A Nation that Dwells Alone/2

A Nation that Dwells Alone

Exegetical Approaches

Secure

Bilaam's words refer to the security of the nation of Israel.

Sources:Targum OnkelosBemidbar 23:9About Targum Onkelos, Targum Pseudo-JonathanBemidbar 23:9About Targum Pseudo-Jonathan, RashiBemidbar 23:9About R. Shelomo Yitzchaki, R. Yosef Bekhor ShorBemidbar 23:9About R. Yosef Bekhor Shor, ChizkuniBemidbar 23:9About R. Chizkiyah b. Manoach, SefornoBemidbar 23:9About R. Ovadyah Seforno

Meaning of "בָדָד"

• Alone – The Targumim, Rashi, and Seforno understand the word to mean alone, and assert that Bilaam is prophesying that in the future the Children of Israel alone will inherit the Land and not be destroyed with other nations.
• Secure – R"Y Bekhor Shor and Chizkuni, in contrast, explain that the word means secure, pointing to the parallel verse, "וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד" as support.¹ R"Y Bekhor Shor does suggest an etymological connection to the meaning of "alone", positing that one who is not afraid is called "בדד" because he does not need others.

"וּבַגּוֹיִם לֹא יִתְחַשָּׁב" – These sources disagree regarding how they understand this part of the verse and its relationship to the previous clause:

• Elaboration – According to Onkelos and Rashi this clause parallels the first, reinforcing the message of safety.  In the future,  Israel will not be counted amongst the nations when Hashem judges and destroys them.
• Reason for future security – According to Targum Pseudo-Jonathon, this phrase expresses the reason for the nation's ultimate status. Because they do not take on the customs of the surrounding nations, they will merit to inherit the world.
• Reason for present security – R"Y Bekhor Shor maintains that Israel, sitting securely, is not considered as the rest of the nations that it can be cursed.

The full blessing – Though these commentators do not say so, this position could explain that Bilaam continues his blessing by mentioning the multitudes of the Children of Israel as a further sign of their strength.

"ה' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר" – The commentators disagree regarding the meaning of this verse and whether they assume it is parallel to Bilaam's prophecy:

• Secure guiding – Both R"Y Bekhor Shor and Rashi assume that "בָּדָד" here is an adverb and describes how Hashem guided the nation securely during their trek through the wilderness (consistent with R"Y Bekhor Shor's reading of Bemidbar).² The foreign gods were not able to bother them.
• Israel alone – Seforno maintains that the subject of the word "בָּדָד" is the Nation of Israel, and reads the verse in line with his explanation of Bilaam's words in Bemidbar.  It, too, refers to the future when Israel alone will survive Hashem's judgement and there will be no more idolaters.
• Hashem alone – The Targumim, in contrast, assume that the word refers back to Hashem and that the verse is emphasizing how in the future Hashem alone will guide the nation, as there will no longer be any worship of foreign gods.

A policy of isolationsim? According to most of these commentators,³ neither the verse in Bemidbar nor in Devarim is speaking of the need for the nation to live apart and unconnected to the larger world.

Separate

Bilaam's poem speaks of Israel's isolationist attitude and tendency not to mix with other nations.

Sources:Shemot Rabbah15:7About Shemot Rabbah, Targum YerushalmiBemidbar 23:9About Targum Yerushalmi, RashbamBemidbar 23:9About R. Shemuel b. Meir, Ibn EzraBemidbar 23:9About R. Avraham ibn Ezra, R. S"R HirschBemidbarAbout R. Samson Raphael Hirsch, MalbimBemidbar 23:9About R. Meir Leibush Weiser, NetzivBemidbar 23:9About R. Naftali Tzvi Yehuda Berlin

Meaning of "בָדָד" – According to this position the word means alone and Bilaam is emphasizing how Israel does not mingle with other nations, intermarry,⁴ or take on their customs.

"וּבַגּוֹיִם לֹא יִתְחַשָּׁב"

• Direct Parallel – Though most of these commentators view this clause as parallel in overall meaning to the previous phrase, "עָם לְבָדָד יִשְׁכֹּן", they differ in the way they define the word "יִתְחַשָּׁב", and thus, in the details of their explanations:

• To be counted - Rashbam explains that others won't be counted amongst Israel, as they don't mix with foreign nations, while Malbim asserts that since Israel and the nations are so distinct from one another the two cannot be counted in one unit. 
• To be of import - R. Hirsch asserts that the nation will not seek its importance in the international scene, trying to be a powerful nation, but be satisfied instead to focus internally.

• Inverse Parallel – Neztiv uniquely views the two clauses of the verse as inverse parallels, that negate each other.  He suggests that the first clause means that when the nation lives alone, they are able to dwell [in peace and dignity].  However, when they are "בַגּוֹיִם", when they interact, then "לֹא יִתְחַשָּׁב", they are not considered important or worthy of respect.

"ה' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר" – Ibn Ezra,⁵ R. Hirsch and Netziv read this verse as also referring to Israel's isolationism from other nations, while Rashbam and Malbim assume that it speaks instead about Hashem, who alone,led the nation through the Wilderness to Israel.

The full blessing

A policy of isolationsim?

Special

Bilaam was prophesying about the unique status of the Children of Israel, Hashem's chosen nation.

Sources:? RalbagBemidbar 23:9About R. Levi b. Gershom, Akeidat YitzchakBemidbar 23:9About R. Yitzchak Arama, Keli YekarBemidbar 23:9About R. Shelomo Ephraim Lunshitz

¹ This verse equates the words "בֶּטַח" and "בָּדָד".  In addition the context speaks of Hashem saving the nation from its enemies.

² According to Rashi, in contrast, Bilaam's words referred to the future.

³ Targum Pseudo Jonathon is somewhat of an exception as he does emphasize that the reason that Israel  will ultimately survive is that they do not take on the customs of surrounding nations.

⁴ See Malbim.

⁵ See his second possibility.