Bamidbar Rabbah Reader

“Israel sent messengers to Siḥon, king of the Emorites, saying” (Numbers 21:21). “Israel sent messengers” – this is what the verse said: “Trust in the Lord and perform good; dwell in the land and cultivate faith” (Psalms 37:3), and it says: “Turn away from evil and perform good; seek peace and pursue it” (Psalms 34:15). But the Torah did not insist upon pursuing mitzvot, but rather: “If a bird’s nest should happen before you” (Deuteronomy 22:6); “if you encounter [your enemy’s ox]” (Exodus 23:4); if you see – “if you see a donkey” (Exodus 23:5); “when you beat your olive tree” (Deuteronomy 24:20); “when you harvest your vineyard” (Deuteronomy 24:21); “when you enter another’s vineyard” (Deuteronomy 23:25).

If they present an opportunity, you are commanded in their regard, but not to pursue them. But peace, “seek peace” – in your place; “and pursue it” – elsewhere. This is what Israel did. Although the Holy One blessed be He said to them: “Begin taking possession, and provoke war with him” (Deuteronomy 2:24), they pursued peace: “Israel sent messengers to Siḥon.… let me pass” (Numbers 21:21–22).81The verse as quoted here in Hebrew includes the word “please [na].”

It does not appear in the actual verse. It does appear in Judges 11:17, regarding a similar message sent to the king of Edom.

“Israel sent” – all matters of Torah require one another, as perhaps this one is cryptic and that one is expansive. Here it is stated: “Israel sent,” but elsewhere it attributed the mission to Moses, as it is stated: “I sent messengers from the wilderness of Kedemot” (Deuteronomy 2:26). And it is written: “Israel sent messengers to the king of Edom” (Judges 11:17), and it is written: “Moses sent messengers from Kadesh [to the king of Edom].… Let us pass” (Numbers 20:14,17). These verses require one another, as Moses is Israel and Israel is Moses, to teach you that the leader of the generation is the entire generation.

“Siḥon did not allow Israel to pass within his border, and Siḥon gathered his entire people and came out toward Israel to the wilderness, and he came to Yahatz; and he fought against Israel” (Numbers 21:23). “Please, let us pass through your land” (Numbers 20:17) – just as he sent to the king of Edom that he would not harm him, so he sent to this one: “You will sell me food for silver […and water for silver]” (Deuteronomy 2:28) – typically, water is given for free, but we will pay its price.

“We will go on the king’s way […until we pass your border]” (Numbers 20:17). Elsewhere it is written: “Until I will cross [the Jordan]” (Deuteronomy 2:29). I will tell you a parable, to what is the matter comparable? It is to a watchman who took his wages to guard a vine or a fig tree.

One came and said to him: ‘Move from here, as I am harvesting the vineyard.’ He said to him: ‘I am sitting here and guarding only against you, and you are coming to harvest it?’ So, Siḥon took his payment from all the kings of the land of Canaan, and they would pay him taxes, as he would crown them as kings. He and Og were equal to them all, as it is stated: “Siḥon king of the Emorites, Og king of Bashan, and all the kingdoms of Canaan” (Psalms 135:11).

Israel said: ‘Let us pass through your land to conquer the kingdom.’ He said to them: ‘I am sitting here only to guard them from you’ – “Siḥon did not allow Israel to pass within his border.” “Siḥon gathered” – the Holy One blessed be He acted with forethought to deliver him into their hands with no trouble. It is written: “Siḥon king of the Emorites, who resides in Ḥeshbon” (Deuteronomy 1:4).

Were Ḥeshbon filled with gnats, no person would be able to conquer it; were Siḥon in a valley, no person could gain control over him; and it goes without saying when he is a mighty warrior and located in a fortified city. “Who resides in Ḥeshbon” – had he been residing in his cities, he and his multitudes, Israel would have exhausted themselves in the attempt to conquer each and every city. Instead, the Holy One blessed be He assembled them [the Emorites] before them to deliver them into their hands with no trouble.

Likewise it says: “See, I have begun delivering before you” (Deuteronomy 2:31) – they killed all his mighty warriors who had emerged to meet them, and returned against the women and children without exertion. That is why it is written: “Siḥon gathered.” “Israel took all these cities” (Numbers 21:25).

“For Ḥeshbon was the city of Siḥon, king of the Emorites, and he fought against the first king of Moav, and took all his land from his possession, until Arnon” (Numbers 21:26). “For Ḥeshbon was the city of Siḥon” – this is what the verse said: “For the Lord loves justice” (Psalms 37:28). The Holy One blessed be He said to him: “Do not besiege Moav” (Deuteronomy 2:9), and Ḥeshbon was Moavite, as it is stated: “For Ḥeshbon was the city of Siḥon king of the Emorites, [and he fought against the first king of Moav and took all his land from his possession, until Arnon.]”

Israel came and took Ḥeshbon, which belonged to Siḥon, and everything that he had taken from Moav, as had they taken it from him, it would have been unjust robbery in their hand. Rather, Siḥon took it from Moav, and Israel from Siḥon; therefore, they were exempt from robbery. That is why it is written: “For Ḥeshbon was the city of Siḥon.” “Therefore, the allegorists will say: Come to Ḥeshbon.

The city of Siḥon will be built and established” (Numbers 21:27). “For a fire emerged from Ḥeshbon, a flame from the city of Siḥon; it consumed Ar of Moav, the lords of the high places of Arnon” (Numbers 21:28). “Therefore, the allegorists will say” – this is Bilam and his father, whom Siḥon hired to curse Moav, and they said: “The city of Siḥon will be built and established.… for a fire emerged from Ḥeshbon…it consumed Ar of Moav.” They cursed Moav that they would be delivered into his hand, “Woe to you, Moav” (Numbers 21:29).

“Moses sent to spy on Yazer, and they captured its environs and dispossessed the Emorites who were there” (Numbers 21:32). “Israel dwelled in the cities of the Emorites” (Numbers 21:25) – Yazer remained; “Moses sent to spy on Yazer.” Those spies were diligent. They said: We are certain of Moses’ prayer, but he already sent spies in the past and they brought about a mishap. We will not do so, but rather we will put our faith in the Holy One blessed be He and wage war. They did so and killed “the Emorites who were there.”

“They turned and ascended via the Bashan, and Og king of Bashan emerged against them, he and his entire people, to the battle at Edre’i” (Numbers 21:33). “They turned [vayifnu] and ascended” – some say that they waged the war with Siḥon in Elul. They performed the festival [of Sukkot] in Tishrei, and the war with Og was after the festival, just as it says: “You shall turn [ufanita] in the morning and go to your tents” (Deuteronomy 16:7).

“Og king of Bashan emerged” – as the Holy One blessed be He assembled them [the army of Og] before them to deliver them into their hand. “The Lord said to Moses: Do not fear him, for I have delivered him into your hand, him and his entire people and his land; and you shall do to him as you did to Siḥon king of the Emorites, who resides in Ḥeshbon” (Numbers 21:34). “The Lord said to Moses: Do not fear him, for I have delivered him into your hand” – this is what the verse said: “Happy is a person who is always afraid” (Proverbs 28:14).

That is the attribute of the righteous; even though the Holy One blessed be He promises them, they do not divest themselves of fear. Likewise with Jacob: “Jacob was afraid” (Genesis 32:8) – why was he afraid? He said: ‘Perhaps I was sullied with something while at Laban’s, and it is written: “He shall not see a shameful matter in you, and turn from behind you” (Deuteronomy 23:15) – and the Holy One blessed be He would have forsaken me.’

Moses, too, like his patriarch, grasped fear. Why was he afraid? He said: ‘Perhaps Israel committed a trespass in the war with Siḥon, or were sullied with transgression.’ The Holy One blessed be He said to him: “Do not fear” – they all completed their acquisitions justly.

“Do not fear him” – as no mighty warrior had stood in the world who was tougher than he, as it is stated: “As only Og king of the Bashan remained from the rest of the Refaim” (Deuteronomy 3:11). He remained from the mighty warriors killed by Amrafel and his allies, as it is stated: “They smote the Refaim at Ashterot Karnayim” (Genesis 14:5), and this is their remnant, like olives that remain among the pomace, as it is stated: “The survivor came and told Abram the Hebrew; and he was dwelling on the plains of Mamre the Emorite, brother of Eshkol and brother of Aner, and they were allies of Abram” (Genesis 14:13) – this is Og, and it depicts him as a remnant, as it is stated: “From the rest of the Refaim.”

His intention was that Abram go out and be killed. The Holy One blessed be He granted him the reward of his legs,82The reward for his effort to come and report to Abram what had befallen Lot. and he lived all those years. But He collected from him, as he fell by the hand of his descendants. When Moses came to wage war with him, he feared him.

He said: ‘I am one hundred and twenty years old, and this one is more than five hundred. If he did not have merit, he would not have lived all these years.’ The Holy One blessed be He said to him: “Do not fear him, for I have delivered him into your hand” – kill him by your hand. “You shall do to him as you did to Siḥon…” – “We destroyed [vanaḥarem]83The term ḥerem can mean destroyed or proscribed. them, [as we did to Siḥon]” (Deuteronomy 3:6).

But is it not written: “But all the animals, and the spoils of the cities, we looted for ourselves” (Deuteronomy 3:7)? It is, rather, that they proscribed [heḥerimu] the corpses, to derive no benefit from them. “They smote him, his sons [banav], [and his entire people]” (Numbers 21:35) – “his son [beno]” is written,84In our version of the Bible banav is written (see Minḥat Shai, Bemidbar 21:35). as he had a son tougher than he was.

The Holy One blessed be He said to Israel: ‘In this world, you eradicate the nations a little at a time, but in the future, I will eliminate them all at once,’ as it is stated: “Nations will be burnings of lime, cut thorns ignited with fire” (Isaiah 33:12).

Another matter: “Then Israel sang” (Numbers 21:17) – this is one of three matters85The third matter relates to the vanquishing of Siḥon, which is first mentioned in Numbers 21:21–24. that Moses said before the Holy One blessed be He, and He said to him: You have taught Me. He said before Him: ‘Master of the universe, from where do Israel know what they have done?86Namely, from where could they have known that the golden calf was a sin.

Did they not grow in Egypt, and all of Egypt are idolaters. When You gave the Torah, You did not give it to them, and they were not standing there, as it is stated: “The people stood at a distance” (Exodus 20:18), and You gave it only to me, as it is stated: “To Moses, He said: Ascend to the Lord” (Exodus 24:1). When You gave the commandments, You did not give them to them. You did not say: “I am the Lord your God [eloheikhem],”87“Your” in the plural. but rather: “I am the Lord your God [elohekha]” (Exodus 20:2).88“Your” in the singular.

You said it to me. Did I, perhaps, sin?’ The Holy One blessed be He said to him: ‘As you live, you have spoken well. You have taught Me.

From now on I will speak with the expression: “I am the Lord your God [eloheikhem].”’ The second, when the Holy One blessed be He said to him: “Reckoning the iniquity of the fathers upon children” (Exodus 34:7). Moses said: ‘Master of the universe, how many wicked men begot righteous men? Shall they be taking from the iniquities of their fathers?

Teraḥ worshipped idols, and Abraham his son was righteous. Likewise, Hezekiah was righteous, and Aḥaz his father was wicked. Likewise, Yoshiya was righteous, and Amon his father was wicked. Is it appropriate for the righteous to be stricken for the iniquity of their fathers?’

The Holy One blessed be He said to him: ‘You have taught Me. As you live, I am voiding My words and fulfilling your words,’ as it is stated: “Fathers shall not be put to death for children, and children shall not be put to death for fathers” (Deuteronomy 24:16) – ‘and as you live, I will write them in your name,’ as it is stated: “As it is written in the book of the Torah of Moses that the Lord commanded, [saying: Fathers will not be put to death for children, and children will not be put to death for fathers]” (II Kings 14:6).

The third, when the Holy One blessed be He said to him: ‘Wage war with Siḥon even if he does not seek to wage with you; you provoke war with him,’ as it is stated: “Rise, and travel, and cross the Arnon ravine; [see, I have placed Siḥon king of Ḥeshbon, the Emorite, and his land in your hand; begin taking possession, and provoke war with him]” (Deuteronomy 2:24). But Moses did not do so; rather, what is written: “I sent messengers” (Deuteronomy 2:26).

The Holy One blessed be He said to him: As you live, I am voiding My words and fulfilling your words, as it is stated: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10). When Siḥon did not accept, the Holy One blessed be He toppled him before them, as it is stated: “We smote him” (Deuteronomy 2:33). Moreover, even those who concealed themselves in the caves to kill them, the Holy One blessed be He intimated to the mountain and it crushed them, as it is stated: “You broke the heads of crocodiles on the waters. [You] crushed the heads of leviathan” (Psalms 74:13–14).

The folk proverb says: If you gave bread to a child, inform his mother. The Holy One blessed be He said: How will Israel know the good that I performed on their behalf? What did He do? He distanced the mountains from one another, and the streams in the ravines washed them out,89The streams washed the remains out of the caves where they were located. as it is stated: “The outpouring of the ravines” (Numbers 21:15).

Israel was passing and reciting song: “Then Israel sang” (Numbers 21:17). Israel said: ‘It is incumbent upon You to perform miracles on our behalf, and it is incumbent upon us to bless and laud Your name.’ “Salvation belongs to the Lord. Your blessing is upon Your people, Selah” (Psalms 3:9).

It was due to the water that the decree was issued against Moses, and he is not mentioned in the song. Moses said: Master of the universe, after all the miracles that You performed on their behalf, will I die at their hand? From the wilderness You gave them the Torah, as it is stated: “From the wilderness to Matana” (Numbers 21:18).90Matana means gift, referring here to the Torah. And it became their heritage [naḥalu] under my guidance, as it is stated: “And from Matana to Naḥaliel” (Numbers 21:19) – God became their heritage [naḥalu El].

And once it became their heritage, You decreed death upon me,” as it is stated: “From Naḥaliel to Bamot” (Numbers 21:19) – from the ravine [naḥal] came [ba] death [mot]. “And from Bamot to the canyon that is in the field of Moav” (Numbers 21:20), as it is stated: “He buried him in the canyon in the land of Moav” (Deuteronomy 34:6). Job said: “Who does not show favor to princes and does not prefer the wealthy over the poor, as they are all His handiwork” (Job 34:19).

“Balak son of Tzipor saw all that Israel had done to the Emorites” (Numbers 22:2). “Balak son of Tzipor saw” – this is what the verse said: “The Rock, His actions are perfect, as all His ways are justice” (Deuteronomy 32:4). The Holy One blessed be He did not leave the nations of the world recourse in the future to say: ‘You distanced us.’ What did the Holy One blessed be He do?

Just as He established kings, sages, and prophets for Israel, so He established for the idolaters. He established Solomon king over Israel and over all the earth, the same He did for Nebuchadnezzar. This one built a Temple and recited several songs and paeans; that one destroyed it, cursed, blasphemed, and said: “I will ascend above the heights of the clouds, [I will be comparable to the Most High]” (Isaiah 14:14).

He gave David wealth and he purchased a Temple1This is a reference to the wealth that David set aside for the purpose of building the Temple. to His name, and he gave wealth to Haman and he purchased an entire nation, to slaughter it. Every prominence that Israel took, you find that the nations took a corresponding prominence. He established Moses for Israel and Bilam for the idolaters. Look at what distinguishes between the prophets of Israel and prophets of idolaters: The prophets of Israel cautioned Israel to refrain from transgressions, as it is stated: “You, Son of man, I have appointed you as a sentinel [for the house of Israel.

You shall hear a matter from My mouth and you shall warn them from Me]” (Ezekiel 33:7). But a prophet that stood from the gentiles established a breach in order to eliminate people from the world.2Bilam plotted to have Moavite women corrupt Israel. Moreover, all the [Jewish] prophets were with the attribute of mercy toward Israel and toward the idolaters, as Jeremiah says: “Therefore, my heart will sigh like flutes for Moav” (Jeremiah 48:36).

And likewise Ezekiel: “You, son of man, raise a lament for Tyre” (Ezekiel 27:2). But that one [Bilam] was cruel; he stood to uproot an entire nation gratuitously. That is why the portion of Bilam was written; to inform why the Holy One blessed be He removed the Divine Spirit from the idolaters, as this one stood from them, and look at what he did.

“Balak son of Tzipor saw” – what did he see? He saw the calamity that is destined to befall Israel from all its enemies, as all of them would come with wars and enslavement that they were able to endure. But this [one]3Bilam. is like a person who expresses a matter and uproots an entire nation. “Balak saw” – it is preferable for the wicked to be blind, as their eyes bring evil to the world.

Regarding the generation of the Flood, it is written: “The sons of the great saw” (Genesis 6:2) and it is written: “Ḥam father of Canaan saw” (Genesis 9:22). And it is written: “Pharaoh’s officials saw her” (Genesis 12:15), and likewise all of them.4All of the wicked. And here, “Balak saw.” “Balak saw” – this is analogous to a king who deployed guards to protect him from an enemy army.

He was certain in their regard that they were mighty. The enemy army passed and killed them, and he was full of trepidation in his regard. Likewise, Balak saw what they did to Siḥon and Og, to whom he was paying a wage to protect him, and he was fearful in his regard. Furthermore, he saw the miracles in the Arnon ravine.5See Bemidbar Rabba 19:25, 33.

“Moav was very alarmed by the nation because they were numerous, and Moav was dreaded by the children of Israel” (Numbers 22:3). “Moav was…alarmed [vayagor]” – what is vayagor? When Israel appeared to the Amonites, they appeared garbed for peace, but to the Moavites, they appeared armed for war, as it is written: “You will approach opposite the children of Amon; do not besiege them [tetzurem] [and do not provoke [titgar] them]” (Deuteronomy 2:19).

“Do not tetzurem” – do not cause them [tatzar] any kind of trouble [tzara]; “and do not titgar them” – any kind of provocation [girui]. But regarding Moav, He said: “Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9). War you may not wage, but whatever you can seize from them, seize. That is why they appeared armed to Moav, so they [the Moavites] gathered in their cities, as vayagor is nothing other than an expression of gathering, as it is stated: “One who gathers [oger] during the summer is a wise son” (Proverbs 10:5).

Another matter, vayagor is an expression meaning stranger [ger]; they considered themselves strangers in the world.6The Moavites viewed themselves as strangers while the Israelites were the permanent residents. Meaning, they were afraid that the Israelites would overcome them, turning them into strangers in their own land. They said: ‘They descended to Egypt to sojourn there, but they seized it and would rent houses to them, as it is stated: “Each woman will borrow…from her neighbor and from the resident of her house”’ (Exodus 3:22).

Another matter, vayagor, an expression of fear, as they were afraid because they saw all the nations in the possession of Israel, as Siḥon came and took the land of Moav: “And he battled against the first king of Moav, [and took all his land from his possession]” (Numbers 21:26), and Og took all the land of the children of Amon, as it is stated: “As only Og, king of the Bashan [was left…in Raba of the children of Amon]” (Deuteronomy 3:11).

Israel came and took it from both of them, and there is no injustice.7Even though Israel were not allowed to conquer Amon or Moav, they were allowed to conquer lands that had belonged to Amon and Moav that had been conquered by Siḥon and Og. These would see their land in Israel’s possession and would say: ‘Did the Holy One blessed be He not say to them: “As I will not give you of its land as an inheritance”? (Deuteronomy 2:9).

But our land is before them.’ That is why they were afraid.8They were afraid that Israel would also try to conquer Moav. “Moav was dreaded [vayakotz]” – they saw themselves as thorns [kotzim] before them.

“Moav said to the elders of Midyan: Now this assembly will lick clean all our surroundings, as the ox licks clean the grass of the field. And Balak son of Tzipor was king of Moav at that time” (Numbers 22:4). “Moav said to the elders of Midyan” – what is the nature of the presence of the elders of Midyan here?9In the land of Moav. It is because they were seeing Israel achieving victory in an unnatural way.

They said: ‘Their leader achieved prominence in Midyan, we will ascertain from them what are his attributes.’ The elders of Midyan said to them: 'His power is only in his mouth.' They said to them: 'We, too, will come against them with a person whose power is in his mouth.' “Moav said to the elders of Midyan” – but do you not find that the Midyanites waged war against the Moavites, as it is stated: “Who smote Midyan in the field of Moav” (Genesis 36:35), and the enmity between them is permanent.

This is analogous to two dogs that were fighting with one another. A wolf came against one of them. The other said: ‘If I do not help it, today it will kill that one and the next day it will come against me.’ That is why Moav aligned with Midyan.

“Now this assembly will lick clean all our surroundings, as the ox licks clean [the grass of the field]” – just as the ox, its might is in its mouth, so, too, these, their power is in their mouths. Just as the ox, in everything that it licks clean there will be no sign of blessing; these too, in every nation that they touch, there will be no sign of blessing. Just as an ox gores with its horns; these, too gore with their prayers, as it is stated: “And his horns are the horns of the wild ox” (Deuteronomy 33:17).

“And Balak son of Tzipor was king of Moav at that time” – was he not initially a prince, as it is stated: “[…the Midyanite chiefs,] Evi and Rekem [and Tzur...the princes of Sihon]”? (Joshua 13:21).10Tzur is identified as being Balak (Matnot Kehuna). In Bemidbar Rabba 20:25, the daughter of Tzur says that her father is Balak. It is, rather, that once Siḥon was killed, they crowned him in his place at that time, as the circumstances caused him [to be appointed].

“He sent messengers to Bilam son of Beor, to Petor, that is by the river, in the land of the members of his people, to summon him, saying: Behold, a people emerged from Egypt; behold, it has covered the face of the earth, and it sits across from me” (Numbers 22:5). “He sent messengers” – the Holy One blessed be He performed miracles on their behalf. The Holy One blessed be He said: ‘I redeem you and perform miracles on your behalf, but you defy Me.

Come and see seven redemptions that I redeemed you, and you were obligated to praise Me seven praises corresponding to the seven redemptions. Likewise, it says: “The Lord said to the children of Israel: Was it not by the Egyptians, by the Emorites, by the children of Amon, by the Philistines, the Sidonians, Amalek, and Maon [that you were oppressed], and you called to Me, and I saved you from their hand” (Judges 10:11–12); these are seven redemptions.

And you defied Me with seven idols, as it is stated: “The children of Israel continued to perform evil in the eyes of the Lord, and they worshipped the Be'alim, and the Ashtarot, [and the gods of Aram, and the gods of Sidon, and the gods of Moav, and the gods of the children of Amon, and the gods of the Philistines…]” (Judges 10:6). And so, He rebukes them: “My people, what did I do to you, and how did I exhaust you?” (Micah 6:3).

In what way did I cause you exertion? Did I, perhaps, say to you: Bring Me burnt offerings from the animals in the mountains? There are three animals in your possession: “An ox, a sheep, and a goat” (Deuteronomy 14:4), and seven that are not in your possession: “A deer, a gazelle, a fallow deer, a wild goat, an oryx, an aurochs, and a wild sheep” (Deuteronomy 14:5). Did I cause you exertion to bring an animal that is not in your possession?

Did I not command you only from the animal that is in your possession, as it is stated: “An ox, or a sheep, or a goat, when it is born…[shall be accepted as a fire offering to the Lord]” (Leviticus 22:27). Likewise, “from animals, from cattle or from the flock [you shall bring your offering]” (Leviticus 1:2). When Siḥon and Og went out to wage war against you, did I not topple them before you? Did I cause you exertion?

Did I, perhaps, say to you to bring an offering in their regard? Did Balak ben Tzipor not see that I performed all the miracles on your behalf and hired Bilam against you but I transformed the curses into blessings?’

“Balak…saw” – when his emissaries came to Bilam, the Holy One blessed be He said to him: “Who are [these] men…?” (Numbers 22:9). Bilam said to Him: “Balak son of Tzipor, king of Moav, sent to me” (Numbers 22:10). Rabbi Abba bar Kahana said: This is one of three people whom the Holy One blessed be He examined but found them to be a jug of urine.11A vessel that is only worthy of contemptible use. They are Cain, Hezekiah, and Bilam.

Cain, when the Holy One blessed be He said to him: ‘Where is your brother Abel?’ he sought, as it were, to mislead. He should have said: ‘Master of the universe, the concealed and the revealed are revealed before You, and You are asking me regarding my brother?’ Instead, he said to Him: “I do not know; am I my brother’s keeper?” (Genesis 4:9). The Holy One blessed be He said to him: ‘This is how you speak?

“The voice of your brother's blood cries out to Me from the ground. [Now, you are cursed…]”’ (Genesis 4:10–11). Hezekiah, when he recovered from his illness, Merodakh Baladan sent him a gift, as it is stated: “At that time, Merodakh Baladan…sent [scrolls and a gift to Hezekiah]” (Isaiah 39:1). Isaiah came and said to him: “What did those men say, and from where did they come to you?” (Isaiah 39:3).

He [Hezekiah] should have said to him: ‘You are a prophet of the Omnipresent, and you are asking me?’ Instead, he began boasting: “They came to me from a distant land, from Babylonia” (Isaiah 39:3). Isaiah said to him: ‘Since that is what you said: “Behold, days are coming and everything that is in your house…will be carried [to Babylonia]…From your sons, who will descend from you…they will be officials in the palace of the king of Babylon”’ (Isaiah 39:6–7).

Likewise, the wicked Bilam, when Balak sent to him, the Holy One blessed be He said to him: “Who are these men with you?” (Numbers 22:9), he should have said: ‘Master of the universe, everything is revealed before You and nothing is obscured from You, and You are asking me?’ Instead he said to him: “Balak son of Tzipor, king of Moav, sent to me.” The Holy One blessed be He said to him: ‘Since that is how you speak, “do not curse the people” (Numbers 22:12).

The Holy One blessed be He said: ‘Wicked one of the world, it is written in Israel’s regard: “For one who touches you, touches the pupil of his eye” (Zechariah 2:12),12The term “pupil of His eye” is expounded to mean the apple of the eye of the Holy One blessed be He, something very dear to Him. and you go to accost them and curse them? Let his eye be removed, as it is stated: “One with an open eye”13"An open eye" is explained as meaning that Bilam can see with only one eye. (Numbers 24:3), to realize: “For one who touches you, touches the pupil of his eye.”’

“He sent messengers to Bilam son of Beor, to Petor” – it was his city. Some say he was a moneychanger [shulḥani],14Petora means table [shulḥan] in Aramaic. as the kings of the gentiles would consult with him like a moneychanger to whom everyone brings his money.15So, too, people would bring their money to Bilam, for his counsel. Some say he was initially an interpreter of dreams, but then he reverted to being a sorcerer and reverted to [prophesy by] the Divine Spirit.

“In the land of the members of his people” – as Balak was from there, and he [Bilam] had told him that he would ultimately reign. “To summon him” – as he wrote to him: ‘Do not think that it is only my mission that you are performing and that I, alone, will honor you. If you uproot them, you will be honored by all the nations, and Canaan and the Amalekites will prostrate themselves to you.’ “Behold, a people emerged from Egypt” – he [Bilam] said to him: ‘Of what concern is it to you?’

He said to him: ‘“Behold, it has covered the face of the earth [ein haaretz]” – they shut the eyes [einayim] upon which the land relies, Siḥon and Og, they destroyed them and covered their eyes. What can I do?’ “And it sits across from me [mimuli]” – mimuli is written without a vav,16The word "mimuli" can be written mem, mem, vav, lamed, yod. In the verse here, the vav was left out which makes it possible to connect it to the word amilam. just as it says: “In the name of the Lord, for I will cut them down [amilam]” (Psalms 118: 10).

“And now, please go curse this people for me, as they are too mighty for me; perhaps I will be able to smite them, and I will drive them from the land, for I know that he whom you bless is blessed, and he whom you curse is cursed” (Numbers 22:6). “And now, please go curse [ara] [this people] for me” –“what is “ara for me”? I can overcome them a bit, like a person who picks [oreh] figs.17A few at a time, since they do not all ripen at the same time.

“As they are too mighty for me” – not that they are powerful, and their armies are numerous, but rather that they are victorious with their mouths. This is something that I am unable to do. “Perhaps I will be able to smite them” – what did this one see, that led him to provoke [them]; did the Holy One blessed be He not say to them [Israel] that they may not take their land? It is, rather, that they18The Moavites. were sorcerers and diviners greater than Bilam, as it is stated: “Balak saw”; however, they were unable to understand the matters accurately.

Likewise, it says: “You are wearied in the abundance of your devising; let now the astrologers, the stargazers…save you [from what will come upon you]” (Isaiah 47:13). He [Balak] saw in his astrology that Israel would fall into his hands. That is why he made his daughter available to wantonness, and twenty-four thousand of them fell. That is why he provoked [them].

But he did not know how. That is why, “perhaps I will be able to smite [nakeh] them” – like one who deducts [shemenakeh] one twenty-fourth per se’a.19The assumption is that this is the percentage of waste found in the grain (Bava Batra 93b). Likewise, for each twenty-four thousand of Israel, one thousand was missing.20Twenty-four thousand people died due to the sin relating to the wantonness of the daughters of Moav and the consequent worship of the idle of Baal Peor.

If multiplied by twenty-four the number is 576,000 which is close to the number of men older than twenty. “I will drive them from the land” – he was seeking to prevent them only from entering the Land. “For I know that he whom you bless is blessed” – how did he know? It is because at the time that Siḥon sought to wage war against Moav, he feared that they were mighty, and hired Bilam and his father to curse Moav, as it is stated: “Therefore the allegorists will say” (Numbers 21:27), and it is written: “A fire emerged from Ḥeshbon” (Numbers 21:28), and it is written: “Woe to you, Moav” (Numbers 21:29). That is why he said: “For I know that he whom you bless is blessed.”

“The elders of Moav and the elders of Midyan went, with the tools of sorcery in their hands, and they came to Bilam, and spoke to him the words of Balak” (Numbers 22:7). “The elders of Moav and the elders of Midyan went, with the tools of sorcery in their hands” – they brought in their hands all sorts of tools of sorcery, with which they would perform sorcery, so that he [Bilam] would be unable to make excuses. The tools of sorcery were in the hand of the elders of Midyan, who said: ‘If he comes with us, he will succeed. If he delays for even a short time, he will be of no use.’ When he said to them: “Spend the night here” (Numbers 22:8), the elders of Midyan went, as they knew by means of their sorcery that he would provide no benefit.

“God came to Bilam, and said: Who are these men with you?” (Numbers 22:9). “God came to Bilam, and said: Who are these men?” This is what the verse said: “He who misleads the upright on an evil path will fall into his own pit” (Proverbs 28:10) –this is Bilam. Initially the people would conduct themselves with uprightness, but through his words, they would conduct themselves with wantonness.

Regarding the early generations: “Rachel came with the flock” (Genesis 29:9); “the priest of Midyan had seven daughters” (Exodus 2:16).21The fathers were able to send their daughters with the flocks without concern that the male shepherds would engage with them in wanton behavior. Bilam stood and misled the people with regards to wanton behavior. Just as he misled, he was misled. With the counsel that he provided, he fell, and the Holy One blessed be He misled him, as it is written: “He exalts the nations and He eliminates them” (Job 12:23).

When He said to him: “Who are these men with you?” that wicked one said: ‘I do not know about them.’22Bilam understood that God was telling him that He did not know who those people were. [Bilam thought:] There is a moment when He does not know, and I will wreak upon His children anything that I want. This is why He said it;23“Who are these men with you?” in order to mislead him. “Bilam said to God: Balak son of Tzipor, king of Moav, sent to me” (Numbers 22:10).

Another matter, “who are these men with you…Bilam said to God: Balak son of Tzipor.” He began boasting and said: ‘Even though You do not honor me and do not cause my renown to spread throughout the world, the kings ask for me.’ “Behold, the people that has come out of Egypt, it has covered the face of the earth; now, come curse them for me; perhaps I will be able to wage war against them, and drive them away” (Numbers 22:11).

“Behold, the people that has come out of Egypt…now, come curse [kava] them for me” – it is to inform that he hated more than Balak, as Balak did not say kava, but rather, ara; but this one said kava explicitly.24In Numbers 22:6, Balak uses the word ‘ara’ in his message to Bilam, but here, when Bilam is supposedly repeating Balak’s request, he uses the word ‘kava’ instead. Ara is a milder form of curse than kava.

He [Balak] said: “I will drive them from the land”; but he [Bilam] said: “drive them away” – from this world and from the World to Come. 10 “God said to Bilam: You shall not go with them; you shall not curse the people, as it is blessed” (Numbers 22:12). “God said to Bilam: You shall not go with them” – he said to Him: ‘If so, I will curse them where I am.’ He said to him: “You shall not curse the people.”

He said to Him: 'If so, I will bless them.' He said to him: 'They do not need your blessing,' “as it is blessed.” They say to the hornet: Neither from your honey nor from your sting.’ “Bilam arose in the morning, and said to the princes of Balak: Go to your land, as the Lord refused to allow me to go with you” (Numbers 22:13).

“Bilam arose in the morning, and said to the princes of Balak” – Bilam did not say to them: ‘He did not give me permission to go and to curse,’ but rather, “to allow me to go with you.” Rather, [Bilam said:] ‘He said to me: It is not in keeping with your standing to go with these, but rather, with those greater than they are, because He desires my honor.’ That is why: “Balak continued sending additional princes, more numerous and more prestigious [than those]” (Numbers 22:15).

“For I will honor you greatly, and anything that you say to me I will do, only please go curse this people for me” (Numbers 22:17). “For I will honor you greatly” – I will give you more than what you have been accustomed to take in the past. “Bilam answered and said to the servants of Balak: If Balak were to give me his house full of silver and gold, I would be unable to violate the directive of the Lord my God, to perform a small or a great matter” (Numbers 22:18).

“Bilam answered and said…If Balak were to give me his house full of silver and gold” – from here you learn that there were three characteristics in him: An evil eye, a haughty spirit, and a greedy soul. An evil eye, as it is written: “Bilam lifted his eyes, and saw Israel dwelling according to its tribes” (Numbers 24:2).25It would have been sufficient to write that he saw. The fact that it is prefaced by the lifting of his eyes indicates that in his jealousy, he sought to harm them with his evil eye.

A haughty spirit, as it is written: “As the Lord refused to allow me to go with you.”26As explained above, Bilam claimed that God sought to honor him. A greedy soul, as it is stated: “Were Balak to give me his house full of silver and gold.” Had he sought to hire armies to wage war against them, it is uncertain whether they would have prevailed or fallen. Is it not worth his while to give that and ensure victory?27The midrash is explaining Bilam's line of reasoning.

You learn that this is what he requested. “I would be unable to violate” – he prophesies that he is unable to nullify the blessings that they were given by the Divine Presence. “Now, please, you, too, remain here this night, and I will know what more the Lord will speak to me” (Numbers 22:19). “Now, please, you, too, remain here” – what is “you, too”?

Ultimately, you will go frustrated, like the first ones. “I will know what more the Lord” – he prophesies that the Holy One blessed be He is destined to add blessings for them [Israel] through him.

“God came to Bilam at night, and He said to him: If the people came to summon you, rise, go with them; however, only the matter that I will speak to you, shall you do” (Numbers 22:20). “God came to Bilam at night” – this is what the verse said: “In a dream, in a night vision, when deep sleep falls upon men…Then He uncovers the ears of men…to turn a person away from an action and suppress pride in man” (Job 33:15–17).

The Holy One blessed be He concealed from him that his going would eradicate him from the world and lead him to the pit of perdition.28As opposed to the compassion shown by God in other cases, as described in the verse from Job. “To restore his soul from perdition, to be enlightened with the light of life” (Job 33:30); as he eradicated his soul in his going, as when a person goes to sin, the Satan dances for him, until he completes the transgression.

Once he eradicates him, he then informs him. Likewise it says: “He follows her unconsciously, like an ox comes to the slaughter…until an arrow splits his liver, like the hastening of a bird to the snare, [not knowing that it is at the cost of his life]” (Proverbs 7:22–23). The Holy One blessed be He obscured from the wicked Bilam29God obscured from Bilam the fact that his desire to curse Israel was sinful. until he went and eradicated his soul.

When he left his honor and realized the situation in which he was, he began pleading for his soul: “Let my soul die the death of the upright” (Numbers 23:10).

“God came to Bilam at night” – this is what the verse said: “It is a night of vigilance of the Lord…it is this night…[for all the children of Israel for their generations]” (Exodus 12:42). All the miracles that were performed on behalf of Israel, and with which retribution was exacted against the wicked, were at night: “God came to Lavan the Aramean in a dream at night” (Genesis 31:24); “God came to Avimelekh in a dream at night” (Genesis 20:3); “It was at midnight” (Exodus 12:29),30The plague of the firstborn. and it is written: “There was the cloud and the darkness and it illuminated the night” (Exodus 14:20).31At the Red Sea.

“He deployed against them at night” (Genesis 14:15),32The war against the four kings. and likewise all of them. Another matter, why did He appear to Bilam at night? It is because he was not worthy of the Divine Presence; He would speak with all the prophets of the gentiles33The gentiles had prophets before Israel was chosen as the people of God at Sinai. at night. Likewise, Elifaz says: “In thoughts from visions of the night” (Job 4:13).

Likewise, Elihu says regarding the fact that He spoke with him at night.34See Job 33:14–15. The Sages identify Elihu as Bilam (Yerushalmi, Sotah 5:6). “If the people came to summon you, rise, go with them” – from here you learn that on the path that a person wishes to go, they lead him. For initially it was stated to him: “Do not go” (Numbers 22:12).

Once he was impudent and insisted on going, he went, as it is written: “God’s wrath was enflamed because he went” (Numbers 22:22). The Holy One blessed be He said to him: ‘Wicked one, I do not seek the eradication of the wicked; however, since you wish to go and be eradicated from the world: “rise, go.”’ “However, only the matter [that I will speak to you, shall you do]” – to teach you that he went with forewarning; nevertheless, he arose early.

“Bilam arose in the morning, and saddled his donkey, and he went with the princes of Moav” (Numbers 22:21). He himself awoke early and stood with alacrity. The Holy One blessed be He said to him: ‘Evil one, their patriarch Abraham preceded you to bind Isaac his son: “Abraham awoke early in the morning and saddled his donkey…”’ (Genesis 22:3). “He went with the princes of Moav” – to teach you that he was as happy as they were regarding the calamity of Israel.

“God's wrath was enflamed because he was going, and the angel of the Lord stood on the way as an impediment to him, and he was riding on his donkey, and his two lads were with him” (Numbers 22:22). “God's wrath was enflamed because he was going, and the angel of the Lord stood” – it was an angel of mercy, that was transformed for him into an impediment. “His two lads were with him” – this is the way of the world, that a person who sets out on the way needs two to serve him, and they then serve one another.

“The donkey saw the angel of the Lord standing on the road, and his sword was drawn in his hand, and the donkey turned from the road, and went into the field. Bilam struck the donkey, to turn it to the road” (Numbers 22:23). “The donkey saw the angel of the Lord…[and his sword was drawn in his hand]” – was the angel unable to blow on him and remove his spirit without drawing his sword? But is it not written regarding Sennacherib: “An angel of the Lord came out and smote…in the camp of Assyria” (Isaiah 37:36), and it is written: “When He blows on them [they wither]” (Isaiah 40:24), their lives.

Rather, this is what he said to him: ‘The mouth is granted to Jacob, as it is stated: “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22), and it is written: “You shall live by your sword” (Genesis 27:40). All the nations, their lives are by their sword, and you will exchange your craft and come upon them with theirs? I, too, will come upon you with yours: “And his sword was drawn in his hand.”’

“God's angel then stood on a narrow path through the vineyards, a fence on this side and a fence on that side” (Numbers 22:24). “The donkey turned from the road, and went” (Numbers 22:23) – this wicked one is going to curse an entire nation that has not wronged him, and strikes his donkey so that it will not go into the field, and it is written: “The angel of the Lord stood on a narrow path through the vineyards” (Numbers 22:24).

Could he not have gone after him?35Why did the angel need to conceal himself in ambush rather than confronting Bilam directly? Rather, this is the attribute of the Holy One blessed be He. A flesh-and-blood king sends an executioner to kill a person, the executioner follows him for many days. The one who incurred liability for death eats and drinks, and the executioner follows him relentlessly from place to place.

But before the Holy One blessed be He, it is not so. The executioner stands in his place, and one who incurred liability for death comes to him on foot. So that the angel would not be troubled to go after Bilam, he preceded him to the road. “The angel of the Lord stood on a narrow path [bemishol] [through the vineyards]” – He said to him: ‘Are the vineyards36Israel is likened to God’s vineyard (Song of Songs 7:13). sold like foxes [shualim]?’37Based on Song of Songs 2:15.

Do you think that you will be able to ruin the vineyards in exchange for the money you received? “A fence on this side [mizeh] and a fence on that side [mizeh]” – you will be unable to overcome them, as in their hands are: “Tablets inscribed on both their sides; from this side [mizeh] and from that side [umizeh] they were inscribed” (Exodus 32:15). “The donkey saw the angel of the Lord, and it was pressed to the wall, and it pressed Bilam's foot against the wall, and he carried on striking it” (Numbers 22:25) “The angel of the Lord moved forward, and stood in a narrow place, where there was no way to turn right or left” (Numbers 22:26).

“The donkey saw the angel of the Lord, and it was pressed to the wall…. The angel of the Lord continued passing” – what did he see that led him to precede him three times, before he appeared to him? He [the angel] showed him the signs of the patriarchs. Initially, there was space on this side, and from that side, “and the donkey turned from the road, and went” (Numbers 22:23).

In the second, there was space to move only to one side. In the third, “there was no way to turn right or left.” What were these signs? If he sought to curse the descendants of Abraham, he would find from this side and from that side the descendants of Ishmael and the descendants of Ketura.

If he sought to curse the descendants of Isaac, he would find the descendants of Esau on one side, “it was pressed to the wall.” The descendants of Jacob, he found no dross in them. That is why it said in the third: “In a narrow [tzar] place” – this is Jacob, as it is written: “Jacob was very frightened and distressed [vayetzer]” (Genesis 32:8). “Where there was no way to turn right or left” – as there is no dross in any of his descendants.

“The donkey saw the angel of the Lord, and it lay down beneath Bilam, and Bilam's wrath was enflamed, and he struck the donkey with the staff” (Numbers 22:27). “The donkey saw the angel of the Lord, and it lay down beneath Bilam, and Bilam's wrath was enflamed, and he struck the donkey with the staff [bamakel]”38The word makleh means demeans (see Deuteronomy 27:16). – due to the humiliation with which it humiliated him.

“The Lord opened the mouth of the donkey, and it said to Bilam: What did I do to you, that you struck me these three times?” (Numbers 22:28). “The Lord opened the mouth of the donkey” – to inform him that the mouth and the tongue are in His control. If he seeks to curse, his mouth is in His control. “It said to Bilam: What did I do to you that you struck me these three times [regalim]?” – it alluded to him: You are seeking to uproot a nation that celebrates three pilgrimage festivals [regalim].

“Bilam said to the donkey: Because you abused me; had there been a sword in my hand, I would have killed you now” (Numbers 22:29). “Bilam said to the donkey: Because you abused [hitalalt] me.” Even though he speaks in the holy tongue, the language of an idolater is despicable.39The choice of the word hitalalt has connotations of sexual abuse, as in Judges 19:25, in the context of the concubine in Giva.

“Had there been a sword in my hand” – this is analogous to a doctor who comes to cure one bitten by a snake with his tongue.40By use of a spell. On the way, he saw a certain gecko and began seeking a rod to kill it. They said to him: 'This one you are unable to overcome, how did you come to cure one bitten by a snake with your tongue?' So, the donkey said to Bilam: 'You are unable to kill me unless you have a sword in your hand.

How do you seek to uproot an entire nation?' He was silent and did not find an answer. The princes of Moav began wondering, as they witnessed a miracle without precedent in the world. “The donkey said to Bilam: Am I not your donkey, that you have ridden upon me from your start until this day?

Have I made it a habit to do thus to you? He said: No” (Numbers 22:30). Some say that he said to them: 'It is not mine.' It responded to him: “Am I not your donkey that you have ridden upon me from your start until this day?”

You learn that he was not elderly, as the donkey was older than he was. “Have I made it a habit to do thus to you?” Once it spoke, it died, so they would not be saying: ‘This is the one that spoke,’ and render it an object of worship. Another matter, “have I made it a habit to do thus to you?”

The Holy One blessed be He spared the honor of that wicked one, so they would not say: ‘This is the one that dismissed Bilam.’ If the Holy One blessed be He spares the honor of the wicked, it goes without saying regarding the honor of the righteous. Likewise it says: “And a woman who shall approach to any animal to mate with her, you shall kill the woman and the animal” (Leviticus 20:16), so they will not say: ‘This is the animal by means of which so-and-so woman was put to death.’

This is to inform you that the Holy One blessed be He spares the honor of people, knows their needs, and sealed the mouth of the animal. Were it to speak, one would be unable to subjugate it and withstand it, as this is the dumbest of the animals and the wisest of the wise men. When it spoke, he was unable to withstand it.

“The Lord uncovered the eyes of Bilam, and he saw the angel of the Lord standing on the way, and his sword was drawn in his hand. And he bowed his head, and he prostrated himself before him” (Numbers 22:31). “The Lord uncovered the eyes of Bilam” – was he blind? It is to inform that the eye, too, is in his control.

“He prostrated himself before him” – because he spoke to him. “The angel of the Lord said to him: For what did you smite your donkey these three times? Behold, I emerged to be an obstacle, because your way is contrary to me” (Numbers 22:32). “The angel of the Lord said to him: For what did you smite…?” – did the angel come to seek redress for the affront of the donkey by him?

Rather, he said to him: ‘If this donkey, that has no merit and no covenant of the patriarchs, I was commanded to seek redress for its affront by you, the entire nation that you are seeking to uproot it, that has merit and a covenant of the patriarchs, all the more so.’ “Behold, I emerged to be an obstacle, because your way is contrary [yarat] to me” – it feared [yara], it saw [raata], it turned [nateta].41Yarat is an acronym of yara, raata, nateta.

Alternatively, yarat, using the atbash cipher42The first letter is paired with the last letter of the alphabet, the second letter with the penultimate one, and so on, i.e. alef – tav, beit – shin. Yarat therefore becomes magen: yod – mem, reish – gimel, tet – nun. is magen – protector. “The donkey saw me, and turned from before me these three times; had it not turned from before me, then now I would have indeed slain you and spared it” (Numbers 22:33).

“The donkey saw me…I would have indeed slain you and spared it.” From here you learn that he43The angel. killed the donkey. “Bilam said to the angel of the Lord: I have sinned, for I did not know that you were standing opposite me on the way; now, if it is wrong in your eyes, I will turn back” (Numbers 22:34). “Bilam said to the angel of the Lord: I have sinned” – as he was a clever wicked man, and knew that only repentance can stand before punishment, as anyone who sins and says: ‘I have sinned,’ the angel has no permission to touch him.

“For I did not know…now, if it is wrong in your eyes [to continue on this path], I will turn back.” He said to him: ‘I did not go until the Holy One blessed be He said to me: “Rise, go with them,” (Numbers 22:20) and you are saying to me that I should turn back. Is this His craft? Did He not say so to Abraham, to sacrifice his son, and then: “The angel of the Lord called…He said: Do not extend your hand”? (Genesis 22:11–12).

He is accustomed to say something and an angel reverses it. Now He says to me: “Go with them”; now, "if it is wrong in your eyes, I will turn back.”’ “The angel of the Lord said to Bilam: Go with the men; but only the matter that I will speak to you, shall you speak. Bilam went with the princes of Balak” (Numbers 22:35).

“The angel of the Lord said to Bilam: Go with the men” – because your lot is with them, and you will be eradicated from the world. “Bilam went with the princes of Balak” – it teaches that just as they were happy to curse, he, too, was happy.

“Balak heard that Bilam had come, and went out to meet him, to the city of Moav, which is on the border of Arnon, which is on the edge of the border” (Numbers 22:36). “Balak heard that Bilam had come” – it teaches that he sent emissaries to Balak to apprise him. “And went out to meet him, to the city of Moav” – to their metropolis. What did he see that led him to greet him at the border?

He said that these borders were set from the days of Noah, so that no nation would enter the border of another; and these are coming to ruin it. He was showing him how they breached and passed the border of Siḥon and Og, as though he was complaining about them. “Balak said to Bilam: Did I not send to you to summon you? Why did you not come to me?

Is it true that I cannot honor you?” (Numbers 22:37). “Balak said to Bilam: Did I not send to you to summon you…Is it true that I cannot honor you?” He prophesied that ultimately he would leave from him in disgrace. He answered him accordingly: “Behold, I have come to you; now, will I be able to speak anything?" (Numbers 22:38). I do not have permission to say what I wish.

“Balak took Bilam” (Numbers 22:41), “they came to Kiryat Ḥutzot” (Numbers 22:39)44Literally, a city of marketplaces. – as he established markets of commerce and established for him an animal market, in order to show him a massive population, saying: ‘Look at who they are coming to kill; people and babies who have not wronged them.’ Balak slaughtered cattle and sheep, and he sent to Bilam and to the princes that were with him. (Numbers 22:40) “Balak slaughtered cattle and sheep” (Numbers 22:40) – the righteous say little and perform much, like Abraham, as it is stated: “I will take a piece of bread” (Genesis 18:5), and then: “Hurry, three se’a of high quality flour [knead, and make cakes].

And Abraham hurried to the cattle…” (Genesis 18:6–7). The wicked say much and do not perform even a little. Balak said: “I will honor you greatly” (Numbers 22:17), but when he came, he sent him only one cattle and sheep.45Because they are described in the singular in the verse (Numbers 22:40), it is expounded to mean that he sent him one young bull and one sheep. Bilam began gnashing his teeth, as he had a greedy soul.

He said: ‘This is what he sent to me. Tomorrow I will issue a curse on his property’: “Bilam said to Balak: Build for me here seven altars, [and prepare for me here seven bulls and seven rams]” (Numbers 23:1).

“It was in the morning, and Balak took Bilam and brought him up to the heights of Baal, and he saw from there the edge of the people” (Numbers 22:41). “It was in the morning, and Balak took Bilam and brought him up to the heights of Baal” – Balak was a sorcerer and a diviner greater than Bilam, who was following him like a blind man. To what is the matter comparable? It is to one who has a knife but is unfamiliar with the joints, and his counterpart is familiar with the joints but does not have a knife.

The two of them were similar.46Bilam and Balak were such a pair. Balak would see the places at which Israel would fall, and he took him to the heights of Baal Peor, as he saw that Israel would fall there. “Bilam said to Balak: Build for me here seven altars, and prepare for me here seven bulls and seven rams” (Numbers 23:1). “Bilam said to Balak: Build for me here seven altars” – why seven altars?

They are corresponding to the seven altars that seven righteous men built, from Adam to Moses, and they were accepted: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. He was saying: ‘Why did You accept all these? Was it not because of the worship that they worshipped before You that You accepted them? Is it not fitting for You that you will be worshipped by seventy nations, and not by one nation?’

The Divine Spirit answered him: ‘“Dry [ḥareva] bread is better” (Proverbs 17:1), a meal offering that is mixed with oil47A voluntary meal offering. or dry.48The meal offering of a sinner. “Than a house full of offerings of strife” (Proverbs 17:1), as you seek to introduce strife between Me and Israel.’ “Balak did as Bilam had spoken, and Balak and Bilam offered up a bull and a ram on each altar” (Numbers 23:2).

“Bilam said to Balak: Stand with your burnt offering, and I will go; perhaps the Lord will happen upon me and He will show me some matter, and I will tell you. He went alone” (Numbers 23:3). “Balak did as…and…offered up…. He went alone [shefi].”

His intention was to curse, as until that moment, he was calm [shafui], but from that moment, he was troubled.49He was no longer able to act according to his intent. “God happened upon Bilam, and he said to Him: The seven altars I have prepared, and I offered up a bull and a ram on each altar” (Numbers 23:4). “God happened upon50The phrase “happened upon” indicates that the revelation was not part of a planned relationship, as opposed to Moses, for example, who was called before he was spoken to.

Bilam” – He said to him: 'Wicked one, what are you doing?' He said: “The seven altars I have prepared.” This is analogous to a moneychanger who is deceiving regarding weights. The market supervisor came and sensed this in his regard.

He said to him: 'You are deceiving regarding weights.' He said to him: 'I have already sent a gift to your house.' So it is with Bilam. The Divine Presence said to him: 'Wicked one, what are you doing?'

He said to Him: “The seven altars I have prepared.” He said to him: “A meal of greens, [and love there], is better [than a fattened ox, and hatred with it]” (Proverbs 15:17). The feast that Israel prepared in Egypt and ate with unleavened bread and bitter herbs is better than the bulls that you sacrifice in your hatred. “The Lord placed speech in Bilam's mouth, and He said: Return to Balak, and so shall you speak” (Numbers 23:5).

“The Lord placed speech in Bilam's mouth” – He contorted his mouth and restrained it, like a person affixing a nail into a board. Rabbi Elazar says: An angel was speaking:51God sent an angel to bless Israel, and the voice of the angel came out of the mouth of Bilam (Matnot Kehuna). “He said: Return to Balak, and so shall you speak.” “He returned to him, and, behold, he was standing with his burnt offering, he, and all the princes of Moav” (Numbers 23:6).

“He returned to him, and, behold, he was standing with his burnt offering, he, and all the princes of Moav”– they were standing and awaiting when he would come.

“He took up his parable, and said: From Aram, Balak leads me, the king of Moav from the highlands of the east; Go, curse Jacob for me, and go, censure Israel” (Numbers 23:7). “He took up his parable, and said: From Aram, [Balak] leads me [yanḥeni]” – he began and said: ‘I was of the exalted [haramim], but Balak took me down to the pit of perdition.’ Yanḥeni, just as it says: “Wail [neheh] for the multitude of Egypt, and cast it down…[with those who descend into the pit]” (Ezekiel 32:18).

Another matter, “from Aram” – with the exalted [im ram], I was exalted, but Balak caused me to descend from my prominence. This is analogous to one who accompanies a king. He saw a robber, forsook the king, and walked with the robber. When he returned to the king, the king said to him: 'Go with the one with whom you walked, as it is not possible for you to accompany me.'

So, Bilam had been attached to the Divine Spirit, and returned to be a sorcerer, as he had been initially, as it is stated: “Bilam son of Beor the sorcerer” (Joshua 13:22). That is why he screamed: ‘I was exalted and Balak took me down.’ Another matter, “from Aram, [Balak] leads me” – he said to him: 'We are both equal in our being ingrates. Had it not been for Abraham their patriarch, there would be no Balak, as it is stated: “It was when God destroyed the cities of the plain, God remembered Abraham, and He sent Lot” (Genesis 19:29).

Had it not been for Abraham, Lot would not have escaped Sodom, and you are from the descendants of Lot. Had it not been for Jacob their patriarch, I would not be in the world, as Lavan had sons only due to the merit of Jacob.' Initially, it is written: “Rachel came with the flock” (Genesis 29:9). If he had sons, how is his daughter herding?

When Jacob went there, he was granted sons, as it is stated: “Jacob heard the statement of Laban’s sons” (Genesis 31:1). Likewise he [Laban] said to him [Jacob]: “I have divined, and the Lord has blessed me on your account” (Genesis 30:27). “Go, curse [Jacob] for me” – one who curses, curses himself,52The Hebrew phrase “ara li” which is translated "curse for me" can also be read to mean "curse me" (Matnot Kehuna). as, so it is written: “And he who curses you, I will curse” (Genesis 12:3), and it says: “Cursed be those who curse you” (Genesis 27:29).

“Go, curse Jacob for me, and go, censure Israel” – had he asked me to curse another nation, e.g., the descendants of Abraham and Isaac, I would have been able.53This is because Abraham and Isaac had descendants not only from Israel, but from Ishmael and Esau. But Jacob, a king who selects a portion for himself and another stands and disparages it, will he live? These are His lot, His inheritance, His treasured possession, as it is stated: “For the portion of the Lord is His people, Jacob the lot of His inheritance” (Deuteronomy 32:9).

And it is stated: “You will be My treasured possession” (Exodus 19:5). “And go, censure Israel” – this is analogous to a king who took a crown and placed it on his head, and a person said ‘That, it is nothing,’ will he live? These, it is written in their regard: “Israel, in whom I glory [etpa’ar]” (Isaiah 49:3).54Pe’arim is a term meaning hats or crowns, (see Isaiah 3:20). “How will I curse whom God has not cursed?

How will I censure whom the Lord has not censured?” (Numbers 23:8). “How will I curse whom God has not cursed?” When they were deserving of being cursed, they were not cursed. When Jacob entered to take the blessings, he entered deceitfully, as it is stated: “And the hides of the kids of the goats, [she placed on his hands and on the smoothness of his neck]” (Genesis 27:16).

His father said: “Who are you?” (Genesis 27:18). He said to him: “I am Esau your firstborn” (Genesis 27:19). One who expresses falsehood from his mouth, is he not deserving of being cursed? Moreover, he was blessed, as it is written: “Indeed, he shall be blessed” (Genesis 27:33).

How then will I curse whom God has not cursed? Another matter, “How will I curse whom God has not cursed?” The way of the world is that a legion that rebelled against the king incurs liability for death. These denied Him and rebelled, and said: “This is your god, Israel” (Exodus 32:4).55Referring to the Golden Calf.

Should He not have eliminated them? But even at that moment, He did not move from love for them. He accompanied them with clouds of glory, and the manna and the spring did not stop for them. Likewise it says: “When they crafted themselves a cast figure of a calf…but You in Your great mercy did not forsake them in the wilderness; the pillar of cloud did not withdraw from over them by day…You did not withhold Your manna from their mouth, and You gave them water for their thirst” (Nehemiah 9:18–20).

How, then, can I curse them? “How will I curse whom God has not cursed”? When He commanded them regarding the blessings and the curses, regarding the blessings, He mentioned them, as it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). But, regarding the curses, He did not curse them directly, as He says: “These will stand for the curse on Mount Eival” (Deuteronomy 27:13).

When they sin, and He says to bring a curse upon them, He does not write that He will bring it [directly], but in the blessings, He, Himself, blesses them [directly], as it is stated: “The Lord your God will place you supreme…” (Deuteronomy 28:1); “the Lord will command for you the blessing” (Deuteronomy 28:8). But regarding the curses, He would not curse them directly, as it says: “It shall be that if you do not heed [the voice of the Lord your God…] all these curses will come upon you” (Deuteronomy 28:15); on their own.

That is, “how will I curse whom God has not cursed?” “For from the top of precipices I will see it, and from hills I behold it; behold, it is a people that will dwell alone, and will not be reckoned among the nations” (Numbers 23:9). “For from the top of precipices I will see it” – this is to inform of the hatred of that wicked one, as from his blessings, you ascertain his thoughts.56He intended to curse the "tops of precipices" but in the end, blessed them.

The "tops of the precipices" refers to the patriarchs (as mentioned in the continuation of the midrash), who are the roots of the tribes. To what is the matter comparable? It is to a person who comes to chop down a tree. One who is not expert, cuts each and every branch and exhausts himself.

But the clever man exposes the roots and cuts. So that wicked one said: ‘Why should I curse each and every tribe? I will go to their root.’ He came to harm them, but found that they were hard.

That is why he said: “For from the top of precipices I will see it.” Another matter, “for from the top [of precipices]” – these are the patriarchs; “and from the hills” – these are the matriarchs. “Behold, it is a people that will dwell alone” – and when He causes them joy, He causes them joy by themselves, as it is stated: “The Lord will guide them alone” (Deuteronomy 32:12). When the nations in this world rejoice, they57Israel. eat with each and every kingdom, but it does not cost them from their portion, as it is stated: “and will not be reckoned among the nations.”

“Who has counted the dust of Jacob, or tallied one quarter of Israel? Let me die the death of the upright, and let my end be like his” (Numbers 23:10). “Who has counted the dust of Jacob” – who can enumerate the mitzvot that they perform regarding dust? “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10); “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9); “A pure man shall gather the ashes of the heifer” (Numbers 19:9);58See Numbers 19:17, where the word used in Hebrew for dust (afar) is also used for ashes. “the priest shall take from the dirt that is on the floor of the Tabernacle” (Numbers 5:17); “three years shall it be as forbidden unto you” (Leviticus 19:23), and likewise regarding all of them.

“Or tallied one quarter [rova] of Israel” – their procreation [reviit]. Who can count the population that emerged from those who snatch and love the mitzvot? “She said to her: Is the taking of my husband insignificant…[Rachel said: Therefore, he will lie with you tonight]” (Genesis 30:15); “Here is my maidservant Bilha, consort with her” (Genesis 30:3); “Leah saw that she had ceased bearing; [she took Zilpa her maidservant and gave her to Jacob as a wife]” (Genesis 30:9); “Sarai Abram’s wife took Hagar… [and gave her to her husband Abram as a wife]” (Genesis 16:3).

“Let me die the death of the upright” – this is analogous to a butcher who comes to slaughter a king’s cow.59He was doing so to harm the king, at the behest of his enemies. The king began to look. Once he sensed that the king was looking, he began casting the knife aside, petting it, and filling the trough before it. He began to say: ‘May my soul depart,60The phrase "my soul departs" means "I sympathize with myself," that instead of doing one thing, I had to do the opposite. as I came to slaughter it, but I left it alone.’

So, Bilam said: ‘May my soul depart, as I came to curse, but I will bless.’ “He took him to the field of Tzofim, to the top of the peak, and he built seven altars, and offered up a bull and a ram on each altar” (Numbers 23:14). “He took him to the field of Tzofim, to the top of the peak” – it is a peak where there are breaches, as it is stated: “Ascend to the top of the peak” (Deuteronomy 3:27).61In that place, something negative will happen to Israel and "breach" their security.

Is there a breach greater than that that he saw through divination, and he believed that there they would be eliminated.

“He said to Balak: Stand here with your burnt offering, and I will be happened upon there” (Numbers 23:15). “The Lord happened upon Bilam, and placed speech in his mouth, and said: Return to Balak, and so shall you speak” (Numbers 23:16). “He built seven altars…stand here with your burnt offering…. The Lord happened upon Bilam, and placed speech in his mouth” – like a person who places an iron bit in an animal’s mouth and restrains it, and leads it to wherever he wishes.

So, the Holy One blessed be He restrained his mouth. When he said to him: "Return to Balak" and bless them, he said: ‘What, am I going there to disappoint him [Balak]?’ He sought to go off on his own. The Holy One Blessed be He placed an iron bit for him.

“Return to Balak, and so you shall speak.” He came to him, and, behold, he was standing with his burnt offering, and the princes of Moav with him. Balak said to him: What did the Lord speak?” (Numbers 23:17). “He came to him, and, behold, he was standing with his burnt offering” – initially, it is written in his regard: “He, and all the princes of Moav” (Numbers 23:6).

When they saw that it was to no avail, they left him, and only some of the princes of Moav remained with him.62Before it said “all” the princes of Moav, and now it only says “the princes of Moav.” “Balak said to him: What did the Lord speak?” He [Balak] saw that he [Bilam] was not under his own control, to say what he would have wanted; he [Balak] sat himself down and was mocking him. When Bilam saw that he was mocking him, Bilam said to him: 'Stand, you are not permitted to sit when the words of the Omnipresent are being said.'

“He took up his parable and said: Rise, Balak, and hear; listen to me, son of Tzipor” (Numbers 23:18). “Rise, Balak, and hear; listen to me, son of Tzipor” – both of them were worth one hundred dinars, sons of [men worth] half that, as they rendered themselves greater than their fathers. “God is not a man, that He will deceive, or the son of man, that He will reconsider; will He say and not perform, or speak and not fulfill it?” (Numbers 23:19).

“God is not a man, that He will deceive” – He is not like flesh and blood, as flesh and blood acquires friends, finds others better than they are, and forsakes the first ones. But He is not so. It is impossible for Him to reconsider the oath of the initial patriarchs. “He will say and not perform”63The simple understanding is that this statement is a rhetorical question, but it is expounded and interpreted as a statement. – He says to bring evil upon them, but if they repent, he nullifies the evil.

You find written in the Torah: “One who sacrifices to gods will be destroyed” (Exodus 22:19). They crafted the calf and were deserving of elimination, and I thought to curse them and eradicate them. A short time later they repented and he nullified it: “The Lord reconsidered the evil” (Exodus 32:14). Likewise in many places, as He said regarding Yekhonya: “As no man of his descendants will succeed” (Jeremiah 22:30), and it says: “I will overturn the thrones of kingdoms, and I will destroy the strength of the kingdoms of the nations” (Haggai 2:22).

“On that day, the utterance of the Lord of hosts, I will take you, Zerubavel son of She’altiel,64See II Chronicles 17–19, and the Radak on verse 18; he explains that all the people mentioned in verse 18 were the sons of She’altiel. My servant, the utterance of the Lord, and I will make you like a signet upon my heart.”65This is an allusion to “place me as a signet upon your heart” (Song of Songs 8:6).

He abrogated what He had said to his father: “As I live, the utterance of the Lord, for if Konya66This is a reference to Yehoyakhin the son of Yehoyakim, who was exiled to Babylonia eleven years before the destruction of the Temple. See II Kings 24:8–17. son of Yehoyakim king of Judah, would be a signet upon My right hand, then from there I would sever you” (Jeremiah 22:24). Likewise, regarding the people of Anatot: “There will be no remnant of them” (Jeremiah 11:23).

When they repented, He sustained them, as it is written: “The people of Anatot, one hundred [and twenty-eight]” (Nehemiah 7:27). “He did not behold evil in Jacob, and did not see sin in Israel; the Lord his God is with him, and the blast of the King is in its midst” (Numbers 23:21). “He did not behold evil in Jacob” – He does not look at the transgressions that they have made, but rather, He looks only at the matters of which they are proud.

“The Lord his God is with him, and the blast of the King is in its midst.” ‘[Balak,] you said to me: “Go, please, curse Jacob for me” (Numbers 22:6). An orchard that has a guard, the thief cannot damage it, but if he is sleeping, the thief enters. But these, “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). How can I harm them?’

“The Lord his God is with him” – Balak said to him: 'Since you cannot touch them due to Moses, their functionary, see what will be with the one that will replace him.' He said to him: 'He is tough like him; "and the blast of the King is in its midst" – he sounds an uninterrupted shofar blast, and an interrupted shofar blast topples a wall.'67See Joshua 6:20. “God, who took them out of Egypt, is like the horns of the wild ox for them” (Numbers 23:22).

“God, who took them out of Egypt” – [Bilam said to Balak:] ‘You said to me: “A people emerged from Egypt” (Numbers 22:5), on their own. That is not so, but rather, He took them out.’ “Like the horns [ketoafot] of the wild ox” – this is His mode: If they sin a little, he lowers them like a bird, as it is stated: “Ephraim, its glory will fly away like a bird [keof yitofef]” (Hosea 9:11). If they merit, He elevates them like a cloud, as it is stated: “Who are these who fly like a cloud?” (Isaiah 60:8).

“For there is no divination in Jacob, and no sorcery in Israel; now, it will be said to Jacob and to Israel, what God has wrought” (Numbers 23:23). “For there is no divination in Jacob, and no sorcery in Israel” – you circulate, divine, and engage in sorcery; in what way will you dominate them? They are not so. When they need to wage war against an enemy, the High Priest stands and dons the Urim and the Tumim and consults with the Holy One blessed be He.

All the nations engage in sorcery and divination, and these [Israel] smash them with their repentance, as it is stated: “Who negates the omens of deceivers, and leads diviners astray” (Isaiah 44:25). “Now, it will be said to Jacob and to Israel, what God has wrought” – his eye saw Israel in the future, sitting before the Holy One blessed be He like a student before his teacher, and asking Him regarding each and every portion [in the Torah]: ‘Why was it written?’

Likewise it says: “For its merchandise will be for those who sit before the Lord,68Here, too, Israel are referred to as students who sit before God. to eat to satiation and for elegant garments” (Isaiah 23:18), and it says: “But your Teacher will no longer be concealed, and your eyes will see your Teacher” (Isaiah 30:20). The ministering angels will see them and ask them: ‘What did the Holy One blessed be He instruct you?’

It is because they are unable to enter their demarcated area,69This refers to the area where Israel sits, as students before their teacher. The verse states that they will be told what God has wrought, and the midrash explains that this means to the exclusion of the angels. as it is stated: “Now, it will be said to Jacob…” “Behold, a people will rise like a lion cub, and like a lion, will raise itself; it will not lie down until it has devoured prey, and the blood of the slain it will drink” (Numbers 23:24).

“Behold, a people will rise like a lion cub” – there is no nation in the world like them. They sleep from the Torah and the mitzvot,70When they are asleep they do not study Torah or fulfill commandments. and rise from their sleep like lions, quickly recite Shema, and crown the Holy One blessed be He as king. They become like lions and go out to engage in labor and commerce. If one encounters any obstacle, or if demons come to harm any of them, he crowns the Holy One blessed be He as king.

“It will not lie down until it has devoured prey” – when he recites: “The Lord is one” (Deuteronomy 6:4), the demons are consumed from before him, and they whisper after him: ‘Blessed be the name of His glorious kingdom forever and for all time,’ and they flee. With the reciting of Shema, he is passed from the day watchmen to the night watchmen. When he comes to sleep, he commits his spirit to the Holy One blessed be He, as it is stated: “Into Your hand I commit my spirit” (Psalms 31:6).

When he awakens, he crowns the Holy One blessed be He as king and the night watchmen pass him to the day watchmen, as it is stated: “My soul awaits the Lord more than watchmen for the morning, watchmen for the morning” (Psalms 130:6). That is why Bilam says: ‘What nation is like this one?’ “And the blood of the slain [ḥalalim] it will drink” – he prophesies that Moses will not die until he takes revenge against him and against the five kings of Midyan, as it is stated: “It will not lie down until it has devoured prey” – this is Bilam.

That is, “and the blood of the slain71The Hebrew word is ḥalalim, which is in the plural. it will drink.” “They killed the kings of Midyan among their slain” (Numbers 31:8). “With the holy vessels” (Numbers 31:6) – this is the frontplate on which it was written: “Sacred to the Lord” (Exodus 28:36). “And the trumpets for sounding the blasts in his hand” (Numbers 31:6).

Moses said to Israel: ‘The wicked Bilam performs sorcery for them and flies, and causes the five kings to fly. Show him the frontplate upon which the name of the Holy One blessed be He is inscribed, and they will fall.’ Know that, indeed, it is written: “They killed the kings of Midyan among72The Hebrew can also be translate "on their slain" implying that they fell on the slain from above. their slain: Evi, Rekem…and Bilam son of Beor” (Numbers 31:8).

What did that wicked one seek with the kings of Midyan? Is it not written: “Bilam rose, and went, and returned to his place”? (Numbers 24:25).73His place was in Petor, not in Midyan. It is rather that when he heard that twenty-four thousand fell by his counsel, he went to collect his wages. That is why Bilam son of Beor was mentioned with the five kings of Midyan.

He took up his parable, and said: The saying of Bilam the son of Beor, and the saying of the man whose eye is opened (Numbers 24:3). “He took up his parable, and said” – halakha, one who eats but did not wash his hands, for what is he liable? Our Rabbis taught: Washing hands before food is optional, after food, is an obligation.74The gemara refers to washing hands before the meal as a mitzva, and after the meal as an obligation ( see Hullin 105a–b).

There was an incident at the time of persecution involving a certain storekeeper of Israel, who would cook [both] kosher meat and pig meat and sell it, so they would not sense that he was Jewish. This was his custom; anyone who entered his store and did not wash his hands, he would know that he was an idolater, and would place pig meat before him. Anyone who washed his hands and recited a blessing, he would know that he was of Israel and would feed him kosher meat.

On one occasion, a Jew entered to eat there and did not wash his hands. He [the storekeeper] was under the impression that he was an idolater. He placed pig meat before him, and he ate without reciting a blessing. He came to settle the bill with him for the bread and the meat.

He said to him: 'You owe me such and such, from the meat that you ate, as a piece costs ten maneh.’75This is emended to say maa, as a maneh is worth one hundred dinar, an unreasonably exorbitant price. He said to him: 'Yesterday I ate it for eight and today, you seek to take ten from me?' He said to him: 'That which you ate was pig.' When he told him this, his hair stood on end, he was panicked and upset.

He said to him discreetly: 'I am a Jew, and you gave me pig meat?' He responded 'May a plague come upon you, as when I saw that you ate without washing your hands and without reciting a blessing, I was under the impression that you were an idolater.' From here the Rabbis taught: First waters caused one to eat pig meat; final ones killed a person. There was an incident involving a certain person who ate legumes, and did not wash his hands, and went to the market and his hands were filthy from the legumes.

Another saw him. He went and said to the man’s wife: 'Your husband told me to tell you a sign that he ate legumes now. Send him that ring.' She gave it to him.

Some time later, her husband came, he said to her: 'Where is the ring?' She said to him: 'So-and-so came with your signs and I gave it to him.' He became filled with rage against her and killed her. Therefore, if anyone does not wash his hands after food it is tantamount to killing a person.

That is why the Holy One blessed be He cautioned Israel even regarding a minor mitzva, as it is stated: “For it is not an empty matter for you, it is your life” (Deuteronomy 32:47) – even a matter of a mitzva that you deem empty and minor, in it is life and longevity. The Holy One blessed be He said to Israel: ‘If you observe My mitzvot, I will topple your enemies before you,’ as it is stated: “If only My people would listen to Me…I would subdue their enemies in an instant” (Psalms 81:14–15).

When Bilam saw how Israel were observing the minor mitzvot, he said: ‘Who can curse these, who observe His mitzvot and His name is associated with them, as it is stated: “The Lord his God is with him”? (Numbers 23:21). One who curses them, it is as though he curses the presence of the Divine Presence, as his name is associated with them.’ He began transforming them into parables: “He took up his parable and said:” (Numbers 23:7, 18) – this is what the verse said: “He who blesses his friend in a great voice [early in the morning, it will be considered a curse for him]” (Proverbs 27:14).

When Bilam came to curse Israel, the Holy One blessed be He distorted his tongue and he began to bless, as it is stated: “But the Lord your God was unwilling to heed Bilam, and the Lord your God transformed [for you the curse into a blessing]” (Deuteronomy 23:6). The Holy One blessed be He invested his voice with power and his voice carried from one end of the world to the other end, so that the nations would hear that he was blessing them.

From where is it derived? Rabbi Elazar HaKapar said: It is written elsewhere: “A great voice that did not cease [yasaf]” (Deuteronomy 5:19), as it would go from one end [misof] of the world to the other end, and here it is written: “He who blesses his friend in a great voice…[it will be considered a curse for him]” As he said to him: “Come and I will counsel you”76This verse refers to the advice that Bilam gave to Balak, to lure Israel to sin, which resulted in a plague which killed twenty-four thousand people from Israel. See Sanhedrin 106a. (Numbers 24:14), and killed twenty-four thousand of Israel. Is there a curse like this one?

“Israel was dwelling in Shitim, and the people began to engage in harlotry with the daughters of Moav” (Numbers 25:1). “Israel was dwelling in Shitim” – halakha, due to the merit of several matters, Israel was redeemed from Egypt. Our Rabbis taught: Due to the merit of four matters, Israel was redeemed from Egypt: Because they did not change their names; because they did not change their language; [because] they did not reveal their secrets, as Moses said to them: “Each woman will borrow from her neighbor silver vessels and gold vessels” (Exodus 3:22) – this was entrusted to them for twelve months and not one of them revealed it to the Egyptians, and [because] they did not behave with licentiousness, as it is written: “A locked garden is my sister, my bride” (Song of Songs 4:12) – these were the males; “a locked fountainhead, a sealed spring” (Song of Songs 4:12) – these were the maidens.

Know that there was one,77Who had a child from an Egyptian. and the verse publicized her: “The son of an Israelite woman went out, [and he was the son of an Egyptian man]” (Leviticus 24:10). All those forty years, they did not sin until they came to the Shitim. That is why it is written: “Israel was dwelling in Shitim, and the people began to engage in licentiousness” – Shitim, because they performed foolishness [shtut].

“One who commits adultery with a woman lacks a heart” (Proverbs 6:32).78“Lacks a heart” in the sense that he is a fool. Throughout Proverbs, somebody who "lacks a heart" is a fool. I Kings 3:12 describes that Solomon was granted a "wise heart." “The people began to engage in licentiousness” – there are springs that produce the mighty, and some [that produce] the weak, some fair and some ugly, some chaste, and some steeped in lewdness.

The Shitim spring was one of harlotry, and it provided water for Sodom. You find that they said: “Where are the men who came to you tonight? Bring them out to us, [and we will be intimate with them]” (Genesis 19:5). Because that spring was cursed, the Holy One blessed be He is destined to dry it, as it is stated: “A spring will emerge from the House of the Lord and will irrigate the Shitim ravine” (Joel 4:18).

From the time of Abraham, not one of them behaved with harlotry. When they arrived at the Shitim and drank its water, they behaved with harlotry.

“The people began to engage in harlotry with the daughters of Moav” – come and see what is written upon their exodus from Egypt: “Speak to the children of Israel, and they will return and encamp before Pi HaḤirot” (Exodus 14:2).What is Pi HaḤirot? It is a place designated for harlotry. Because they conducted themselves chastely, it was called Pi HaḤirot.79Harlotry is not mentioned explicitly, but rather ḥirot, an allusion to ḥerut, freedom.

But these, who abandoned themselves to the men,80The Etz Yosef writes that this should read "women" instead of "men." it is written “the people began to engage in harlotry [with the daughters of Moav].” “The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them.

“The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness.81Lot and his daughter were the ancestors of Moav (Genesis 19:30–37). “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34).

Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav." “They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2).

“They invited the people to the offerings of their gods” – they went in accordance with his82Bilam’s. counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop.

When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more,83A more expensive price. and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.'

There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost.

Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11).

Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’84Worship to Peor was undertaken by means of defecating before it.

He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.”85After having worshiped Peor by defacating, they then proceeded also to bow down to Peor. “Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3). “Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle.

Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets.86There they donated earrings for idolatry, but here, bracelets, which are larger. At the calf, three thousand fell, but here, twenty-four thousand.

“The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4). “The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.'87“Hang them” means: Have the leaders of the people hang the sinners.

He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’

Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).

“Behold, a man from the children of Israel came and brought near to his brethren the Midyanite woman, before the eyes of Moses, and before the eyes of the entire congregation of the children of Israel. And they were weeping at the entrance of the Tent of Meeting” (Numbers 25:6). “Behold, a man from the children of Israel came and brought near to his brethren” – what did he see that led him to do so?

It is to teach you that he neither accorded deference to Heaven nor to people. In his regard it is stated: “A spiteful and arrogant man, scoffer is his name; he acts with spiteful ire” (Proverbs 21:24). She88The Midyanite woman. said to him: 'I will submit only to Moses your teacher, as my father is a king.' He said to her: 'I am as great as he is.

I will bring you before their eyes.' He seized her by her forelock and brought her to Moses. He said to him: 'Son of Amram: Is this one permitted or prohibited?' He said: 'She is prohibited to you.'

Zimri said to him: 'But the one who you took is a Midyanite.'89Moses married Tzipora, who was a Midyanite. Immediately, Moses was incapacitated and a halakha escaped from him.90He forgot the halakha. They all bawled in their weeping, as it is written: “And they were weeping.” Why were they weeping?

It is because their hands were rendered powerless at that moment. To what is the matter comparable? It is to a king’s daughter who adorned herself to enter the wedding canopy and to sit on the palanquin, but was found sinning with another; the hands of her father and her relatives were rendered powerless. So, Israel, at the conclusion of forty years, encamped on the Jordan to cross into the Land of Israel, as it is stated: “They encamped along the Jordan, from Beit Yeshimot until Avel Shitim on the plains of Moav” (Numbers 33:49), and there they behaved with harlotry, and the hands of Moses and the hands of the righteous were rendered powerless.

“And they were weeping” – when he was standing against six hundred thousand, “He took the calf that they had crafted [and burned it in the fire…]” (Exodus 32:20), and [yet here] his hands were rendered powerless? It is, rather, for the sake of Pinḥas, so he could come and take that for which he was worthy.91See the next verse. Because he [Moses] was tentative, “no man knows his burial place” (Deuteronomy 34:6), to teach you that a person must be bold as a leopard, light as an eagle, swift as a deer, and strong like a lion to perform the will of his Maker. From here you learn that He is scrupulous with the righteous up to a hairbreadth.

“Pinḥas, son of Elazar, son of Aaron the priest, saw, and he arose from the midst of the congregation, and he took a spear in his hand” (Numbers 25:7). “Pinḥas, son of Elazar, son of Aaron the priest, saw” – did all of them not see? But is it not written: “Before the eyes of Moses, and before the eyes of the entire congregation of the children of Israel”? (Numbers 25:6). It is, rather, that he saw the action and recalled the halakha: One who engages in intercourse with an Aramean woman, zealots strike him.

“He arose from the midst of the congregation” – from where did he arise? It is, rather, that they were debating the matter, whether or not he [Zimri] had incurred liability to be put to death. He [Pinḥas] volunteered and took a spear in his hand. He took the sharp iron tip in his hand and placed it in his midsection92Beneath his garments, to conceal it. and began leaning on the wood handle, because he feared his93Zimri’s. tribe that surrounded him.

When he reached them, they said to him: 'Why did you come?' He said to them: 'I, too, have come to satisfy my needs.' They allowed him, and he entered, as had it not been so, they would not have allowed him to enter. “He came after the man of Israel into the tent, and stabbed both of them, the man of Israel, and the woman, through her belly.

The plague was stopped from the children of Israel” (Numbers 25:8). “He came after the man of Israel into the tent” – he stabbed them both, one atop the other, into the impurity of the two of them, so there will not be any in Israel saying that there had been no impurity there. He was zealous for the name of the Holy One blessed be He, and He performed for him twelve miracles. One miracle, they were in the process of separating from one another and an angel reattached them.

The second miracle, the angel shut their mouths so they could not scream. The third, He directed the spear to correspond with her belly, so that his [Zimri's] male organ could be seen in her female organ, because of the quibblers, so they would not say: ‘He [Pinhas], too, entered and satisfied his needs.’ The fourth, He lengthened the iron tip so that it could stab both of them. The fifth, He infused strength in his arm so he could lift both of them.

The sixth, He infused strength in the wood so it could bear both of them. The seventh, they did not fall from the weapon, but remained in their place. The eighth, the angel reversed them on the spearhead, into the proper position, to display their disgrace to all. The ninth, they did not bleed, so Pinḥas would not be impurified.

The tenth, the Holy One blessed be He preserved their spirits, so they would not die and he would be impurified. The eleventh, the angel elevated the lintel so that the two of them could emerge between his shoulders, suspended before the eyes of all. The twelfth, when he emerged, the members of his [Zimri’s] tribe sought to strike him. The angel descended and afflicted them.

When Pinḥas saw that he [the angel] was seeking to eradicate them, he slammed them to the ground, stood, prayed, and expelled him [the angel], as it is written: “Pinḥas stood and prayed [vayfalel]” (Psalms 106:30); that he was performing the judgment, as it is stated: “He shall give it in court [biflilim]…” (Exodus 21:22). “Those who died in the plague were twenty-four thousand” (Numbers 25:9). And it is written: “Those who died in the plague were twenty-four thousand” – to teach you that any time that they fall, they are counted.

This is analogous to a wolf that pounced on the flock. The owner of the flock said to the shepherd: ‘Calculate how many are missing.’ It is to inform the extent to which harlotry distances, as this was an individual, and through him, twenty-four thousand of Israel fell. This is what the verse said: “The wrath of a king is as messengers of death, but a wise man will pacify it” (Proverbs 16:14).

This is analogous to a king who was passing and a group of lads was standing, and one of them cursed the king. The king was filled with rage against them. One resident that was among them came and slapped the one who cursed the king across his face. The rage of the king was immediately assuaged.

So, who caused the rage of the Holy One blessed be He to be pacified, and all of Israel was not eradicated? You must say it is Pinḥas, to realize what is stated: “But a wise man will pacify it.” The Holy One blessed be He said: ‘In this world, because of sin they can be counted. But in the future: “The number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted”’ (Hosea 2:1). May it be soon, amen, may it be His will.

“Pinḥas, son of Elazar, son of Aaron the priest, has caused My wrath to be withdrawn from the children of Israel, in that he was zealous on My behalf among them, and I did not destroy the children of Israel in My zealotry” (Numbers 25:11). “Pinḥas, son of Elazar, son of Aaron the priest” – the Holy One blessed be He said: By right, he should receive his reward: “Therefore, say: Behold, I am giving him My covenant of peace” (Numbers 25:12) – great is peace, which He gave to Pinḥas, as the world is conducted only through peace, and the Torah in its entirety is peace, as it is stated: “Its ways are ways of pleasantness, and all its pathways are peace [shalom]” (Proverbs 3:17).

If a person comes from the road, one greets him with peace [shalom]. Likewise in the morning, one greets him with peace. And at night, likewise, one greets with peace. Shema Yisrael concludes with the blessing: Who spreads a canopy of peace over His people. 1This refers to the final blessing after the recitation of Shema in the evening service.

Today we use this conclusion to the blessing on Shabbat and Festivals. One concludes the Amida with peace. One concludes the Priestly Benediction with peace. Rabbi Shimon be Ḥalafta said: The only vessel that holds blessing is peace, as it is stated: “The Lord will give strength to His people; the Lord will bless His people with peace. (Psalms 29:11).

2This section belongs before or after section 14 although it appears in the midrash here.“Moses spoke to the Lord, saying” (Numbers 27:15). “May the Lord, God of the spirits of all flesh, appoint a man over the congregation” (Numbers 27:16). “Moses spoke to the Lord.… May the Lord…appoint” – halakha: If one sees numerous multitudes of people, he recites: Blessed are You, Lord our God, Ruler of the universe, who knows all secrets.

Just as their faces are not similar to one another, so their dispositions are not identical to one another, but rather, each has a disposition of his own. Likewise, it says: “To set the calibration of the wind [laruaḥ]” (Job 28:25) – of the spirits of each and every person. Know that it is so, as thus Moses requested from the Holy One blessed be He at the time of death; he said before Him: ‘Master of the universe, the dispositions of each and every one are revealed and known before You, and the dispositions of Your children are not similar to one another.

When I depart, I implore You, appoint a leader over them who will bear each and every one in accordance with his dispositions,’ as it is stated: “May the Lord, [God of the spirits]…appoint.” It does not say “spirit,” but rather “spirits.” “Command the children of Israel, and say to them: My offering, My food, for My fires, for a pleasing aroma to Me, you shall take care to present to Me at its appointed time” (Numbers 28:2).

That is what the verse said: “They asked Me about what is coming; will you command Me about My sons and about My handiwork?” (Isaiah 45:11). To what is this matter comparable? It is to a king who married a woman, and he had a groomsman. Any time the king would be angry at his wife, the groomsman would placate him and he would be reconciled with his wife.

The groomsman was dying, and he began asking the king: ‘I implore you, please direct your attention to your wife.’ The king said to him: ‘If you are commanding me regarding my wife, command my wife in my regard that she should be careful regarding my honor.’ So, as it were, the Holy One blessed be He said to him: ‘Instead of you commanding Me: “May the Lord…appoint” (Numbers 27:16), command them that they should be diligent regarding My honor.’ What is written: “Command the children of Israel…My offering, My food” – first set for them the order of the offerings.

What did the Holy One blessed be He see that led Him to trace Pinḥas’s lineage after that incident? When Zimri son of Salu was stabbed, the Sages said that Zimri had six names:3Etz Yosef, Reshash, and Radal suggest that the correct reading is five names (see Sanhedrin 82b). Zimri, son of Salu; Shaul, son of the Canaanite woman; Shelumiel, son of Tzurishadai; Zimri – because he became upon that Midianite woman like a rotten [hamuzeret] egg.4He was so exhausted from his sexual activity that he was like an egg that would not produce a fledgling.

The name Zimri shares the same root as muzeret. Son of Salu – a son who magnified [sila] his family’s iniquity. Shaul – as he lent [shehishil] himself for transgression. Son of the Canaanite woman – as he performed a Canaanite act.

What was his name? Shelumiel. You find that when Zimri was stabbed, the tribes stood near him and said: Have you seen, this son of Putiel, whose mother’s father5A midrash states that Pinḥas’s mother was a descendant of Yitro, who was also called Putiel (see Shemot Rabba 7:5). fattened calves for idol worship, killed a prince of Israel? That is why the verse came to trace his lineage: “Pinḥas, son of Elazar, son of Aaron the priest.”

“Therefore, say: Behold, I am giving him My covenant of peace” (Numbers 25:12). “Therefore, say: Behold, I am giving him My covenant of peace” – as he is still alive.6The Etz Yosef explains that this is a reference to the view that Pinḥas is Elijah, and therefore he is still alive. Likewise it says: “My covenant was with him, life and peace, and I gave it to him for the fear that he feared Me, and because he was in awe of My name” (Malachi 2:5).

“It shall be for him, and for his descendants after him, a covenant of an eternal priesthood; because he was zealous for his God, and he atoned for the children of Israel” (Numbers 25:13). “It shall be for him, and for his descendants after him…and he atoned” – did he sacrifice an offering, that atonement is stated in his regard? It is, rather, to teach you that anyone who sheds the blood of the wicked, it is as though he sacrificed an offering.

“The name of the Israelite man who was slain, who was slain with the Midianite woman, was Zimri son of Salu, prince of a Simeonite patrilineal house” (Numbers 25:14). “The name of the Israelite man who was slain, who was slain with the Midianite woman” – just as the Holy One blessed be He engages in praise of the righteous to publicize it in the world, so, He engages in defamation of the wicked to publicize them in the world.

Pinḥas, He publicized him for praise; Zimri, for defamation. In their regard it is stated: “The memory of the righteous is for blessing, and the name of the wicked will rot” (Proverbs 10:7). “Prince of a Simeonite patrilineal house” – as anyone who tarnishes himself, tarnishes his family with him. “Zimri son of Salu” – the verse is astonished in his regard: “One who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).

His ancestor was initially zealous regarding harlotry, as it is stated: “The two sons of Jacob, Simeon and Levi, took [each man his sword…and slew all the males]” (Genesis 34:25), and this one breached the fence that his ancestor had established. “And the name of the Midianite woman who was slain: Kozbi daughter of Tzur; he was head of the nations of a patrilineal house in Midian” (Numbers 25:15).

“And the name of the…woman who was slain…he was head of the nations of a patrilineal house…” – to inform you of the extent to which the Midianites devoted themselves [to cause Israel to sin]. They even renounced a king’s daughter, as it is stated: “They killed the kings of Midian among those who were slain [Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian]” (Numbers 31:8) – Tzur was the greatest of them all.

He was a king and renounced his daughter; who would not renounce? Because he demeaned himself and publicized his daughter in disgrace, the verse demoted him and wrote him third. But he was the king over all of them: “He was head of the nations of a patrilineal house in Midian.”

“Assail the Midianites and smite them” (Numbers 25:17). “For they assailed you, with their deceits that they deceived you in the matter of Peor, and in the matter of Kozbi daughter of the prince of Midian, their sister, who was slain on the day of the plague in the matter of Peor” (Numbers 25:18). “Assail the Midianites” – Why? “For they assailed you” – from here the Sages said: One who comes to kill you, kill him first.

Rabbi Shimon says; From where is it derived that one who causes a person to sin is worse than one who kills him? It is because one who kills, kills in this world, but he has a share in the World to Come, but one who causes him to sin kills him in this world and in the World to Come. Two nations greeted Israel with the sword, and two with a transgression. The Egyptians and the Edomites greeted them with the sword – “The enemy said: I will pursue, I will overtake…I will draw my sword” (Exodus 15:9); “Edom said to him: You will not pass through me, lest I come out toward you with the sword” (Numbers 20:18).

And two did so with transgression, the Amonites and the Moavites.7Sifrei Bemidbar 131 states that Amonite women were also involved in the harlotry at Shitim. Regarding those who greeted them with the sword, it is written: “You shall not despise an Edomite…you shall not despise an Egyptian” (Deuteronomy 23:8). However, regarding those who greeted them with transgression to cause Israel to sin: “An Amonite or a Moavite shall not enter…even the tenth generation…forever” (Deuteronomy 23:4).

“Assail the Midianites” – although I wrote: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10), to these you shall not do so; “you shall not seek their peace or their welfare” (Deuteronomy 23:7).8The verse refers to Moav and Amon. You find regarding one who approached them with the attribute of mercy, ultimately he came to scorn, wars, and assailing.

Who was that? It was David. “David said: I will act with kindness to Ḥanun son of Naḥash” (II Samuel 10:2). The Holy One blessed be He said to him: ‘Will you violate my directive?

I wrote: “You shall not seek their peace or their welfare,” and you perform acts of kindness with them? “Do not be overly righteous” (Ecclesiastes 7:16) – so that a person will not relinquish the Torah. But this one sends to comfort the children of Amon and to perform kindness with them.’ Ultimately, he came to scorn: “Ḥanun took David’s servants, and he shaved half their beards, and he cut their garments in half, until their buttocks, and he sent them away” (II Samuel 10:4).

And he came to war with Aram Naharayim, the kings of Tzova, the kings of Maakha, and with the children of Amon, four nations. And it is written: “Yoav saw that the face of the battle was [before and behind him]” (II Samuel 10:9). Who caused this to David? It is because he sought the welfare of those in whose regard the Holy One blessed be He said: “You shall not seek their peace [or their welfare].” That is why it is written: “Assail the…”

Another matter: “Assail the Midianites” – because I wrote: “When you besiege a city many days to wage war against it to seize it, you shall not destroy its trees” (Deuteronomy 20:19) – but to these, you shall not do so, but rather, destroy their trees. Likewise you find that when Yoram king of Israel went out to wage war against Moav, “They went around on a route of seven days; there was no water for the camp or for the animals” (II Kings 3:9), they began weeping.

“The king of Israel said: Alas, as the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:10). Yehoshafat responded to him: “Is there no prophet of the Lord here, that we may inquire of the Lord through him? One of the servants of the king of Israel replied and said: Elisha son of Shafat is here, who poured water over the hands of Elijah” (II Kings 3:11) – to inform of the wickedness of Yoram, who did not acknowledge him, as it was only Yehoshafat who acknowledged him: “Yehoshafat said: The word of the Lord is with him.

The king of Israel and Yehoshafat [and the king of Edom] descended to him” (II Kings 3:12). Why is “king” not stated here regarding Yehoshafat? It is to inform you of the humility of that righteous one, who did not wish to descend before the prophet in royal garments, but rather as a common, God-fearing man. Some say: It is because the decree was issued that he would be killed with Ahab;9Yehoshafat was saved from the decree by his prayer (Matnot Kehuna; see I Kings 22:32). from that moment the verse began counting the reign of his son.

That is why king is not written. In reward for having descended before the prophet, they merited witnessing all the miracles. When Elisha saw them he said to the king of Israel: “What have I to do with you? Go to the prophets of your father and to the prophets of your mother” (II Kings 3:13), as he had never in his life consulted him.

He began pleading before him: “The king of Israel said to him: Nay, for the Lord has summoned these three kings to deliver them into the hand of Moav” (II Kings 3:13). “Elisha said: As the Lord of hosts, before whom I stand, lives, were it not that I honor the presence of Yehoshafat king of Judah, I would not look at you, and I would not see you. Now bring me a musician.… [And he said:].… So said the Lord: You will not see wind, and you will not see rain, but this ravine will be filled with water, and you and your livestock…will drink” (II Kings 3:14–17).

He gave them water, which they needed. Moreover, he said to them: ‘The Moavites are in your hand’; “He will deliver Moav into your hand. You shall smite every fortified city…and you will fell every good [tov] tree, stop all springs of water” (II Kings 3:18–19). They said to him: ‘The Torah said: “You shall not destroy its trees” (Deuteronomy 20:19), and this is what you say?’

He said to them: ‘Regarding all the nations he commanded this matter, but this [nation, Moav,] is inconsequential and contemptible,’ as it is stated: “This is trivial in the eyes of the Lord; He will deliver Moav into your hand” (II Kings 3:18), as He said: “You shall not seek their peace or their welfare [tovatam]” (Deuteronomy 23:7) – these are their good [tovot] trees. That is why it is stated: “Assail the Midianites.”

“It was, after the plague; and the Lord said to Moses and to Elazar the son of Aaron the priest, saying” (Numbers 26:1). “Take a census of the entire congregation of the children of Israel, from twenty years old and above, by their patrilineal house, all those fit for military service in Israel” (Numbers 26:2). “It was, after the plague.… Take a census” – every place that they fell, they required a census.

This is analogous to a wolf that enters in the midst of the flock. The owner of the flock must descend to count how many of them are missing. Another matter: Why did he count them? This is analogous to a shepherd to whom the owner entrusted his flock by number.

The shepherd concluded his watch. When he returns them he must count them. When Israel departed from Egypt, He entrusted them to Moses by number, as it is written: “The Lord spoke to Moses in the wilderness of Sinai.… Take a census of the entire congregation of the children of Israel…” (Numbers 1:1–2). “The children of Israel traveled from Rameses to Sukkot, some six hundred thousand [men] on foot” (Exodus 12:37) – he received them in Egypt by number. [When] he was coming to take his leave of the world in the plains of Moav, he returned them by number.

“To these the land shall be distributed [as an inheritance, according to the number of names]” (Numbers 26:53) – who were they? It was to the people standing at the plains of Moav. But was the land not divided to those who departed from Egypt, as it is written: “I will give it you as a heritage” (Exodus 6:8)? Why did He not divide it among them?

It is because it was foreseen before the Holy One blessed be He that ultimately, families are destined to be eliminated from them. Who were they? Those who are written above: “The sons of Simeon: Yemuel, and Yamin, and Ohad, and Yakhin, and Tzoḥar, and Shaul son of the Canaanite woman” (Genesis 46:10) – they are six. When you read: “For Nemuel, the Nemuelite family, [for Yamin…Yakhin…Zeraḥ…Shaul]” (Numbers 26:12), one of them is missing.

Likewise regarding Benjamin: “The sons of Benjamin: Bela, Bekher, [Ashbel, Gera, Naaman, Eḥi, Rosh, Mupim, Ḥupim, and Ard” (Genesis 46:21) – they are ten. When you came to count them: “For Bela, the Balite family, [for Ashbel…Aḥiram…Shefufam…Ḥufam]” (Numbers 26:38–39) – five of the sons are missing. These are six families, because of the harlotry at the counsel of Bilam. There is never a case [of harlotry] where it does not have its effect.10A plague.

That is why the Holy One blessed be He said: Why would I distribute the land to people who are destined to die? When they came to the plains of Moav and stood in their entirety, the Holy One blessed be He said to him: “To these the land shall be distributed.”