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(ח) וַיֹּ֣אמֶר אֲלֵיהֶ֗ם לִ֤ינוּ פֹה֙ הַלַּ֔יְלָה וַהֲשִׁבֹתִ֤י אֶתְכֶם֙ דָּבָ֔ר כַּאֲשֶׁ֛ר יְדַבֵּ֥ר ה' אֵלָ֑י וַיֵּשְׁב֥וּ שָׂרֵֽי־מוֹאָ֖ב עִם־בִּלְעָֽם׃ (ט) וַיָּבֹ֥א אֱלֹקִ֖ים אֶל־בִּלְעָ֑ם וַיֹּ֕אמֶר מִ֛י הָאֲנָשִׁ֥ים הָאֵ֖לֶּה עִמָּֽךְ׃ (י) וַיֹּ֥אמֶר בִּלְעָ֖ם אֶל־הָאֱלֹקִ֑ים בָּלָ֧ק בֶּן־צִפֹּ֛ר מֶ֥לֶךְ מוֹאָ֖ב שָׁלַ֥ח אֵלָֽי׃ (יא) הִנֵּ֤ה הָעָם֙ הַיֹּצֵ֣א מִמִּצְרַ֔יִם וַיְכַ֖ס אֶת־עֵ֣ין הָאָ֑רֶץ עַתָּ֗ה לְכָ֤ה קָֽבָה־לִּי֙ אֹת֔וֹ אוּלַ֥י אוּכַ֛ל לְהִלָּ֥חֶם בּ֖וֹ וְגֵרַשְׁתִּֽיו׃ (יב) וַיֹּ֤אמֶר אֱלֹקִים֙ אֶל־בִּלְעָ֔ם לֹ֥א תֵלֵ֖ךְ עִמָּהֶ֑ם לֹ֤א תָאֹר֙ אֶת־הָעָ֔ם כִּ֥י בָר֖וּךְ הֽוּא׃ (יג) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַיֹּ֙אמֶר֙ אֶל־שָׂרֵ֣י בָלָ֔ק לְכ֖וּ אֶֽל־אַרְצְכֶ֑ם כִּ֚י מֵאֵ֣ן ה' לְתִתִּ֖י לַהֲלֹ֥ךְ עִמָּכֶֽם׃ (יד) וַיָּק֙וּמוּ֙ שָׂרֵ֣י מוֹאָ֔ב וַיָּבֹ֖אוּ אֶל־בָּלָ֑ק וַיֹּ֣אמְר֔וּ מֵאֵ֥ן בִּלְעָ֖ם הֲלֹ֥ךְ עִמָּֽנוּ׃ (טו) וַיֹּ֥סֶף ע֖וֹד בָּלָ֑ק שְׁלֹ֣חַ שָׂרִ֔ים רַבִּ֥ים וְנִכְבָּדִ֖ים מֵאֵֽלֶּה׃ (טז) וַיָּבֹ֖אוּ אֶל־בִּלְעָ֑ם וַיֹּ֣אמְרוּ ל֗וֹ כֹּ֤ה אָמַר֙ בָּלָ֣ק בֶּן־צִפּ֔וֹר אַל־נָ֥א תִמָּנַ֖ע מֵהֲלֹ֥ךְ אֵלָֽי׃ (יז) כִּֽי־כַבֵּ֤ד אֲכַבֶּדְךָ֙ מְאֹ֔ד וְכֹ֛ל אֲשֶׁר־תֹּאמַ֥ר אֵלַ֖י אֶֽעֱשֶׂ֑ה וּלְכָה־נָּא֙ קָֽבָה־לִּ֔י אֵ֖ת הָעָ֥ם הַזֶּֽה׃ (יח) וַיַּ֣עַן בִּלְעָ֗ם וַיֹּ֙אמֶר֙ אֶל־עַבְדֵ֣י בָלָ֔ק אִם־יִתֶּן־לִ֥י בָלָ֛ק מְלֹ֥א בֵית֖וֹ כֶּ֣סֶף וְזָהָ֑ב לֹ֣א אוּכַ֗ל לַעֲבֹר֙ אֶת־פִּי֙ ה' אֱלֹקָ֔י לַעֲשׂ֥וֹת קְטַנָּ֖ה א֥וֹ גְדוֹלָֽה׃ (יט) וְעַתָּ֗ה שְׁב֨וּ נָ֥א בָזֶ֛ה גַּם־אַתֶּ֖ם הַלָּ֑יְלָה וְאֵ֣דְעָ֔ה מַה־יֹּסֵ֥ף ה' דַּבֵּ֥ר עִמִּֽי׃ (כ) וַיָּבֹ֨א אֱלֹקִ֥ים ׀ אֶל־בִּלְעָם֮ לַ֒יְלָה֒ וַיֹּ֣אמֶר ל֗וֹ אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם וְאַ֗ךְ אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֥וֹ תַעֲשֶֽׂה׃ (כא) וַיָּ֤קׇם בִּלְעָם֙ בַּבֹּ֔קֶר וַֽיַּחֲבֹ֖שׁ אֶת־אֲתֹנ֑וֹ וַיֵּ֖לֶךְ עִם־שָׂרֵ֥י מוֹאָֽב׃ (כב) וַיִּֽחַר־אַ֣ף אֱלֹקִים֮ כִּֽי־הוֹלֵ֣ךְ הוּא֒ וַיִּתְיַצֵּ֞ב מַלְאַ֧ךְ ה' בַּדֶּ֖רֶךְ לְשָׂטָ֣ן ל֑וֹ וְהוּא֙ רֹכֵ֣ב עַל־אֲתֹנ֔וֹ וּשְׁנֵ֥י נְעָרָ֖יו עִמּֽוֹ׃ (כג) וַתֵּ֣רֶא הָאָתוֹן֩ אֶת־מַלְאַ֨ךְ ה' נִצָּ֣ב בַּדֶּ֗רֶךְ וְחַרְבּ֤וֹ שְׁלוּפָה֙ בְּיָד֔וֹ וַתֵּ֤ט הָֽאָתוֹן֙ מִן־הַדֶּ֔רֶךְ וַתֵּ֖לֶךְ בַּשָּׂדֶ֑ה וַיַּ֤ךְ בִּלְעָם֙ אֶת־הָ֣אָת֔וֹן לְהַטֹּתָ֖הּ הַדָּֽרֶךְ׃ (כד) וַֽיַּעֲמֹד֙ מַלְאַ֣ךְ ה' בְּמִשְׁע֖וֹל הַכְּרָמִ֑ים גָּדֵ֥ר מִזֶּ֖ה וְגָדֵ֥ר מִזֶּֽה׃ (כה) וַתֵּ֨רֶא הָאָת֜וֹן אֶת־מַלְאַ֣ךְ ה' וַתִּלָּחֵץ֙ אֶל־הַקִּ֔יר וַתִּלְחַ֛ץ אֶת־רֶ֥גֶל בִּלְעָ֖ם אֶל־הַקִּ֑יר וַיֹּ֖סֶף לְהַכֹּתָֽהּ׃ (כו) וַיּ֥וֹסֶף מַלְאַךְ־ה' עֲב֑וֹר וַֽיַּעֲמֹד֙ בְּמָק֣וֹם צָ֔ר אֲשֶׁ֛ר אֵֽין־דֶּ֥רֶךְ לִנְט֖וֹת יָמִ֥ין וּשְׂמֹֽאול׃ (כז) וַתֵּ֤רֶא הָֽאָתוֹן֙ אֶת־מַלְאַ֣ךְ ה' וַתִּרְבַּ֖ץ תַּ֣חַת בִּלְעָ֑ם וַיִּֽחַר־אַ֣ף בִּלְעָ֔ם וַיַּ֥ךְ אֶת־הָאָת֖וֹן בַּמַּקֵּֽל׃ (כח) וַיִּפְתַּ֥ח ה' אֶת־פִּ֣י הָאָת֑וֹן וַתֹּ֤אמֶר לְבִלְעָם֙ מֶה־עָשִׂ֣יתִֽי לְךָ֔ כִּ֣י הִכִּיתַ֔נִי זֶ֖ה שָׁלֹ֥שׁ רְגָלִֽים׃ (כט) וַיֹּ֤אמֶר בִּלְעָם֙ לָֽאָת֔וֹן כִּ֥י הִתְעַלַּ֖לְתְּ בִּ֑י ל֤וּ יֶשׁ־חֶ֙רֶב֙ בְּיָדִ֔י כִּ֥י עַתָּ֖ה הֲרַגְתִּֽיךְ׃ (ל) וַתֹּ֨אמֶר הָאָת֜וֹן אֶל־בִּלְעָ֗ם הֲלוֹא֩ אָנֹכִ֨י אֲתֹֽנְךָ֜ אֲשֶׁר־רָכַ֣בְתָּ עָלַ֗י מֵעֽוֹדְךָ֙ עַד־הַיּ֣וֹם הַזֶּ֔ה הַֽהַסְכֵּ֣ן הִסְכַּ֔נְתִּי לַעֲשׂ֥וֹת לְךָ֖ כֹּ֑ה וַיֹּ֖אמֶר לֹֽא׃ (לא) וַיְגַ֣ל ה' אֶת־עֵינֵ֣י בִלְעָם֒ וַיַּ֞רְא אֶת־מַלְאַ֤ךְ ה' נִצָּ֣ב בַּדֶּ֔רֶךְ וְחַרְבּ֥וֹ שְׁלֻפָ֖ה בְּיָד֑וֹ וַיִּקֹּ֥ד וַיִּשְׁתַּ֖חוּ לְאַפָּֽיו׃ (לב) וַיֹּ֤אמֶר אֵלָיו֙ מַלְאַ֣ךְ ה' עַל־מָ֗ה הִכִּ֙יתָ֙ אֶת־אֲתֹ֣נְךָ֔ זֶ֖ה שָׁל֣וֹשׁ רְגָלִ֑ים הִנֵּ֤ה אָנֹכִי֙ יָצָ֣אתִי לְשָׂטָ֔ן כִּֽי־יָרַ֥ט הַדֶּ֖רֶךְ לְנֶגְדִּֽי׃ (לג) וַתִּרְאַ֙נִי֙ הָֽאָת֔וֹן וַתֵּ֣ט לְפָנַ֔י זֶ֖ה שָׁלֹ֣שׁ רְגָלִ֑ים אוּלַי֙ נָטְתָ֣ה מִפָּנַ֔י כִּ֥י עַתָּ֛ה גַּם־אֹתְכָ֥ה הָרַ֖גְתִּי וְאוֹתָ֥הּ הֶחֱיֵֽיתִי׃ (לד) וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־מַלְאַ֤ךְ ה' חָטָ֔אתִי כִּ֚י לֹ֣א יָדַ֔עְתִּי כִּ֥י אַתָּ֛ה נִצָּ֥ב לִקְרָאתִ֖י בַּדָּ֑רֶךְ וְעַתָּ֛ה אִם־רַ֥ע בְּעֵינֶ֖יךָ אָשׁ֥וּבָה לִּֽי׃ (לה) וַיֹּ֩אמֶר֩ מַלְאַ֨ךְ ה' אֶל־בִּלְעָ֗ם לֵ֚ךְ עִם־הָ֣אֲנָשִׁ֔ים וְאֶ֗פֶס אֶת־הַדָּבָ֛ר אֲשֶׁר־אֲדַבֵּ֥ר אֵלֶ֖יךָ אֹת֣וֹ תְדַבֵּ֑ר וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־שָׂרֵ֥י בָלָֽק׃ (לו) וַיִּשְׁמַ֥ע בָּלָ֖ק כִּ֣י בָ֣א בִלְעָ֑ם וַיֵּצֵ֨א לִקְרָאת֜וֹ אֶל־עִ֣יר מוֹאָ֗ב אֲשֶׁר֙ עַל־גְּב֣וּל אַרְנֹ֔ן אֲשֶׁ֖ר בִּקְצֵ֥ה הַגְּבֽוּל׃ (לז) וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם הֲלֹא֩ שָׁלֹ֨חַ שָׁלַ֤חְתִּי אֵלֶ֙יךָ֙ לִקְרֹא־לָ֔ךְ לָ֥מָּה לֹא־הָלַ֖כְתָּ אֵלָ֑י הַֽאֻמְנָ֔ם לֹ֥א אוּכַ֖ל כַּבְּדֶֽךָ׃ (לח) וַיֹּ֨אמֶר בִּלְעָ֜ם אֶל־בָּלָ֗ק הִֽנֵּה־בָ֙אתִי֙ אֵלֶ֔יךָ עַתָּ֕ה הֲיָכֹ֥ל אוּכַ֖ל דַּבֵּ֣ר מְא֑וּמָה הַדָּבָ֗ר אֲשֶׁ֨ר יָשִׂ֧ים אֱלֹקִ֛ים בְּפִ֖י אֹת֥וֹ אֲדַבֵּֽר׃ (לט) וַיֵּ֥לֶךְ בִּלְעָ֖ם עִם־בָּלָ֑ק וַיָּבֹ֖אוּ קִרְיַ֥ת חֻצֽוֹת׃ (מ) וַיִּזְבַּ֥ח בָּלָ֖ק בָּקָ֣ר וָצֹ֑אן וַיְשַׁלַּ֣ח לְבִלְעָ֔ם וְלַשָּׂרִ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃ (מא) וַיְהִ֣י בַבֹּ֔קֶר וַיִּקַּ֤ח בָּלָק֙ אֶת־בִּלְעָ֔ם וַֽיַּעֲלֵ֖הוּ בָּמ֣וֹת בָּ֑עַל וַיַּ֥רְא מִשָּׁ֖ם קְצֵ֥ה הָעָֽם׃
(8) He said to them, “Spend the night here, and I shall reply to you as ה' may instruct me.” So the Moabite dignitaries stayed with Balaam. (9) God came to Balaam and said, “What do these men want of you?” (10) Balaam said to God, “Balak son of Zippor, king of Moab, sent me this message: (11) Here is a people that came out from Egypt and hides the earth from view. Come now and curse them for me; perhaps I can engage them in battle and drive them off.” (12) But God said to Balaam, “Do not go with them. You must not curse that people, for they are blessed.” (13) Balaam arose in the morning and said to Balak’s dignitaries, “Go back to your own country, for ה' will not let me go with you.” (14) The Moabite dignitaries left, and they came to Balak and said, “Balaam refused to come with us.” (15) Then Balak sent other dignitaries, more numerous and distinguished than the first. (16) They came to Balaam and said to him, “Thus says Balak son of Zippor: Please do not refuse to come to me. (17) I will reward you richly and I will do anything you ask of me. Only come and damn this people for me.” (18) Balaam replied to Balak’s officials, “Though Balak were to give me his house full of silver and gold, I could not do anything, big or little, contrary to the command of my God ה'. (19) So you, too, stay here overnight, and let me find out what else ה' may say to me.” (20) That night God came to Balaam and said to him, “If the agents have come to invite you, you may go with them. But whatever I command you, that you shall do.” (21) When he arose in the morning, Balaam saddled his ass and departed with the Moabite dignitaries. (22) But God was incensed at his going; so a messenger of ה' took a position in his way as an adversary. He was riding on his she-ass, with his two servants alongside, (23) when the ass caught sight of the messenger of ה' standing in the way, with his drawn sword in his hand. The ass swerved from the road and went into the fields; and Balaam beat the ass to turn her back onto the road. (24) The messenger of ה' then stationed himself in a lane between the vineyards, with a fence on either side. (25) The ass, seeing the messenger of ה', pressed herself against the wall and squeezed Balaam’s foot against the wall; so he beat her again. (26) Once more the messenger of ה' moved forward and stationed himself on a spot so narrow that there was no room to swerve right or left. (27) When the ass now saw the messenger of ה', she lay down under Balaam; and Balaam was furious and beat the ass with his stick. (28) Then ה' opened the ass’s mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?” (29) Balaam said to the ass, “You have made a mockery of me! If I had a sword with me, I’d kill you.” (30) The ass said to Balaam, “Look, I am the ass that you have been riding all along until this day! Have I been in the habit of doing thus to you?” And he answered, “No.” (31) Then ה' uncovered Balaam’s eyes, and he saw the messenger of ה' standing in the way, his drawn sword in his hand; thereupon he bowed right down to the ground. (32) The messenger of ה' said to him, “Why have you beaten your ass these three times? It is I who came out as an adversary, for the errand is obnoxious to me. (33) And when the ass saw me, she shied away because of me those three times. If she had not shied away from me, you are the one I should have killed, while sparing her.” (34) Balaam said to the messenger of ה', “I erred because I did not know that you were standing in my way. If you still disapprove, I will turn back.” (35) But the messenger of ה' said to Balaam, “Go with the men. But you must say nothing except what I tell you.” So Balaam went on with Balak’s dignitaries. (36) When Balak heard that Balaam was coming, he went out to meet him at Ir-moab, which is on the Arnon border, at its farthest point. (37) Balak said to Balaam, “When I first sent to invite you, why didn’t you come to me? Am I really unable to reward you?” (38) But Balaam said to Balak, “And now that I have come to you, have I the power to speak freely? I can utter only the word that God puts into my mouth.” (39) Balaam went with Balak and they came to Kiriath-huzoth. (40) Balak sacrificed oxen and sheep, and had them served to Balaam and the dignitaries with him. (41) In the morning Balak took Balaam up to Bamoth-baal. From there he could see a portion of the people.
(כא) לֹֽא־הִבִּ֥יט אָ֙וֶן֙ בְּיַעֲקֹ֔ב וְלֹא־רָאָ֥ה עָמָ֖ל בְּיִשְׂרָאֵ֑ל ה' אֱלֹקָיו֙ עִמּ֔וֹ וּתְרוּעַ֥ת מֶ֖לֶךְ בּֽוֹ׃ (כב) אֵ֖ל מוֹצִיאָ֣ם מִמִּצְרָ֑יִם כְּתוֹעֲפֹ֥ת רְאֵ֖ם לֽוֹ׃ (כג) כִּ֤י לֹא־נַ֙חַשׁ֙ בְּיַעֲקֹ֔ב וְלֹא־קֶ֖סֶם בְּיִשְׂרָאֵ֑ל כָּעֵ֗ת יֵאָמֵ֤ר לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל מַה־פָּ֖עַל אֵֽל׃
(21) No harm is in sight for Jacob,
No woe in view for Israel.
Their God ה' is with them,
And their King’s acclaim in their midst. (22) God who freed them from Egypt
Is for them like the horns of the wild ox.
(23) Lo, there is no augury in Jacob,
No divining in Israel:
Jacob is told at once,
Yea Israel, what God has planned.
כאשר ידבר ה' אלי: לא שהיה בלעם עובד את ה', אבל יודע היה כי אלקי ישראל כך היה שמו, וכשהיה רוצה לקלל שום אומה היה עובד את אלקיה ומתפלל אליו שיסור מעליה, וקרוב לזה מצאנו שהיה מנהג הרומיים כשהיו צרים על עיר היו משביעים את אלקיה שיסורו משם, וכשהיו לוכדים העיר היו מביאים אליליה אל רומי והיו מקימים להם היכלות; עיין Macrobius בספרו Saturnaliorum ספר ג' פרק ט'. ועכשו שהיו מבקשים ממנו שיקלל את ישראל היה מבקש רשות מה' אלקי ישראל, ואח"כ (פסוק י"ח) אמר לא אוכל לעבור את פי ה' אלקי, עשה עצמו כאילו ה' הוא אלקיו, והיה מקוה שעל ידי כן יתפייס לו אלקי ישראל ויתן לו רשות לקללם - ואולי אין צורך לכל זה, אלא התורה הכניסה שם ה' בדברי בלעם, על דרך שהכניסתו בדברי לבן (בא ברוך ה').
Not as though Ballam worshipped YHVH, but the God of Israel was known by this name and when he wanted to curse any nation he would worhsip their god and pray to it ... and similar to this we have a Roman custom when they laid seige to a city they would ask their god to help them and when they looted the city they would take their gods to Rome and build them temples. See Macrobius in his book Satrunaliorum book 3 chapter 9. And now that he (Ballam) was asking (God) that he curse Israel he asked permission from YHVH God of Israel, and afterwards (in verse 18) "I could not do anything, big or little, contrary to the command of my God ה'" He (Ballam) made himself as though YHVH was his God and he hoped that accordingly, he would convince the God of Israel to give him permission to curse them. - And maybe this (whole explanation) is not necessary, and the Torah simply interjects the name of YHVH into the words of Ballam in a similar fashion that it interjects into the words of Laban: (Genesis 30:27) "But Laban said to him, “If you will indulge me, I have learned by divination that ה' has blessed me on your account.”
(ו) עָלָ֣ה אֱ֭לֹקִים בִּתְרוּעָ֑ה ה' בְּק֣וֹל שׁוֹפָֽר׃
the LORD, to the blasts of the horn.
The employment in the prose parts of our story of the two divine names Elohim by the side of YHWH has led the followers of the Documentary Theory to the vain attempt of breaking up our story into fragments of a Yahwistic and of an Elohistic document. But as we have shown ... the employment of Elohim by the side of YHWH is specially characteristic of early prose narrative in the Pentateuch and in the historical books. There can be no doubt whatever that this masterly story (with the exception of the episode of the she-ass) forms a literary unity by a single author. As already noted by some modern scholars, it is artistically planned to lead up progressively to the impressive climax of frustration for both Balak and Bileam and of success and triumph for Israel. But there is a surprising disagreement between the episode of the she-ass (xxii, 22-35a) and the preceding permission finally given to Bileam to go with Balak's messengers (v. 20). Already the ancient
rabbis sought to harmonize the contradiction but without success. It seems best to assume that the whole episode is a later addition. It is plainly a folk-tale with the broad humour of a folk-tale in derision of the pagan prophet. He failed to see what the humble she-ass had seen, was rebuked by the animal, and sharply reprimanded by the angel. For the purpose of ridiculing the pagan prophet the tale overlooks the divine permission previously given him, and also deviates from the main story in making Bileam journey in the company of his two lads instead of with the princes of Moab. The insertion of the addition is marked (as elsewhere, e.g. Gen. vi, 17; cf. above p. 34, etc.) by the resumption of the words preceding it (v. 35b-21b).
The story of Balak and Bileam is not an organic part of the Pentateuchal narrative. It has nothing to say of the covenant and of its promise of Canaan. It is no more than an episode inserted in the narrative. This was already acknowledged by the ancient rabbis who declared: "Moses wrote the five books of the Torah and then wrote again the section of Balak and Bileam" (Jerus Sotah, ch. v, end; also Babli Bathra, 14b). But perhaps it may seem unlikely that Israel's supreme prophet
would himself employ a Mesopotamian prophet-soothsayer of a questionable moral character as a mouth-piece for the announcement of Israel's future greatness. Perhaps it was another inspired poet in age of Moses who composed this masterpiece.
M.H. Segal, *The Pentateuch: Its Composition and Its Authorship and Other Biblical Studies* (Jerusalem: Magnes, 1967)
Elöbim bas gone up with a shout, YHWH witb the sound of a trumpet; the two Names are parallel to each other in the two lines, because, as we have stated, they are identical, YHWH being Elõbim. The same obtains in Psalm lxvii, and in many other psalms. The position is similar, to a certain extent, to what we found in the wisdom literature of the other peoples, who use a general term when they wish to convey the general concept of Deity, and proper names when they desire to refer to the distinctive character and atributes of their gods. I said 'similar to a certain extent', since there is actually a vast difference between the two. The resemblance lies in the literary form; the divergence is conceptual. The great innova-
tion on the part of the Israelites consists in the fact that, while the writings of the pagans give expression, on the one hand, to the abstract and general notion of Divinity, and, on the other, make mention of some particular god, in Hebrew literature the concept of the specihc God of Israel is completely identified with that of the God of the whole earth. YHWH, whom the children of Israel recognize and before whom they prostrate themselves, is none other than Elöbim, of whose dominion over them all men are more or less clearly conscious, and whom they are destined to acknowledge fully in time to come. This is the sublime thought to which the Biblical poets give expression through the variation of the Names.
The Documentary Hypothesis Kindle Edition by Umberto Moshe David Cassuto (Author), Israel Abrahams (Translator) 1941
וּמִי כְּתָבָן מֹשֶׁה כָּתַב סִפְרוֹ וּפָרָשַׁת בִּלְעָם וְאִיּוֹב יְהוֹשֻׁעַ כָּתַב סִפְרוֹ וּשְׁמוֹנָה פְּסוּקִים שֶׁבַּתּוֹרָה שְׁמוּאֵל כָּתַב סִפְרוֹ וְשׁוֹפְטִים וְרוּת דָּוִד כָּתַב סֵפֶר תְּהִלִּים עַל יְדֵי עֲשָׂרָה זְקֵנִים עַל יְדֵי אָדָם הָרִאשׁוֹן עַל יְדֵי מַלְכִּי צֶדֶק וְעַל יְדֵי אַבְרָהָם וְעַל יְדֵי מֹשֶׁה וְעַל יְדֵי הֵימָן וְעַל יְדֵי יְדוּתוּן וְעַל יְדֵי אָסָף