Pemikiran Yahudi Bilangan 23:21: Guide for the Perplexed, Akeidat Yitzchak & Nineteen Letters

In the same manner the Hebrew hibbit signifies “he viewed with the eye; comp. “Look (tabbit) not behind thee” (Gen. 19:17); “But his wife looked (va-tabbet) back from him” (Gen. 19:26); “And if one look (ve-nibbat) unto the land” (Isa. 5:30); and figuratively, “to view and observe” with the intellect, “to contemplate” a thing till it be understood. In this sense the verb is used in passages like the following: “He hath not beheld (hibbit) iniquity in Jacob” (Num. 23:21); for “iniquity” cannot be seen with the eye. The words, “And they looked (ve-hibbitu) after Moses” (Exod. 33:8)—in addition to the literal understanding of the phrase—were explained by our Sages in a figurative sense. According to them, these words mean that the Israelites examined and criticised the actions and sayings of Moses. Compare also “Contemplate (habbet), I pray thee, the heaven” (Gen. 15:5); for this took place in a prophetic vision. This verb, when applied to God, is employed in this figurative sense; e.g., “to look (me-habbit) upon God” (Exod. 3:6) “And the similitude of the Lord shall he behold” (yabbit) (Num. 12:8); And thou canst not look (habbet) on iniquity” (Hab. 1:13).

(Sifrey on Numbers section 42) Why does the Torah say concerning offerings on New Year's day etc. (Numbers 10,10) "they will be for you as a remembrance before the Lord your G'd, I am the Lord your G'd?" Since the Torah had said earlier in Leviticus 23,24, "on the first of the seventh month will be a Shabbaton for you, remembrance of shofar sounding, a holy convocation." On that occasion G'ds majesty is not mentioned. Therefore, it says in Numbers 23,21, "the Lord his G'd is with him, and the shofar sounding of the King accompanies him." So here you have mention of G'ds majesty and the blowing of the shofar side by side. It also says "it will serve for you as a remembrance;" so you have mention of "remembrances" already. The end of the line "I am the Lord your G'd," completes the picture, and we have "majesty." If this is so, why did the sages arrange in the liturgy of our prayers that we first recite "majesty," i.e. malchiyot, then "remembrances," zichronot, and finally shofarot? It is logical that one first acknowledges G'ds majesty, malchut, only afterwards does one ask Him to be remembered by means of the ram's horn, signalling freedom. How do I know that the ram's horn signals freedom? Compare Isaiah 27,13, "On that day a great horn will be blown and the outcasts (10 tribes) that were lost in the land of Ashur will come, as well as those who had been dispersed all over Egypt; they will worship the Lord on the holy mountain in Jerusalem." Still, from this I do not know who does the actual blowing of the shofar? Therefore, the prophet Zachariah 9,14, says "the Lord G'd will blow the shofar." Still, I do not know whence the sound emanated (if the invisible G'd does the blowing) Therefore Isaiah 66,6, states "the voice of the uproar comes from the city, emanates from the temple."

He saw no wickedness in Jacob,