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1 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams.

2 And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram.

3 And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the Lord will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place.

4 And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram.

5 And the Lord put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

6 And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab.

7 And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel.

8 How shall I curse, whom God hath not cursed? or how shall I defy, whom the Lord hath not defied?

9 For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations.

10 Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!

11 And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.

12 And he answered and said, Must I not take heed to speak that which the Lord hath put in my mouth?

13 And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence.

14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.

15 And he said unto Balak, Stand here by thy burnt offering, while I meet the Lord yonder.

16 And the Lord met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus.

17 And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the Lord spoken?

18 And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor:

19 God is not a man, that he should lie; neither the son of man, that he should repent. Has he said, and shall he not do it? Or has he spoken, and shall he not make it good?

20 Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it.

21 He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the Lord his God is with him, and the shout of a king is among them.

22 God brought them out of Egypt; he hath as it were the strength of an unicorn.

23 Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought!

24 Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain.

25 And Balak said unto Balaam, Neither curse them at all, nor bless them at all.

26 But Balaam answered and said unto Balak, Told not I thee, saying, All that the Lord speaketh, that I must do?

27 And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence.

28 And Balak brought Balaam unto the top of Peor, that looketh toward jeshimon.

29 And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams.

30 And Balak did as Balaam had said, and offered a bullock and a ram on every altar.

h.'אולי יקרה ה‎‎ לקראתי PERHAPS THE LORD WILL HAPPEN TO MEET ME — Perhaps: He is not accustomed to speak with me by day.

h.וילך שפי AND HE WENT שפי — Understand this as the Targum does: “alone”; it is an expression denoting ease and tranquillity; the statement means that there was nothing with him except silence (nothing to disturb him).

h.ויקר AND [GOD] HAPPENED TO MEET [BALAAM] — This is an expression ordinarily used to denote events of a casual character, an expression for something shameful, an expression for an unclean happening (קרי). It is as much as to say: with reluctance and in a contemptuous manner. And on this occasion He revealed Himself to him by day, only to show how dear Israel was to Him (cf. Genesis Rabbah 52:5; Rashi on Leviticus 1:1).

h.את שבעת המזבחות — “Seven altars I have set in order” is not written here, but “THE SEVEN ALTARS”. He said to Him: The ancestors of these people together built before Thee seven altars, but I alone have built altars equal to all of them. — Abraham built four: (Genesis 12:7) “And he built there an altar to the Lord who had appeared to him”; (Genesis 12:8) “And he removed thence unto the mount… [and he built there an altar]; (Genesis 13:18) “And Abraham moved his tent … [and built there an altar]”; and one he built on Mount Moriah (Genesis 22:9). Isaac built one: (Genesis 26:25) “And he built there an altar”. Jacob built two, one at Shechem and one at Bethel (Genesis 33:20 and Numbers 25:7);

h.ואעל פר ואיל במזבח AND I HAVE OFFERED UPON EVERY ALTAR A BULLOCK AND A RAM — “but Abraham”, said he, “offered only a single ram” (cf. Midrash Tanchuma, Balak 11, Midrash Tanchuma, Tzav 1).

h.ארה לי יעקב ולכה זעמה ישראל CURSE JACOB FOR ME AND COME EXECRATE ISRAEL — by their two names did he bid him curse them, for perhaps one of them was not distinctive enough to point them out beyond all doubt as being the people against whom the curse was directed.

h.מה אקב ולא קבה אל HOW SHALL I CURSE WHOM GOD HATH NOT CURSED — Even when they deserved to be cursed, they were not cursed. When their ancestor, Jacob, made mention of their sin — (Genesis 49:6) “For in their anger they slew a man” — he cursed their anger only, as it is said, (Genesis 49:7) “Cursed be their anger”. When their ancestor, Jacob, went to his father with deceit he deserved to be cursed, but what is stated there (Genesis 27:33)? “Yea, he shall be blessed”. In the case of those tribes who had to recite the blessings it is said, (Deuteronomy 27:12) “These shall stand to bless the people”, but in the case of those who had to pronounce the curses it does not state, “And these shall stand to curse the people”, but, “And these shall stand for the curse”, — it does not wish to mention the term “cursing” in direct reference to them (the people) (Midrash Tanchuma, Vayechi 1; Midrash Tanchuma, Balak 12).

h.לא זעם ה׳” GOD IS NOT ANGRY — As for me, my power lies only in that I know to determine the exact moment when the Holy One, blessed be He, is angry, and He has not been angry all these days that I have been coming to you. And this is the meaning of what is said (Micah 6:5): “O my people, remember now what [Balak, king of Moab] devised and what Balaam [the son of Beor] answered him … that ye may know the righteous acts of the Lord” (Sanhedrin 105b).

h.כי מראש צורים אראנו FOR FROM THE TOP OF THE ROCKS I SEE HIM — I look at their origin and at the beginning of their root (descent), and I behold them strongly founded as younder rocks and mountains through their ancestors and ancestresses (Rashi translates thus: For (כי) starting from their very beginning (מראש) I behold them firm as rocks) (Midrash Tanchuma, Balak 12).

h.הן עם לבדד ישכן LO, THE PEOPLE SHALL DWELL ALONE — This it is what their ancestors have given them as a prerogative: to dwell in the world alone — as is the sense given to the passage by the Targum (“Lo, this people is alone destined to inherit the world“).

h.ובגוים לא יתחשב AND SHALL NOT RECKON ITSELF AMONG THE NATIONS — Understand this as the Targum does — They will not be exterminated with the other nations, as it is said, ( 30:11) “For I will make a full end of all the nations [… but I will not make a full end of thee]”. The words therefore mean: They do not come under the same reckoning (לא יתחשב) with other nations. — Another explanation is: When they rejoice, no other nation rejoices with them, as it is said, (Deuteronomy 32:12) “The Lord will lead him alone to future bliss”, and when the nations are in prosperity they (the Israelites) eat with each one of them and yet it is not taken into account or them thereby to diminish their reward in the future life; and this is the meaning of ובגוים לא יתחשב (“and when they enjoy with the nations it is not taken into account) (Midrash Tanchuma, Balak 12).

h.מי מנה עפר יעקב וגו׳ WHO HATH COUNTED THE DUST OF JACOB [AND THE NUMBER OF THE FOURTH PART OF ISRAEL] — Understand this as the Targum does: [who has counted] the infants of the house of Jacob, who are compared to the dust of the earth (Genesis 13:16). The words מארבע משריתא in the Targum mean; [who can count … even one] of the four (רבע “a fourth”) banners (companies of the tribes). — Another explanation of עפר יעקב is: Countless are the commandments which they practise in connection with dust: (Deuteronomy 22:10) “Thou shalt not plough with an ox and an ass [together]”; (Leviticus 19:19): “Thou shalt not sow thy field with two kinds of seeds”. There are also the ashes of the red cow (Numbers 19:9 ff.), and the dust used in the ordeal to which a woman suspected of infidelity is subjected (Numbers 5:17), and others similar to these (Midrash Tanchuma, Balak 12).

h.ומספר את רבע ישראל The word רבע implies their matings — the offspring which issues from their relations (cf. Nedarim 31a; and Rashi on Numbers 24:3).

h.תמת נפשי מות ישרים LET ME DIE THE DEATH OF THE UPRIGHT amongst them.

h.וקבנו לי — The verb is the imperative: CURSE THEM FOR ME (cf. Rashi on v. 27).

h.שדה צפים FIELD OF ZOPHIM — There was a high spot upon which the watchman (צופה) used to stand to observe whether any hostile force was coming against the city.

h.ראש הפסגה THE TOP OF PISGAH — Balaam was not as expert a diviner as Balak. Balak forsaw that at some time a breach in Israel would originate from there — and as a matter of fact Moses died there, — and therefore he believed that there the curse would certainly fall upon them. “And this (the effects of the curse)” — he thought — “must be the breach which I behold” (Midrash Tanchuma, Balak 13).

h.אקרה כה — This means, I WILL BE MET YONDER by the Holy One, blessed be He, for אקרה has a passive sense.

h.וישם דבר בפיו AND HE PUT A WORD IN HIS MOUTH —And what was this “putting”? What would Scripture have lacked if it had stated “[And the Lord met Balaam and said,] Return to Balak, and thus shalt thou speak”? But the explanation is: When he heard that he was not permitted to curse, he said, “Why should I return to Balak to cause him annoyance?” Therefore the Holy One, blessed be He, put a halter and hook in his mouth as a person who pricks an animal with a hook to make it go wherever he wants. He said to him, “Despite yourself shall you return to Balak’ (cf. Sanhedrin 105b; Midrash Tanchuma, Balak 13).

h.ושרי מואב עמו AND THE PRINCES OF MOAB WITH HIM — But above (v. 6) it states, “And all the princes of Moab”?! As soon as they saw that there was no hope for them in him, part of them went away, and only part of them remained (Midrash Tanchuma, Balak 13).

h.מה דבר ה׳ WHAT HATH THE LORD SPOKEN? — This was a derisive expression, as much as to say, “You are not your own master” (Midrash Tanchuma, Balak 13).

h.קום בלק RISE UP, BALAK — When he perceived that he was mocking at him, he set himself to annoy him, saying, “Stand on your feet; you have no right to remain seated, seeing that I am sent to you on a mission by the Omnipresent” (Midrash Tanchuma, Balak 13).

h.בנו צפור SON OF ZIPPOR — This (the suffix ו to mark the construct) is often found as a Biblical Hebrew form, as in (Psalms 50:10), “beast of (חיתו) the forest”; (Genesis 1:24) “beast of (חיתו) the earth”; (Psalms 114:8), “to a spring of (מעינו) water”.

h.לא איש וגו׳ [GOD IS] NOT A MAN [THAT HE SHOULD LIE] — He has already sworn to them that He will bring them thither and give them as a possession the land of the seven peoples, and you think to slay them in the wilderness?! (cf. Midrash Tanchuma, Vayera 13)

h.ההוא אמר וגו׳ — Read this in the form of a question: HATH HE SAID, [AND SHALL HE NOT DO IT]? — The rendering of ויתנחם in the Targum, ותיבין ומחמלכין, means, “[and not as the doings of mortals who decide to do things] and again reconsider” — to withdraw from them.

h.הנה ברך לקחתי BEHOLD, I HAVE RECEIVED COMMANDMENT TO BLESS — You ask me derisively, (v. 17) “What hath the Lord spoken”? I will tell you: I have received an order from Him to bless them.

h.וברך ולא אשיבנה AND HE HAS BLESSED AND I CANNOT REVERSE IT — “He” has blessed them, and “I” cannot reverse this blessing.

h.וברך — This is equivalent to וּבִרֵּךְ. This is the rule of the letter ר, as in (Psalms 74:18): “the enemy blasphemeth”, חֵרֵף like חִרֵּף; and similarly (Psalms 10:3): [ובצע בֵּרֵךְ [נאץ ה׳ (where בֵּרֵךְ is for בִּרֵּךְ), which means, He who praises and blesses the robber (בצע) and says, ‘Do not be afraid, for you will not be punished; peace will be unto you’, he angers (נאץ) God thereby (but see Rashi on this verse where another translation is given). — One cannot say that ברך is a noun, for if it were, it would be voweled in both syllables with Short Patach (our Segol), and its accent would be on the first syllable (בֶּרָךְ) because it is a verb in the Piel conjugation, it is voweled with Short Kametz (our Tzéré) on both syllables, and its accent is on the last syllable.

h.לא הביט און ביעקב וגו׳ HE HATH NOT BEHELD INIQUITY IN JACOB, etc. — Understand this as the Targum has it (“I have seen that there are no worshippers of idols in the house of Jacob”). Another explanation: According to its plain sense it can receive a beautiful exposition:

h.לא הביט HE DOTH NOT SEE — i. e., the Holy One, blessed be He, doth not see און THE INIQUITY which is IN JACOB: when they transgress His Words He does not deal so strictly with them as to pay regard to their iniquitous doings and their transgression by which they infringe His law (cf. Midrash Tanchuma, Balak 14).

h.עמל denotes transgression, as in (Psalms 7:15): “He conceiveth transgression (עמל)”; (Psalms 10:14) “For thou beholdest transgression (עמל) and vexation” — and it denotes this because transgression is a vexation (עמל) before the Omnipresent.

h.ה' אלקיו עמו THE LORD HIS GOD IS WITH HIM — Even when they provoke Him to anger and act rebelliously before Him He does not depart from their midst,

h.ותרועת מלך בו BUT THE תרועה OF A KING IS STILL WITH THEM — תרועה is an expression for love and fellowship, as (II Samuel 15:37) “the רעה of David’ — the friend of David; (Judges 15:6) “And he gave her to his friend (מרעהו).“ (The translation is therefore: and the fellowship of their king is still with them). In this sense, too, does Onkelos translate it: and the Shechina of their King is among them.

h.אל מוציאם ממצרים GOD BROUGHT THEM OUT FROM EGYPT — You said, (Numbers 22:5) “Behold, there is a people come out from Egypt” — it did not come out of its own account, but God brought it out (Midrash Tanchuma, Balak 14).

h.כתועפת ראם לו means [GOD BROUGHT THEM OUT OF EGYPT] IN ACCORDANCE WITH THE STRENGTH BEFITTING HIS SUBLIMITY (רום) and loftiness. Similar is (Job 22:25) “and silver of strength (‎תועפות‎)“‏ — they (the word תועפות here and in the verse quoted) are both expressions signifying strength. — And I say that really it has the same meaning as the verb in (Genesis 1:20) ועוף יעופף which signifies: a bird that raises itself into the heights and lofty spheres — and this is evidence of great strength. Accordingly ותועפות ראם really signifies “a flight in the heights”. — Another explanation of תועפות ראם is: “the strength of Reemim” and our Rabbis said that this refers to “the demons’” (their strength is subject to Him) (cf. Gittin 68b).

h.כי לא נחש ביעקב FOR THERE IS NO ENCHANTMENT IN JACOB — For they are worthy of blessing since there are no enchanters or diviners amongst them.

h.כעת יאמר ליעקב וגו׳ IN DUE TIME IT SHALL BE SAID TO JACOB etc. — Once again will there be a time as this time (כעת) when the love which God bears them will be made manifest in the sight of all, because they sit before Him and learn the Torah at His mouth, and the place assigned to them will be inward of that of the ministering angels and these will enquire of them, מה פעל אל WHAT HATH GOD WROUGHT. This is the meaning of what is said, (Isaiah 30:20) “And thine eyes shall see thy Teacher” (Midrash Tanchuma, Balak 14). — Another explanation is that יאמר ליעקב does not express what is to happen in the future but expresses what takes place in the present: They require no enchanter nor diviner, for at every time (כעת) when it is necessary that there should be told to Jacob and to Israel what the Holy One, blessed be He, hath wrought and what are His decrees on High, they do not do enchantment nor divination, but it is told to them (יאמר ליעקב) by the mouth of their prophets what is the decree of the Omnipresent (מה פעל אל), or the Urim and Thummim declare it to them. — Onkelos, however, did not translate it thus.

h.הן עם כלביא יקום וגו׳ BEHOLD, THE PEOPLE RISES AS A LIONESS, etc. — When they rise from their sleep in the morning they show themselves strong as a lioness and as a lion to “snatch at” the Divine precepts (to perform them immediately) — to clothe themselves with the Tallith, to read the Shema and to lay Tephillin (cf. Midrash Tanchuma, Balak 14).

h.לא ישכב HE LIES NOT DOWN at night on his bed until he consumes (עד יאכל) and destroys every noxious thing which comes to prey upon him (טרף). How so? He reads the Shema at his bedside and commends his spirit into the hands of the Omnipresent (Midrash Tanchuma, Balak 14). If a camp or troop comes to injure them, the Holy One, blessed be He, protects them and fights their battles and causes them (the enemies) to fall slain (חללים).— Another explanation of הן עם כלביא יקום is as the Targum has it (“Behold the people shall dwell as a lioness and as a lion shall he raise himself; he will not dwell in his land until he hath slaughtered and he will inherit the wealth of the peoples”).

h.ודם חללים ישתה AND HE SHALL DRINK THE BLOOD OF THE SLAIN — He unwittingly foretold the future — that Moses would not die until he will have made the kings of Midean fall slain (חללים) and he (Balaam) will have been slain with them, — as it is said, (Joshua 13:22) “And Balaam the son of Beor, the soothsayer, did the children of Israel slay with the sword among the rest of their slain (חלליהם)” (cf. Midrash Tanchuma, Balak 14).

h.גם קב לא תקבנו NEITHER (גם) CURSE THEM AT ALL [NOR (גם) BLESS THEM AT ALL] — The first גם adds something to the second גם and the second גם something to the first גם, similar to (1 King 3:26): “Neither mine (גם לי) nor thine (גם לך) shall it be”; and similarly (Deuteronomy 32:25): “also youths (גם בכור) also maidens (גם בתולה)” (i.e. both youths and maidens).

h.וקבתי לי — This is not a command as is וקבנו (v. 13), but it is a future tense: perhaps it will seem right in His eyes that thou shalt curse them for me from there; malderas in O. F.

h.ראש הפעור THE TOP OF PEOR — Balak was a great soothsayer and he foresaw that they would once be punished on account of Peor, but he knew not by what. He said: Perhaps the curse will fall upon them from there (be effective against them if pronounced there). So, too, all astrologers: they see something that will once happen but they know not exactly what they see (cf. Sotah 12b).