Chasidut zu Bamidbar 24:18
וְהָיָ֨ה אֱד֜וֹם יְרֵשָׁ֗ה וְהָיָ֧ה יְרֵשָׁ֛ה שֵׂעִ֖יר אֹיְבָ֑יו וְיִשְׂרָאֵ֖ל עֹ֥שֶׂה חָֽיִל׃
Edom wird Beute, ja Beute wird Sëir seiner Feinde. Doch Israel wird mächtig emporwachsen.
Kedushat Levi
Numbers 24,18. “at that time Edom will become a conquest , and Seir will become the conquest of its enemies, whereas Israel will perform deeds of valour.” In order to understand the apparent repetition in our verse, it will help to refer to psalms 115,1 where David (addressing the holy spirit) says: לא לנו ה' לא לנו כי לשמך תן כבוד, “not to us, O Lord, not to us, but to Your name bring glory.”
According to Tanna de bey Eliyahu zutta chapter 19, Yaakov and Esau divided the world between themselves, Esau claiming the present material world, whereas Yaakov claimed the world beyond physical death.
The problem with this division is that we also ask G’d to provide for us in this life, as otherwise we would not be able to keep the commandments of the Torah which was given to be observed in this life. This does not detract from Yaakov not claiming any part of this world. In fact, seeing that the gentiles abuse us in this life and demean us, they could ascribe our fate on earth as due to our having foresworn the advantages of this life on earth. If we were not asking G’d for sustenance and G’d would accede to our request, the gentiles, seeing that they do not believe in our G’d and His concern for us, His people, would never be able to change their attitude. David therefore explains to the holy spirit that when we ask G’d for something that appears to contradict what Yaakov had foresworn, the reason is not that we wish to enjoy life on this earth per se, but we wish the gentiles to see that G’d is able to provide for us, and that therefore they should take note of this and change their attitude to the Creator, our G’d. We merely wish to be the vehicle through which the gentiles will come to recognize the glory of our G’d, Who should also be their G’d. By repeating the words לא לנו, the psalmist proceeds to explain how in spite of our asking G’d for sustenance and reprieves from persecution, we do not do so for our sakes, but for the sake of the glorification of His great name. We do not wish that the gentiles are in a position to jeeringly ask us: “where is your G’d about Whom you boast so much?”
Bileam, in the verse above, refers to the wheels of fortune for Israel and Esau respectively, having changed as an illustration; he repeats mentioning the fate of Esau, in order to show that the purpose of Israel’s success even in this world is designed to forestall the gentiles making fun of our G’d, claiming that He is powerless.
According to Tanna de bey Eliyahu zutta chapter 19, Yaakov and Esau divided the world between themselves, Esau claiming the present material world, whereas Yaakov claimed the world beyond physical death.
The problem with this division is that we also ask G’d to provide for us in this life, as otherwise we would not be able to keep the commandments of the Torah which was given to be observed in this life. This does not detract from Yaakov not claiming any part of this world. In fact, seeing that the gentiles abuse us in this life and demean us, they could ascribe our fate on earth as due to our having foresworn the advantages of this life on earth. If we were not asking G’d for sustenance and G’d would accede to our request, the gentiles, seeing that they do not believe in our G’d and His concern for us, His people, would never be able to change their attitude. David therefore explains to the holy spirit that when we ask G’d for something that appears to contradict what Yaakov had foresworn, the reason is not that we wish to enjoy life on this earth per se, but we wish the gentiles to see that G’d is able to provide for us, and that therefore they should take note of this and change their attitude to the Creator, our G’d. We merely wish to be the vehicle through which the gentiles will come to recognize the glory of our G’d, Who should also be their G’d. By repeating the words לא לנו, the psalmist proceeds to explain how in spite of our asking G’d for sustenance and reprieves from persecution, we do not do so for our sakes, but for the sake of the glorification of His great name. We do not wish that the gentiles are in a position to jeeringly ask us: “where is your G’d about Whom you boast so much?”
Bileam, in the verse above, refers to the wheels of fortune for Israel and Esau respectively, having changed as an illustration; he repeats mentioning the fate of Esau, in order to show that the purpose of Israel’s success even in this world is designed to forestall the gentiles making fun of our G’d, claiming that He is powerless.
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