally, to go with us. Hence I.E.’s comment.

MORE. The word rabbim (more) is to be taken literally,⁴³ or it is to be rendered as great.⁴⁴). Compare, to all the officers (rav) of his house (Esth. 1:8)⁴⁵. and The city⁴⁶ of the great king (rav) (Ps. 48:3), that is, David, for the city was called the city where David encamped (Is. 29:1).

footnotes: ⁴³ It is to be rendered as more. ⁴⁴ In this case, our term is to be rendered as great princes (sarim rabbim ⁴⁵ I.E. renders this as to all the great of his house ⁴⁶ The reference is to Jerusalem.

FOR I WILL PROMOTE THEE. With money.

AND WHATSOEVER THOU SAYEST UNTO ME I WILL DO. If this is necessary for you to curse them. Balaam’s statement, If Balak would give me his house full of silver and gold, is proof that the meaning of For I will promote is, and I will promote you with money.⁴⁷

footnotes: ⁴⁷ For it indicates that Balaam was hinting that he wanted to be well compensated.

HIS HOUSE FULL. Melo beto means his house full.⁴⁸ Melo khol ha-aretz kevodo (the whole earth is full of His glory) (Is. 6:3) is similar. Many err who thought that the meaning of the latter is that the contents of the earth is God’s glory,⁴⁹). However, this interpretation is incorrect, for God’s glory consists of much more than the contents of the earth. as in the earth is the Lord’s, and the fulness thereof (Ps. 24:1).

footnotes: ⁴⁸ And not the fullness of his house. ⁴⁹ They interpreted the verse (Is. 6:3) to mean that God’s glory consists of the contents of the earth (melo khol ha-aretz

SMALL OR GREAT. The words ketannah (small) and gedolah (great) are adjectives. However, the nouns⁵⁰ are missing. But the rich man answers impudent⁵¹ (Prov. 18:23)⁵² is short for, but the rich answers impudent words. Thus here too the noun which the adjective modifies is missing. and, and his food fat⁵³ (Hab. 1:16)⁵⁴ is short for, And his food a fat lamb. See I.E. on Hab. 1:16. are similar.

footnotes: ⁵⁰ Which they modify. ⁵¹ Translated literally. ⁵² But the rich man answers impudent ⁵³ Translated literally. ⁵⁴ And his food fat

HERE.⁵⁵, literally means in this. Hence I.E.’s comment. In this place. The Gaon, of blessed memory,⁵⁶ says: Should someone argue and say, “How could God tell Balaam rise up, go with them (v. 20) after telling him Thou shalt not go with them (12)?”⁵⁷ Then we can answer him that God did not want Balaam to go with these messengers but to wait until Balak sent messengers more honorable than they. However, I believe that there is no need for the Gaon’s interpretation. Its meaning is similar to God telling Israel, Send thou men (Num. 13:2) and go up, take possession (Deut. 1:21). Israel did not believe.⁵⁸ On the contrary, they said, Let us send men before us (Deut. 1:22). Moses then asked God.⁵⁹ God told him, Send thou men (Num. 13:2).⁶⁰ Now after God told Balaam, thou shalt not curse the people (v. 12), what need did Balaam have to say, that I may know what the Lord will speak unto me more (v. 19)? Balaam had an evil thought in his heart. God told him go with the men, but take care that you do not say anything save that which I will tell you. And God’s anger was kindled because he went (v. 22) is proof that my explanation is correct.⁶¹

footnotes: ⁵⁵ Hebrew, ba-zeh ⁵⁶ Rabbi Saadiah Gaon. ⁵⁷ According to the medieval Jewish philosophers, God does not change His mind. ⁵⁸ That they could conquer the Canaanites without first spying out the land. ⁵⁹ Whether to send spies or not. ⁶⁰ God told Balaam not to go to Balak to curse Israel. When Balaam told God that he wanted to go, God told him, go but do not curse Israel. In other words, the prohibition was on the cursing, not on the going. ⁶¹ Otherwise, God would not have been angry at him for going, after he had received permission to go.

AND SADDLED. By command.⁶²

footnotes: ⁶² He did not personally saddle his donkey.

FOR AN ADVERSARY AGAINST HIM. I have already explained in the Book of Job that the adversary was an angel.⁶³ The words of the Gaon that the adversary was a human being do not help or hinder.⁶⁴

footnotes: ⁶³ See I.E. on Job 1:6. ⁶⁴ They contribute nothing.

OUT OF THE WAY. Which was trodden.⁶⁵ The ass went into a field wherein there was no path.

footnotes: ⁶⁵ The ass left the trodden path.

TO TURN HER INTO THE WAY. The phrase le-hatotah ha-derekh (to turn her the way)⁶⁶ is abridged. It means to turn her into the way.

footnotes: ⁶⁶ Translated literally.

IN A HOLLOW WAY BETWEEN THE VINEYARDS. The word mishol (hollow way) is to be interpreted according to its context, for it is not found again in Scripture.⁶⁷ It should be explained as the Aramaic translation renders it.⁶⁸ as be-shevil (in a path).

footnotes: ⁶⁷ Hence we do not know its exact meaning. ⁶⁸ Onkelos renders be-mishol

AND SHE THRUST HERSELF UNTO THE WALL. Va-tillachetz is to be rendered, and she thrust herself.⁶⁹ is, and she was thrust. Hence I.E.’s comment.

footnotes: ⁶⁹ The literal meaning of va-tillachetz

UNTO THE WALL. The reference is to the fence.⁷⁰

footnotes: ⁷⁰ Mentioned in the previous verse.

AND HE SMOTE HER AGAIN. For he had already hit her when she turned into the field.⁷¹

footnotes: ⁷¹ Verse 23.

AND THE LORD OPENED THE MOUTH OF THE ASS. The rabbis, of blessed memory, said that ten things were created on Sabbath eve at twilight.⁷² 5:6. I believe that this means that God specifically decreed the creation of these miraculous phenomena,⁷³ 5:6. for they are beyond the laws of nature.⁷⁴ 5:6. The Gaon⁷⁵ says that the ass did not speak. Rabbi Samuel the son of Hofni attacked the Gaon.⁷⁶ However, Rabbi Samuel the Spanish poet tried to save the one who was attacked.⁷⁷ Note, the rationalists had a need for a non-literal interpretation of our text, for they said that God would not create signs in the world to change the laws which he created.⁷⁸ He would do so only to justify his prophet.⁷⁹ However, they did not speak the truth, for, look, a miracle was done for Hananiah, Mishael, and Azariah, who were not prophets.⁸⁰ Some of them⁸¹ say that Balaam was a prophet.⁸² However, the truth is that his prophecy⁸³ was because of Israel’s glory, for Balaam was a diviner. Indeed, this is how Scripture refers to him.⁸⁴ (Josh. 13:22). Some say that Balaam knew the mind of the heavenly beings and was able to channel them by images that he made.⁸⁵ This is the meaning of and he whom thou cursest is cursed (v. 6). However, it appears to me that Balaam was an astrologer. When Balaam saw in the star of a given person that an evil time had befallen him, he would curse him. When evil befell the one whom he cursed, then those who witnessed and heard the imprecation thought that the evil came because of Balaam’s curse. The fact that Balaam spoke with guile to the lords of Balak is proof of this.⁸⁶ The meaning of I can not go beyond the word of the Lord my God (v. 18) is, it is not in the hand of any created being to change a deed or a decree of God. The secret is, the part⁸⁷ can not change a part.⁸⁸ It is only the decree of the All⁸⁹ which can change the decree of the part.⁹⁰ I cannot reveal this secret for it is very deep. The correct interpretation is, the ass spoke. If you understand the secret of the angels of Abraham⁹¹ and of Jacob,⁹² then you will understand the truth.⁹³

footnotes: ⁷² Among them the mouth of Balaam’s ass. See Abot ⁷³ Mentioned in Abot ⁷⁴ In other words, these miraculous phenomena, one of which was the mouth of Balaam’s ass, were not actually created on Sabbath eve at twilight. God decreed that they come into being at their proper time. Maimonides makes a similar point in his commentary on Abot ⁷⁵ Rabbi Saadiah Gaon. ⁷⁶ For saying this. ⁷⁷ Rabbi Samuel the Spanish tried to defend Rabbi Saadiah Gaon. ⁷⁸ The rationalists argue that God would not change the laws of nature. ⁷⁹ The rationalists argue that God would only change the laws of nature to prove that what a prophet said was true. This was not the case with Balaam’s ass. ⁸⁰ They were saved from a fiery furnace. See Dan. 2. ⁸¹ The rationalists. ⁸² Hence God suspended the laws of nature for him. ⁸³ God’s appearance to Balaam. ⁸⁴ Balaam…the soothsayer ⁸⁵ Balaam made images which had the power to manipulate the heavenly powers. ⁸⁶ First he told them that he couldn’t curse Israel. Then he hinted that he could. ⁸⁷ A human being. A human being is part of creation. ⁸⁸ Any of the laws of nature. ⁸⁹ God. ⁹⁰ Of nature. ⁹¹ The angels that appeared to Abraham at Elon Moreh took the form of people. See Gen. 18:1,2. ⁹² The angel that appeared to Jacob at Jabok had the form of a human. See Gen. 32:2; Gen. 32:25-31 ⁹³ The angel that appeared to Balaam took the form of a man.

[WITH HIS STAFF.] Scripture states this because Balaam first hit her with a small piece of wood or with a strap.

TIMES. I have already explained the meaning of the term regalim (times).⁹⁴ means a foot. Hence I.E.’s comment.

footnotes: ⁹⁴ It means times. See I.E.’s short commentary on Ex. 23:14. The word regel

HAST MOCKED. I have already explained the term hitalalt (hast mocked).⁹⁵

footnotes: ⁹⁵ I.E. explains the term to refer to manipulating events to inflict harm. See I.E. on Ex. 10:2 (Vol. 2, p. 185).

ALL THY LIFE LONG. This means from the day that you started to ride.

WAS I EVER WONT. The meaning of ha-hasken hiskanti is, was I ever wont. Its import is, was this my manner. The word hasken (acquaint)⁹⁶ in Acquaint (hasken) now thyself with him (Job 22:21) is similar.

footnotes: ⁹⁶ Or habituate.

THEN THE LORD OPENED. As in the case of Elisha’s young man (II Kings 6:17).⁹⁷ God added to the light of his⁹⁸ eyes⁹⁹ or first struck him blind.¹⁰⁰

footnotes: ⁹⁷ Who did not see the angels until God “opened his eyes.” ⁹⁸ Balaam’s. ⁹⁹ So that he could now see what he wasn’t able to see before. ¹⁰⁰ And then opened his eyes.

AND BOWED HIS HEAD.¹⁰¹, literally, his nostrils. According to I.E. our phrase should be rendered, and he bowed with his nostrils. I have already explained its meaning.¹⁰²

footnotes: ¹⁰¹ Hebrew, appav ¹⁰² The nostrils protrude from the face and touch the ground when one bows. See I.E. on Gen. 19 and the notes thereto (Vol. 1, p. 202).

BECAUSE THY WAY IS CONTRARY UNTO ME. The meaning of yarat (contrary) is perverse.¹⁰³ The word yirteni (twists me) in And twists me by the hands of the wicked¹⁰⁴ (Job 16:11), which comes from the root resh, tet, heh, is similar.¹⁰⁵ comes from the root resh, tet, heh. If yirteni comes from the root yod, resh, tet, then it should be vocalized like ye’atani¹⁰⁶ (He hath covered me) (Is. 61:10).¹⁰⁷. Yarat and yirteni have similar meanings even though they come from two different roots.¹⁰⁸ is yod, resh, tet and yirteni comes from resh, tet, heh. We find the same to be the case with the word ye’atani (Ibid.), which is vocalized like the word ye’atzani (given me counsel) (Ps. 16:7).¹⁰⁹ comes from the root yod, ayin, tet. Ye’atani is similar in meaning to oteh (coverest)¹¹⁰. in (Who coverest Thyself with light) (Ps. 104:2).¹¹¹

footnotes: ¹⁰³ I.E. renders our clause, because the way [you have chosen] is perverse in my sight. ¹⁰⁴ Translated according to I.E. ¹⁰⁵ Thus yarat ¹⁰⁶ In meaning. ¹⁰⁷ Yeratani ¹⁰⁸ The root of yarat ¹⁰⁹ Ye’atani ¹¹⁰ From the root ayin, tet, heh ¹¹¹ Both of these words come from different roots but have a similar meaning.

AND THE ASS SAW ME. Va-tirani is spelled with a pattach¹¹². However, this appears to be an error. See Filwarg. in place of a tzere. It should have been vocalized va-tireni.¹¹³ There are many such cases.¹¹⁴ in place of yireni.

footnotes: ¹¹² I.E. reads a long kamatz ¹¹³ See I.E. on Ex. 14:11 (Vol. 2, p. 277) and the notes thereto. ¹¹⁴ See Ex. 33:20, which employs yirani

UNLESS. The word ulai (unless) has many meanings. Here it means unless. The word even¹¹⁵, literally, also. is evidence that the ass died after she spoke.¹¹⁶ you implies that he killed the ass.

footnotes: ¹¹⁵ Hebrew, gam ¹¹⁶ I would have slain also

AND SAVED HER ALIVE. Scripture is being brief. Its¹¹⁷. meaning is, as I killed her I would have killed you, or I would have killed you and left her alive.¹¹⁸ is short for, I would have killed you and left her alive. The above is explained by the following.¹¹⁹ implies that the ass died. The question arises, “Why?” When a person sees an angel, he dies. And my life is preserved (Gen. 32:1),¹²⁰ and the words of Manoah¹²¹ are proof. How much more so the case of a beast that has nothing in common with the spirit of an angel as a human being does.

footnotes: ¹¹⁷ The meaning of surely now I had even slain thee, and saved her alive ¹¹⁸ And saved her alive ¹¹⁹ And saved her alive ¹²⁰ Stated by Jacob with reference to seeing an angel. ¹²¹ Manoah saw an angel and was afraid that he would die. See Jud. 13:22.

GO WITH THE MEN. With these men.

BUT ONLY. The word efes means only. The word efes (howbeit) in Howbeit there shall be no needy among you (Deut. 15: 4) and in Howbeit (efes) the people…are fierce (Num. 13:28) is similar.

WHEREFORE CAMEST THOU NOT UNTO ME. The word halakhta¹²² is to be rendered camest because it is followed by elai (unto me). The same applies, as I have already explained,¹²³ to the word va-ysar (departed) (I Sam. 15:6).

footnotes: ¹²² Which literally means you went. ¹²³ See I.E. on Gen. 19:2 (Vol. 1, p. 202).

KIRIATH-HUZOTH. It is the name of a province.¹²⁴

footnotes: ¹²⁴ Or city.

BAMOTH-BAAL. This is to be identified with Bamotharnon (the high places of Arnon) (Num. 21:28).

AND HE SAW FROM THENCE THE UTMOST PART OF THE PEOPLE. For they camped on all four compass points.¹²⁵

footnotes: ¹²⁵ They were spread out on all sides. Hence he saw only part of the people.