Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Numbers 23/אבן עזרא על במדבר כ״ג
אשבעה מזבחות. יש סודות עמוקים לא יבינום כי אם מתי מספר ושביעי בימים ובחדשים ובשנים ושבעה כבשי העולה ושבעה הזאות גם אמר השם לאיוב קחו לכם שבעה פרים ושבעה אילים ובתת שלם לשלם אז תתחדש רוח בינה והמשכיל יבין:
1SEVEN ALTARS. There are deep secrets which only a few can fathom. The number seven occurs with regard to days,1 months,2 years;3 the seven lambs offered for a burnt offering;4 the seven sprinklings.5 God also told Job, take unto you seven bullocks and seven rams (Job 42:8). When the complete6 is added to the complete,7 then a spirit of understanding is newly created.8 The intelligent will understand what I speak of.
אפר ואיל במזבח. בכל מזבח והיא דרך קצרה כאילו אמר במזבח האחד מכל המזבחות:
1ON EVERY ALTAR A BULLOCK AND A RAM.9 On each and every altar.10 Scripture is being brief. It is short for, on one of the many altars.11
איקרה. מגזרת לקראתי:
1WILL COME. Yikkareh (will come) is derived from li-kerati (to meet me).12 means will meet me. AND WHATSOEVER13. HE SHOWETH ME. The word devar is connected to mah.14 is connected by hyphen to yareni (He showeth me), for the word devar is in the construct. If the word were in the absolute it would be vocalized davar. Thus our text should be read, u-devar-mah yareni (And whatsoever He showeth me), rather than u-devar mah-yareni. (And a thing of, what will He show me).
בודבר. סמוך אל מה:
2The term devar means “thing of.” Mah literally means what.
גוילך שפי. דברי המתרגם ארמית ידועים שהוא לבדו והנה שפי לבדו גם הוא בלי אח ואחרים אמרו כי הוא כמו נכאה לכב מגזרת ושפו עצמותיו והנכון בעיני שהוא מגזרת קול על שפיים וימצא ביו"ד גם באל"ף כמלת פתאים והטעם שהלך אל שפי ותחסר מלת אל כמו ויבא ירושלים וכן נסעו העם חצרות ורבים כן והנה הוא מנחש בלכתו כי כן כתוב ולא הלך כפעם בפעם לקראת נחשים והנה גם פה רמזתי לך סוד חתום:
3AND HE WENT TO A BARE HEIGHT. The manner in which the Aramaic translator renders shefi (bare) is known. He translates shefi as alone.15 Now shefi is alone; it is also without a brother.16 Other say that the word shefi means broken in heart (Ps. 109:16).17 They say that the word shefi is related to shuppu (corrode) in and his bones corrode (Job 33:21). However, I believe that the word shefi is related to shefayim (high hills) in upon the high hills is heard (Jer. 3:20). The word is found spelled both with a yod18 and with an alef.19. We find the same thing with the word peta’im (simple) (Prov. 1:4).20, and other times with a yod. The meaning of va-elekh shefi (and he went to a bare height) is, he went to a high hill. The word el (to) has been omitted from the phrase.21. Our texts reads va-elekh shefi, which literally means, and he went to high place. Hence I.E.’s comment. We find the same in va-yavo yerushalayim (and he came to Jerusalem)22 (and he came to Jerusalem), for the literal meaning of va-yavo yerushalayim is, and he came Jerusalem. (I Kings 3:15) and in nase’u ha-am hazerot (the people journeyed unto Hazeroth)23 (the people journeyed unto Hazeroth), for nase’u ha-am hazerot means the people journeyed Hazeroth. (Num. 11:35). There are many such instances.24 has to be added to the text. Observe, Balaam was divining25 when he went,26 for Scripture clearly states, he went not, as at other times27 to meet with enchantments28 (Num. 24:1). See, I have given you a hint regarding a sealed secret.29
אואעל פר ואיל במזבח. בצווי:
1AND I HAVE OFFERED UP A BULLOCK AND A RAM ON EVERY ALTAR. By command.30
אוישא משלו ויאמר. המשל הוא כי מראש צורים אראנו:
1AND HE TOOK UP HIS PARABLE, AND SAID. The parable referred to is, For from the top of rocks I see him (v. 9).31
במהררי קדם. מזרח:
2FROM THE MOUNTAINS OF THE EAST. The word kedem means east.32 can also mean old.
גלכה ארה לי יעקב. תחסר מלת ואמר ובשיר השירים כמוהו רבים והיא דרך קצרה:
3COME, CURSE ME JACOB. “And he said” has been omitted from our clause.33 We find many such instances in the Song of Songs. This is an abridged style.
דזועמה ישראל. הטעם כפול כמשפט שהוא דרך לדבר טעם אחד במלות משונו' וישנוהו לחזוק והיתה ראויה מלת זועמה להיותה על משקל זכרה לי אלהי רק כאשר נפתח העי"ן בעבור היותו מן הגרון היה היה בינו ובין הזי"ן חול"ם תחת קמץ חטף:
4EXECRATE ISRAEL. Scripture repeats itself 34 repeats Come curse me Jacob. as is its custom. Its manner is to employ different words to express the same thought. It repeats itself for emphasis. The word zo’amah (execrate)35 is vocalized with a cholam. should have been vocalized like the word zokhrah (remember)36 is vocalized with a short kamatz. in Remember unto me, O my God (Neh. 5:19). However, since the ayin37. was vocalized with a pattach38. because it is a guttural, a cholam rather than a short kamatz was placed between it and the zayin.
אמה אקוב לא קבה אל. כטעם קללה והה"א תחת וי"ו כה"א אהלה וכן ה"א כי פרעה אהרן והמלה מפעלי הכפל והשלמה קבבו כמו סבבו ואם היא מלה זרה:
1HOW SHALL I CURSE, WHOM GOD HATH NOT CURSED. The word kabboh means to curse. Its heh is in place of a vav.39 rather than kabbo. The latter is the usual form. Hence I.E.’s comment. It is like the heh in oholoh40 rather than the more usual oholo. (his tent) (Gen. 12:8) and the heh in fera’oh41. (let them loose) in for Aaron had let them loose (Ex. 32:25). Kabboh comes from a double root.42. Its full form43 is kavevo (they curse him). Compare, savevo44. Both double root letters are present in savevu. (they surrounded him) although it is irregular.45 is not found in Scripture (Krinsky). The form used is sevavuhu (I Kings 5:17). For other interpretations see Filwarg and Meijler.
בומה אזעם לא זעם ה'. מגזרת זעם והטעם כפול:
2AND HOW SHALL I EXECRATE, WHOM GOD HATH NOT EXECRATED. The words ezam (shall I execrate) and za’am (execrate) come from the root, zayin, ayin, mem (anger). Scripture repeats itself.46
אכי מראש צורים אראנו. כי על השפי היה והוא גבוה והעד על השפי שהוא כפירושי ולא הלך כפעם בפעם לקראת נחשים וישת אל המדבר פניו ולא אל שפי גם יתכן להיות מראש צורים משל לגזירות היורדות מהעליונים כי ראה בחכמתו שתעמוד זאת האומה לבד' ולא תתערב עם אחרות מתגברת עליה לעזוב תורתה כאשר עשו כל האומות:
1FOR FROM THE TOP OF THE ROCKS I SEE HIM. Balaam said this because he was high up on the hill. He went not, as at other times, to meet with enchantments. But he set his face toward the wilderness (Num. 24:1)47 and not toward the high place48 is proof that my interpretation of shefi49 is correct.50 (wilderness), which is a flat area, with sefi. Thus sefi must refer to an elevated area. It is also likely that from the top of the rocks is a parable symbolizing the decrees that come down from heaven. For Balaam in his wisdom51 saw that this nation would stand alone and not intermingle with other nations that would overpower her and try to force her to give up God’s Torah, as the nations did.
בובגוים לא יתחשב. אפרשנו בפסוק יצב גבולות עמים:
2AND SHALL NOT BE RECKONED AMONG THE NATIONS. I will explain this in my comments on When the Most High gave to the nations their inheritance (Deut. 32:8).
אמי מנה. והתימה שלא יתחשב עם הגוים והם עם רב כחול שיתכן שלא יתחשב המעט:
1WHO HATH COUNTED. It is a wonder that Israel is not counted with the nations, when they are a nation as numerous as the sand. It is likely for a small nation not to be counted.52
בעפר יעקב. הטעם שהוא רב כעפר הארץ:
2THE DUST OF JACOB. Its meaning is: Jacob is as numerous as the dust of the earth.
גומספר את רבע ישראל. דגל ישראל. דגל אחד כטעם אפס קצהו תראה וכלו לא תראה:
3OR NUMBERED THE STOCK OF ISRAEL? One standard.53 (stock) as a quarter. The camp of Israel was divided into four standards (Num 2:1-31). Thus a quarter of Israel was one standard. It means the same as thou shalt see but the utmost part of them, and shalt not see them all (v. 13).54
דויפה פירש המתרגם ארמית מלת ישרים וטעם לפי דעתי שהתאוה למות ותהיה אחריתו כאחרית ישראל שהם חלק השם ולא חלק כוכבים כי הוא היה קוסם ויש אומרים שמלת ותהי אחריתי כפולה בטעם והוא היה מתאוה שימות מות ישרים כמו הישרים של ישראל בעבור דעתו כי בחרב ימות והגאון אמר כי מי מנה הוא השם והטעם אתה שתוכל למנות עפר יעקב המת נפשי מות ישרים אם כן מה טעם ומספר את רובע ישראל ולפי דעת רבים שפירושו כמו ארחי ורבעי זרית שהוא כענין רבצי ויפרשו עפר יעקב על עת נסעו:
4[LET ME DIE THE DEATH OF THE RIGHTEOUS, AND LET MINE END BE LIKE HIS!] The Aramaic translator beautifully explained the meaning of yesharim (the righteous).55 as the honest.I believe that Balaam wanted to die. He wanted his end to be like the end of Israel, who are God’s portion and are not ruled by the stars, for he was a magician.56 Others say that mine end repeats let me die. Balaam wanted to die like the righteous of Israel, for he knew that he would die by the sword.57 The Gaon58 says that Who hath counted refers to God. Our verse means: You who are able to count the dust of Jacob, give me the death of the righteous. However, if this is so, then what meaning is there to Or numbered the stock of Israel?59 after saying, You who are able to count the dust of Israel. Many explain that rova (the stock of) is similar in meaning to rivi, which means my lying down. Compare, Thou measurest my going about and my lying down (rivi) (Ps. 139:3). They explain that the dust of Jacob refers to the time that Jacob journeys.60
אמשפט הלשון להקדים שם הפועל בלשון עבר ועתיד ובצווי הדבר הפוך ויש מלות זרות כמו ברכת ברך ובא בא (ושטף ועבר):
1[THOU HAST BLESSED THEM ALTOGETHER.] It is normal usage to place the infinitive first in the perfect and then the imperfect.61 The reverse is true in the imperative.62 However, there are irregular phrases such as u-verakhta barekh63) comes last. (thou hast blessed them altogether) (Num. 24:10); and yava vo64) comes last. (and he shall come on) in and he shall come on, and overflow, as he passeth through (Dan. 11:1).
אאפס קצהו. רק קצהו:
1BUT THE UTMOST. The meaning of efes katzehu is, but the utmost.
בוקבנו. מלה זרה ולפי הדקדוק כי הצווי כעתיד ואין ביניהם רק הסימן ירדפהו ירדפנו ירדפוהו אויב ירדפו ובאה זו המלה מורכבת עם נו"ן ובחול"ם ולפי דעת רבי יהודה המדקדק הראשון שהוא מן שורש קבן א"כ לא יתכן להיותה צווי כי ימצא כן מהבנין הקל אולי תהיה שם הפועל על משקל ומשמרו את השבועה:
2AND CURSE ME THEM. Ve-kovno (and curse them) is irregular.65, for that is the rule when a nun vav is used to indicate the pronoun. According to the rules of grammar the imperative is the same as the imperfect.66 The only difference between them is the prefix.67 Compare, yirdefehu (he shall pursue him); yirdefenu (he shall pursue him); yirdefuhu (they shall pursue him); and yirdefo (shall pursue him68 is represented by a cholam only when a heh vav or a nun vav is not used to indicate the pronoun.) in The enemy shall pursue him (Hos. 8:3).69 However, kovno comes with a nun vocalized with a cholam joined to the root. According to Rabbi Judah, the first grammarian, the word kovno comes from the root kof, bet, nun.70 is not a sign of the pronoun. The word kovno is similar to yirdefo; i.e., the pronoun is represented by a cholam. If this is the case, then kovno cannot be an imperative, for we do not find such a vocalization in the kal.71 signified by a vav (Filwarg). Perhaps kovno is an infinitive vocalized like the word shomro (keep) in and because He would keep the oath (Deut. 7:8).
אוישא משלו. הוא כתועפת ראם כלביא יקום:
1AND HE TOOK UP HIS PARABLE. The reference is to like the lofty horns of the wild-ox (v. 22) and a people that riseth up as a lioness (v. 24).
בהאזינה עדי. מגזרת עד וכן לא שבתם עדי והטעם כפול. וי"ו בנו בעור נוסף כמו למעינו מים:
2GIVE EAR UNTO ME. The word adai (unto me) is related to the word ad (unto). The word adai (unto Me) in Yet have ye not returned unto Me (Amos 4:6) is similar. Scripture repeats itself.72 The vav in beno tzippor (son of Zippor) is superfluous.73 means son of, not his son. It is similar to the vav of le-mayeno (a fountain) in into a fountain of waters (Ps. 114:8).74 in this verse means a fountain of, not a fountain.
גוטעם לא איש אל. בעבור שאמר וקבנו לי משם וכבר אמר לא קבה אל:
3[GOD IS NOT A MAN.] Balaam said this in response to Balak’s request, and curse me them from thence (v. 13). However, Balaam had already told him, God hath not cursed (v. 8).75
אאמר ולא יעשה. אמרו:
1WHEN HE HATH SAID, WILL HE NOT DO IT? His word.76
בודבר. דברה:
2OR WHEN HE HATH SPOKEN. A word.
אהנה ברך לקחתי. שם הפועל כמו שם:
1BEHOLD, I AM BIDDEN TO BLESS. Barekh (to bless)77 is an infinitive. It has the same meaning as a noun.78) with the meaning of a noun (borakhah). The meaning of our clause is, I have taken a blessing; i.e., God has given me a blessing.
בוברך. פועל עבר והטעם והשם ברך ברכה ולא אשיבנה:
2AND WHEN HE HATH BLESSED. U-verekh (and when he hath blessed) is a verb in the perfect. Its meaning is, when God pronounced a blessing, I cannot call it back.
אלא הביט און. לפי דעתי כי מזאת המלה למד בלק לשלוח נשי מואב במחנה ישראל והטעם כי אין השם כבן אדם שיתנחם כי לא ראה און בישראל והנה אם יהיה בהם און לא יקום דבר השם כי כל דבריו הם על תנאי רק במקום שבועה וכן הנביא אומר רגע אדבר וזה טעם בדבר בלעם:
1NONE HATH BEHELD INIQUITY IN JACOB.79 I believe that Balak learned from this utterance to send Moabite women into the camp of Israel.80 Scripture’s meaning is that God is not like a man that he should repent (v. 19), for He did not see iniquity in Israel. However, if there be iniquity in Israel, then God’s word will not come to pass, for all of God’s words are conditional unless accompanied by an oath. Compare, At one instant I may speak concerning a nation…to build and to plant…but if it do evil in My sight…then I repent of the good, wherewith I said I would benefit it. (Jer. 18:7-10). This is the meaning of Balaam’s statement.
בולא ראה עמל. הטעם כפול והוא אחי האון והטעם מה יביא האדם לעמל בסוף און. והנה כל עת שלא הביט און ביעקב השם עמו:
2NEITHER HATH ONE SEEN PERVERSENESS IN ISRAEL.81 Scripture repeats itself.82 The word amal (perverseness) is brother to aven (iniquity). Amal (perverseness) is so called because iniquity (aven) ultimately leads to it. Look, as long as God does not see iniquity in Jacob, He is with Israel.83
גותרועת מלך בו. במחנה ישראל וזה ותקעתם תרועה:
3AND THE SHOUTING FOR84. THE KING IS AMONG THEM. In the camp of Israel. The reference is to and when ye blow an alarm (tru’ah) (Num. 10:5).85). The word used for shouting in our verse is tru’at. Hence I.E.’s comment.
אאל מוציאם ממצרים. וזה השם שהיה עמו הוא תקיף והראה אותות במצרים:
1GOD WHO BROUGHT THEM FORTH OUT OF EGYPT. This God who brought them out of Egypt is mighty and showed his miracles in Egypt.
בכתועפת. כמו קרני ראם ופירוש תועפות תוקף וכן ותועפות הרים לו גם יתכן היות פירושו וקרני הרים וכסף תועפות לך פירושו וכסף תועפות הרים ואמר לו כמו ותרועת מלך בו והטעם שזה האל שם תוקף לישראל וכל זה בעבור שהוא דבוק בשם ולא יבקש כי אם מאתו כי אין להם צורך למנחש וקוסם:
2LIKE THE LOFTY HORNS OF THE WILD-OX. Ke-to’afot re’em (like the lofty horns of the wild-ox) is similar to karne re’em (the horns of the wild-ox) (Deut. 33:17).86 refers to an animal. The meaning of to’afot is, the might of.87 To’afot (the heights of) in The heights of the mountain are His also (Ps. 95:4) is similar.88 It is also possible that the meaning89 of ve-to’afot harim lo (the heights of the mountains are His) is, the horns of the mountains are also His.90. The meaning of ve-kehsef to’afot lakh (and precious silver unto thee) (Job 22:25) is, and silver, as mighty as the mountains.91 is short for to’afot harim (might of the mountains). Scripture reads lo (to him). [It means to them.] Compare, and the shouting for the King is among them (v. 21). It means that this God made Israel strong. God did all this for them because Israel cleaves to God and does not seek anything from anyone but the Lord, for they have no need for an enchanter and a diviner.
אכעת יאמר ליעקב. כעת הזאת והטעם בכל עת יאמר להם בלי דעת נחוש:
1NOW IT IS SAID OF JACOB. Ka-et (now) is to be rendered, like this time.92 is, like a time. I.E. explains that this means like this time. Its meaning is: at all times it will be told to them without the assistance of an enchanter.93
במה פעל אל. מה יפעל אל ומלת עבר בעבור היות כל דבר נגזר ואם הוא לעתיד כבר נגזר בתחלה וזה יאמר לישראל בדרך נבואה שהוא האמת:
2WHAT HATH GOD WROUGHT. Mah pa’al el (what hath God wrought) is to be rendered, what God shall do. All things decreed, even those decreed for the future, are decreed in the past. Hence Scripture employs a perfect (pa’al).94 This will be told to Israel prophetically. What is told in prophecy is the truth.
גליעקב ולישראל. דבר כפול בנבואה וכן מראש שניר וחרמון:
3OF JACOB AND OF ISRAEL. Scripture repeats itself in a prophetic utterance. Compare, From the top of Senir and Hermon (Song of Songs 4:8).95
אהן עם כלביא יקום. רמז כי ינצח מלכי כנען והקרוב אל הדעת הדבר הקרוב כמו מלחמת מדין שלא נשמע מלחמה כמוה שלא נפקד מזרע ישראל אחד ומתו חמשה מלכים ונפש אדם אשר לא ידעו משכב זכר היו שלשים ושתים אלף:
1BEHOLD A PEOPLE THAT RISETH UP AS A LIONESS. This hints that Israel will conquer the kings of Canaan. It seems most logical to interpret it this way regarding a soon-to-occur event,96 such as the war against Midian.97 A war like it was unprecedented. No Israelites were lost in this war98 and five kings died in it,99 along with thirty-two thousand females who never slept with a man.100
בודם חללים. המלקוח ואת כל חילם ועל דרך הדרש לא ישכב משה עד יאכל טרף כן כתוב אחר תאסף אל עמך:
2AND DRINK THE BLOOD OF THE SLAIN. The spoil and all their wealth.101 According to the midrashic interpretation it means that Moses would not die until he ate of the prey.102 Scripture similarly reads: Afterward shalt thou be gathered unto thy people (Num. 31:2).
אוקבתו לי. מפעלי הכפל כמו וסבותי אני:
1THAT THOU MAYEST CURSE ME THEM. Ve-kabbota (that thou mayest curse) comes from a double root.103. Compare, ve-sabboti ani (therefore I turned) (Eccles. 2:20).104 comes from the root samekh, bet, bet.
אראש הפעור. ולא הלך לקראת נחשים על כן היתה עליו רוח אלהים וזה עשה בעבור שראה כי לא נחש ביעקב:
1UNTO THE TOP OF PEOR. Balaam did not seek to use sorcery, so God’s spirit came upon him. Balaam acted like this because he saw that there is no enchantment with Jacob (Num. 23:23).