Tafsiran yang Mengutip untuk Yesaya 63:4

Before the pursuer. Every רֹדֵף in Scripture is defective,²⁷I.e., it is spelled without a ‘vav’. but this one רוֹדֵף is full,²⁸I.e., it is spelled with a vav. for they were totally pursued. Therefore the liturgic author composed, “I have been totally pursued, but the year of my redemption has not come.”²⁹Selichos for the second day of Aseres Yemei Teshuvah. [Also,] “and the year of my redemption has come,”³⁰Yeshayahu 63:4. is spelled defectively גְּאֻלַי.³¹Without a vav. In our editions it is spelled full [גאולי]. However, the prophecy in Yeshayahuu 59:20 states, “A redeemer [גואל—spelled full] will come to Tzion,” to indicate a “total redemption.” (Eichah Rabbah 1:33)

Nachmanides understands the word איעצך as revealing to Balak a message Bileam had received from G’d telling him that the people of Moav would not fall into the hands of the Jewish people until the end of the pre-messianic period. We find that Bileam announced four separate prophecies. 1) The first prophecy described the Jewish people as part of G’d and His heritage; they would dwell in splendid isolation and not be considered as part of the community of nations. 2) He foretold that the Israelites would conquer the land of Canaan and kill the mighty kings of that country. This was the meaning of verse 24 that they are a people who arise like a lion and do not rest until they have devoured their prey. 3) In the third of his prophecies Bileam saw a vision of the Jewish people firmly established in their homeland dwelling in security and having a king who would vanquish their first adversary after the Exodus, the Amalekites under the kingship of Agag. He foresaw King David rising to a still more powerful position than Sha-ul, and he knew that G’d had already planned for David to become king. David himself testifies to this in Samuel II 5,12. 4) In his fourth vision Bileam concentrated on the messianic future of the Jewish people, a period which he introduced with the words: “I see it but it will not happen now, I can foresee it but it will not come to pass in the near future” (verse 17). During all his previous prophecies Bileam had not tempered them by relegating them to the distant future. The true knowledge that G’d had given him concerned the messianic period. He himself referred to himself as “the one who knows the mind of the Supreme One.” Anyone making such a statement about himself infers that he is familiar with G’d’s long-term planning of the history of mankind. It is something similar to Isaiah 63,4 saying: “For I had planned a day of vengeance.”
Our sages in Kohelet Rabbah 12,10 comment that if someone were to claim to know when the messiah would come we are not to believe him. G’d did not reveal to anyone by word of mouth when the final redemption would occur. They derive this from the verse in Isaiah we quoted that G’d keeps the date of when He will take vengeance as a secret in His heart.

He referred to himself now as one who heareth the words of G-d,²⁴⁰Verse 16. and as one who seeth the vision of the Almighty,²⁴⁰Verse 16. as he had done in the third prophecy,¹⁷⁹Verse 4. but he added now [the phrase] and knoweth the knowledge of the Most High.²⁴⁰Verse 16. Now one who speaks in this manner, saying “I know the knowledge of a certain person” means to say that he understands him, and what is in his heart, [even] those matters which he does not utter verbally, and similarly this [man Balaam] intended to say that he knows and will now say what is in the “mind” [i.e., intention] of G-d the Most High to do in His world at the end of all days.²³⁹Verse 14. This is similar to that which it says, for the day of vengeance is in My heart,²⁴¹Isaiah 63:4. and the Rabbis have said²⁴²Midrash Tehillim 89:2. [with reference to that day, that its precise timing is a matter which “His] heart has not divulged to the mouth.” Now Scripture states here, And ‘he took up his parable,’ and said²⁴³Verse 15. and it does not mention that this was [said] by prophecy, as it says about the [previous] three occasions, for since he said, The saying of him who heareth the words of G-d … who seeth the vision of the A lmighty²⁴⁰Verse 16. it is self-understood that the hand of G-d was upon¹⁷⁶Ezekiel 37:1: The hand of the Eternal was upon me. him, just as at the third time, where it says: and the spirit of G-d came upon him;²⁴⁴Verse 2. and he himself said so.²⁴⁵For in his third prophecy, Balaam said of himself, who heareth the words of G-d, who seeth the vision of the Almighty (Verse 4) and it says there, and the spirit of G-d came upon him (Verse 2). So here too, in his fourth prophecy, where it says who heareth the words of G-d, who seeth the vision of the Almighty, it was also through the spirit of G-d which came upon him, even though it does not say so expressly.