He referred to himself now as one who heareth the words of G-d,²⁴⁰ and as one who seeth the vision of the Almighty,²⁴⁰ as he had done in the third prophecy,¹⁷⁹ but he added now [the phrase] and knoweth the knowledge of the Most High.²⁴⁰ Now one who speaks in this manner, saying “I know the knowledge of a certain person” means to say that he understands him, and what is in his heart, [even] those matters which he does not utter verbally, and similarly this [man Balaam] intended to say that he knows and will now say what is in the “mind” [i.e., intention] of G-d the Most High to do in His world at the end of all days.²³⁹ This is similar to that which it says, for the day of vengeance is in My heart,²⁴¹ and the Rabbis have said²⁴² [with reference to that day, that its precise timing is a matter which “His] heart has not divulged to the mouth.” Now Scripture states here, And ‘he took up his parable,’ and said²⁴³ and it does not mention that this was [said] by prophecy, as it says about the [previous] three occasions, for since he said, The saying of him who heareth the words of G-d … who seeth the vision of the A lmighty²⁴⁰ it is self-understood that the hand of G-d was upon¹⁷⁶. him, just as at the third time, where it says: *and the spirit of G-d came upon him;*²⁴⁴ and he himself said so.²⁴⁵ (Verse 4) and it says there, and the spirit of G-d came upon him (Verse 2). So here too, in his fourth prophecy, where it says who heareth the words of G-d, who seeth the vision of the Almighty, it was also through the spirit of G-d which came upon him, even though it does not say so expressly.

footnotes: ²⁴⁰ Verse 16. ²⁴⁰ Verse 16. ¹⁷⁹ Verse 4. ²⁴⁰ Verse 16. ²³⁹ Verse 14. ²⁴¹ Isaiah 63:4. ²⁴² Midrash Tehillim 89:2. ²⁴³ Verse 15. ²⁴⁰ Verse 16. ¹⁷⁶ Ezekiel 37:1: The hand of the Eternal was upon me ²⁴⁴ Verse 2. ²⁴⁵ For in his third prophecy, Balaam said of himself, who heareth the words of G-d, who seeth the vision of the Almighty

THERE SHALL STEP FORTH A STAR OUT OF JACOB. Because the Messiah will gather together the dispersed of Israel from all the corners of the earth, Balaam compares him [metaphorically] to a star that passes through the firmament from the ends of heaven, just as it is said about [the Messiah]: and behold, there came with the clouds of heaven, one like unto a son of man etc.²⁴⁶ Balaam thus said that he saw that at a distant time a star would pass from the ends of heaven, and there would rise out of it the sceptre of a ruler, and he shall smite through the corners of Moab, and break down all the sons of Seth, the son of Adam,²⁴⁷ who was the father of all the nations.²⁴⁸, Vol. I, p. 98. He mentioned the corners of Moab in order to inform Balak that his people would not fall into the hand of Israel now, but in the end of days²³⁹ Moab will not be saved from the hand of the ruling king [in Israel]. And the meaning of ‘the corners’ of Moab is that this ruler [in Israel] will break down all the sons of Seth, and they [Moab] will not be saved, even though they are *cut off on ‘the corner,’*²⁴⁹ and have no name among the nations, and will not fight against Israel.

footnotes: ²⁴⁶ Daniel 7:13. ²⁴⁷ Genesis 5:3. ²⁴⁸ See Ramban ibid. ²³⁹ Verse 14. ²⁴⁹ Jeremiah 9:25. This is an epithet for certain Arabian tribes, who had the corners of their hair clipped. Ramban here uses this term metaphorically, in its literal sense of “cut off in the corner”, to refer to a people who live in the remotest corners of the world.

AND EDOM SHALL BE A POSSESSION, SEIR ALSO, EVEN HIS ENEMIES SHALL BE A POSSESSION. The downfall of Edom²⁵⁰ will be by the hand of the Messiah, because our present exile under the hand of Rome is considered Edom’s [exile], just as it is said: The punishment of thine iniquity is absolved, O daughter of Zion, He will no more carry thee away into captivity; He will punish thine iniquity, O ‘daughter of Edom,’ He will uncover thy sins²⁵¹ — for G-d will not punish Edom until the sins of Zion are absolved, at the time when He will no more keep them in captivity.²⁵¹ Therefore Balaam mentioned Edom, for it is he who disputes our [right to] kingdom, and about him it has been said, and the one people shall be stronger than the other.²⁵²). Balaam was thus prophesying that Edom will not completely fall until the time of the end [of the exile] by the hand of ‘the star’ [i.e., the Messiah] who will step forth out of Jacob [as stated in the previous verse]. Seir also, even his enemies shall be a possession. This means that Seir will become a possession of his enemies [i.e., of Israel].²⁵³ is to be interpreted as to his enemies. Or [the term] his enemies may refer to [Jacob’s enemies, i.e.,] Edom and Seir mentioned [previously in the verse], who are the enemies of Jacob, [and the meaning of the verse would thus be: “Edom, and Seir also, who are the enemies of Israel] will become a possession [of Israel].”²⁵⁴

footnotes: ²⁵⁰ See Vol. I, pp. 444-445, and 568-569, for an explanation why this term is used about Rome. ²⁵¹ Lamentations 4:22. ²⁵¹ Lamentations 4:22. ²⁵² Genesis 25:23. “They will never be equally great at the same time; when one rises, the other will fall” (Rashi ibid. ²⁵³ This is Rashi’s interpretation, according to which the phrase his enemies ²⁵⁴ See my Hebrew commentary p. 301 for a quote from the Zohar, which interprets the verse in this way.

And the meaning of the verse, and he shall destroy the remnant from ‘the’ city,²⁵⁵ is “from ‘every’ city,” for there will not be left a remnant of any city in the world [i.e. of those belonging to the Roman Empire, here referred to by the names Edom and Seir]. Thus at first [in Verse 17] Balaam said that [the Messiah] will break down all the sons of Seth, and now he is saying that he will not leave any remnant or survivor [of them]. Thus was completed Balaam’s counsel to Balak.

footnotes: ²⁵⁵ Verse 19.

VAYAR’ (AND HE SAW) AMALEK. “He contemplated the punishment of Amalek and he said, Amalek was the first of the nations — he was the first of them all to wage war against Israel. And so did Onkelos translate it. But his end will be to be destroyed by their hands, [as it is said], thou shalt blot out the remembrance of Amalek.”²⁵⁶ This is Rashi’s language. It is possible that the word vayar is to be understood in its literal meaning [“and he saw,” and not, as Rashi explained it, “and he contemplated”], since Balaam was on the top of Peor, that looketh down upon the desert²⁵⁷ and so he looked towards the land of Amalek who dwelt in that hill-country.²⁵⁸, 14:45. Thus he said that Amalek is now ‘the first’ of the nations, meaning that he is considered a leader of the nations, because they were *mighty men, and valiant men for the war;*²⁵⁹ for were it not so, it would not have occurred to them to come and attack Israel, and Moses would not have had to choose a select number of men [to fight them],²⁶⁰ or to pray and lift up his hands [towards heaven] until he was weakened.²⁶¹, Verses 11-12. He [Moses] also built an altar and called its name ‘Ado-nai nissi’ (the Eternal is my banner),²⁶², Verse 15. because he considered [the defeat of Amalek] a great miracle. Therefore this [man Balaam] said that Amalek is the first of the nations, but his end shall come to destruction more than all the others, as He said, For I will utterly blot out the remembrance of Amalek from under heaven.²⁶³, Verse 14. Similarly, ‘the first’ oils²⁶⁴ means “the best” of them, which are counted first [in quality].²⁶⁵ The same [usage is also found in these expressions]: ‘the first’ [i.e., “the best”] *of the devoted things;*²⁶⁶ *‘head’ and chief over them;*²⁶⁷. ‘the chief’ spices.²⁶⁸ See Ramban, Vol. II, p. 528.

footnotes: ²⁵⁶ Deuteronomy 25:19. ²⁵⁷ Above, 23:28. ²⁵⁸ Ibid. ²⁵⁹ Jeremiah 48:14. ²⁶⁰ Exodus 17:9. ²⁶¹ Ibid. ²⁶² Ibid. ²⁶³ Ibid. ²⁶⁴ Amos 6:6. ²⁶⁵ Of the quality used for lighting the lamps in the candelabrum (see Menachoth 86a). ²⁶⁶ I Samuel 15:21. ²⁶⁷ Judges 11:11. Literally: ‘first’ and chief ²⁶⁸ Exodus 30:23. Literally: ‘the first spices.’

And the meaning of the verse, And ‘he saw’ the Kenite²⁶⁹ is also that Balaam [actually] saw their land, for he [the Kenite] dwelt with Amalek. And he took up his parable, and said²⁶⁹ to them by way of counsel, Firm is thy dwelling-place, and thou puttest thy nest in a rock,²⁶⁹ meaning: “Make thy dwelling in a firm place, and [set] thy nest in a rock, that is, depart and go away from the Amalekites, lest thou be swept away²⁷⁰ with them, and put in a firm rock thy dwelling, with Israel,” just as it is said, And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees with the children of Judah etc.²⁷¹ And Balaam continued: For if the Kenite will be wasted,²⁷² meaning to say: “Do not be afraid of coming [to settle] in Israel, because even if you will be wasted together with them, because when the enemy will exile Israel they will destroy all inhabitants from the Land, — ‘ad mah’ (for how long) will Ashur [Assyria] carry thee away captive?²⁷² He will not hold you captive forever, because you shall be redeemed from his hand together with Israel, but if you will remain with the Amalekites, your end will be to perish with them forever.” Similarly we find [this usage of ad mah in the following verses]: ‘ad mah’ O Eternal, wilt Thou be angry forever?;²⁷³ *‘ad meh’ shall my glory be put to shame?*²⁷⁴, 4:3. — which [in both cases] means “for how long.” Or [it may be that the phrase ad mah] comes to emphasize the magnitude of something, such as: ‘mah’(how) *weak is thy heart!;*²⁷⁵ ‘mah’(how)was thy mother a lioness!²⁷⁶, 19:2. and [here it means] to say: “To what extent can the captivity which Assyria will take captive of you reach, and how great [can it be]? It should be of no significance at all to you, because you will not [ultimately] be destroyed, as you would be if you were together with Amalek.” Therefore Balaam continued and took up his parable about Assyria, [saying] that the time of his own land²⁷⁷ will come for him too, and nobody will be saved from the great and terrible day of the Eternal²⁷⁸ [which will come] upon all the nations; for ships shall come from the coast of Kittim, which refers to the Romans, and they shall afflict [the] Ashur [who is] mentioned [later on in that verse], and shall afflict Eber,²⁷⁹ which means Israel. He is thus stating that [the Romans] will oppress both the captors [i.e., the Assyrians] and their captives [the Hebrews]; but he also — the people of Kittim [namely the Romans, as explained above] — shall come to destruction²⁷⁹ in the end. Thus Balaam completed his words [by foretelling] the destruction of the Kittim, who are the fourth beast²⁸⁰ which will be destroyed by the hand of the Messiah, as it is said, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire,²⁸¹ [and the phrase here] shall come to destruction [is used] because their memory will be completely extirpated. Now it is well-known in the sayings of our Rabbis²⁸² that the fourth beast which Daniel saw²⁸⁰ represents Rome who exiled us, and it is this [“beast”] which will be destroyed by the hand of the Messiah. Now do not be astonished at this [explanation we have given above, that Kittim means Rome, and do not refute it] because the third kingdom [mentioned in Daniel]²⁸⁰ was Greece, as is stated explicitly in the Book of Daniel,²⁸³ and the Kittim are of the seed of Javan [who was the ancestor of the Greeks], as it is said, And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim²⁸⁴ [and therefore one might think that the Romans, who are the fourth beast, i.e., the fourth kingdom, could not be the Kittim]! For it is indeed true [that Kittim are the Greeks, as is stated in the verse quoted above,²⁸⁴ but nonetheless here it refers to the Romans, who were descendants of the Greeks]. And our Rabbis admit this [that the Greeks and Romans were related], as they have said:²⁸⁵ “Italy of Greece — this is the great city of Rome,” and it is well-known that the name of the land of which [the city of] Rome forms a part, is called in their books and in their language “Italy.” [Thus it is clear that Greece and Rome are related, and therefore the Kittim, who in the Book of Genesis are described²⁸⁴ as descendants of the Greeks, refer here in the prophecy of Balaam to Rome.] But the history [of the Kittim] is similar to that of Canaan; for the Jebusite, and the Amorite, and the Girgashite, and the Hivite, they and their children and their fathers, are each of them considered an independent nation, just as it says: the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou.²⁸⁶ The reason for this [i.e., for considering each one a separate nation], is because each one of these [seven] sons [of Canaan] became a mighty nation, and these [individual] nations were called by the names of their ancestors. But the other sons of Canaan²⁸⁷, etc. who did not become strong as did their brothers, considered themselves a part of him [i.e., of Canaan].²⁸⁸ as one of Canaan’s seven children, since, as we have explained, each of his seven sons founded a nation in his own right. So also the “land of Canaan” is so called because of [Canaan] the father [and not because of that particular son of his who founded the Canaanite people — since all his seven sons lived there with their peoples.²⁸⁶]. And the Philistines and Caphtorim, the sons of [Mitzraim]²⁸⁹ also became separate nations [whereas the other sons of Mitzraim: Ludim, Anamin etc. were known merely as descendants of Mitzraim].²⁹⁰, Verse 13. Similarly we find in the families mentioned in the section of Pinchas: [The sons of Menasheh]: of Machir, the family of the Machirites — and Machir begot Gilead; of Gilead, the family of the Gileadites.²⁹¹ — descended from Gilead the son of Machir — are counted by Scripture as a separate family, although it first mentioned the family of the Machirites. This is because Gilead increased more than the other sons of Machir, and became a large family in his own right. There are many such cases [in Scripture]. Here too: The sons of Javan: Elishah and Tarshish²⁸⁴ are considered part of Javan [Greece], and they constitute the third kingdom [in the vision of Daniel], but the Kittim [who were also amongst the sons of Javan]²⁸⁴ became a mighty nation, and are [therefore] counted as the fourth kingdom [i.e., that of Rome], and it is this kingdom which will continue until the [times of the] Messiah, and it will be destroyed by him. But Rabbi Abraham ibn Ezra has confused this matter,²⁹², Ibn Ezra suggested that both Greece and Rome should be counted as the “third beast,” and the “fourth beast” will then be the Islamic empires of his times. Ramban totally rejects this interpretation. and introduced into it the kingdom of Ishmael [i.e., the Arabic kingdoms of his times] for their fear was fallen upon him,²⁹³ and he argued: “How can one not count such a great and powerful empire [as the Arabic empire, amongst those seen in Daniel’s visions]!” This argument stems from a lack of knowledge, for each of the four kingdoms which Daniel saw, gained power one after another, and each one prevailed over its predecessor and seized the kingdom [of the world] from it. [Likewise] each one continued the enslavement and exile of Israel during the period that it ruled. Therefore Daniel saw in his dream that the Chaldeans [i.e., the Babylonians] would [be the first] to enslave us [i.e., the Jewish people], and that after them the Persians would seize the kingdom, and would [continue] to enslave us, and after them in their stead would come the Greeks; and after them the Romans would become powerful and seize the kingdom, and subjugate us until the time of the end²⁹⁴ [of the exile], for their kingdom would only come to an end by the hand of the redeemer [i.e., the Messiah]. Thus [the extent of] our exile is the duration of [rule of] the four kingdoms [Babylon, Persia, Greece, and Rome], and even if there will be other empires in the world contemporaneously with these four kingdoms, Scripture does not count them and Daniel did not see them [in his visions], since he did not have to see them at all in order to know the [date of the final] redemption. And indeed in the days of [the kingdoms of] Persia and Greece, and today also, there are great empires in the world, besides those of Rome and Ishmael, such as the peoples of India, Ethiopia, Rumania, the Tartars, and others. And if so, [Ibn Ezra] should have counted many kingdoms! And [another reason why Ibn Ezra is mistaken is that] it is well-known that it was the Romans who exiled us in the days of Vespasian and Titus, and not the Ishmaelites [the Arabs]; therefore wherever we are, whether under Ishmael, or [anywhere] from India, even unto Ethiopia,²⁹⁵ we are in the exile of Rome, until her memory will be destroyed and we shall be redeemed from it. Who knows, perhaps the kingdom of Ishmael will still be destroyed before the coming of the Messiah! But the fourth beast is the one which exiled us, as is said with reference to it, I beheld, and the same horn made war with the saints and prevailed against them.²⁹⁶ We shall remain in this exile until the coming of the Messiah, as it is written, until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.²⁹⁷, Verse 22. “The Ancient of Days” is a synonym for G-d the Eternal. And anyone who understands the visions of Daniel will find this interpretation clearly indicated there. For in the second vision Daniel saw the pushing ram,²⁹⁸, 8:4. which was explained to him as [representing the] kingdom of Persia,²⁹⁹, Verse 20. and the rough he-goat is the king of Greece, and the great horn is the first king³⁰⁰, Verse 21. Alexander [of Greece], who prevailed over Persia. And when he was strong, his kingdom was broken,³⁰¹, Verse 8. in the place whereof four stood up,³⁰², Verse 22. these being his four generals [Ptolemy, Seleucus, Antigonus and Lysimachus] who reigned in his stead after his death. And Scripture mentions: And ‘out of one of them’ came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous Land³⁰³, Verse 9. and it says concerning it, Yea, it magnified itself, even to the prince of the host, and from him the continual burnt-offering was taken away.³⁰⁴, Verse 11. Thus it clearly refers to the kingdom of Rome, which came “out of Greece” since [the Kittim referred to by Balaam, which means, as explained above, Rome] were of his sons [i.e., Javan’s,²⁸⁴ who is the ancestor of the Greeks], and it is that kingdom [Rome] which removed the continual burnt-offering³⁰⁴, Verse 11. [through destroying the Second Temple]. Therefore [Daniel] calls both of them [Greece and Rome] one beast, this being the rough he-goat,³⁰⁰, Verse 21. one of whose [four] horns waxed great³⁰³, Verse 9. and removed the continual burnt-offering.³⁰⁴, Verse 11. There are further such proofs there [in the Book of Daniel, that the fourth kingdom means the Romans]; however the tradition of our Rabbis, of blessed memory, [that the “fourth beast” is the kingdom of Rome] is true [in its own right] and needs no other support.

footnotes: ²⁶⁹ Verse 21. ²⁶⁹ Verse 21. ²⁶⁹ Verse 21. ²⁷⁰ Genesis 19:15. See also I Samuel 15:6. ²⁷¹ Judges 1:16. ²⁷² Verse 22. ²⁷² Verse 22. ²⁷³ Psalms 79:5. ²⁷⁴ Ibid. ²⁷⁵ Ezekiel 16:30. ²⁷⁶ Ibid. ²⁷⁷ Jeremiah 27:7. ²⁷⁸ Malachi 3:23. ²⁷⁹ Verse 24. ²⁷⁹ Verse 24. ²⁸⁰ In Daniel’s vision of the four kingdoms [symbolized by four beasts], the fourth beast represents Rome (see Daniel 7:7). See an important note on this subject in Genesis, Vol. I, p. 350, Note 8. ²⁸¹ Daniel 7:11. ²⁸² Abodah Zarah 2b. ²⁸⁰ In Daniel’s vision of the four kingdoms [symbolized by four beasts], the fourth beast represents Rome (see Daniel 7:7). See an important note on this subject in Genesis, Vol. I, p. 350, Note 8. ²⁸⁰ In Daniel’s vision of the four kingdoms [symbolized by four beasts], the fourth beast represents Rome (see Daniel 7:7). See an important note on this subject in Genesis, Vol. I, p. 350, Note 8. ²⁸³ Daniel 7:6. See also Ramban further on for a fuller explanation. ²⁸⁴ Genesis 10:4. ²⁸⁴ Genesis 10:4. ²⁸⁵ Megillah 6b. See my Hebrew commentary, p. 302, Note 86. ²⁸⁴ Genesis 10:4. ²⁸⁶ Deuteronomy 7:1. ²⁸⁷ Genesis 10:17-18: the Arkite, and the Sinite ²⁸⁸ See Vol. I, p. 151, for an explanation why the verse in Deuteronomy 7:1 [quoted above] counts the Canaanite ²⁸⁶ Deuteronomy 7:1. ²⁸⁹ Genesis 10:13-14. ²⁹⁰ Ibid. ²⁹¹ Further, 26:29. Here the Gileadites ²⁸⁴ Genesis 10:4. ²⁸⁴ Genesis 10:4. ²⁹² Ibn Ezra in his commentary to Daniel 7:14. To include all the empires in the “four kingdoms” that will rule the world, as symbolized by the four beasts ²⁹³ Esther 8:17. ²⁹⁴ Daniel 12:9. ²⁹⁵ Esther 1:1. This is a term which refers to anywhere in the known world. ²⁹⁶ Daniel 7:21. ²⁹⁷ Ibid. ²⁹⁸ Ibid. ²⁹⁹ Ibid. ³⁰⁰ Ibid. ³⁰¹ Ibid. ³⁰² Ibid. ³⁰³ Ibid. ³⁰⁴ Ibid. ²⁸⁴ Genesis 10:4. ³⁰⁴ Ibid. ³⁰⁰ Ibid. ³⁰³ Ibid. ³⁰⁴ Ibid.