Комментарий к Бамидбар 24:21

וירא את הקיני AND HE SAW THE KENITES — Because the Kenites were settled near the Amalekites — just as it is stated, (I Samuel 15:6) “And Saul said unto the Kenites, [Go, depart, get you down from among the Amalekites]’’ — he mentioned them immediately after the Amalekites. He beheld the greatness of the descendants of Jethro, of whom it is said, (I Chronicles 2:55) “The תרעתים, שמעתים, שוכתים" — [These are the Kenites] (see Sifrei Bamidbar 78:1 on Numbers 10:29; Sanhedrin 104a, 106a, Sotah 11a).

And the meaning of the verse, And ‘he saw’ the Kenite²⁶⁹Verse 21. is also that Balaam [actually] saw their land, for he [the Kenite] dwelt with Amalek. And he took up his parable, and said²⁶⁹Verse 21. to them by way of counsel, Firm is thy dwelling-place, and thou puttest thy nest in a rock,²⁶⁹Verse 21. meaning: “Make thy dwelling in a firm place, and [set] thy nest in a rock, that is, depart and go away from the Amalekites, lest thou be swept away²⁷⁰Genesis 19:15. See also I Samuel 15:6. with them, and put in a firm rock thy dwelling, with Israel,” just as it is said, And the children of the Kenite, Moses’ father-in-law, went up out of the city of palm-trees with the children of Judah etc.²⁷¹Judges 1:16. And Balaam continued: For if the Kenite will be wasted,²⁷²Verse 22. meaning to say: “Do not be afraid of coming [to settle] in Israel, because even if you will be wasted together with them, because when the enemy will exile Israel they will destroy all inhabitants from the Land, — ‘ad mah’ (for how long) will Ashur [Assyria] carry thee away captive?²⁷²Verse 22. He will not hold you captive forever, because you shall be redeemed from his hand together with Israel, but if you will remain with the Amalekites, your end will be to perish with them forever.” Similarly we find [this usage of ad mah in the following verses]: ‘ad mah’ O Eternal, wilt Thou be angry forever?;²⁷³Psalms 79:5. ‘ad meh’ shall my glory be put to shame?²⁷⁴Ibid., 4:3. — which [in both cases] means “for how long.” Or [it may be that the phrase ad mah] comes to emphasize the magnitude of something, such as: ‘mah’(how) weak is thy heart!;²⁷⁵Ezekiel 16:30. ‘mah’(how)was thy mother a lioness!²⁷⁶Ibid., 19:2. and [here it means] to say: “To what extent can the captivity which Assyria will take captive of you reach, and how great [can it be]? It should be of no significance at all to you, because you will not [ultimately] be destroyed, as you would be if you were together with Amalek.” Therefore Balaam continued and took up his parable about Assyria, [saying] that the time of his own land²⁷⁷Jeremiah 27:7. will come for him too, and nobody will be saved from the great and terrible day of the Eternal²⁷⁸Malachi 3:23. [which will come] upon all the nations; for ships shall come from the coast of Kittim, which refers to the Romans, and they shall afflict [the] Ashur [who is] mentioned [later on in that verse], and shall afflict Eber,²⁷⁹Verse 24. which means Israel. He is thus stating that [the Romans] will oppress both the captors [i.e., the Assyrians] and their captives [the Hebrews]; but he also — the people of Kittim [namely the Romans, as explained above] — shall come to destruction²⁷⁹Verse 24. in the end.
Thus Balaam completed his words [by foretelling] the destruction of the Kittim, who are the fourth beast²⁸⁰In Daniel’s vision of the four kingdoms [symbolized by four beasts], the fourth beast represents Rome (see Daniel 7:7). See an important note on this subject in Genesis, Vol. I, p. 350, Note 8. which will be destroyed by the hand of the Messiah, as it is said, I beheld even till the beast was slain, and its body destroyed, and it was given to be burned with fire,²⁸¹Daniel 7:11. [and the phrase here] shall come to destruction [is used] because their memory will be completely extirpated. Now it is well-known in the sayings of our Rabbis²⁸²Abodah Zarah 2b. that the fourth beast which Daniel saw²⁸⁰In Daniel’s vision of the four kingdoms [symbolized by four beasts], the fourth beast represents Rome (see Daniel 7:7). See an important note on this subject in Genesis, Vol. I, p. 350, Note 8. represents Rome who exiled us, and it is this [“beast”] which will be destroyed by the hand of the Messiah.
Now do not be astonished at this [explanation we have given above, that Kittim means Rome, and do not refute it] because the third kingdom [mentioned in Daniel]²⁸⁰In Daniel’s vision of the four kingdoms [symbolized by four beasts], the fourth beast represents Rome (see Daniel 7:7). See an important note on this subject in Genesis, Vol. I, p. 350, Note 8. was Greece, as is stated explicitly in the Book of Daniel,²⁸³Daniel 7:6. See also Ramban further on for a fuller explanation. and the Kittim are of the seed of Javan [who was the ancestor of the Greeks], as it is said, And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim²⁸⁴Genesis 10:4. [and therefore one might think that the Romans, who are the fourth beast, i.e., the fourth kingdom, could not be the Kittim]! For it is indeed true [that Kittim are the Greeks, as is stated in the verse quoted above,²⁸⁴Genesis 10:4. but nonetheless here it refers to the Romans, who were descendants of the Greeks]. And our Rabbis admit this [that the Greeks and Romans were related], as they have said:²⁸⁵Megillah 6b. See my Hebrew commentary, p. 302, Note 86. “Italy of Greece — this is the great city of Rome,” and it is well-known that the name of the land of which [the city of] Rome forms a part, is called in their books and in their language “Italy.” [Thus it is clear that Greece and Rome are related, and therefore the Kittim, who in the Book of Genesis are described²⁸⁴Genesis 10:4. as descendants of the Greeks, refer here in the prophecy of Balaam to Rome.] But the history [of the Kittim] is similar to that of Canaan; for the Jebusite, and the Amorite, and the Girgashite, and the Hivite, they and their children and their fathers, are each of them considered an independent nation, just as it says: the Hittite, and the Girgashite, and the Amorite, and the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations greater and mightier than thou.²⁸⁶Deuteronomy 7:1. The reason for this [i.e., for considering each one a separate nation], is because each one of these [seven] sons [of Canaan] became a mighty nation, and these [individual] nations were called by the names of their ancestors. But the other sons of Canaan²⁸⁷Genesis 10:17-18: the Arkite, and the Sinite, etc. who did not become strong as did their brothers, considered themselves a part of him [i.e., of Canaan].²⁸⁸See Vol. I, p. 151, for an explanation why the verse in Deuteronomy 7:1 [quoted above] counts the Canaanite as one of Canaan’s seven children, since, as we have explained, each of his seven sons founded a nation in his own right. So also the “land of Canaan” is so called because of [Canaan] the father [and not because of that particular son of his who founded the Canaanite people — since all his seven sons lived there with their peoples.²⁸⁶Deuteronomy 7:1.]. And the Philistines and Caphtorim, the sons of [Mitzraim]²⁸⁹Genesis 10:13-14. also became separate nations [whereas the other sons of Mitzraim: Ludim, Anamin etc. were known merely as descendants of Mitzraim].²⁹⁰Ibid., Verse 13. Similarly we find in the families mentioned in the section of Pinchas: [The sons of Menasheh]: of Machir, the family of the Machirites — and Machir begot Gilead; of Gilead, the family of the Gileadites.²⁹¹Further, 26:29. Here the Gileadites — descended from Gilead the son of Machir — are counted by Scripture as a separate family, although it first mentioned the family of the Machirites. This is because Gilead increased more than the other sons of Machir, and became a large family in his own right. There are many such cases [in Scripture]. Here too: The sons of Javan: Elishah and Tarshish²⁸⁴Genesis 10:4. are considered part of Javan [Greece], and they constitute the third kingdom [in the vision of Daniel], but the Kittim [who were also amongst the sons of Javan]²⁸⁴Genesis 10:4. became a mighty nation, and are [therefore] counted as the fourth kingdom [i.e., that of Rome], and it is this kingdom which will continue until the [times of the] Messiah, and it will be destroyed by him.
But Rabbi Abraham ibn Ezra has confused this matter,²⁹²Ibn Ezra in his commentary to Daniel 7:14. To include all the empires in the “four kingdoms” that will rule the world, as symbolized by the four beasts, Ibn Ezra suggested that both Greece and Rome should be counted as the “third beast,” and the “fourth beast” will then be the Islamic empires of his times. Ramban totally rejects this interpretation. and introduced into it the kingdom of Ishmael [i.e., the Arabic kingdoms of his times] for their fear was fallen upon him,²⁹³Esther 8:17. and he argued: “How can one not count such a great and powerful empire [as the Arabic empire, amongst those seen in Daniel’s visions]!” This argument stems from a lack of knowledge, for each of the four kingdoms which Daniel saw, gained power one after another, and each one prevailed over its predecessor and seized the kingdom [of the world] from it. [Likewise] each one continued the enslavement and exile of Israel during the period that it ruled. Therefore Daniel saw in his dream that the Chaldeans [i.e., the Babylonians] would [be the first] to enslave us [i.e., the Jewish people], and that after them the Persians would seize the kingdom, and would [continue] to enslave us, and after them in their stead would come the Greeks; and after them the Romans would become powerful and seize the kingdom, and subjugate us until the time of the end²⁹⁴Daniel 12:9. [of the exile], for their kingdom would only come to an end by the hand of the redeemer [i.e., the Messiah]. Thus [the extent of] our exile is the duration of [rule of] the four kingdoms [Babylon, Persia, Greece, and Rome], and even if there will be other empires in the world contemporaneously with these four kingdoms, Scripture does not count them and Daniel did not see them [in his visions], since he did not have to see them at all in order to know the [date of the final] redemption. And indeed in the days of [the kingdoms of] Persia and Greece, and today also, there are great empires in the world, besides those of Rome and Ishmael, such as the peoples of India, Ethiopia, Rumania, the Tartars, and others. And if so, [Ibn Ezra] should have counted many kingdoms! And [another reason why Ibn Ezra is mistaken is that] it is well-known that it was the Romans who exiled us in the days of Vespasian and Titus, and not the Ishmaelites [the Arabs]; therefore wherever we are, whether under Ishmael, or [anywhere] from India, even unto Ethiopia,²⁹⁵Esther 1:1. This is a term which refers to anywhere in the known world. we are in the exile of Rome, until her memory will be destroyed and we shall be redeemed from it. Who knows, perhaps the kingdom of Ishmael will still be destroyed before the coming of the Messiah! But the fourth beast is the one which exiled us, as is said with reference to it, I beheld, and the same horn made war with the saints and prevailed against them.²⁹⁶Daniel 7:21. We shall remain in this exile until the coming of the Messiah, as it is written, until the Ancient of days came, and judgment was given for the saints of the Most High; and the time came, and the saints possessed the kingdom.²⁹⁷Ibid., Verse 22. “The Ancient of Days” is a synonym for G-d the Eternal. And anyone who understands the visions of Daniel will find this interpretation clearly indicated there. For in the second vision Daniel saw the pushing ram,²⁹⁸Ibid., 8:4. which was explained to him as [representing the] kingdom of Persia,²⁹⁹Ibid., Verse 20. and the rough he-goat is the king of Greece, and the great horn is the first king³⁰⁰Ibid., Verse 21. Alexander [of Greece], who prevailed over Persia. And when he was strong, his kingdom was broken,³⁰¹Ibid., Verse 8. in the place whereof four stood up,³⁰²Ibid., Verse 22. these being his four generals [Ptolemy, Seleucus, Antigonus and Lysimachus] who reigned in his stead after his death. And Scripture mentions: And ‘out of one of them’ came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the beauteous Land³⁰³Ibid., Verse 9. and it says concerning it, Yea, it magnified itself, even to the prince of the host, and from him the continual burnt-offering was taken away.³⁰⁴Ibid., Verse 11. Thus it clearly refers to the kingdom of Rome, which came “out of Greece” since [the Kittim referred to by Balaam, which means, as explained above, Rome] were of his sons [i.e., Javan’s,²⁸⁴Genesis 10:4. who is the ancestor of the Greeks], and it is that kingdom [Rome] which removed the continual burnt-offering³⁰⁴Ibid., Verse 11. [through destroying the Second Temple]. Therefore [Daniel] calls both of them [Greece and Rome] one beast, this being the rough he-goat,³⁰⁰Ibid., Verse 21. one of whose [four] horns waxed great³⁰³Ibid., Verse 9. and removed the continual burnt-offering.³⁰⁴Ibid., Verse 11. There are further such proofs there [in the Book of Daniel, that the fourth kingdom means the Romans]; however the tradition of our Rabbis, of blessed memory, [that the “fourth beast” is the kingdom of Rome] is true [in its own right] and needs no other support.

וירא את הקיני, "He saw the Kenite, etc." This is a reference to Yitro. In order to understand Bileam we must first refer to Baba Batra 15 where we are told that the איתן of whom Bileam speaks here is Abraham. Abraham was the first proselyte; all subsequent proselytes are not only known as his spiritual descendants but are even named after him. According to Shemot Rabbah 27,6 Yitro converted to Judaism. This is why Bileam said of Yitro (Keyni) "your dwelling is with Abraham (Eytan)." He meant that Yitro's future would be parallel to that of Abraham's future. ושים בסלע קנך, "and although you have set your nest in a rock," Bileam reminds the Kenite that he has another point in his favour, namely that Yitro gave his "nest" i.e. his daughter Tzipporah to Moses as a wife. Bileam compared Moses to a rock because he was strong in Torah knowledge and had the authority of a king at the same time. Moreover, the word סלע does occur as hyperbole for Torah according to Tikkuney Ha-Zohar 21.

איתן מושבך, you imagined that your seat of power was inviolate, unconquerable as the rock of Gibraltar. It will turn out to be different from what you thought, but יהיה לבער קין, Kayin will be consumed, by the time the Kingdom of Assyria will emerge you will be taken prisoner, and will go into exile.

וירא את הקיני, “He saw the Kenite, etc.” The land of the Kenite was also visible from the elevation on which Bileam was standing, seeing that he dwelled among the Amalekites, as we know from when King Sha’ul asked the Kenites to leave that land before he made war against Amalek (compare Samuel I 15,6) Bileam’s words to them, i.e. וישא משלו ויאמר, were in the nature of advice, such as when he describes the place where that tribe resides. At the time, the Kenite i.e. descendants of Yitro, were still dwelling in Midian, and only after they were allocated land by the Israelites did they become a separate tribe. Their settling on a rock is meant to show that they had something in common with the Jewish nation when they (the descendants of Moses’ father-in-law) ascended from the city of Palms in the valley to higher ground with the tribe of Yehudah. (Judges 1,16) He continued:

וירא את הקיני, “when he saw the Kenite, etc.” This is the family of Yitro. They are described as Kenites in Chronicles I 20,25 (according to Ibn Ezra there). In Judges 4,11 they also appear under that name when Yael slew Siserah. Bileam uses a play on words when describing that these people have set their “nest” in a lofty rock. The word קן, meaning “nest” in Hebrew is employed by Bileam to contrast the advantages gained by that family which converted to Judaism and will share the glorious future of that nation with that of the enemies of the Jewish people. Bileam exclaims “sarcastically?” that even if the Amalekites had made their home in lofty rocks this would not help them against the wrath of G’d and Israel in the future he describes. They would be brought down even from such lofty heights.

Tirasites, Shimasites, Sochasites. Meaning that they were the members of the Sanhedrin, and all of these terms are related to the Sanhedrin. תרעתים ["Tirasites"] is an expression of a שער ["gate" because the letter shin can sometimes be switched with the letter taf, and the order of letters is also switched], meaning [that they sit at] the gate of the Sanhedrin. שמעתים ["Shimasites"] is because they know the שמעתא ["teachings"]. שוכתים ["Sochasites"] is because סוכין ["they see "] with Divine Inspiration.

VV. 21 u. 22. וירא את הקיני וגו׳. Richter 4, 11 wird berichtet, dass ein von seinem Stammvolk Kajin losgelöster Zweig, נפרד מקין, sich in Israels Mitte niedergelassen hatte und wegen dieser Abstammung קיני genannt wurde. Es war dies der Zweig, zu welchem Mosche Schwiegervater gehörte, unter dessen Vorgang sich dieser Anschluss an Israel vollzog (siehe oben zu Kap. 10, 29). Bileam mahnt ihn, diesen Anschluss an Israel und diese Niederlassung in dessen Mitte nicht zu verlassen. Er möge seine Niederlassung urfest und unveränderlich sein lassen, möge in diesen Fels hinein, den er einmal erwählt, sein Nest bauen und nicht wieder zu seinem Urstamm Kajin zurückkehren. Denn Kajin wird von Aschur vernichtet und in die Gefangenschaft fortgeführt werden. Kehrte er daher zu Kajin zurück, so verfiele er auch diesem Geschicke, und wohin würde er da in der Gefangenschaft verführt werden?! Diesem Geschicke entgeht er, wenn er in Israel bleibt. Scheint er doch, wie bereits zu Kap. 10, 29 bemerkt, selbst der über Israel kommenden assyrischen Macht nicht erlegen und ihm die Freiheit und Selbständigkeit erhalten geblieben zu sein. In Israel hat sich daher in Wahrheit sein מושב als איתן bewährt.

וירא את הקיני, “He envisioned the Kenite;” Here the reference is to the people known as Ammon, the Kenite mentioned in Genesis chapter 15 not the descendants of Yitro. This tribe is mentioned there as a part of a group comprising the Kenite, K’nisite, and the Kadmoni. (Genesis 15,19) Bileam had already prophesied about Moav, and Edom of the future; now he adds a prophecy about the future of the Ammonites.

איתן מושבך FIRM IS THY DWELLING PLACE — “I wonder whence you merited this; for were you not with me in the advice we gave Pharaoh (Exodus 1:10): ‘Come, let us deal wisely with them’, and now you have a seat in the strength and power of Israel, (in the Sanhedrin)’’! (Sanhedrin 106a).

I wonder how you merited this. Rashi had to explain that this was in the sense of wonder, because Bil’am came only to relate the greatness of Yisroel, so why did he relate the greatness of the sons of Yisro? For one cannot say that it was [merely] because they were encamped near to Amalek, and this was why he mentioned them after Amalek, as Rashi explains above [s.v. "He saw the Keinite"]. There is also the difficulty as to how Rashi knows that this is in the sense of wonder? The answer is that if so, [that they were only mentioned because they encamped near Amalek] why did he mention their greatness just to expound upon their deficiencies, namely that they would be exiled? [And even the mention of their deficiencies] is not demeaning, given that they have hope of returning. Rather, one must say that he only mentioned this in the sense of wonder. Another answer is that because he mentions them in the second person, saying, “How powerful is your dwelling place” rather than “his dwelling place,” we see that it was in the sense of wonder.

תשבך, Aschur steht hier femin. Wohl in Hinblick auf das sofort auch über Aschur zum Ausspruch kommende Verhängnis.

איתן מושביך, “you considered your dwelling place as secure. You boasted that when G-d had told the Israelites no to harass them that they were invincible.

ושים, “and for additional safety you positioned your home on top of a rock.” The word ושים should really have been ושימת, “you have positioned,” in the past tense.