BUT HE SET HIS FACE TOWARD THE WILDERNESS. Where Israel was, in the plains of Moab.

DWELLING TRIBE BY TRIBE. He saw all the standards.¹ Some say that Balaam had a diabolical eye. Such people are called evildoers. Balaam did evil by employing his diabolic eye. I have already made my opinion known to you.²

footnotes: ¹ He saw Israel camped around their standards. ² See I.E. on Num. 22:28.

AND HE TOOK UP HIS PARABLE.³, literally, and he lifted up his parable and said. Hence I.E.’s comment. This means he lifted up his voice and uttered his parable. The parable was, As valleys stretched out⁴ (v. 6).

footnotes: ³ Hebrew, va-yissa meshalo va-yomar ⁴ The parable ends with verse 9. What comes before is a description, not a parable.

THE SAYING OF. The word ne’um means the saying of. Compare, va-yimamu ne’um (and say: He saith) (Jer. 23:31). Some say that who heareth and also Who seeth means who hears and who sees by divination. However, it most likely refers to that which is heard and seen in a prophetic dream. Compare Eliphaz’s statement, A form was before mine eyes; I heard a still voice (Job 4:16).⁵

footnotes: ⁵ Eliphaz was describing a vision he had when asleep.

WHOSE EYE IS OPENED. The word shetum (opened) has no brother.⁶ It can be interpreted only in context. Shetum is the opposite of setum (shut).⁷ means whose eye is opened. Some say that Balaam had only one eye.⁸ However, this is a midrashic interpretation.

footnotes: ⁶ It does not occur elsewhere in Scripture. ⁷ Thus shetum ha-ayin ⁸ See Rashi.

FALLEN DOWN. Compare, a deep sleep fell upon Abram (Gen. 15:12).⁹ means fallen down in sleep.

footnotes: ⁹ In other words, fallen down

YET WITH OPENED EYES. Even though he sleeps, he sees with his eyes. Compare, [I sleep] but my heart waketh (Cant. 5:2).

HOW GOODLY. Tovu (goodly) is a verb in the perfect. It is similar to oru (are brightened) in how mine eyes have brightened (I Sam. 14:29).

STRETCHED OUT. The tet of nittayu (stretched out) rceives a dagesh to compensate for the nun of natah (stretched),¹⁰ comes from the root nun, tet, heh. which is swallowed.¹¹ is a nifal. Its nun is the nun of the nifal form, not the nun of the root. If the nun of the root were present, the word would read nintayu. Scripture reads stretched out because there are rivers that turn here and there and have trees over them.

footnotes: ¹⁰ In other words, nittayu ¹¹ Nittayu

AS ALOES. Ahalim (aloes) is similar to the word ahalot (aloes) in myrrh, and aloes (Ps. 45:9).¹² (aloes) is in the masculine and ahalot (aloes) in the feminine. Note, Balaam compares the tents¹³ to stretched-out rivers.¹⁴

footnotes: ¹² Even though ahalim ¹³ Of Israel. ¹⁴ Next to which cedar and aloe trees are planted.

AS CEDARS. Scripture repeats itself.¹⁵ Balaam mentions cedars in the sense of He shall grow like a cedar in Lebanon (Ps. 92:13).

footnotes: ¹⁵ Cedars are parallel to aloes.

WATER SHALL FLOW. Look, mayim is in the singular.¹⁶ is a plural form. The word yizzal (shall flow), which modifies mayim (water), is in the singular. Hence I.E. comment. Compare, the water of (mai) sprinkling was not dashed (zorak)¹⁷, which modifies mayim, is in the singular. See I.E. on Gen. 1:1 (Vol. 1, p. 31). against him (Num. 19:13).

footnotes: ¹⁶ Even though mayim ¹⁷ Zorak

FROM HIS BRANCHES. Dalyo (his branches) is similar to daliyyotav (his branches) (Jer. 11:16).

AND HIS SEED SHALL BE IN MANY WATERS. Like seed saturated with water. This means he shall flourish and grow every day.

AND HIS KING SHALL BE HIGHER THAN AGAG. This is a prophecy regarding Saul, Israel’s first king, for prior to Saul there were judges but no kings.

GOD WHO BROUGHT HIM FORTH. The meaning of our verse is: the God who brought him [Israel] out of Egypt made him as powerful as the lofty horns of the wild-ox. Let not the one who would dispute this claim that the word him¹⁸ (him) in the clause Is for him like the lofty horns of the wild-ox. refers to God, because Scripture earlier used the plural form motzi’am (brought them forth) when it stated, God who brought them forth (Num. 23:22).¹⁹) like the lofty horns of the wild-ox. Our verse reads: God who brought him out of Egypt, for him (lo) like the lofty horns of the wild-ox. Now, just as the word lo (him) in the first verse applies to God, so must the word lo (him) in the second verse apply to God. For such is the style of Scripture.²⁰ in Num. 23:22 applies to Israel and similarly in our verse. Compare, And they²¹ sit at Thy feet; he²² receives (yissa) Thy words (Deut. 33:3); and How long will this (ha-zeh)²³ (this) is in the singular. people despise Me (yena’atzuni)²⁴ (will despise me). (Num. 14:11). There are many such instances.

footnotes: ¹⁸ The reference is to the word lo ¹⁹ Num. 23:22 literally reads: God who brought them forth out of Egypt, for Him (lo ²⁰ To refer to the nation of Israel both in the singular and in the plural in one verse. Thus the word lo ²¹ Israel. ²² Israel; translated literally. ²³ Zeh ²⁴ Yena’atzuni

HE SHALL EAT UP THE NATIONS THAT ARE HIS ADVERSARIES. The reference is to the kings of Canaan.

AND SHALL BREAK THEIR BONES IN PIECES. Garem means a bone. Yigarem means he shall break their bones.²⁵ means a bone. The verb formed from this root means to break a bone. The word itzemo²⁶ (bone). (hath broken his bones) (Jer. 50:17) is similar. So too is the word mesa’ef²⁷ (bough). (shall lop) in Shall lop the boughs with terror (Is. 10:33) and tefa’er²⁸ (bough). (go over the boughs) in thou shalt not go over the boughs (Deut. 24 :20).²⁹

footnotes: ²⁵ Garem ²⁶ A verb related to the noun etzem ²⁷ A verb related to the word se’if ²⁸ A verb related to the noun pe’er ²⁹ All of these verbs mean to destroy whatever their noun roots refer to.

AND PIERCE THEM THROUGH WITH HIS ARROWS. Each one of his arrows shall pierce.³⁰ (arrows) is in the plural, and yimchatz (pierce), the verb which governs it, is in the singular. Hence I.E.’s comment. So too, But the righteous are secure as a young lion (Prov. 28:1);³¹ (the righteous) is in the plural while yivtach (is secure) is in the singular. Its branches run over the wall (Gen. 49:22); Blessed be every one that blesseth thee (v. 9).³² (blessed be) is in the singular; me-varekhekha (they that bless thee) is in the plural. Similarly, korerekha is in the plural, and arur is in the singular. The latter means, everyone that blesses you wil be blessed. So too, and cursed be everyone that curseth thee (Ibid.).

footnotes: ³⁰ According to I.E. when a verb in the singular governs a noun in the plural, the verb refers to each one within the plural (see Vol. 1, p. XVII). In our verse the word chitzav ³¹ It means that each one of the righteous is secure as a young lion, for tzadikim ³² Barukh

HE COUCHED. The meaning of our verse is: Israel will inherit Canaan, after which the land will be quiet.

SHALL ROUSE HIM UP. I have already explained this.³³

footnotes: ³³ “After a lion tears its prey it sits on its knees and crouches in security and no other passing animal will cause it to get up and flee” (I.E. on Gen. 49:8, Vol. 1, p. 429).

AND HE SMOTE HIS HANDS TOGETHER. Va-yispok (and he smote) is similar to safeku (clap) in All that pass by clap Their hands at thee (Lam. 2:15).

AND I WILL ANNOUNCE³⁴, literally, I will advise thee. TO THEE. Some say that its meaning is: I will advise you with regard to the daughters of Moab. However, this is far-fetched, for Scripture says, in the end of days.³⁵ I believe that we should take it according to its plain meaning; namely, I will advise you, so that you know what you should do, for this people will do this to your people.³⁶

footnotes: ³⁴ Hebrew, iyatzekha ³⁵ So it cannot refer to an event that was to happen soon. ³⁶ In the end of days.

AND KNOWETH THE KNOWLEDGE OF THE MOST HIGH. By prophecy, not through enchantment.

I SEE HIM, BUT NOT NOW. It appears to me that this prophecy refers to King David. Balaam said but not now, for it referred to an event four hundred years later.

I BEHOLD HIM, BUT NOT NIGH. Scripture repeats itself.³⁷ repeats, I see him, but not now. The star and the sceptre are the parable.

footnotes: ³⁷ I behold him, but not nigh

THERE SHALL STEP FORTH A STAR. There are images of stars that step forth in the sky that never existed and were never known.³⁸

footnotes: ³⁸ New stars appear that were never known. I.E. is probably referring to comets. His point is that the king referred to in our verse shall suddenly appear.

AND A SCEPTRE³⁹ (a rod). Hence I.E.’s comment. SHALL ARISE. The reference is to a royal sceptre.I believe that shall step means that the star shall be seen making its way, as in The stars in their courses (Jud. 5:20). Many explained that the reference is to the messiah. The ancients said that Sanherib⁴⁰ mixed up the nations.⁴¹ 54a. However, note that Scripture speaks of Moab, Amalek, and Asshur.⁴² Furthermore, why does Balaam conclude with and shall afflict Eber (v. 24)?⁴³ On the contrary, Balaam should have ended his parable with There shall step forth a star out of Jacob.⁴⁴ Those who lack intelligence think that anyone who explains that There shall step forth a star refers to King David denies the coming of the messiah.⁴⁵ Far be it, far be it, for the messiah is clearly stated in the prophecy of Daniel. I have already explained that Daniel first mentions the coming into existence of the Greek kings⁴⁶ and the arising of the Hasmoneans. He mentions the existence of the second temple, the years of the siege, the exile, and the salvation. He notes these things in order. There is no conceivable need for another prophet,⁴⁷ since we have the words of Moses, who is the most important prophet: If any of thine that are dispersed be in the uttermost parts of heaven… the Lord thy God will bring thee (Deut. 30:4,5).⁴⁸

footnotes: ³⁹ Hebrew, shevet ⁴⁰ An Assyrian king who lived in the eighth century. ⁴¹ See Yoma ⁴² Thus our verse deals with the pre-Sanherib period. Therefore it cannot pertain to the messiah. ⁴³ Eber refers to the Israelites. If Balaam’s prophecy refers to the messiah, why does he conclude with the affliction of Israel? Israel will not be afflicted in the messianic era. ⁴⁴ For that is what will take place in the messianic era after Israel is afflicted. ⁴⁵ For “those who lack intelligence” believe that this verse is necessary for belief in the coming of the messiah. Therefore one who interprets this verse as referring to King David denies the coming of the messiah. ⁴⁶ The kingdoms of the Greeks. ⁴⁷ We would know about the coming of the messiah even if we did not have the Book of Daniel. ⁴⁸ Back to the Land of Israel. In other words, although our verse does not allude to the messiah, Deuteronomy does. I.E. notes this because he wants to show that Moses predicted the coming of the messiah.

AND SHALL SMITE THROUGH THE CORNERS OF MOAB. This is what David did.⁴⁹

footnotes: ⁴⁹ See II Sam. 8:2.

AND BREAK DOWN. The word karkar (break down) is similar to mekarkar kir (Is. 22:5), the meaning of which is, breaking the wall. It is similar to the word mesa’ef (shall lop) (Is. 10:33).⁵⁰

footnotes: ⁵⁰ In that the verbal form of the noun means to destroy what the noun stands for. See I.E. on verse 8 and the notes thereto.

THE SONS OF SETH. People. Seth was the most important son of Adam, for Noah was descended from him. Yitzchaki⁵¹ says that the reference is to the Amonites and the Moabites, and that Scripture repeats itself.⁵² He also says that the word Seth is derived from the word shet (buttocks) in and with buttocks uncovered (Is. 20:4) and that it alludes to the daughters⁵³ of Lot.⁵⁴ However, this appears to me to be farfetched, for shet refers to the backside,⁵⁵ which is the foundation of the body.⁵⁶ is foundation, not buttock. Compare, ki ha-shatot yeharesun (When the foundations are destroyed) (Ps. 11:3). Many others have explained that the word shet (Seth) in all the sons of Seth, is related to the word ha-shatot (foundations) in When the foundations are destroyed. It means that the cities will be destroyed.⁵⁷ (and break down all the sons of Seth) means: and will break down all foundations. This interpretation is not far-fetched.

footnotes: ⁵¹ See I.E. on Gen. 36:31 and the notes thereto. ⁵² Sons of Seth is another term for the Moabites. ⁵³ The ancestresses of the Moabites and the Ammonites. See Gen. 19:37,38. ⁵⁴ Their father, whose nakedness his daughters uncovered. See Gen. 19:30-38. ⁵⁵ While Lot’s daughters uncovered his front. The point is, Scripture would not allude to intercourse by employing the phrase “uncovering the buttocks.” ⁵⁶ In other words, the basic meaning of shet ⁵⁷ According to this interpretation, ve-karkar kol bene shet

AND EDOM SHALL BE A POSSESSION. The word yereshah (possession) is related to the word torishu (drive out)⁵⁸ destroy. See I.E. on Ex. 15:9. in But if ye will not drive out (Num. 33:55).⁵⁹ (And Edom shall be a possession) as, and Edom shall be destroyed. Yereshah is a noun vocalized according to the pattern of the word levenah (tile) in take thee a tile (Ezek. 4:1). It is in place of an adjective. Compare the word shemamah (desolation) in and it shall be a desolation (Is. 17:9).⁶⁰) in place of an adjective (shomemah). We know that David’s hand overpowered Edom⁶¹ and Mount Seir.⁶²

footnotes: ⁵⁸ I.E. renders torishu ⁵⁹ I.E. renders ve-hayah edom yereshah ⁶⁰ Here too Scripture employs a noun (shemamah ⁶¹ See II Sam. 8:14. ⁶² Edom’s abode.

AND OUT OF JACOB SHALL ONE HAVE DOMINION.⁶³, literally, and a ruler from Jacob. Hence I.E.’s comment. A ruler shall arise out of Jacob.

footnotes: ⁶³ Hebrew, ve-yerd mi-ya’akov

AND SHALL DESTROY THE REMNANT FROM THE CITY. From every city.⁶⁴) is short for from every city. Its meaning is, from Edom. The reference is to Joab, for Scripture clearly states, and had smitten every male in Edom (I Kings 11:15).

footnotes: ⁶⁴ From city (me-ir

AND HE LOOKED ON AMALEK. Via prophecy.⁶⁵ The first of the nations is the parable. It means Amalek was the first nation to wage war against Israel, but his end shall be utter destruction. This⁶⁶ took place in the days of Saul, who slew man and woman, infant and suckling (I Sam. 15:3) and old men. Many explain that the meaning of the first of the nations is that Amalek was considered to be the head of the nations. However, this was not the case.⁶⁷

footnotes: ⁶⁵ He did not actually look at Amalek. ⁶⁶ The destruction of Amalek. ⁶⁷ Amalek was never the chief of the nations.

AND HE LOOKED ON THE KENITE.⁶⁸ The family of Jethro. Scripture writes, These are the Kenites (I Chron. 2:55) and Now Heber the Kenite (Jud. 4:11).⁶⁹. This shows that the Kenites are descended from Moses’ father-in-law. And though thy nest be set in the rock is the parable.⁷⁰ The latter repeats the preceding clause.⁷¹ repeats Though firm be thy dwelling place. Its meaning is, though your dwelling place be as high as the nest of a bird, it will not save you.

footnotes: ⁶⁸ The father-in-law of Moses. ⁶⁹ The verse reads, Now Heber the Kenite had severed himself from the Kenites, even from the children of Hobab the father-in-law of Moses ⁷⁰ Mentioned earlier in the verse. ⁷¹ And though thy nest be set in the rock

KAIN SHALL BE WASTED. Le-va’er (wasted) is similar to the word le-va’er (eaten up) in it shall again be eaten up (Is. 6:13); and yeva’er (sweepeth) in as a man sweepeth away dung (I Kings 14:10); and u-vi’arta (so shalt thou put away) in So shalt thou put away the evil from thee (Deut. 13:6).⁷² means to destroy. Kain and the Kenite are one and the same.

footnotes: ⁷² In other words, le-va’er

[HOW LONG? ASSHUR SHALL CARRY THEE AWAY CAPTIVE.] Balaam, as it were, said: How long shall Asshur carry thee⁷³ away captive? He will not let go of you until you are wasted. Asshur is feminine. Asshur is short for the camp of Asshur. Compare, va-tipple sheva va-tikkachem (and the Sabeans made a raid) (Job 1:15); Va-ta’arokh yisra’el (and Israel…put the battle in array) (I Sam. 17:21).

footnotes: ⁷³ The Kenites.

AND HE TOOK UP HIS PARABLE, AND SAID. The reference is to But ships shall come from the coast of Kittim (v. 24). When Balaam mentioned that the Kenite would be carried away captive, he also said that a time would come when Asshur would be afflicted and Eber along with him. The latter refers to the Hebrews that Asshur carried away captive, for the Kenites lived with the Israelites. The interpretation of the Aramaic translation is well known.⁷⁴ (Eber) by ever perat (the other side of the Euphrates). However, it is not the practice of Scripture to mention the word ever without the word nahar (river) following it.⁷⁵ Some explain that tzim (ships) is a plural. It is related to the word tzi (ship) in gallant ship (Is. 33:21). Others say that the word tzim is related to the word tziyim (wild-cats) in And the wild-cats shall meet with the jackals (Is. 34:14). Balaam compared the Kittim to wild-cats because people will be gripped by fear when they appear.⁷⁶

footnotes: ⁷⁴ Onkelos renders ever ⁷⁵ When referring to the other side of the Euphrates. ⁷⁶ These commentators explain our verse as follows: wild-cats shall come from the land of Kittim.

[ALAS, WHO SHALL LIVE AFTER GOD HATH APPOINTED HIM.] The reference is to the king of Asshur who made himself into a god. The latter is noted in the Book of Isaiah.⁷⁷ Or its meaning is: Who shall survive the decrees which God placed in the world via Asshur, for the king of Assyria conquered all the nations. The latter is clearly stated in Scripture.

footnotes: ⁷⁷ See Is. 10:7. Isaiah did not actually say this. He intimated that the king of Assyria, in destroying nations, acted like a god.

OF KITTIM. They are descended from Javin, for the latter is clearly stated in Scripture (Gen. 10:4). It is also possible that Scripture alludes to the kingdom of the Greeks. I have already explained in the Book of Daniel, that the kingdom of the Greeks and that of the Kittim are one and the same.⁷⁸ instead of kittim. Aram stands for the Romans. See I.E. on Dan. 2:39. There is clear proof that it is the third beast.⁷⁹

footnotes: ⁷⁸ See I.E. on Dan. 2:39. Some texts read aram ⁷⁹ See Dan. 7:6.

FROM THE COAST OF KITTIM. Mi-yad (from the coast of) means from the place. Compare the word yad in the side (yad) of the Jordan (Num. 13:29) and Thou shalt have a place (Deut. 23:13).

AND ALSO HE. The Kittim. Kittim is singular even though it comes in the plural form. And the sons of Javan: Elishah, and Tarshish, Kittim (Gen. 10:4) is proof of this.

AND BALAAM ROSE UP. For he was lying down. A deep sleep had fallen over him. Scripture clearly states, Fallen down, yet with opened eyes (v. 16).