במדבר כ״ד

וירא בלעם כי טוב וגו'. אָמַר אֵינִי צָרִיךְ לִבְדֹּק עוֹד בְּהַקָּבָּ"ה, כִּי לֹא יַחְפֹּץ לְקַלְּלָם:

Bil’am saw that it was favorable, etc. He said, “it is no longer necessary for me to test the Holy One, Blessed is He, for He will never want to curse them.

לא הלך כפעם בפעם. כַּאֲשֶׁר עָשָׂה שְׁתֵּי פְעָמִים:

He did not approach, as at each time. As he had done twice.

לקראת נחשים. לְנַחֵשׁ אוּלַי יִקָּרֶה ה' לִקְרָתוֹ כִּרְצוֹנוֹ, אָמַר רוֹצֶה וְלֹא רוֹצֶה לְקַלְּלָם, אַזְכִּיר עֲוֹנוֹתֵיהֶם, וְהַקְּלָלָה עַל הַזְכָּרַת עֲוֹנוֹתֵיהֶם תָּחוּל:

Towards sorcery. To divine whether God would perhaps chance to appear to him as he wished. He said, “Whether or not He wants to curse them, I will mention their sins, so that the curse will descend with the mention of their sins.”

וישת אל המדבר פניו. כְּתַרְגּוּמוֹ:

He set his face toward the wilderness. As Targum [Onkelos] renders.

וישא בלעם את עיניו. בִּקֵּשׁ לְהַכְנִיס בָּהֶם עַיִן רָעָה, וַהֲרֵי יֵשׁ לְךָ שָׁלֹשׁ מִדּוֹתָיו — עַיִן רָעָה וְרוּחַ גְּבוֹהָה וְנֶפֶשׁ רְחָבָה הָאֲמוּרִים לְמַעְלָה:

Bil’am raised his eyes. He strove to induce the evil eye in them. Here you have his three characteristics, the evil eye, false vanity, and greed, as stated above.

שכן לשבטיו. רָאָה כָל שֵׁבֶט וְשֵׁבֶט שׁוֹכֵן לְעַצְמוֹ וְאֵינָן מְעֹרָבִין, רָאָה שֶׁאֵין פִּתְחֵיהֶם מְכֻוָּנִין זֶה כְנֶגֶד זֶה, שֶׁלֹּא יָצִיץ לְתוֹךְ אֹהֶל חֲבֵרוֹ:

Encamped according to its tribes. He saw each tribe dwelling by itself, without mingling. He saw that their entrances did not face each other, so that one should not look into his neighbor’s tent.

ותהי עליו רוח אלהים. עָלָה בְלִבּוֹ שֶׁלֹּא יְקַלְּלֵם:

And the spirit of God rested upon him. It occurred to him not to curse them.

בנו בער. כְּמוֹ "לְמַעְיְנוֹ מָיִם" (תהלים קי"ד); וּמִ"אַ שְׁנֵיהֶם הָיוּ גְדוֹלִים מֵאֲבוֹתֵיהֶם, בָּלָק בְּנוֹ צִפּוֹר — אָבִיו בְּנוֹ הוּא בְמַלְכוּת, וּבִלְעָם גָּדוֹל מֵאָבִיו בִּנְבִיאוּת — מָנֶה בֶן פְּרָס הָיָה (סנהדרין ק"ה; תנחומא):

The son of (lit. his son was) Be’or. Like לְמַעְיְנוֹ מָיִם, “into a spring of water.” According to Midrash Aggadah: Both were greater than their forefathers; “Balak, his son Tzipor” — his father was his son in royalty, and Bil’am was greater than his father in prophecy, he was a coin, the son of half a coin.

שתם העין. עֵינוֹ נְקוּרָה וּמוּצֵאת לַחוּץ וְחֹר שֶׁלָּהּ נִרְאֶה פָתוּחַ, וּלְשׁוֹן מִשְׁנָה הוּא, כְּדֵי שֶׁיִשְׁתֹּם וְיִסְתֹּם וְיִגֹּב (עבודה זרה ס"ט); וְרַבּוֹתֵינוּ אָמְרוּ, לְפִי שֶׁאָמַר וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל — שֶׁהַקָּבָּ"ה יוֹשֵׁב וּמוֹנֶה רְבִיעוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, מָתַי תָּבֹא טִפָּה שֶׁנּוֹלַד הַצַּדִּיק מִמֶּנּוּ, אָמַר בְּלִבּוֹ, מִי שֶׁהוּא קָדוֹשׁ וּמְשָׁרְתָיו קְדוֹשִׁים יִסְתַּכֵּל בִּדְבָרִים הַלָּלוּ? וְעַל דָּבָר זֶה נִסְמַת עֵינוֹ שֶׁל בִּלְעָם (נדה ל"א); וְיֵשׁ מְפָרְשִׁים שתם העין — פְּתוּחַ הָעַיִן, כְּמוֹ שֶׁתִּרְגֵּם אֻנְקְלוֹס, וְעַל שֶׁאָמַר שְׁתֻם הָעָיִן וְלֹא אָמַר שְׁתוּם הָעֵינַיִם, לָמַדְנוּ שֶׁסּוּמָא בְאַחַת מֵעֵינָיו הָיָה (סנהדרין ק"ה):

Of the open-socketed eye. His eye had been put out and removed, and its socket appeared open. The word [שְׁתֻם] is in the Mishnah; ”enough for it to have been opened, sealed, and dried.” The Rabbis remark, because he said, “He counts the seed of Yisroel” — that the Holy One, Blessed is He, sits and counts the seed of the Israelites, awaiting the drop from which a saint will be born, he thought, “the One who is Holy, and whose ministering angels are holy, looks at these things”? For this, Bil’am’s eye was blinded. However, some interpret שְׁתֻם הָעָיִן as “of the open eye,” as Targum [Onkelos] renders. And since he said “of the open eye,” but did not say “of the open eyes,” we learn that he was blind in one of his eyes.

נפל וגלוי עינים. פְּשׁוּטוֹ כְתַרְגּוּמוֹ — שֶׁאֵין נִרְאֶה עָלָיו אֶלָּא בַּלַּיְלָה כְּשֶׁהוּא שׁוֹכֵב; וּמִדְרָשׁוֹ: כְּשֶׁהָיָה נִגְלֶה עָלָיו לֹא הָיָה בוֹ כֹּחַ לַעֲמֹד עַל רַגְלָיו וְנוֹפֵל עַל פָּנָיו, לְפִי שֶׁהָיָה עָרֵל, וּמָאוּס לִהְיוֹת נִגְלֶה עָלָיו בְּקוֹמָה זְקוּפָה לְפָנָיו:

Fallen, with opened eyes. The plain interpretation is like Targum [Onkelos], that He (God) did not reveal Himself to him except at night, when he was lying down. According to Midrash, when He revealed Himself to him, he did not have the strength to stand on his feet, but fell to his face, because he was uncircumcised, and it was disgusting to be revealed to him when he stood upright before Him.

מה טבו אהליך. עַל שֶׁרָאָה פִתְחֵיהֶם שֶׁאֵינָן מְכֻוָּנִין זֶה מוּל זֶה:

How goodly are your tents. Because he saw that their entrances were not facing each other.

משכנתיך. חֲנִיּוֹתֶיךָ, כְּתַרְגּוּמוֹ; דָּבָר אַחֵר, מה טבו אהליך — מַה טֹּבוּ אֹהֶל שִׁילֹה וּבֵית עוֹלָמִים בְּיִשּׁוּבָן, שֶׁמַּקְרִיבִין בָּהֶן קָרְבָּנוֹת לְכַפֵּר עֲלֵיכֶם:

Your dwelling places. Your camps, as Targum [Onkelos] renders. Another interpretation of how goodly are your tents: How goodly is the tent of Shiloh and the Eternal Temple when they are inhabited, for sacrifices are offered in them to bring you forgiveness.

משכנתיך. אַף כְּשֶׁהֵן חֲרֵבִין, לְפִי שֶׁהֵן מַשְׁכּוֹן עֲלֵיכֶם, וְחֻרְבָּנָן כַּפָּרָה עַל הַנְּפָשׁוֹת, שֶׁנֶּאֱמַר "כִּלָּה ה' אֶת חֲמָתוֹ" (איכה ד'), וּבַמֶּה כִלָּה? (שם) "וַיַּצֶּת אֵשׁ בְּצִיּוֹן" (תנחומא משפטים):

Your dwelling places. Even when they are desolate, since they are held as security for you, and their desolation brings atonement for your souls, as it is said, “Adonoy expended his fury” — and how did He expend it? “He ignited a fire in Tziyon.”

כנחלים נטיו. שֶׁנֶּאֶרְכוּ וְנִמְשְׁכוּ לִנְטוֹת לְמֵרָחוֹק; אָמְרוּ רַבּוֹתֵינוּ מִבִּרְכוֹתָיו שֶׁל אוֹתוֹ רָשָׁע אָנוּ לְמֵדִים מֶה הָיָה בְלִבּוֹ לְקַלְּלָם כְּשֶׁאָמַר לְהָשִׁית אֶל הַמִּדְבָּר פָּנָיו, וּכְשֶׁהָפַךְ הַמָּקוֹם אֶת פִּיו, בֵּרְכָם מֵעֵין אוֹתָם קְלָלוֹת שֶׁבִּקֵּשׁ לוֹמַר כו', כִּדְאִיתָא בְחֵלֶק (סנהדרין ק"ה ב):

They stretch forth like streams. Which extend and flow, stretching across the distance. The Rabbis remark, ‘from that wicked one’s blessings, we learn how he intended to curse them, when he decided to set his face towards the wilderness. When the Omnipresent overturned [the words of] his mouth, his blessings corresponded with his intended curses, etc.,’ as stated in “Chelek.”

כאהלים. כְּתַרְגּוּמוֹ, לְשׁוֹן "מֹר וַאֲהָלוֹת" (תהלים מ"ה):

Like the aloe trees. As Targum [Onkelos] renders, meaning the same as “myrrh and aloes.”

נטע ה'. בְּגַן עֵדֶן; לָשׁוֹן אַחֵר כאהלים נטע ה' — כַּשָּׁמַיִם הַמְּתוּחִין כְּאֹהֶל:

That Adonoy has planted. In the garden of Eden. Another interpretation of כַּאֲהָלִים נָטַע ה', like the heavens stretched taut like a tent [as it is said, “He stretched them taut like a tent to be dwelt in”].

נטע ה'. לְשׁוֹן נְטִיעָה מָצִינוּ בְאֹהָלִים, שֶׁנֶּאֱמַר "וְיִטַּע אָהֳלֵי אַפַּדְנוֹ" (דניאל י"א):

That Adonoy has planted, The expression נְטִיעָה is found with relation to tents, as it is said, “he stretched taut his palatial tents.”

מדליו. מִבְּאֵרוֹתָיו, וּפֵרוּשׁוֹ כְּתַרְגּוּמוֹ:

From his buckets. From his wells. The explanation is as Targum [Onkelos] interprets.

וזרעו במים רבים. לְשׁוֹן הַצְלָחָה הוּא זֶה — כְּזֶרַע הַזָּרוּעַ עַל פְּנֵי הַמַּיִם:

And his seed will have an abundant flow. This denotes success, like a seed planted near water.

וירם מאגג מלכו. מֶלֶךְ רִאשׁוֹן שֶׁלָּהֶם יִכְבֹּשׁ אֶת אֲגַג מֶלֶךְ עֲמָלֵק:

His king will be greater than Agag. Their first king shall conquer Agag, king of Amalek.

ותנשא מלכתו. שֶׁל יַעֲקֹב יוֹתֵר וְיוֹתֵר, שֶׁיָּבֹא אַחֲרָיו דָּוִד וּשְׁלֹמֹה:

And his monarchy shall be uplifted. Yaakov’s [monarchy] more and more, as he (Shaul) shall be followed by Dovid and Shlomo.

אל מוציאו ממצרים. מִי גוֹרֵם לָהֶם הַגְּדֻלָּה הַזֹּאת? אֵל הַמּוֹצִיאָם מִמִּצְרַיִם בְּתֹקֶף וְרוּם שֶׁלּוֹ, יֹאכַל אֶת הַגּוֹיִם שֶׁהֵם צָרָיו:

God Who has brought him out of Egypt. Who gave them this eminence? God, who delivered them from Egypt with his power and exaltedness, shall consume the nations who oppress him.

ועצמתיהם. שֶׁל צָרִים:

Their bones. Of the oppressors.

יגרם. מְנַחֵם פָּתַר בּוֹ לְשׁוֹן שְׁבִירָה, וְכֵן "לֹא גָרְמוּ לַבֹּקֶר" (צפניה ג'), וְכֵן "וְאֶת חֲרָשֶׂיהָ תְּגָרֵמִי" (יחזקאל כ"ג), וַאֲנִי אוֹמֵר לְשׁוֹן עֶצֶם הוּא, שֶׁמְּגָרֵר הַבָּשָׂר בְּשִׁנָּיו מִסָּבִיב, וְהַמֹּחַ שֶׁבִּפְנִים, וּמַעֲמִיד הָעֶצֶם עַל עַרְמִימוּתוֹ:

He shall crush. Menachem interprets this as denoting breaking. Similarly, “[wolves in the evening] who did not break any bones in the morning.” Similarly, “you shall crush its earthen vessels.” I say that the meaning is “bone.” He strips the surrounding flesh with his teeth, and the marrow from inside, leaving the bone exposed.

וחציו ימחץ. אֻנְקְלוֹס תִּרְגֵּם חֶצְיוֹ שֶׁל צָרִים — חֲלֻקָּה שֶׁלָּהֶם, כְּמוֹ (בראשית מ"ט) "בַּעֲלֵי חִצִּים" — מָרֵי פַּלְגּוּתָא, וְכֵן יִמְחָץ לְשׁוֹן "וּמָחֲצָה וְחָלְפָה רַקָּתוֹ" (שופטים ה') — שֶׁיֶחֱצוּ אֶת אַרְצָם. וְיֵשׁ לִפְתֹּר לְשׁוֹן חִצִּים מַמָּשׁ — חִצָּיו שֶׁל הַקָּבָּ"ה יִמְחַץ בְּדָמָם שֶׁל צָרִים, יִטְבֹּל וְיִצְטַבַּע בְּדָמָם, כְּמוֹ "לְמַעַן תִּמְחַץ רַגְלְךָ בְּדָם" (תהלים ס"ח), וְאֵינוֹ זָז מִלָּשׁוֹן מַכָּה, כְּמוֹ "מָחַצְתִּי" (דברים ל"ב), שֶׁהַצָּבוּעַ בְּדָם נִרְאֶה כְּאִלּוּ מָחוּץ וְנָגוּעַ:

And dip His arrows [in their blood]. Onkelos interprets “the oppressors’ half,” their portion, like בַּעֲלֵי חִצִּים, [translated as] מָרֵי פַלְגּוּתָא (meaning portion, or half), יִמְחָץ is similar, meaning the same as “she split [his skull], passing through his forehead” — they shall apportion their land. Also, this may be interpreted as actually denoting arrows. The arrows of the Holy One, Blessed is He, will יִמְחַץ in the blood of the oppressors, He shall dip and stain with their blood, as in, “that your foot may wade through blood” This is not a departure from the connotation of “wound,” as in “I have wounded,” since someone stained with blood appears to have been injured and wounded.

כרע שכב כארי. כְּתַרְגּוּמוֹ — יִתְיַשְּׁבוּ בְאַרְצָם בְּכֹחַ וּגְבוּרָה:

He crouches and lies like a lion. As Targum [Onkelos] renders, they will settle in their land with strength and power.

ויספק. הִכָּה זוֹ עַל זוֹ:

[He] clapped his hands. He struck one against the other.

לעבר את פי ה'. כָּאן לֹא נֶאֱמַר "אֱלֹהַי" כְּמוֹ שֶׁנֶּאֱמַר בָּרִאשׁוֹנָה (כ"ב י"ח), לְפִי שֶׁיָּדַע שֶׁנִּבְאַשׁ בְּהַקָּבָּ"ה וְנִטְרַד:

Transgress the word of Adonoy. Here “my” God is not stated, as it was originally, for he knew that he was loathed by the Holy One, Blessed is He, and that he had been repudiated.

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.

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.

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.

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.

והיה ירשה שעיר. לְאוֹיְבָיו יִשְׂרָאֵל:

Seir shall become the possession of his enemies. His enemies, the Bnei Yisroel.

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.”

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.”

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.

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.

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.

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.”