A Nation that Dwells Alone/2

A Nation that Dwells Alone

Exegetical Approaches

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Blessing of Security

Bilam'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 "בָּדָד"

• Alone – The Targumim, Rashi, and Seforno understand the word to mean alone, and assert that Bilam 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 a parallel verse, "וַיִּשְׁכֹּן יִשְׂרָאֵל בֶּטַח בָּדָד" (Devarim 33:28) 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 "בָּדָד" 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 among 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 is not considered as the rest of the nations and thus cannot be cursed.

"מִי מָנָה עֲפַר יַעֲקֹב" – This position could explain that Bilam 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 similar verse from Ha'azinu (Devarim 32:12) and whether it parallels Bilam'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 capable of bothering them.
• Israel alone – Seforno maintains that the subject of the word "בָּדָד" is the Nation of Israel, and like our verse, 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 "בָּדָד" 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 isolationism? 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.

Blessing of Isolation

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

"וּבַגּוֹיִם לֹא יִתְחַשָּׁב"

• Direct Parallel – Most of these commentators view this clause as parallel in overall meaning to the previous phrase, "עָם לְבָדָד יִשְׁכֹּן", but 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 among 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, but be satisfied instead to focus internally.

• Inverse Parallel – Neztiv uniquely views the two clauses of the verse as inverse parallels.  He suggests that the first clause means that when the nation lives alone, then "יִשְׁכֹּן", 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. He asserts that such assimilation always has disastrous effects, provoking antisemitism and hatred, not love and acceptance.⁵ 

"ה' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר" – Ibn Ezra,⁶ 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 by Himself led the nation through the wilderness to Israel.

"מִי מָנָה עֲפַר יַעֲקֹב" – Ibn Ezra asserts that the continuation of Bilam's words shows how extraordinary Israel's separation from others is.  Has they been just a small nation, it would not be surprising if they were disregarded by others and there was no intermingling, but with their multitudes this is exceptional.

A policy of isolationism? This position views Israel's separation from other nations positively. Some of the commentators seem to limit this to the religious sphere, speaking of adherence to Torah and commandments or intermarriage, while others expand it to other interactions as well.  Thus, R. Hirsch speaks of not making many international connections and Netziv warns that any attempts to gain respect in the exilic world will be counterproductive.

Blessing of Special Status

Bilam 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

Meaning of "בָּדָד" – According to this approach, "בָּדָד" means alone, but Bilam is speaking not about the isolation of Israel, but its distinctiveness.  They have alone reached holy status, and dwell apart, having been chosen as Hashem's special portion.

"וּבַגּוֹיִם לֹא יִתְחַשָּׁב" – These commentators understand the word "יִתְחַשָּׁב" to be related to counting and that this phrase elaborates on the first part of the verse.

• Ralbag and Akeidat Yitzchak explain that due to Israel's uniqueness, it can not be counted in one unit together with other nations.⁷  Only objects of the same type can be considered a unit.⁸
• Keli Yekar, instead suggests that, as opposed to the rest of the nations who are only considered in their totality, due to Israel' special position as Hashem's portion Hashem counts and cares for each Israelite individually.

"מִי מָנָה עֲפַר יַעֲקֹב" – This blessing flows from and elaborates on the above. Ralbag asserts that Bilam is prophesying that due to the Israel's stature and success, their numbers will increase.⁹ 

"ה' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר"

• According to Keli Yekar, this verse, too, speaks of Hashem separating the Children of Israel to be his chosen nation.  This is conditional on their not having foreign gods among them.
• Ralbag and Akeidat Yitzchak, in contrast, maintain that this verse is simply speaking about Hashem's guidance of the nation through the wilderness.

A policy of isolationism? According to this position, Bilam's words do not advocate that Israel not interact with other nations and peoples.

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 he points to the nation is Egypt as a prime example.  Soon after they decided to stop observing circumcision so as to be like their neighbors, hashem had the Egyptians begin to enslave them.  See his discussion of the  Purposes of the Egyptian Bondage for elaboration.

⁶ See his second possibility.

⁷

⁸ Just as one cannot add together apples and horses, since each is its own type of entity, so too, even though Israel and other nations might seem to all be peoples, they are too different to be counted together as one object.

⁹ Keli Yekar, in contrast, posits that Bilam is saying that even though the nation is so plentiful, Hashem still counts them individually.