Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Numbers 23:4/רמב"ן על במדבר כ״ג:ד׳
אוַיִּקָּר אֱלֹהִים אֶל בִּלְעָם – בַּעֲבוּר שֶׁלֹּא הָיָה הָאִישׁ הַזֶּה מַגִּיעַ לְמַעֲלַת הַנְּבוּאָה, עַל כֵּן יֹאמַר בּוֹ כַּלָּשׁוֹן הַזֶּה, כִּי עַתָּה בָּא אֵלָיו דִּבּוּר הַשֵּׁם דֶּרֶךְ מִקְרֶה לִכְבוֹד יִשְׂרָאֵל. וּלְכָךְ אָמַר בּוֹ ״וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם״ (במדבר כ״ב:כ׳), כִּי הַלָּשׁוֹן הַזֶּה לֹא יֵאָמֵר בַּנְּבִיאִים רַק בְּמִי שֶׁלֹּא בָּא בַּמַּדְרֵגָה הַהִיא. וְכֵן ״וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ״ (בראשית כ ג), ״וַיָּבֹא אֱלֹהִים אֶל לָבָן״ (שם לא כד). וְאֶפְשָׁר שֶׁפֵּרוּשׁוֹ בִּיאַת הָרָצוֹן בְּדִבּוּר מִן הָעֶלְיוֹן אֶל הַשְּׂכָלִים אֲשֶׁר יַחֲלִימוּ, כִּי גַּם בִּלְעָם בַּיּוֹם נוֹפֵל וְתַרְדֵּמָה נָפְלָה עָלָיו וּגְלוּי עֵינָיִם:
1AND G-D HAPPENED TO MEET BALAAM. Because this man had not reached the status of prophecy, therefore Scripture speaks of him in this way, [meaning to say] that now the [Divine] communication came to him by way of chance, and in honor of Israel. Hence it says concerning him, and G-d ‘came’ unto Balaam,116 for this expression is not used in connection with [true] prophets, but only about a person who has not attained this status. Similarly [we find]: and G-d ‘came’ to Abimelech; and G-d ‘came’ to Laban.117, 31:24. It is possible that [the term “coming” in these verses] means the “coming” through speech of the Will from the Most High to the [Separate] Intelligences63, pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. that cause one to dream, for Balaam also would fall down at daytime, and a deep sleep would fall upon him while he was yet with opened eyes.97
בוְטַעַם וַיִּקָּר אֱלֹהִים וַיֹּאמֶר אֵלָיו, כִּי כַּאֲשֶׁר קָרָה לְבִלְעָם כַּמִּקְרִים אֲשֶׁר יִקְרוּ לְאַנְשֵׁי רוּחַ הַקֹּדֶשׁ בְּהִתְבּוֹדְדָם, שֶׁחָלַף רוּחַ עַל פָּנָיו, תְּסַמֵּר שַׂעֲרַת בְּשָׂרוֹ, פַּחַד קְרָאָתְהוּ וּרְעָדָה וְרֹב עַצְמוֹתָיו הִפְחִיד, וְהוֹדוֹ נֶהְפַּךְ עָלָיו לְמַשְׁחִית, וְהוּא נוֹפֵל עַל פָּנָיו אָרְצָה, אָז אָמַר: ״אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי״, וְהוּא דֶּרֶךְ תְּפִלָּה כַּאֲשֶׁר פֵּרַשְׁתִּי (רמב״ן על במדבר כ״ג:א׳), וְהַשֵּׁם לֹא שָׁמַע אֵלָיו עַל כַּוָּנָתוֹ וְאָמַר לוֹ: ״כֹּה תְדַבֵּר״:
2AND G-D HAPPENED TO MEET BALAAM AND HE SAID UNTO HIM. The meaning [of this verse] is that when an occurrence happened to Balaam in the nature of those experiences which occur to men of Ruach Hakodesh64, Note 71 and Ramban ibid. when dwelling alone and a spirit passed before his face that made the hair of his flesh to stand up,118 fear came upon him, and trembling, and all his bones were made to shake,119, Verse 14. and his vigor turned into weakness120 and he fell upon his face to the ground — and then Balaam said, I have prepared the seven altars,109 this being by way of prayer, as I have explained.121 But G-d did not hearken to him and his intention, but told him: Thus shalt thou speak.122