신명기 2:9의 미드라쉬

(Numb. 22:2:) “Now Balak ben Zippor saw.” What is the meaning of “Now he saw?” He saw retribution which would come against Israel in the future.³Numb. R. 20:2. And he hated them more than all their enemies, as all of the [others] came with wars and subjugation which they could withstand. But this one was like a man who could extract a word from his mouth to uproot an entire nation. (Numb. 22:2:) “Now Balak [ben Zippor] saw.” It would have been better for the wicked if they had been blind, for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2), “The sons of God saw [how beautiful the human daughters were and took whomever they chose as their wives].” [It is also written] (in Gen. 9:22), “Then Ham, the father of Canaan, saw [the nakedness of his father and told his two brothers outside].” It is also written (in Gen. 12:15), “So Pharaoh's courtiers saw her (i.e., Abram's wife Sarah) [and praised her to Pharaoh, and the woman was taken to Pharaoh's house].” It is also written (in Gen. 34:2), “Then Shechem ben Hamor saw [Dinah].” So also [here] (in Numb. 22:2), “Now Balak [ben Zippor] saw.” The matter is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the Wadis of Arnon.⁴According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above and Numb. R. 19:25, for a description of the miracles. See also below and Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam. (Numb. 22:3:) “Wayyagor mo'av.”⁵A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?”⁶Numb. R. 20:3. When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deuteronomy 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.:) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorn (qwts) over against them.

(Numb. 22:3:) WAYYAGOR MO'AV.⁶A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of WAYYAGOR (rt.: YGR)?⁷Tanh., Numb. 7:2, cont.; Numb. R. 20:3. When <Israel> appeared to the Ammonites, they appeared clothed for peace. To the Moabites they appeared armed <for battle>. Thus it is stated (in Deut. 2:19): WHEN YOU DRAW NEAR THE FRONTIER OF THE CHILDREN OF AMMON, DO NOT TROUBLE THEM, [AND DO NOT PROVOKE (rt.: GRH) THEM. (Ibid.:) DO NOT TROUBLE THEM] with all kinds of trouble, AND DO NOT PROVOKE (rt.: GRH) THEM with any kind of provocation. In regard to Moab, however, he said (in Deut. 2:9): DO NOT TROUBLE MOAB, [AND DO NOT PROVOKE (rt.: GRH) THEM WITH WAR]. Whatever you can seize apart from <war>, seize. For that reason they appeared armed, and <the Moabites> gathered themselves (rt.: 'GR) to their cities, as stated (in Numb. 22:3): NOW MOAB YAGOR (i.e., GATHERED). WAYYAGOR (rt.: YGR, here understood a form of 'GR) can only be a word for a gathering, just as it says (in Prov. 10:5): A PRUDENT CHILD GATHERS (rt.: 'GR) IN THE SUMMER.

(Fol. 38) When the daughter of R. Samuel b. Juda died, one of the Rabbis said to Ulla: "Let us go and console him." He said to them: "What have I to do with the consolation of a Babylonian, for it may turn into a blasphemy, as they are in the habit of saying in such cases. What can be done? [against the will of God,] which means that if something could be done against His will they would, [and this is certainly a blasphemy]. He then went alone, and he began his consolation on the following passage: (Deut. 2, 9) And the Lord said unto me. Do not attack the Moabites, nor contend with them in battle. Could it, then, even enter Moses' mind to engage in war without the consent of the Lord. But Moses drew an a fortiori conclusion for himself, saying thust: 'If concerning the Midianites who only came to help the Moabites the Scripture says [Num. 15, 17) Attack the Midianites, and smite them, how much more so should (Ib. b) it be applied to the Moabites themselves?' The Holy One, praised be He! then said: 'Not as it struck your mind, did it strike Mine. Two good doves I have to bring forth from them; namely, Ruth the Moabite, and Naomi the Ammonite.' Now is there not a fortiori conclusion to be drawn? If for two good doves the Holy One, praised be He! has saved two great nations and did not destroy them, how much more so would He have saved the life of the master's daughter if she were to be righteous and something good would have to come forth from her!"

R. Chiya said in the name of R. Jochanan: "The Holy One, praised be He! does not withhold the reward of any creature, even the reward for a decorous word, for while concerning the elder [daughter of Lot] who called [her son] mo'ab (from father), the Holy One, praised be He! said unto Moses (Deut. 2, 9) Do not attack the Mo'abites, nor contend with them in battle; i.e., a battle was prohibited, but to seize and compel them to do public work was allowed, yet concerning the younger one who called Ben Ami (son of my people), the Holy One, praised be He! said unto Moses (Ib.) Do not attack them, nor contend with them; i.e., even to compel them to do public work was prohibited." R. Chiya said in the name of R. Joshua L. Karcha: "Man should always be anxious to do a meritorious deed as early as possible, for because of one night which the elder daughter [of Lot] preceded the younger one, (Fol. 24) she advanced four kingly generations in Israel."

And they brought the tabernacle unto Moses (Exod. 39:32). May it please our masters to teach us: What things were instituted for the sake of peace? Thus do our masters teach us: The following were instituted for the sake of peace: The priest shall read from the Torah first, then the Levite, and finally the Israelite, because that is the path of peace. Observe how precious peace is in the sight of the Holy One, blessed be He, that when the time came for them to enter the land, the Holy One, blessed be He, said to Moses: Neither contend with them in battle (Deut. 2:9).¹⁶At the conclusion of the portion Judges.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.) They said: Now they are coming to stir up strife because of our father's hatred of their father, viz. (Genesis 27:41) "And Esav hated Jacob." (Exodus, Ibid.) "the mighty ones of Moav" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) "Do not antagonize Moav, etc." and (Ibid. 19) "When you come opposite the children of Ammon, do not antagonize them, etc."? What, then, is the intent of "the mighty ones of Moav (were seized with trembling")? Because of worry (over contention.) They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) "And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc."

30 (Numb. 21:26) “For Heshbon was a city of Sihon”: This text is related (to Is. 61:8), “Because I the Lord love justice.” The Holy One, blessed be He, said to Moses (in Deut. 2:9), “Do not trouble Moab.” Now Heshbon had been part of Moab, since it is stated (in Numb. 21:26), “For Heshbon was a city of Sihon king of the Amorites, etc.” When Israel came, they took Heshbon, which belonged to Sihon and whatever [else] he had taken from the king of Moab. For if they had taken it from him [directly], they would have had major robbery on their hands. Instead Sihon took it from Moab, and Israel took it from Sihon. Thus they were acquitted from [the charge of] robbery. Therefore it is written (in Numb. 21:26), “For Heshbon was a city of Sihon.” (Numb. 21:27) “Therefore those who speak in parables say”: This refers to Balaam and his father, whom Sihon had hired to curse Moab. And it was they who had said (Numbers 21:27-8), “[Come to Heshbon,] let it be built; let the city of Sihon be established. For a fire has come forth from Heshbon, [a flame from the city of Sihon]. It has devoured Ar of Moab.” Thus they cursed Moab so that they might deliver [it] into [Sihon's] hand. (Numb. 21:29) “Woe be to you, O Moab.”

3 (Numb. 22:3) “Wayyagor mo'av”:³A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?” When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: It is an expression meaning stranger (ger). As they saw themselves as strangers in the world: They said, “They went down to Egypt to sojourn, and they seized it; and they rented houses to [the Egyptians].” It is so stated (in Exod. 3:22), “Each woman shall borrow from her neighbor and the lodger in her house.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deut. 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorns (qwts) over against them.

(Numb. 21:25:) “Israel took all these towns….” This text is related (to Is. 61:8), “Because I the Lord love justice, I hate robbery with a burnt offering.”¹⁵²Numb. R. 19:30. The Holy One, blessed be He, said to Moses (in Deut. 2:9), “Do not trouble Moab.” Now Heshbon had been part of Moab, since it is stated (in Numb. 21:26), “For Heshbon was a city of Sihon king of the Amorites,” but he had fought against the former king of Moab [and taken all his land away from him as far as the Arnon]. When Israel came, they took Heshbon, which belonged to Sihon and whatever [else] he had taken from the king of Moab. For if they had taken it from him [directly], they would have had major robbery on their hands. Instead Sihon took it from Moab, and Israel took it from Sihon. Thus they were acquitted from [the charge of] robbery. Therefore it is written (in Numb. 21:26), “For Heshbon was a city of Sihon.” (Numb. 21:27:) “Therefore those who speak in parables say.” This refers to Balaam and his father, whom Sihon had hired to curse Moab. And it was they who had said (Numbers 21:27-8), “[Come to Heshbon,] let it be built; let the city of Sihon be established. For a fire has come forth from Heshbon, [a flame from the city of Sihon]. It has devoured Ar [of Moab].” Thus they cursed Moab so that they might deliver it into [Sihon's] hand. (Numb. 21:29-31:) “Woe be to you, O Moab…. Yet we have cast them down; Heshbon has perished…. Thus Israel dwelt (in all the cities) [in the land of] the Amorites.” [Only] Jazer survived.¹⁵³Numb. R. 19:31. (Numb. 21:32:) “So Moses sent to spy out Jazer.” These spies were zealous. They said, “We have confidence in the prayer of Moses. [Yet] he has already sent messengers [that were] spies in the past and they brought a catastrophe. But we shall not do so. Rather, we will trust in the Holy One, blessed be He, and make war.” They then did so and slew the Amorites who were in [the city]. (Numb. 21:33), “Then they turned and went up […].” What is the meaning of “Then they turned and went up?” R. Johanan says, “The wars of Sihon took place in Elul. Then they celebrated the festival in Tishri,¹⁵⁴Numb. R. 19:32. then after the festival came the war with Og. [Just as you say with regard to the festival of Passover] (in Deut. 16:7), “and in the morning you shall turn to your tents.” (Numb. 21:33, cont.:) “And Og king of Bashan came out against them, he and all his people,” for the Holy One, blessed be He, had gathered [them all] before [Israel] in order to deliver [Og and his people] into their hand.

Rabbi Dustai said in the name of Rabbi Shmuel bar Nachman, since it does not mention the Hivites here, it brings the Rephaim instead. Rabbi Chelbo in the name of Rabbi Abba in the name of Rabbi Yochanan said, Such arose in the mind of the omnipresent to bequeath to Israel the land of ten nations, the Kenites, the Kenizzites, and the Kadmonites, but he only gave them seven, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. [. . .] Which are the three that he did not give to them. Rabbi says Arabia, Shalmaite, and Nabataea. Rabbi Shimon ben Yochai says Damascus, Asia, and Hispania. Rabbi Eliezer ben Yaakov said Asia, Thracia, and Carthage. The Rabbis say Edom, Moab, and the first of the sons of Ammon. They are the three that were not given to [Israel] in this world. Edom as it says (Deuteronomy 2:5) "For I will not give you of their land so much as a foot can tread on; I have given the hill country of Seir as a possession to Esau." And regarding Moab it is written, (Deuteronomy 2:9) "Do not harass the Moabites or provoke them to war." The Kenizzites are from Esau, the Kenites and the Kadmonites are from Ammon and Moab. But in the days of the Messiah they will return and become Israel's to fulfil the statement of The Holy One Blessed is He. However, presently He gave seven to [Israel] as it says (Deuteronomy 7:1) "Seven nations much larger than you." Rabbi Yitzhak said, a sow feeds ten and a ewe has not even one. All these The Holy One Blessed is He said to Abraham that He would give him, " the Kenites, the Kenizzites etc." and still (Genesis 16:1) "Sarai, Abram’s wife, had borne him no children."

(Numb. 21:25:) ISRAEL TOOK ALL THESE TOWNS. This text is related (to Is. 61:8): BECAUSE I THE LORD LOVE JUSTICE, I HATE ROBBERY WITH A BURNT OFFERING.²⁰⁷Tanh., Numb. 6:24; Numb. R. 19:30. The Holy One said to Moses (in Deut. 2:9): DO NOT TROUBLE MOAB. Now Heshbon had been part of Moab, since it is stated (in Numb. 21:26): FOR HESHBON WAS A CITY OF KING SIHON OF THE AMORITES, BUT HE HAD FOUGHT AGAINST THE FORMER KING OF MOAB <AND TAKEN ALL HIS LAND AWAY FROM HIM AS FAR AS THE ARNON>. When Israel came, they took Heshbon away from Sihon and whatever he had taken from the king of Moab; for if they had taken it from him <directly>, they would have had a robbery on their hands. Instead Sihon took it from Moab, and Israel took it from Sihon. Thus they were acquitted from <the charge of> robbery.