Midrasz do Liczb 23:10

(Jos. 10, 13) And the sun stood still .........written in the book of Yashar. What is the book of Yashar? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to (Genesis) the book in which the birth of Abraham, Isaac, and Jacob, who are named Jesharim (the upright), as it is said (Num. 23, 10) Let me die the death of the righteous Jesharim, etc. And where is it hinted [that such a miracle will occur with Joshua]? From (Gen. 48, 19) And his seed shall become a multitude of nations, i.e., when shall his seed become a multitude of nations? At the time when Joshua stopped the sun. (Jos. 10, 13) And the sun stood still in the midst of the heavens, and hastened not to go down about a whole day. How many hours? Said R. Joshua b. Levi: "Twenty-four hours; it went six [hours] and stopped six, went six, and stopped six, the entire episode lasting a whole day." R. Elazar said: "Thirty-six hours, it went six [hours] and stopped twelve, it went six, and stopped twelve; its stopping time was equal to a whole day [24 hours]." R. Samuel b. Nachmeni said: "Forty-eight, it went six and stopped twelve, went six and stopped twenty-four, for it is said, And it hastened not to go down about a whole day." According to the above, they differ in the additional hours of that day.We are taught in a Baraitha: Just as the sun stopped for Joshua, so also did it stop for Moses. An objection was raised from (Ib. ib. 14) And there was no day like that before it or after it. If you wish, in the time of Moses it stopped for fewer hours, or if you wish, it may be said that in Moses' time there were no hailstones mentioned, as the passage says (Ib. ib. 11) And it came to pass, as they fled from before Israel, etc., that the Lord cast down great stones, and said: To teach the sons of Judah the bow, Behold it is written in the book of Yashar. What does Yashar mean? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to Genesis [as said above]. And where is it hinted [that Judah will be fighters]? It is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies. Which is the weapon that needs the hand against the neck? It is the how," R. Elazar, however, maintains that the book of Yashar refers to Deuteronomy. And why is it named Yashar? Because there is a passage (6, 18) And thou shalt do that which is right (Yashar) and good in the eyes of the Lord. And where is the intimation of this? (33, 7) Let the power of his hands. And which is the weapon for which both hands are needed? It is the bow." R. Samuel b. Nachmeni said: "It refers to the book of Judges. And why is it called Yashar? Because therein is written (17, 6) Every man did what seemed right (Yashar) in his eyes. And where is it intimated [in the Biblical text]? (3, 2) To teach them war. And what is the weapon for which teaching is necessary? This is the bow. And whence do we know that this refers to Judah? The passage reads (Ib. 1, 1) Who shall go up for us first against them? And the Lord said: 'Judah shall go up.' "

2) R. Shimon says: "And if you offer a meal-offering of bikkurim to the L–rd": This meal-offering is mandatory. I might think it is voluntary; it is, therefore, written (Bamidbar 23:10): "and you shall bring the omer, the first (grain) of your harvest to the Cohein" — it is mandatory.

Rabbi Yehoshua ben Levi said: If the nations had known how beneficial the Tent of Meeting was for them, they would have surrounded it [to protect it] with military encampments and fortifications, as until the Tent of Meeting stood, they would hear the sound of divine speech, and would lose control of their bowels in the halls of their palaces.⁴⁴Many of them lost control of their faculties and even died due to the fear and trepidation involved in hearing the divine speech. That is what is written: “For who of all flesh who heard the voice of the living God… [has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The divine speech would emerge in two forms; an elixir of life for Israel and an elixir of death for the nations of the world. An elixir of life for Israel, “[Has a people heard the voice of God speaking…] as you heard, and lived?” (Deuteronomy 4:33); you heard and lived. And an elixir of death for the nations of the world, they heard and died. Therefore it says: “Under the apple tree I roused you” (Song of Songs 8:5).⁴⁵The apple tree is understood here as an allusion to Mount Sinai (Maharzu). The verse indicates that God roused Israel from the dead after speaking to them, whereas He did not rouse the nations of the world who heard Him speak (Etz Yosef).
“[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Ḥiyya taught that from there the voice would stop and would not emerge outside the tent. Rabbi Yitzḥak said: Before the Tent of Meeting stood, prophecy was found among the nations of the world. Once the Tent of Meeting stood, prophecy ceased from them. From there, “I grasped him and I would not release him” (Song of Songs 3:4).⁴⁶This is expounded in reference to prophecy. If you say: But did Bilam ben Beor not prophesy? Say, it was for the benefit of Israel that he prophesied, as it is stated: “How goodly are your tents, Jacob” (Numbers 24:5); “one has seen no iniquity in Jacob” (Numbers 23:21); “for there is no divination in Jacob” (Numbers 23:23); “who has counted the dust of Jacob” (Numbers 23:10); “a star has risen from Jacob” (Numbers 24:17); “one from Jacob will rule” (Numbers 24:19).

Another matter, “all the rivers go to the sea,” all the converts enter only into Israel. “Yet the sea is not full,” and Israel’s number is never lacking,⁴⁵Their number is not filled out by the converts, and they will not be lacking for numbers without converts. as it is stated: “Who has counted the dust of Jacob” (Numbers 23:10). Perhaps you will say that anyone who does not convert in this world will convert in the World to Come; the verse states: “Behold, they may gather together [gor yagur]” (Isaiah 54:15),⁴⁶The reference is to converts [gerim], who can gather together now, but not in the future. but from then on “but not by Me [efes meoti]” (Isaiah 54:15) – stop from being with Me [hafsek me’iti]. Who is with Me? He “who gathers to You” (Isaiah 54:15) in this world “will fall in with You” (Isaiah 54:15) in the World to Come. Rabbi Yoḥanan said: Moreover, in the place where one converts, from there he takes his portion, as it is stated: “It will be that in the tribe where the stranger resides, [there you shall give him his inheritance, said the Lord God]” (Ezekiel 47:23).

Another matter, “all the rivers go to the sea,” – all the dead enter only the grave, but the grave is never filled, as it is stated: “The grave and oblivion are not sated…” (Proverbs 27:20). You might say that once they die in this world they do not live again in the World to Come; the verse [therefore] states: “To the place that the rivers go, they go there again” – to the place that the dead gather in the World to Come, there they return and are destined to recite songs in the messianic era. What is the reason?⁴⁷What is the source? “From the ends of the earth we have heard songs” (Isaiah 24:16); “your dead will live, my corpses shall arise” (Isaiah 26:19).

The Rabbis interpret the verse regarding those who departed from Egypt. “There are sixty queens,” these are the six hundred thousand [men] from the age of twenty and above who departed [from Egypt]. “And eighty concubines,” these are the eight hundred thousand Israelites from the age of twenty and below who departed. “And young women without number,” there is no limit and no tally of the proselytes.
Rabbi Berekhya said in the name of Rabbi Levi: The nations of the world have enumeration but do not have a tally.³⁰At times the Torah lists their descendants, but it does not give a total number. They have enumeration:“the children of Yefet, Gomer and Magog” (Genesis 10:2). But Israel has enumeration and a tally, as it is written: “Their count according to the number of every male…[their count was seven thousand five hundred]” (Numbers 3:22); “their count,” this is the enumeration, “according to the number,” this is the tally.
Likewise, “Yoav gave the sum of the number of the census to the king…” (II Samuel 24:9), “sum,” this is the enumeration, “census,” this is the tally. If you say that we are testifying about ourselves, did not the wicked Bilam testify in our regard, as it is written: “Who has counted the dust of Jacob,” this is the enumeration, “or tallied one quarter of Israel” (Numbers 23:10), this is the tally.

(Numb. 22:20:) THEN GOD CAME UNTO BALAAM AT NIGHT. This text is related (to Job 33:15–17): IN A DREAM, {IN} A VISION OF THE NIGHT …, THEN HE UNCOVERS A HUMAN EAR …, TO TURN AWAY {AN ACTION FROM A PERSON} [A PERSON FROM AN ACTION] AND CONCEAL PRIDE FROM A MAN. What did he CONCEAL<…. > FROM A MAN?²⁷Tanh., Numb. 7:7; Numb. R. 20:11. The Holy One hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave; for when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has obliterated him,²⁸The parallel passage in the traditional Tanh., Numb. 7:7, reads: “As soon as he has transgressed.” he returns to inform him. Thus it is stated (in Prov. 7: 22–23): GOING AFTER HER RIGHT AWAY, <HE COMES LIKE AN OX TO THE SLAUGHTER> …, UNTIL AN ARROW PIERCES HIS LIVER. So did the Holy One hide <obliteration from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul, and realized how he stood, he began to beg for his soul (saying in Numb. 23:10): LET MY SOUL DIE THE DEATH OF THE RIGHTEOUS.

“I went down to the nut garden to look at the budding of the valley, to see if the vine had blossomed and the pomegranates were in bloom” (Song of Songs 6:11).
“I went down to the nut garden,” Rabbi Yehoshua ben Levi said: Israel was likened to a nut tree. Just as a nut tree is pruned, and it regenerates, [such that] it is pruned for its own good – why? – because it regenerates, like that which is trimmed and regenerates, and like fingernails that are trimmed and regenerate, so too, whatever Israel pares from the wages of their labor and gives to those who toil in Torah study in this world, it is pared and regenerated for them, to their benefit. It provides them with wealth in this world and a fine reward in the World to Come.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Just as these trees, if you cover their roots at the time of their planting, they are successful, and if not, they are not successful, but this nut tree, if you cover its roots at the time of its planting, it is not successful, so too Israel, “one who conceals his transgressions will not succeed” (Proverbs 28:13).
Rabbi Elasha said: The verse should have stated only: “To the vegetable garden,” but it said: “To the nut garden.” Thus, it teaches that He gave them the strength of trees and the radiance of vegetables. Rabbi Azarya said two: Just as the shell of a nut protects its fruit, so the ignoramuses of Israel support the Torah.³⁶They do so by supporting those who engage in Torah study. That is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18).
He said another: Just as this nut, if it falls into filth, you take it, scour it and rinse it, and it is restored to its original state and it is fit for consumption, so too, regardless of how much Israel is sullied with iniquities all the days of the year, Yom Kippur comes and atones for them. That is what is written: “For on this day shall atonement be made for you, to purify you” (Leviticus 16:30). Rabbi Yehuda ben Rabbi Simon says: Just as this nut has two shells, so, Israel has two commandments, circumcision and uncovering.³⁷These are the two stages of circumcision, which are likened to the removal of the hard and the soft shells of a nut.
Another matter, “to the nut garden,” Reish Lakish said: Just as this nut tree is smooth, as we learned (Pe’a 4:1): Rabbi Shimon says: Regarding the smooth nut trees as well.³⁸As opposed to other trees, where one may leave the pe’a fruit on the tree for the poor, one may not do so on a nut tree, because it is smooth and dangerous to climb it. Therefore, one must remove all the nuts from the tree. Anyone who climbs to the top of it, and does not pay attention to how he should climb, will fall and die. He will receive his due from the nut tree. So too, anyone who asserts authority over the public in Israel and does not pay attention as to how he should lead Israel, ultimately, he will fall and receive his due from them. That is what is written: “Israel is sacred to the Lord, the first of His crop, all those who devour it will be guilty…” (Jeremiah 2:3).
Another matter, “I went down to the nut garden,” just as the nut is a toy for children and amusement for kings, so are Israel in this world, due to iniquity, as it is written: “I have become a laughingstock to all my people…” (Lamentations 3:14). But in the future, “Kings will be your caregivers” (Isaiah 49:23).
Another matter, “I went down to the nut garden,” just as on this nut tree there are nuts with brittle shells, medium shells, and hard shells, so too with Israel, some of them give charity at their own initiative, some give if you demand it from them, and some do not give even if you demand it from them. Rabbi Levi said: The parable says, a gate that does not open for a mitzva will open for a doctor.
Another matter, “I went down to the nut garden,” just as a stone breaks a nut, so too, the Torah is called a stone and the evil inclination is called a stone. The Torah is called a stone, as it is stated: “I will give you the stone tablets” (Exodus 24:12), and the evil inclination is called a stone, as it is stated: “I will remove the heart of stone from your flesh (Ezekiel 36:26). Rabbi Levi said: [This is analogous] to a desolate place which was afflicted by gangs. What did the king do? He positioned members of the royal guard there to defend it, so [the bandits] would not accost passersby. So too, the Holy One blessed be He said: ‘The Torah is called stone and the evil inclination is called stone, let the stone protect from the stone.’
Another matter, “I went down to the nut garden,” just as the nut cannot be smuggled past the tax collector because its [rattling] can be heard and it is conspicuous, so too Israel, any place that one of them goes, he cannot say that he is not a Jew. Why? Because he is conspicuous. That is what is written: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9).
Another matter, “I went down to the nut garden,” just as the nut, if you have a sack filled with nuts, you can [still] put numerous sesame seeds and mustard seeds into it and it will hold them, so too, numerous proselytes have come and joined Israel. That is what is written: “Who has counted the dust of Jacob” (Numbers 23:10).
Another matter, “I went down to the nut garden,” just as the nut, if you take one from the pile, all of them collapse and roll onto one another, the same is true of Israel; if one of them is stricken all of them feel it. That is what is written: “Shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22).
Rabbi Berekhya said: Just as the nut has four compartments and a space in the middle, so were Israel were situated in the wilderness; four banners, four camps, and the Tent of Meeting in the middle. That is what is written: “The Tent of Meeting…shall journey” (Numbers 2:17).
Another matter, “I went down to the nut garden,” this is the world. “To look at the budding of the valley, this is Israel. “To see if the vine had blossomed,” these are the synagogues and the study halls. “And the pomegranates were in bloom,” these are the children who sit and engage in Torah study, and sit in rows like pomegranate seeds.

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

11 (Numb. 22:20) “Then God came unto Balaam at night”: This text is related (to Job 33:15-17), “In a dream, a vision of the night […]; Then he uncovers a human ear […]; To turn a person from an action and conceal pride from a man.” What is the meaning of “conceal from a man”? The Holy One, blessed be He, hid from him (i.e, from Balaam) that his going (with Balak's messengers) would obliterate him from the world and bring him to the grave.” [To darken (from)] (as in Job 33:30) “Bringing him back from the grave, that he may bask in the light of life,” to destroy his soul in his going. For when someone is going to sin, Satan dances before him until he completes the transgression. As soon as he has transgressed, he returns to inform Him. Thus it is stated (in Prov. 7: 22–23), “Going after her right away, he comes like an ox to the slaughter …. Until an arrow pierces his liver […].” [So] did the Holy One, blessed be He, hide [obliteration] from Balaam, until he had gone and destroyed his soul. After he had taken leave of his honor, had gone and destroyed his soul and realized how he stood, he began to beg for his soul (saying in Numb. 23:10), “let my soul die the death of the righteous.”

19 (Numb. 23:7) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,³¹Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption. (Ibid.) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down [… unto the lowest part of the netherworld along with those who go down to the pit].”³²Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram”: I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,³³Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he yell out, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, he has brought me”: [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for their father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.³⁴As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’³⁵Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’” (Numb. 23:7, cont.) “Come, curse Jacob for me”: Whoever curses [the Children of Jacob] is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you.” (Numb. 23:7) “Come, curse [Jacob] for me […].” If you had told me to curse another people, for example, the Children of Abraham and Isaac, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.) “And come, denounce Israel:” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8) “How shall I curse [the one] whom God has not cursed”: When they deserved to be cursed, they were not cursed: When Jacob went in to receive the blessings, he went it with deception. As it is written (in Gen. 27:16), “[Then she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion³⁶Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said [about the calf] (in Exod. 32:4), “This is your god, O Israel,” was it not necessary to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Exod. 32:4), “When they made a molten calf,” (in Neh. 9:18-20), “You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? (Numb. 23:8) “How shall I curse whom God has not cursed” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “Why shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9): “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.) “Here is a people dwelling alone”: When He makes them rejoice, no nation rejoices along with them. But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).³⁷In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10) “Who has counted the dust of Jacob”: Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb')³⁸For this interpretation, cf. Nid. 31a. Who can number the masses³⁹Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.) “Let me die the death of the upright”: The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!” (Numb. 23:14) “So he took him to the Field of Zophim at the top of Pisgah”: He saw that [Israel would be] breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there.

When they came to the land (of Canaan), the Holy One, blessed be He, said to Joshua: Joshua ! Dost thou not know that the Israelites are not circumcised according to the proper regulation? He again circumcised them a second time, as it is said, "The Lord said unto Joshua, Make thee knives of flint, and circumcise again the children of Israel a second time" (Josh. 5:2). "And Joshua made him knives of flint" (Josh. 5:3), and he gathered all the foreskins until he made them (as high) as a hill, as it is said, "And he circumcised the children of Israel at the hill of the foreskins" (ibid.). The Israelites took the foreskin and the blood and covered them with the dust of the wilderness. When Balaam came, he saw all the wilderness filled with the foreskins of the Israelites, he said: Who will be able to arise by the merit of the blood of the covenant of this circumcision, which is covered by the dust? as it is said, "Who can count the dust of Jacob?" (Num. 23:10).

Variantly: "I put to death and I bring to life": I put to death those of whom it is written (Bamidbar 23:10) "Let my soul die the death of the just," and I bring to life, viz. (Devarim, Ibid. 33:6) "Reuven shall live and he shall not die," (Hoshea 6:2) "He will make us live from the two times, etc."

Another explanation. “I held him and would not let him go…” R’ Yitzchak said: until the Tabernacle was erected prophecy was found among the idol worshipers. Once the Tabernacle was erected it was removed from them, as it says “I held him and would not let him go…” and it is written “Then I and Your people will be distinguished…” (Exodus 33:16) They said to him: but Balaam had prophecy? He replied: Not for his benefit! “Who counted the dust of Jacob…” (Bamidbar 23:10) “He does not look at evil in Jacob…” (Bamidbar 23:21) “How goodly are your tents, O Jacob…” (Bamidbar 25:4) “A star has gone forth from Jacob…” (Bamidbar 24:17) “A ruler shall come out of Jacob…” (Bamidbar 24:19) Another explanation. “On my bed at night…” (Song of Songs 3:1) Because I rested from Torah and commandments, night was joined to night for me. In the past it illuminated for me between night and night, between the night of Egypt and the night of Bavel, but now night is joined to night.