Bamidbar
Balak, Aliyah 7 בלק, שביעי
Part of: BalakBalak, Aliyah 7Chapter 24Chapter 25Petuchah, Numbers 25:1Setumah, Numbers 22:2
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Bamidbar 24
וְעַתָּה הִנְנִי הוֹלֵךְ לְעַמִּי לְכָה אִיעָצְךָ אֲשֶׁר יַעֲשֶׂה הָעָם הַזֶּה לְעַמְּךָ בְּאַחֲרִית הַיָּמִֽים׃
And now that I am returning to my people, come, I will advise you what this people will do to your people in the end of days.”
And now that I am returning to my people, come, I will advise you what this people will do to your people in the end of days.”
Rashi
לכה איעצך. מַה לְּךָ לַעֲשׂוֹת, וּמַה הִיא הָעֵצָה? אֱלֹהֵיהֶם שֶׁל אֵלּוּ שׂוֹנֵא זִמָּה הוּא כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו); תֵּדַע שֶׁבִּלְעָם הִשִּׂיא עֵצָה זוֹ לְהַכְשִׁילָם בְּזִמָּה, שֶׁהֲרֵי נֶאֱמַר "הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל בִּדְבַר בִּלְעָם" (במדבר ל"א):
Come, I will advise you. Concerning the action you should take. What was the advice? The God of these people hates promiscuity, etc., as stated in “Chelek.” The proof that Bil’am instigated his advice so that they would be ensnared into immorality is from Scripture’s declaration, “they were involved with the Israelites through Bil’am’s advice.”
אשר יעשה העם הזה לעמך. מִקְרָא קָצָר הוּא זֶה: אִיעָצְךָ לְהַכְשִׁילָם וְאֹמַר לְךָ מַה שֶּׁהֵן עֲתִידִין לְהָרַע לְמוֹאָב בְּאַחֲרִית הַיָּמִים — "וּמָחַץ פַּאֲתֵי מוֹאָב"; הַתַּרְגּוּם מְפָרֵשׁ קֹצֶר הָעִבְרִי:
What this people will do to your people. This is a shortened passage; I will advise you about ensnaring them, and I will tell you how they are destined to destroy Moav at the end of days — “and smash the great men of Moav.” Targum [Onkelos] explains where the Hebrew falls short.
וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָֽיִן׃
He set forth his parable, and said: “This is the declaration of Bil’am the son of Beor, the declaration of the man, of the open-sockered eye.
He set forth his parable, and said: “This is the declaration of Bil’am the son of Beor, the declaration of the man, of the open-sockered eye.
נְאֻם שֹׁמֵעַ אִמְרֵי־אֵל וְיֹדֵעַ דַּעַת עֶלְיוֹן מַחֲזֵה שַׁדַּי יֶֽחֱזֶה נֹפֵל וּגְלוּי עֵינָֽיִם׃
This is the declaration of one who hears God's utterances and knows the thoughts of the Most Exalted; who sees the vision of the Almighty; fallen, with opened eyes.
This is the declaration of one who hears God's utterances and knows the thoughts of the Most Exalted; who sees the vision of the Almighty; fallen, with opened eyes.
Rashi
וידע דעת עליון. לְכַוֵּן הַשָּׁעָה שֶׁכּוֹעֵס בָּהּ (סנהדרין ק"ה):
And knows the thoughts of the Most Exalted. To pinpoint the moment of His anger.
אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִֽיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כׇּל־בְּנֵי־שֵֽׁת׃
I see it but not now, I perceive it but not in the near future; a star has gone forth from Yaakov, and a staff has arisen from Yisroel, which will smash the corners of Moav, and impale all of the sons of Sheis.
I see it but not now, I perceive it but not in the near future; a star has gone forth from Yaakov, and a staff has arisen from Yisroel, which will smash the corners of Moav, and impale all of the sons of Sheis.
Rashi
אראנו. רוֹאֶה אֲנִי שִׁבְחוֹ שֶׁל יַעֲקֹב וּגְדֻלָּתוֹ, אַךְ לֹא עַתָּה הִיא, אֶלָּא לְאַחַר זְמַן:
I see it. I see the praise and greatness of Yaakov. Not, however, now, but at a later time.
דרך כוכב. כְּתַרְגּוּמוֹ, לְשׁוֹן "דָּרַךְ קַשְׁתּוֹ" (איכה ב'), שֶׁהַכּוֹכָב עוֹבֵר כְּחֵץ, וּבְלַעַז דישט"נט, כְּלוֹמַר יָקוּם מַזָּל:
A star has gone forth. As Targum [Onkelos] interprets. דָּרַךְ means the same as דָּרַךְ קַשְׁתּוֹ, “He hurled with His bow,” as a star travels like an arrow. In Old French, “destente” (“hurl”). As if to say, “a constellation shall rise.”
וקם שבט. מֶלֶךְ רוֹדֶה וּמוֹשֵׁל:
A staff has arisen. A king who subdues and rules.
ומחץ פאתי מואב. זֶה דָוִד שֶׁנֶּאֱמַר בּוֹ "הַשְׁכֵּב אוֹתָם אַרְצָה וַיְמַדֵּד שְׁנֵי חֲבָלִים לְהָמִית" וְגוֹ' (שמואל ב ח'):
Smash the corners of Moav. This refers to David, of whom it is said, “he laid them on the ground and measured two strings to kill, etc.”
וקרקר. לְשׁוֹן קוֹרֶה, כְּמוֹ "אֲנִי קַרְתִּי" (מלכים ב י"ט), "מַקֶּבֶת בּוֹר נֻקַּרְתֶּם" (ישעיהו נ"א), "יִקְּרוּהָ עֹרְבֵי נַחַל" (משלי ל'), פורי"ר בְּלַעַ"ז:
And impale. The meaning is to penetrate, like, “I have excavated,” “the pit ax which quarried you” “let the ravens of the river gouge it.” “Forjier” (“pierce”), in Old French.
כל בני שת. כָּל הָאֻמּוֹת, שֶׁכֻּלָּם יָצְאוּ מִן שֵׁת בְּנוֹ שֶׁל אָדָם הָרִאשׁוֹן:
All of the sons of Sheis. All the nations, since they were all descended from Sheis, the son of Adam.
וְהָיָה אֱדוֹם יְרֵשָׁה וְהָיָה יְרֵשָׁה שֵׂעִיר אֹיְבָיו וְיִשְׂרָאֵל עֹשֶׂה חָֽיִל׃
Edom will be possession and Seir shall become the possession of his enemies; but Yisroel will triumph.
Edom will be possession and Seir shall become the possession of his enemies; but Yisroel will triumph.
Rashi
והיה ירשה שעיר. לְאוֹיְבָיו יִשְׂרָאֵל:
Seir shall become the possession of his enemies. His enemies, the Bnei Yisroel.
וְיֵרְדְּ מִֽיַּעֲקֹב וְהֶֽאֱבִיד שָׂרִיד מֵעִֽיר׃
A ruler shall come from Yaakov, who will annihilate the survivors of the city.”
A ruler shall come from Yaakov, who will annihilate the survivors of the city.”
Rashi
וירד מיעקב. וְעוֹד יִהְיֶה מוֹשֵׁל אַחֵר מִיַּעֲקֹב:
A ruler shall come from Yaakov. Yet another ruler shall come from Yaakov.
והאביד שריד מעיר. הַחֲשׁוּבָה שֶׁל אֱדוֹם, הִיא רוֹמִי, וְעַל מֶלֶךְ הַמָּשִׁיחַ אוֹמֵר כֵּן, שֶׁנֶּאֱמַר בּוֹ "וְיֵרְדְּ מִיָּם עַד יָם" (תהלים ע"ב) "וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו" (עוב' י"ח):
Who will annihilate the survivors of the city. Of the most prominent city of Edom, Rome. He said this concerning King Mashiach, of whom it is said, “he shall rule from sea to sea,” “there will be no survivors of the house of Eisav.”
וַיַּרְא אֶת־עֲמָלֵק וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אֹבֵֽד׃
When Bil’am saw Amalek, he declared his parable, and said: “Amalek was the first among nations, and his end will be total destruction.”
When Bil’am saw Amalek, he declared his parable, and said: “Amalek was the first among nations, and his end will be total destruction.”
Rashi
וירא את עמלק. נִסְתַּכֵּל בְּפֻרְעֲנוּתוֹ שֶׁל עֲמָלֵק:
[Bil’am] Saw Amalek. He gazed at Amalek’s punishment.
ראשית גוים עמלק. הוּא קָדַם אֶת כֻּלָּם לְהִלָּחֵם בְּיִשְׂרָאֵל — וְכָךְ תִּרְגֵּם אֻנְקְלוֹס — ואחריתו לֵאָבֵד בְּיָדָם, שֶׁנֶּאֱמַר "תִּמְחֶה אֶת זֵכֶר עֲמָלֵק" (דברים כ"ה):
Amalek was the first among nations. He preceded them all in waging war against Israel. This, too, is Targum’s [Onkelos] interpretation. And his end. Will be to perish by their hand, as it is said, “you shall obliterate the memory of Amalek.”
וַיַּרְא אֶת־הַקֵּינִי וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר אֵיתָן מֽוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּֽךָ׃
[When] he saw the Keinite, he set forth his parable, and said: “How powerful is your dwelling place, and set in a cliff your nest.
[When] he saw the Keinite, he set forth his parable, and said: “How powerful is your dwelling place, and set in a cliff your nest.
Rashi
וירא את הקיני. לְפִי שֶׁהָיָה קֵינִי תָּקוּעַ אֵצֶל עֲמָלֵק, כָּעִנְיָן שֶׁנֶּאֱמַר "וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי" וְגוֹ' (שמואל א ט"ו), הִזְכִּירוֹ אַחַר עֲמָלֵק; נִסְתַּכֵּל בִּגְדֻלָּתָן שֶׁל בְּנֵי יִתְרוֹ שֶׁנֶּאֱמַר בָּהֶם (דבהי"א ב') "תִּרְעָתִים שִׁמְעָתִים שׂוּכָתִים" (ספרי במדבר י'; סנהדרין ק"ד):
He saw the Keinite. Because the Keinite was encamped near Amalek, as in the incident of which it is said, “Shaul said to the Keinite, etc.,” he mentioned him after Amalek. He gazed at the greatness of Yisro’s descendants, of whom it is said, ”Tirasites, Shimasites, Sochasites.”
איתן מושבך. תָּמֵהַּ אֲנִי מֵהֵיכָן זָכִיתָ לְכָךְ הֲלֹא אַתָּה עִמִּי הָיִיתָ בַּעֲצַת "הָבָה נִתְחַכְּמָה לוֹ" (שמות א'), וְעַתָּה נִתְיַשַּׁבְתָּ בְאֵיתָן וּמָעוֹז שֶׁל יִשְׂרָאֵל (סנהדרין ק"ו):
How powerful is your dwelling place. I wonder how you merited this. Were you not with me in counseling “come, let us deal shrewdly with them”? Yet now you have settled yourself in the power and strength of Israel.
כִּי אִם־יִהְיֶה לְבָעֵֽר קָיִן עַד־מָה אַשּׁוּר תִּשְׁבֶּֽךָּ׃
For, if Kayin is to be uprooted, until where will Ashur take you captive?”
For, if Kayin is to be uprooted, until where will Ashur take you captive?”
Rashi
כי אם יהיה לבער קין וגו'. אַשְׁרֶיךָ שֶׁנִּתְקַעְתָּ לְתֹקֶף זֶה, שֶׁאֵינְךָ נִטְרָד עוֹד מִן הָעוֹלָם, כִּי אַף אִם אַתָּה עָתִיד לִגְלוֹת עִם עֲשֶׂרֶת הַשְּׁבָטִים, וְתִהְיֶה לְבָעֵר מִמָּקוֹם שֶׁנִּתְיַשַּׁבְתָּ שָׁם, מַה בְּכָךְ?
For, if Kayin is to be uprooted, etc. How fortunate you are to be encamped in this stronghold, so that you will no longer be driven from the world. For, even if you are destined to be exiled with the ten tribes, and will be uprooted from the place where you settled, what of it?
עד מה אשור תשבך. עַד הֵיכָן הוּא מַגְלֶה אוֹתְךָ? שֶׁמָּא לַחְלַח וְחָבוֹר? אֵין זֶה טֵרוּד מִן הָעוֹלָם, אֶלָּא טִלְטוּל מִמָּקוֹם לְמָקוֹם, וְתָשׁוּב עִם שְׁאָר הַגָּלֻיּוֹת:
Until where (lit. what) will Ashur take you captive. Until where will he exile you? Perhaps to Chalach and Chavor? This is not considered being driven from the world, but being shifted from place to place, and you shall return with the other exiles.
וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר אוֹי מִי יִחְיֶה מִשֻּׂמוֹ אֵֽל׃
He set forth his parable, and said: “Alas! Who can survive from God's devastation?
He set forth his parable, and said: “Alas! Who can survive from God's devastation?
Rashi
וישא משלו וגו'. כֵּיוָן שֶׁהִזְכִּיר אֶת שְׁבִיַּת אַשּׁוּר, אָמַר אוי מי יחיה משמו אל, מִי יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ מִשּׂוּמוֹ אֶת אֵלֶּה — שֶׁלֹּא יָשִׂים עָלָיו הַגּוֹזֵר אֶת אֵלֶּה, שֶׁיַּעֲמֹד סַנְחֵרִיב וִיבַלְבֵּל אֶת כָּל הָאֻמּוֹת, וְעוֹד יָבֹאוּ:
He set forth his parable, etc. Since he mentioned the captivity by Ashur, he said: Alas! who can survive from God’s devastation Who is capable of self-survival against His putting these — so that He shall not put them [into effect] against him — He who decrees (God) — these? Sancheriv shall arise and commingle all the nations. Furthermore, Warships will come from Kittim — Kitites, meaning Romans, shall go forth in great ships against Ashur.
וְצִים מִיַּד כִּתִּים וְעִנּוּ אַשּׁוּר וְעִנּוּ־עֵבֶר וְגַם־הוּא עֲדֵי אֹבֵֽד׃
Warships will come from Kittim and destroy Ashur, and cause suffering to those on the other side, but they, too, shall be lost for eternity.”
Warships will come from Kittim and destroy Ashur, and cause suffering to those on the other side, but they, too, shall be lost for eternity.”
Rashi
צים מיד כתים. וְיַעַבְרוּ כִתִּיִּים, שֶׁהֵן רוֹמִיִּים, בְּבִירָנִיּוֹת גְּדוֹלוֹת עַל אַשּׁוּר:
וענו עבר. וְעִנּוּ אוֹתָם שֶׁבְּעֵבֶר הַנָּהָר:
And cause suffering to those at the other side. Shall cause suffering for those at the other side of the river.
וגם הוא עדי אבד. וְכֵן פֵּרֵשׁ דָּנִיֵּאל "עַד דִּיקְטִילַת חֵיוְתָא וְהוּבַד גִּשְׁמַהּ" (דניאל ז'):
They, too, shall be lost for eternity. Similarly, Doniel explains, “until the animal was killed, and its body destroyed.”
וצים. סְפִינוֹת גְּדוֹלוֹת, כְּדִכְתִיב (ישעיהו ל"ג) "וְצִי אַדִּיר", תַּרְגּוּמוֹ "וּבוּרְנִי רַבְּתָא" (יומא ע"ז):
Warships. Great ships, as it is written, וְצִי אַדִּיר, rendered by Targum as “great ships.”
וַיָּקׇם בִּלְעָם וַיֵּלֶךְ וַיָּשׇׁב לִמְקֹמוֹ וְגַם־בָּלָק הָלַךְ לְדַרְכּֽוֹ׃ {פ}
Bil’am arose, went, and returned home; and Balak too, went on his way.
Bil’am arose, went, and returned home; and Balak too, went on his way.
Bamidbar 25
וַיֵּשֶׁב יִשְׂרָאֵל בַּשִּׁטִּים וַיָּחֶל הָעָם לִזְנוֹת אֶל־בְּנוֹת מוֹאָֽב׃
Yisroel settled in Shittim and the people [of Yisroel] began acting promiscuously with the daughters of Moav.
Yisroel settled in Shittim and the people [of Yisroel] began acting promiscuously with the daughters of Moav.
Rashi
בשטים. כָּךְ שְׁמָהּ:
In Shittim. This was its name.
לזנות אל בנות מואב. עַל יְדֵי עֲצַת בִּלְעָם, כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ו):
Acting promiscuously with the daughters of Moav. As a result of Bil’am’s advice, as stated in “Chelek.”
וַתִּקְרֶאןָ לָעָם לְזִבְחֵי אֱלֹהֵיהֶן וַיֹּאכַל הָעָם וַיִּֽשְׁתַּחֲווּ לֵאלֹֽהֵיהֶֽן׃
They [girls of Moav] invited the people [of Yisroel] to their idolatrous sacrifices; and the people ate and prostrated themselves before their gods.
They [girls of Moav] invited the people [of Yisroel] to their idolatrous sacrifices; and the people ate and prostrated themselves before their gods.
Rashi
וישתחוו לאלהיהן. כְּשֶׁתָּקַף יִצְרוֹ וְאוֹמֵר לָהּ הִשָּׁמְעִי לִי, וְהִיא מוֹצִיאָה לוֹ דְּמוּת פְּעוֹר מֵחֵיקָהּ וְאוֹמֶרֶת לוֹ הִשְׁתַּחֲוֵה לָזֶה:
And prostrated themselves before their gods. When he was overcome by lust, and asked her to submit to him, she drew a statue of Pe’or from her bosom toward him and said, ‘Prostrate yourself before this’!
וַיִּצָּמֶד יִשְׂרָאֵל לְבַעַל פְּעוֹר וַיִּֽחַר־אַף יְהֹוָה בְּיִשְׂרָאֵֽל׃
Yisroel became united with Ba’al Pe’or; and the rage of Adony flared against Yisroel.
Yisroel became united with Ba’al Pe’or; and the rage of Adony flared against Yisroel.
Rashi
פעור. עַל שֵׁם שֶׁפּוֹעֲרִין לְפָנָיו פִּי הַטַּבַּעַת וּמוֹצִיאִין רְעִי, וְזוֹ הִיא עֲבוֹדָתוֹ (סנהדרין ס'):
Pe’or. Because they bared, their buttocks before it and relieved themselves — this is the way it was worshipped.
ויחר אף ה' בישראל. שָׁלַח בָּהֶם מַגֵּפָה:
The rage of Adonoy flared against Yisroel. He sent a plague on them.
וַיֹּאמֶר יְהֹוָה אֶל־מֹשֶׁה קַח אֶת־כׇּל־רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיהֹוָה נֶגֶד הַשָּׁמֶשׁ וְיָשֹׁב חֲרוֹן אַף־יְהֹוָה מִיִּשְׂרָאֵֽל׃
Adonoy said to Moshe: “Take all the leaders of the people and hang them, before Adonoy, facing the sun; thereby removing the rage of Adony against Yisroel.”
Adonoy said to Moshe: “Take all the leaders of the people and hang them, before Adonoy, facing the sun; thereby removing the rage of Adony against Yisroel.”
Rashi
קח את כל ראשי העם. לִשְׁפֹּט אֶת הָעוֹבְדִים לִפְעוֹר:
Take all the leaders of the people. To pass judgement on those who worshipped Pe’or.
והוקע אותם. אֶת הָעוֹבְדִים:
And hang them. The worshippers.
והוקע. הִיא תְלִיָּה, כְּמוֹ שֶׁמָּצִינוּ בִּבְנֵי שָׁאוּל "וְהוֹקַעֲנוּם לַה'" (שמואל ב כ״א:ו׳) וְשָׁם תְּלִיָּה מְפֹרֶשֶׁת (סנהדרין ל"ד); עֲ"זָ בִּסְקִילָה וְכָל הַנִּסְקָלִין נִתְלִין (סנהדרין מ"ה):
וְהוֹקַע . This refers to hanging, as we find concerning the sons of Shaul, “and let us hang them for [the sake of] God.” and there, hanging is specified, idolatry is [punished] with stoning, and all those stoned are hung.
נגד השמש. לְעֵין כֹּל. וּמִ"אַ: הַשֶּׁמֶשׁ מוֹדִיעַ אֶת הַחוֹטְאִים, הֶעָנָן נִקְפָּל מִכְּנֶגְדּוֹ וְהַחַמָּה זוֹרַחַת עָלָיו:
Facing the sun. In full public view. Midrash Aggadah: The sun identifies the sinners. The cloud rolls back from the area above him, and the sun shines on him.
וַיֹּאמֶר מֹשֶׁה אֶל־שֹׁפְטֵי יִשְׂרָאֵל הִרְגוּ אִישׁ אֲנָשָׁיו הַנִּצְמָדִים לְבַעַל פְּעֽוֹר׃
Moshe said to the judges of Yisroel: “Each of you must execute his men who were united with Ba’al Pe’or.”
Moshe said to the judges of Yisroel: “Each of you must execute his men who were united with Ba’al Pe’or.”
Rashi
הרגו איש אנשיו. כָּל אֶחָד וְאֶחָד מִדַּיָּנֵי יִשְׂרָאֵל הָיָה הוֹרֵג שְׁנַיִם, וְדַּיָּנֵי יִשְֹרָאֵל שְׁמוֹנַת רִבּוֹא וּשְׁמוֹנַת אֲלָפִים כִּדְאִיתָא בְסַנְהֶ' (דף י"ח:):
Each of you must execute his men. Each of the Israelite judges executed two men, and there were eighty eight thousand Israelite judges, as stated in Sanhedrin.
וְהִנֵּה אִישׁ מִבְּנֵי יִשְׂרָאֵל בָּא וַיַּקְרֵב אֶל־אֶחָיו אֶת־הַמִּדְיָנִית לְעֵינֵי מֹשֶׁה וּלְעֵינֵי כׇּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְהֵמָּה בֹכִים פֶּתַח אֹהֶל מוֹעֵֽד׃
And behold, a man came from among Bnei Yisroel, and brought the Midianite woman to his brethren, before the eyes of Moshe and before the eyes of the entire congregation of Yisroel, who were weeping at the entrance to the Tent of Meeting.
And behold, a man came from among Bnei Yisroel, and brought the Midianite woman to his brethren, before the eyes of Moshe and before the eyes of the entire congregation of Yisroel, who were weeping at the entrance to the Tent of Meeting.
Rashi
והנה איש מבני ישראל בא. נִתְקַבְּצוּ שִׁבְטוֹ שֶׁל שִׁמְעוֹן אֵצֶל זִמְרִי שֶׁהָיָה נָשִׂיא שֶׁלָּהֶם, אָמְרוּ לוֹ, אָנוּ נִדּוֹנִין בְּמִיתָה וְאַתָּה יוֹשֵׁב וְכוּ' כִּדְאִיתָא בְּאֵלּוּ הֵן הַנִּשְׂרָפִין (סנהדרין פ"ב):
Behold, a man came from among Bnei Yisroel. The tribe of Shimon gathered around Zimri, who was their leader, and said to him, “We are being sentenced to death, and you sit by, etc.,” as stated in “Eilu Hein Hanisrafin.”
את המדינית. כָּזְבִּי בַת צוּר:
The Midianite woman. Kozbi, daughter of Tzur.
לעיני משה. אָמְרוּ לוֹ, מֹשֶׁה, זוֹ אֲסוּרָה אוֹ מֻתֶּרֶת? אִם תֹּאמַר אֲסוּרָה, בַּת יִתְרוֹ מִי הִתִּירָהּ לְךָ, וְכוּ', כִּדְאִיתָא הָתָם:
Before the eyes of Moshe. They said to him, “Moshe, is she forbidden or permitted? If you say ‘forbidden,’ who permitted the daughter of Yisro to you? etc.” as stated there.
והמה בכים. נִתְעַלְּמָה מִמֶּנּוּ הֲלָכָה, גָּעוּ כֻלָּם בִּבְכִיָּה; בָּעֵגֶל עָמַד מֹשֶׁה כְּנֶגֶד שִׁשִּׁים רִבּוֹא, שֶׁנֶּאֱמַר "וַיִּטְחַן עַד אֲשֶׁר דָּק" וְגוֹ' (שמות ל"ב), וְכָאן רָפוּ יָדָיו? אֶלָּא כְּדֵי שֶׁיָּבֹא פִינְחָס וְיִטֹּל אֶת הָרָאוּי לוֹ (תנחומא):
Who were weeping. The halachah was concealed from him [that anyone having relations with a gentile woman is to be executed by the zealous], so they all burst into tears. At the golden calf, Moshe stood against six hundred thousand, as it is said, “he ground it into powder, etc.,” yet here he was enfeebled? But this was in order that Pinchas might come and take what was appropriately his.
וַיַּרְא פִּֽינְחָס בֶּן־אֶלְעָזָר בֶּֽן־אַהֲרֹן הַכֹּהֵן וַיָּקׇם מִתּוֹךְ הָֽעֵדָה וַיִּקַּח רֹמַח בְּיָדֽוֹ׃
When he saw this—Pinchas the son of Elazar [and grand]son of Aharon the Kohein—he rose up from the midst of the community and took a spear in his hand.
When he saw this—Pinchas the son of Elazar [and grand]son of Aharon the Kohein—he rose up from the midst of the community and took a spear in his hand.
Rashi
וירא פינחס. רָאָה מַעֲשֶׂה וְנִזְכַּר הֲלָכָה — אָמַר לוֹ לְמֹשֶׁה מְקֻבַּלְנִי מִמְּךָ הַבּוֹעֵל אֲרַמִּית קַנָּאִין פּוֹגְעִין בּוֹ. אָמַר לוֹ "קַרְיָנָא דְּאִגַּרְתָּא אִיהוּ לֶיהֱוֵי פַּרְוַנְקָא", מִיָּד ויקח רמח בידו וגו' (סנהדרין פ"ב):
Pinchas. . .saw. He saw the incident and remembered the halachah. He said to Moshe, “I received from you [the teaching] that anyone having relations with a gentile woman is to be executed by the zealous.” He replied to him, “Let the one who reads the correspondence serve as its executor.” Instantly, “he took a spear in his hand, etc.”
וַיָּבֹא אַחַר אִֽישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּֽעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵֽל׃
He followed the Israelite man into the inner chamber of the tent and pierced both of them through—the Israelite man and the woman through her belly—and the plague stopped from [afflicting] the Bnei Yisroel.
He followed the Israelite man into the inner chamber of the tent and pierced both of them through—the Israelite man and the woman through her belly—and the plague stopped from [afflicting] the Bnei Yisroel.
Rashi
אל הקבה. אֶל הָאֹהֶל:
אֶל הַקֻבָּה . Into the tent.
אל קבתה. כְּמוֹ "וְהַלְּחָיַיִם וְהַקֵּבָה" (דברים י"ח), כִּוֵּן בְּתוֹךְ זַכְרוּת שֶׁל זִמְרִי וְנַקְבוּת שֶׁלָּהּ וְרָאוּ כֻלָּם שֶׁלֹא לְחִנָּם הֲרָגָם, וְהַרְבֵּה נִסִּים נַעֲשׂוּ לוֹ כו', כִּדְאִיתָא הָתָם:
Through her belly. As in “the jaws and the uterus.” He struck precisely at Zimri’s male organ and her female organ, so everyone saw that he did not kill them needlessly. Many miracles were performed for him, etc., as stated there.
וַיִּהְיוּ הַמֵּתִים בַּמַּגֵּפָה אַרְבָּעָה וְעֶשְׂרִים אָֽלֶף׃ {פ}
Those that died in the plague, [numbered] twenty-four thousand.
Those that died in the plague, [numbered] twenty-four thousand.
הולך לעמי. מֵעַתָּה הֲרֵינִי כִשְׁאָר עַמִּי, שֶׁנִּסְתַּלֵּק הַקָּבָּ"ה מֵעָלָיו:
Am returning to my people. I am now like the rest of my people — the Holy One, Blessed is He, had forsaken him.