Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Numbers 22:41/רמב"ן על במדבר כ״ב:מ״א
אוַיַּעֲלֵהוּ בָּמוֹת בָּעַל וַיַּרְא מִשָּׁם קְצֵה הָעָם – הָיָה מַעֲלֶה אוֹתוֹ בְּמָקוֹם שֶׁיִּרְאֶנּוּ, כְּדֵי שֶׁיִּתְכַּוֵּן אֵלָיו בְּקִלְלָתוֹ וְלֹא תִפָּרֵד נַפְשׁוֹ מֵהֶם, כִּי אֵלֶּה מִכֹּחוֹת הַנֶּפֶשׁ לִהְיוֹת דְּבֵקָה בְּעֵת הָרְאִיָּה, כַּיָּדוּעַ מֵעִנְיַן הַחֲכָמִים (ב״ק קיז): ״דְּלוֹ לִי גְּבִינַאי דְּבָעֵינָא לְמֶחְזְיֵיהּ, דְּלוֹ לֵיהּ, יְהַב בֵּיהּ עֵינֵיהּ וְנָח נַפְשֵׁיהּ״. וְהִגִּיד הַכָּתוּב כִּי לֹא רָאָה כָּל הַמַּחֲנֶה, כִּי הָיוּ חוֹנִים אַרְבָּעָה דְּגָלִים לְאַרְבַּע רוּחוֹת הַשָּׁמַיִם. וּבַפַּעַם הַשְּׁנִיָּה אָמַר לוֹ בָּלָק: ״אֶפֶס קָצֵהוּ תִרְאֶה וְכֻלּוֹ לֹא תִרְאֶה״ (במדבר כ״ג:י״ג), לוֹמַר גַּם בַּפַּעַם הַזֹּאת לֹא תִרְאֵהוּ כֻּלּוֹ אִם הוּא הַדָּבָר הַמּוֹנֵעַ מִמְּךָ קִלְלָתוֹ, אֲבָל קָבְנוֹ לִי מִשָּׁם אִם תּוּכַל, כִּי אֵין לִי מָקוֹם לְהַרְאוֹתוֹ כֻּלּוֹ מִשָּׁם. חָשַׁב בָּלָק אוּלַי יֵשׁ בְּאַחַת הַקְּצָווֹת דֶּגֶל אֲנָשִׁים צַדִּיקִים וְטוֹבִים אֲשֶׁר אֵין הַשֵּׁם חָפֵץ דַּכְּאוֹ. וְיִתָּכֵן לְפָרֵשׁ עוֹד כִּי בַּפַּעַם הָרִאשׁוֹן רָאָהוּ כֻּלּוֹ, כִּי בָּמוֹת בַּעַל מָקוֹם גָּבוֹהַּ וְרָאוּ שְׁנֵיהֶם מִשָּׁם קְצֵה הָעָם, וּבָנוּ שָׁם הַמִּזְבְּחוֹת וְהָלַךְ בִּלְעָם אֶל רֹאשׁ הַגִּבְעָה אֲשֶׁר בָּהָר הַהוּא וְרָאָהוּ כֻּלּוֹ. וְזֶה טַעַם "וַיֵּלֶךְ שֶׁפִי" (במדבר כ״ג:ג׳) שֶׁהָלַךְ אֶל שֶׁפִי שֶׁבּוֹ, כְּדִבְרֵי ר״א:
1[AND IT CAME TO PASS IN THE MORNING AND BALAK TOOK BALAAM] AND BROUGHT HIM UP INTO BAMOTH-BAAL, AND HE SAW FROM THENCE THE UTMOST PART OF THE PEOPLE. Balak took him up to a [high] place from which he could see them [the people of Israel], in order that he could concentrate his curse upon them, and his mind would not separate itself from them, for it is one of the attributes of the soul’s powers that it attaches itself at the time of seeing a certain object as is known from that which the Sages tell101 [of Rabbi Yochanan, that he said to his disciples]: “‘Lift up my eye-lids for me, because I want to see [this scholar].’ They [accordingly] lifted up his eye-lids. He set his eyes upon him, and [as a result] that person died.”Now Scripture relates that Balaam did not see the whole camp [of Israel] because they were encamped in four standards [positioned in all] four directions of the heaven. On the second occasion Balak said to him, thou shalt see but the utmost part of them, and shalt not see them all,102 meaning: “this time also you will not [be able to] see them all, if that is what prevents you from cursing them, but [nonetheless] curse me them from thence102 if you can, for I do not have any place from where I can show you all of them.” Balak thought that perhaps there was a standard in one of the sections [of the camp of the Israelites] consisting of righteous and good people whom it pleased not the Eternal to crush,103 [and therefore Balak took Balaam to other places from which Balaam could see other parts of the camp, in order to curse them effectively].It is also possible to explain that on the first occasion [referred to in this verse] Balaam did see the whole camp, for Bamoth-baal is a high place, and from there both of them [Balak and Balaam] saw part of the people, and built the altars there;104 then Balaam ascended to the peak of the hill on that mountain, and saw the whole people, this being the meaning of [the expression] and he [Balaam] went ‘shephi,’105, Verse 3. which means he went to “the height” thereof, as Rabbi Abraham ibn Ezra has explained.