## Ramban on Numbers Chapter 23

###### Ramban on Numbers 23:1:1
[Ramban on Numbers 23:1:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:1:1)

**שִׁבְעָה מִזְבְּחוֹת** – רָמַז בָּזֶה ר״א סוֹד עָמֹק. וְהִנֵּה בִּלְעָם רָצָה לְדָבְקָה אֵלָיו הָרָצוֹן מֵאֵת ה' בַּקָּרְבָּנוֹת הָאֵלֶּה, וְלָכֵן הֶעֱלָה עוֹלוֹת מִסְפַּר כֻּלָּם, וְרָצָה שֶׁיִּתְעַסֵּק בָּלָק עַצְמוֹ בָּהֶם. וּלְכָךְ אָמַר ״וַיַּעַל בָּלָק וּבִלְעָם פַּר וָאַיִל בַּמִּזְבֵּחַ״, זֶה שׁוֹחֵט וְזֶה זוֹרֵק. וְטַעַם ״וַיֹּאמֶר אֵלָיו אֶת שִׁבְעַת הַמִּזְבְּחוֹת עָרַכְתִּי״ (במדבר כ״ג:ד׳) דֶּרֶךְ תְּפִלָּה, כְּאוֹמֵר: עָרַכְתִּי לְפָנֶיךָ מִזְבֵּחַ שָׁלֵם בְּקָרְבָּן שָׁלֵם, יַעֲלוּ עַל רָצוֹן מִזְבְּחֶךָ, כְּעִנְיַן שֶׁיֹּאמַר הַכָּתוּב: ״יִזְכֹּר כָּל מִנְחוֹתֶיךָ וְעוֹלָתְךָ יְדַשְּׁנֶה סֶלָה״ (תהלים כ ד), וְיֹאמַר: ״עוֹלוֹת מֵחִים אַעֲלֶה לָּךְ עִם קְטֹרֶת אֵילִים, אֶעֱשֶׂה בָקָר עִם עַתּוּדִים סֶלָה״ (שם סו טו), וְכֵן בִּמְקוֹמוֹת רַבִּים. וְטַעַם הַיְדִיעָה כְּבָר זְכָרָהּ ר״א. וְהִנֵּה בַּסּוֹף כַּאֲשֶׁר לֹא רָצָה לָלֶכֶת לִקְרַאת נְחָשִׁים, לֹא רָצָה בִּלְעָם שֶׁיִּהְיֶה בָּלָק מַעֲלֶה בְּקָרְבְּנוֹתָיו שֶׁלֹּא יְפַגֵּל בְּמַחְשַׁבְתּוֹ, וּלְכָךְ אָמַר הַכָּתוּב: ״וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ״ (במדבר כ״ג:ל׳), וְיִרְמוֹז לְבִלְעָם הַנִּזְכָּר. וְיִתָּכֵן שֶׁבָּלָק הֶעֱלָה אוֹתָם, כִּי לְפַיֵּס דַּעְתּוֹ עָשָׂה כֵן, וְהוּא לֹא הָיָה עוֹד חָפֵץ בָּהֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SEVEN ALTARS. Rabbi Abraham ibn Ezra alluded here to a profound secret.¹⁰⁶ Now Balaam wanted that the Will of G-d should cleave to him through these sacrifices, and therefore he *offered burnt-offerings according to the number of them all*,¹⁰⁷ and wanted that Balak should occupy himself personally in [offering] them. Therefore Scripture states, *and Balak and Balaam offered on every altar a bullock and a ram*,¹⁰⁸ the one slaughtering [them], and the other sprinkling the blood [upon the altar]. And the meaning of [Balaam’s words], *I have prepared the seven altars*¹⁰⁹ is by way of prayer, as if he were saying: “I have prepared for You the perfect [number of] altars with the perfect [number of] sacrifices;¹¹⁰ *may they come up with acceptance on* Your *altar*,”¹¹¹ this being similar to that which Scripture says: *Receive the memorial of all thy meal-offerings, and accept the fat of thy burnt-offering*,¹¹² and it also states, *I will offer unto Thee burnt-offerings of fatlings, with the sweet smoke of rams; I will offer bullocks with goats. Selah*,¹¹³, 66:15. and so also in many places. And the meaning of the definite article [in *‘hamizbechoth’ — ‘the’ seven altars*] — Rabbi Abraham ibn Ezra has already mentioned.¹⁰⁶ Now in the end when Balaam no longer wanted *to meet with enchantments*,¹¹⁴ he did not want Balak to participate in the bringing of the sacrifices, in order that he should not cause them to be rejected on account of his [improper] intention; and therefore Scripture said: *and ‘he’ offered up a bullock and a ram*,¹¹⁵ [the singular pronoun] referring to Balaam mentioned [previously at the end of that verse: *And Balak did as Balaam had said, and he offered up a bullock and a ram*].¹¹⁵ It is possible, however, that Balak [and not Balaam] offered them up, for he [Balak] did it to appease his [own] mind, while he [Balaam] no longer desired these sacrifices.

footnotes:
¹⁰⁶ “There are profound secrets which are understood by few in number. There is a unit of seven, in days [making a week] etc.” Ibn Ezra continues to show the mystic power of the number seven, which is a major factor in time and also in the worship of G-d through offerings, an allusion to which is seen here in the “seven altars” which Balaam asked Balak to build. These allude to the seven [lower] Emanations. — See also my Hebrew commentary, p. 293, and p. 294, Note 12.
¹⁰⁷ Job 1:5.
¹⁰⁸ Verse 2.
¹⁰⁹ Verse 4.
¹¹⁰ This refers to the seven altars and the seven sacrifices, which allude to the seven Emanations.
¹¹¹ Isaiah 60:7.
¹¹² Psalms 20:4.
¹¹³ Ibid.
¹⁰⁶ “There are profound secrets which are understood by few in number. There is a unit of seven, in days [making a week] etc.” Ibn Ezra continues to show the mystic power of the number seven, which is a major factor in time and also in the worship of G-d through offerings, an allusion to which is seen here in the “seven altars” which Balaam asked Balak to build. These allude to the seven [lower] Emanations. — See also my Hebrew commentary, p. 293, and p. 294, Note 12.
¹¹⁴ Further, 24:1.
¹¹⁵ Chapter 23, Verse 30.
¹¹⁵ Chapter 23, Verse 30.


###### Ramban on Numbers 23:4:1
[Ramban on Numbers 23:4:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:4:1)

**וַיִּקָּר 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:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND 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

footnotes:
¹¹⁶ Above, 22:9.
¹¹⁷ Genesis 20:3 — Ibid.
⁶³ See Vol. I, p. 59, Note 237. See also ibid.
⁹⁷ Further, 24:4.


###### Ramban on Numbers 23:4:2
[Ramban on Numbers 23:4:2](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:4:2)

וְטַעַם **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״:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND 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 Hakodesh*⁶⁴, 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 weakness*¹²⁰ 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

footnotes:
⁶⁴ Literally, “The Holy Spirit.” See Rambam in Moreh Nebuchim II, 45, at the paragraph beginning: “the second degree of prophecy.” See also above, Seder Korach
¹¹⁸ Job 4:15.
¹¹⁹ Ibid.
¹²⁰ Daniel 10:8.
¹⁰⁹ Verse 4.
¹²¹ Above in Verse 1.
¹²² Verse 5.


###### Ramban on Numbers 23:5:1
[Ramban on Numbers 23:5:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:5:1)

וְטַעַם **וַיָּשֶׂם ה' דָּבָר בְּפִי בִלְעָם** – יֵשׁ מְפָרְשִׁים כִּי לֹא יָדַע בִּלְעָם בַּדְּבָרִים, אַךְ הַשֵּׁם מִלֵּא אוֹתוֹ דְּבָרִים וְאָמַר לוֹ: ״שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר״, כִּי יֵצְאוּ הַדְּבָרִים מִפִּיךָ. וְאוּלַי כֵּן דַּעַת רַבּוֹתֵינוּ שֶׁאָמְרוּ (תנחומא בלק י״ב): עִקֵּם אֶת פִּיו וּפִקְּמוֹ כְּאָדָם שֶׁקּוֹבֵעַ מַסְמֵר בְּלוּחַ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: מַלְאָךְ הָיָה מְדַבֵּר, רַבִּי יְהוֹשֻׁעַ אוֹמֵר וְכוּ'. וְאֵינוֹ נָכוֹן בְּעֵינַי בַּעֲבוּר אָמְרוֹ: ״שׁוֹמֵעַ אִמְרֵי אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה״ (במדבר כ״ד:ד׳). אֲבָל טַעַם **וַיָּשֶׂם** – הַלִּמּוּד שֶׁלִּמְּדוֹ הַדְּבָרִים שֶׁיִּגְרֹס אוֹתָם בְּפִיו וְלֹא יִשְׁכַּח וְלֹא יַפִּיל מֵהֶם דָּבָר, כְּטַעַם ״וְלַמְּדָהּ אֶת בְּנֵי יִשְׂרָאֵל שִׂימָה בְּפִיהֶם״ (דברים ל״א י״ט), וְכֵן ״כִּי עַל פִּי אַבְשָׁלוֹם הָיְתָה שׂוּמָה״ (שמואל ב' י״ג ל״ב):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL PUT A WORD IN BALAAM’S MOUTH. Some commentators¹²³ explain that Balaam did not understand the words [he said], but G-d filled him with words and said to him: “*Return unto Balak, and thus thou shalt speak*,¹²² for the words will come forth [automatically] from your mouth.” Perhaps this is also the opinion of our Rabbis, who have said:¹²⁴ 12; Bamidbar Rabbah 20:16. “He shaped his mouth and formed it [so that he would speak as He desired], like a person who fixes a nail onto a board. Rabbi Eleazar says: It was an angel that spoke: Rabbi Yehoshua says: etc.”¹²⁵). But it does not appear to me to be correct [that Balaam did not know what he was saying], because he said [that he] *heareth the words of G-d; seeth the vision of the Almighty*.⁹⁷ But the meaning of [the word] *‘vayasem’* (*and He put*) is “instruction,” signifying He taught him the words so that he should recite them with his mouth, and he should not forget or omit any part of it, similar to [the expression], *teach thou it the children of Israel; ‘simah’* (*put it*) *in their mouths*.¹²⁶ Similarly, *for by the appointment of Absalom this hath been ‘sumah’* (*‘put; determined’*).¹²⁷

footnotes:
¹²³ I have not identified these commentators. See, however, my Hebrew commentary, p. 294, Note 22, for a similar opinion found in the Zohar.
¹²² Verse 5.
¹²⁴ Tanchuma, Balak
¹²⁵ “It was the Holy One, blessed be He, that spoke through the mouth of Balaam” (ibid.
⁹⁷ Further, 24:4.
¹²⁶ Deuteronomy 31:19. This means: let them know the words of this song by heart (Ibn Ezra).
¹²⁷ II Samuel 13:32.


###### Ramban on Numbers 23:9:1
[Ramban on Numbers 23:9:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:9:1)

**כִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ** – הַטַּעַם, בַּעֲבוּר שֶׁהֶעֱלָהוּ בָּמוֹת בַּעַל לִרְאוֹתוֹ, אָמַר: מֵרֹאשׁ צֻרִים וּמִן הַגְּבָעוֹת אֲנִי מַבִּיט וְרוֹאֶה אוֹתוֹ, כִּי יִשְׁכֹּן לְבַדּוֹ וְאֵין עִמּוֹ גּוֹי אַחֵר שֶׁיֵּחָשֵׁב הוּא אֵלָיו, כְּמוֹ שֶׁיִּתְקַבְּצוּ עַמִּים רַבִּים וְאֻמּוֹת שׁוֹנוֹת לִהְיוֹת מַחֲנֶה אַחַת. אֲבָל אֵלּוּ כֻּלָּם תּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד לָהֶם, וְגוֹי אֶחָד הֵם, וְיִשְׁכֹּן בָּדָד בְּשֵׁם יַעֲקֹב וְיִשְׂרָאֵל. וְעַל כֵּן הִזְכִּיר ״אָרָה לִּי יַעֲקֹב" וְ"זֹעֲמָה יִשְׂרָאֵל״ (במדבר כ״ג:ז׳), כִּי הִזְכִּיר לָהֶם שְׁמָם הַנִּכְבָּד וּשְׁמוֹת אֲבוֹתָם, לֵאמֹר שֶׁהֵם עַם לְבָדָד וּשְׁמָם נָאוֹת לָהֶם מֵאֲבוֹתָם. כִּי בָּלָק לֹא הָיָה מַזְכִּיר לוֹ שֵׁם יִשְׂרָאֵל, רַק אָמַר ״עַם יָצָא מִמִּצְרַיִם״ (במדבר כ״ב:ה׳), כְּמִתְנַכֵּר בָּהֶם שֶׁלֹּא יָדַע אוֹתָם, שֶׁהָיָה כְּפוּי טוֹבַת אֲבִיהֶם. וְהַכַּוָּנָה לוֹמַר, כִּי כַּאֲשֶׁר אֲנִי רוֹאֶה אוֹתוֹ עַתָּה שׁוֹכֵן לְבַדּוֹ, כֵּן יִשְׁכֹּן לְעוֹלָמִים בֶּטַח בָּדָד עֵין יַעֲקֹב, וְהוּא יִהְיֶה לְרֹאשׁ לְעוֹלָם, וְאֵין אֻמָּה שֶׁתִּתְגַּבֵּר עָלָיו וְלֹא שֶׁיִּטָּפֵל הוּא אֲלֵיהֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR FROM THE TOP OF THE ROCKS I SEE HIM. The meaning of this is that since Balak had brought him up to Bamoth-baal¹²⁸ [which was a high place] to see Israel, Balaam said: “*From the top of the rocks and from the hills* I look and I see him, for he [*is a people that*] *shall dwell alone*, and there is no other nation with him that can be counted together with him, in the way that many [different] peoples and various nations gather together to become one camp — for these [people of Israel] all have *one law and one ordinance*,¹²⁹, 15:16. and are one nation, dwelling alone by the name of Jacob and Israel.” Therefore he [Balaam] mentioned, *Come, curse me Jacob, and come defy Israel*,¹³⁰ referring to them [both] by their name of honor [Israel] and by the name of their ancestor [Jacob], meaning to say that they are *a people alone*, and have names befitting them from their ancestors. For Balak did not tell him [Balaam] the name “Israel,” but merely said, *Behold, there is a people come out from Egypt*,¹³¹ as if he was a stranger to them and did not know them, and he was not grateful for the favor that their father had done.¹³² And the meaning of Balaam’s words is that “just as I see him now dwelling alone, so will he forever *dwell in safety, the fountain of Jacob alone*,¹³³ and he will always be at the head, for no nation will [ever] prevail over him [and cause him to perish], and he will never become assimilated to them [i.e., other nations].

footnotes:
¹²⁸ Above, 22:41.
¹²⁹ Ibid.
¹³⁰ Above, Verse 7.
¹³¹ Above, 22:5.
¹³² This refers to Abraham risking his life in order to save his nephew Lot — who was the ancestor of the Moabites (Genesis 14:12-16; 19:36-37).
¹³³ Deuteronomy 33:28.


###### Ramban on Numbers 23:10:1
[Ramban on Numbers 23:10:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:10:1)

**מִי מָנָה עֲפַר יַעֲקֹב** – יֹאמַר: אֲנִי רוֹאֶה אוֹתָם מֵרֹאשׁ הָרִים שׁוֹכְנִים לְבָדָד, וְלֹא אוּכַל לִמְנוֹת אוֹתָם, כִּי הֵם לְבַדָּם כַּעֲפַר הָאָרֶץ אֲשֶׁר לֹא יוּכַל אִישׁ לִמְנוֹת אֶת עֲפַר הָאָרֶץ. וְגַם רֹבַע יִשְׂרָאֵל לְמַחֲנוֹת הַדְּגָלִים הָאַרְבָּעָה לֹא אוּכַל לִמְנוֹת. יִתְנַבֵּא עֲלֵיהֶם שֶׁיִּרְבּוּ וְלֹא יִמְעֲטוּ, וְיִהְיוּ תָּמִיד הֵם לְבַדָּם זֶרַע יַעֲקֹב כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר. וְזֶה דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על במדבר כ״ג:י׳) בְּרֹבַע יִשְׂרָאֵל. גַּם נָכוֹן הוּא שֶׁיִּהְיֶה כְּמוֹ ״אָרְחִי וְרִבְעִי זֵרִיתָ״ (תהלים קלט ג) מִן ״לֹא תַרְבִּיעַ כִּלְאַיִם״ (ויקרא יט יט), כִּלְשׁוֹן ״וּמִמֵּי יְהוּדָה יָצָאוּ״ (ישעיהו מח א). וְאָמַר: **תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים וּתְהִי אַחֲרִיתִי כָּמֹהוּ**, לוֹמַר שֶׁהֵן נוֹחֲלֵי גַּן עֵדֶן, כִּי אַחֲרִית הָאָדָם הַמָּוֶת, עַל כֵּן יְבַקֵּשׁ שֶׁיָּמוּת מוֹת יְשָׁרִים - הֵם יִשְׂרָאֵל הַנִּקְרָאִים יְשֻׁרוּן, שֶׁיְּבַלּוּ יְמֵיהֶם בַּטּוֹב, וּתְהִי אַחֲרִיתִי כָּמוֹהוּ כְּיִשְׂרָאֵל אֲשֶׁר חֶלְקָם בַּחַיִּים וְאֵינָם בְּנֵי גֵּיהִנֹּם וַאֲבַדּוֹן. וְהִנֵּה כָּלַל נְבוּאָתוֹ בָּזֶה הַפַּעַם שֶׁאֵין הַשֵּׁם חָפֵץ בְּקִלְלָתֵנוּ, וְכִי אֲנַחְנוּ עַם לְבָדָד חֶלְקוֹ וְעַמּוֹ, לֹא נִתְעָרֵב בַּגּוֹיִם וְלֹא נֵחָשֵׁב עִמָּהֶם, וְאַחֲרִיתֵנוּ טוֹבָה בְּדֶרֶךְ יָשָׁר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHO HATH COUNTED THE DUST OF JACOB? Balaam is saying: “I see them from *the top of the rocks* dwelling alone, and I cannot count them for they alone are like the dust of the earth, and no *man can number the dust of the earth;*¹³⁴ nor can I count even *rova Yisrael* (*one fourth of Israel*) when they are encamped under four standards.” Thus he prophesied that they would increase in number *and they shall not be diminished*,¹³⁵ and the seed of Jacob will always be alone *as the sand of the sea, which cannot be measured nor numbered*.¹³⁶ This is Onkelos’ opinion [as to the meaning] of *rova Yisrael* [that it means “one fourth” of the total population of Israel, i.e., one standard of the four in which the people encamped].
It is also correct that the term *rova* be [interpreted as in the expression], *Thou dost measure my going about ‘v’riv’i’* (*and my lying down*),¹³⁷ of [the same root as in]: *Thou shalt not let thy cattle ‘tharbia’* (*gender*) *with a diverse kind*,¹³⁸ and similar in expression to: *and are come forth out of the fountain of Jacob*.¹³⁹
Balaam said [in this verse]: *Let me die the death of ‘yesharim’* (*the righteous*), *and let mine end be like his*, meaning that they are those who are inheritors of the Garden of Eden [i.e., they are assured of eternal life after death]. For since the end of man is death, therefore he wanted to *die the death of ‘yesharim’* (*the righteous*), these being Israel, who are called *Yeshurun*,¹⁴⁰ because *they spend their days in goodness*.¹⁴¹ *And let mine end be like his* — like that of Israel *whose portion is in* [eternal] *life*,¹⁴² and who do not go to Gehenna and destruction. Thus the general tenor of Balaam’s prophecy this time was that G-d does not want us to be cursed, and that we are *a people* [dwelling] *alone*, His portion and His people; we shall not mix with the [other] nations, nor be counted amongst them, and our end will be good, according to the way of the righteous.

footnotes:
¹³⁴ See Genesis 13:16.
¹³⁵ Jeremiah 30:19.
¹³⁶ Hosea 2:1.
¹³⁷ Psalms 139:3.
¹³⁸ Leviticus 19:19.
¹³⁹ Isaiah 48:1.
¹⁴⁰ Deuteronomy 33:5: And there was a King in Jeshurun …
¹⁴¹ Job 21:13.
¹⁴² Psalms 17:14.


###### Ramban on Numbers 23:16:1
[Ramban on Numbers 23:16:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:16:1)

**וַיִּקָּר ה' אֶל בִּלְעָם** – עַתָּה לִכְבוֹד יִשְׂרָאֵל עָלָה הָאִישׁ הַזֶּה לְהִתְנַבֵּא בְּמִדַּת רַחֲמִים בַּשֵּׁם הַגָּדוֹל אֲשֶׁר נִגְלָה לְמֹשֶׁה, כִּי עַד עַתָּה נֶאֱמַר בּוֹ ״וַיִּקָּר אֱלֹהִים״ (במדבר כ״ג:ד׳), ״וַיָּבֹא אֱלֹהִים״ (במדבר כ״ב:ט׳). וְעַתָּה יָדַע כִּי לֹא יוּכַל לְקַלְּלָם בְּשׁוּם עִנְיָן, בַּעֲבוּר כִּי בְּמִדַּת רַחֲמִים יְחוֹנֵן עֲלֵיהֶם. כִּי עַד עַתָּה כְּשֶׁהָיָה שׁוֹמֵעַ בְּמִדַּת הַדִּין, הָיָה חוֹשֵׁב לִמְצֹא לָהֶם עִלָּה בֶּעָוֹן אֲשֶׁר חָטְאוּ, כְּעִנְיַן ״וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם בָּם״ (ישעיהו סג י), אוֹ שֶׁתָּבֹא עֲלֵיהֶם רָעָה מֵאֵת ה' לֹא יִנָּצְלוּ מִמֶּנָּה בְּמִדַּת הַדִּין. וְזֶה טַעַם ״וַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי ה' לְבָרֵךְ אֶת יִשְׂרָאֵל״ (במדבר כ״ד:א׳), כִּי גַּם ה' יִתֵּן הַטּוֹב בַּבְּרָכָה. וְהַמַּשְׂכִּיל יָבִין:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ETERNAL HAPPENED TO MEET BALAAM. Now, in honor of Israel, this man ascended to [the level of] prophesying through the Divine attribute of mercy, by the Great Name [i.e., the Tetragrammaton — here translated as “the Eternal”] that had been revealed to Moses,¹⁴³ for until now it says about Balaam: *and G-d ‘happened to meet’ Balaam*,¹⁴⁴ *and G-d ‘came’ unto Balaam*.¹⁴⁵, 22:9. But now he knew that he would not be able to curse them under any circumstances, seeing that He [wanted] to deal graciously with them through the attribute of mercy. For until now, since he [Balaam] heard [the words of G-d] through the attribute of justice, [the Divine Name of *Elokim*, symbolizing the attribute of justice, is used in all the previous verses], he thought that he might find some pretext [to curse] them because of some sin that they had committed — so that G-d would consent to the curse falling upon them], as we find in [the verse saying]: *Therefore He was to be their enemy, Himself fought against them;*¹⁴⁶ or [he hoped] that some evil would befall them from G-d, from which they would not be able to save themselves because of the attribute of justice [but now when G-d spoke to him through the attribute of mercy, he knew that he would not succeed in cursing the people under any circumstances]. This is the meaning of [the verse], *And Balaam saw that it pleased the Eternal to bless Israel*,¹⁴⁷ for *Yea, the Eternal will give that which is good*¹⁴⁸ in the blessing. The student learned [in the mysteries of the Cabala] will understand.

footnotes:
¹⁴³ See Vol. II, pp. 34-39.
¹⁴⁴ Above, Verse 4.
¹⁴⁵ Ibid.
¹⁴⁶ Isaiah 63:10.
¹⁴⁷ Further, 24:1.
¹⁴⁸ Psalms 85:13.


###### Ramban on Numbers 23:21:1
[Ramban on Numbers 23:21:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:21:1)

**לֹא הִבִּיט אָוֶן בְּיַעֲקֹב** יַחְזוֹר אֶל הָאֵל הַנִּזְכָּר (במדבר כ״ג:י״ט). יֹאמַר שֶׁלֹּא הִבִּיט הַשֵּׁם אָוֶן וָשֶׁקֶר בְּיַעֲקֹב, וְלֹא רָאָה בָהֶם עָמָל וָכַעַס שֶׁיַּעֲשׂוּ לְפָנָיו, וְעַל כֵּן הוּא עִמָּם וּתְרוּעַת מַלְכוּתוֹ בָּהֶם, כִּי יָרִיעַ אַף יַצְרִיחַ עַל אוֹיְבֵיהֶם יִתְגַּבָּר. זֶה דַּעַת ר״א, וְנָכוֹן הוּא. וְיִתָּכֵן עוֹד לְפָרֵשׁ כִּי "אָוֶן" בַּמָּקוֹם הַזֶּה כְּמוֹ ״תַּחַת אָוֶן רָאִיתִי אָהֳלֵי כוּשָׁן״ (חבקוק ג ז), וְעָמָל כָּמוֹהוּ, וְכֵן ״תַּחַת לְשׁוֹנוֹ עָמָל וָאָוֶן״ (תהלים י ז) - כָּזָב וָשֶׁקֶר, כִּי הַדָּבָר שֶׁלֹּא יִהְיֶה וְלֹא יָבֹא כִּי שֶׁקֶר הוּא יִקָּרֵא אָוֶן וְעָמָל, בַּעֲבוּר שֶׁלֹּא יַגִּיעַ לָאָדָם מִמֶּנּוּ רַק הֶעָמָל. יֹאמַר: הִנֵּה בָרֵךְ לָקַחְתִּי וּבֵרֵךְ וְלֹא אֲשִׁיבֶנָּה, כִּי לֹא הִבִּיט אָדָם בְּיַעֲקֹב וְלֹא רָאָה אִישׁ בְּיִשְׂרָאֵל אָוֶן וּדְבַר כָּזָב, אֵין בִּטְחוֹנָם שֶׁקֶר וְאֵין תּוֹחַלְתָּם נִכְזֶבֶת, אֲבָל כָּל בִּרְכוֹתֵיהֶם וּבִטְחוֹנָם יִתְקַיְּמוּ לְעוֹלָם, כִּלְשׁוֹן ״הִנֵּה כֹה מַבָּטֵנוּ״ (ישעיהו כ ו), ״וְחַתּוּ וָבֹשׁוּ מִכּוּשׁ מַבָּטָם״ (שם פסוק ה), וְכֵן ״וְלֹא הִבַּטְתֶּם אֶל עֹשֶׂיהָ וְיוֹצְרָהּ מֵרָחוֹק לֹא רְאִיתֶם״ (שם כב יא) - עִנְיַן בִּטָּחוֹן וְתִקְוָה. וְאָמַר הַטַּעַם כִּי ה' אֱלֹהָיו עִמּוֹ אֲשֶׁר לֹא יְכַזֵּב וְלֹא יִנָּחֵם, וּתְרוּעַת מֶלֶךְ גִּבּוֹר בּוֹ שֶׁלֹּא יְנֻצַּח לְעוֹלָם, כִּי בְּהוֹצִיאוֹ אוֹתָם מִמִּצְרַיִם הִנֵּה לוֹ תֹּקֶף גָּדוֹל כְּתוֹעֲפוֹת רְאֵם עַל כָּל בְּהֵמָה, וְאֵיךְ לֹא יִתְקַיְּמוּ כָּל בִּרְכוֹתֵיהֶם וְאֵין בָּהֶם נַחַשׁ וְקֶסֶם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HE HATH NOT BEHELD ‘AVEN’ (INIQUITY) IN JACOB. It [the pronoun “he”] refers to “G-d” mentioned [in Verse 19. *G-d is not a man, that He should lie*, and not to Balaam, who is referred to in Verse 20: *Behold, I am bidden to bless*], the verse stating that G-d has *not beheld iniquity* and falsehood in Jacob, *nor* has He *seen* in them *anything perverse* or any provocation that they have committed before Him, and therefore He is with them, and *the shout of* His *Kingdom is among them*, for *He will cry, yea, He will shout aloud, He will prove Himself mighty against* their *enemies*.¹⁴⁹ This is the opinion of Rabbi Abraham ibn Ezra, and it is correct.
It is also possible to explain that the usage of the word *aven* here is like [that in the verse], *I see the tents of Cushan under ‘aven’* (*falsehood*).¹⁵⁰ So also the word *amal* [in the verse before us: *neither hath He seen ‘amal’ in Israel* — denotes “deception”]. Similarly, *under his tongue is ‘amal v’aven’*¹⁵¹ — meaning “deception and falsehood,” for a thing which will not happen and will not come to pass because it is false, is called *aven v’amal* [meaning: “trouble and toil”], because a person will only derive from it toil. Balaam is thus stating: “*Behold, I am bidden to bless; and when He hath blessed, I cannot call it back*,¹⁵² for no man *hath beheld in Jacob nor hath* anyone *seen in Israel* any deceit or falsehood. Their Trust is not false. And their hope of Him is not in vain¹⁵³ for all their blessings and their confidence will exist forever.” [The usage of the word *hibit* in the verse before us: *lo ‘hibit’ aven b’Ya’akov*] is similar in expression to: *behold, such is ‘mabateinu’* (*our expectation*);¹⁵⁴ *and they shall be dismayed and ashamed, because of Ethiopia ‘mabatam’* (*their expectation*)¹⁵⁵, Verse 5. — [thus making the meaning of the verse here to be: “the trust and expectation of Jacob will not end in trouble and sorrow”]. So also *‘v’lo hibatetem’* (*but ye looked not*) *unto Him that hath done this, neither had ye respect unto Him that fashioned it long ago*,¹⁵⁶, 22:11. [where the word *hibatetem* is] an expression of trust and hope [thus the verse is saying: “you trusted not in Him, nor did you hope in Him”].
Balaam states the reason for this, saying: because *the Eternal his G-d is with him*, Who does not lie nor repent, *and the shout of a* mighty *King is among them*, Who will never be vanquished. For by bringing them *forth out of Egypt* He has [shown] His great might, *like the lofty horns of the wild-ox*¹⁵⁷ which are above all animals. And so it is not possible that all their blessings should not be fulfilled, seeing that there is *no enchantment* or *divination in Israel*!¹⁵⁸

footnotes:
¹⁴⁹ Isaiah 42:13.
¹⁵⁰ Habakkuk 3:7.
¹⁵¹ Psalms 10:7.
¹⁵² Verse 20.
¹⁵³ See Job 41:1.
¹⁵⁴ Isaiah 20:6.
¹⁵⁵ Ibid.
¹⁵⁶ Ibid.
¹⁵⁷ Verse 22.
¹⁵⁸ Verse 23.


###### Ramban on Numbers 23:23:1
[Ramban on Numbers 23:23:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:23:1)

**כִּי לֹא נַחַשׁ בְּיַעֲקֹב** – אֵינָם צְרִיכִים לְנַחַשׁ וְקֶסֶם שֶׁיֹּאמַר לְיַעֲקֹב וְיִשְׂרָאֵל מַה פָּעַל אֵל וּמַה גְּזֵרוֹתָיו בַּמָּרוֹם, אֵינָם מְנַחֲשִׁים וְקוֹסְמִים אֶלָּא נֶאֱמַר לָהֶם עַל פִּי נְבִיאִים מַה גְּזֵרַת הַמָּקוֹם, אוֹ אוּרִים וְתוּמִּים מַגִּידִים לָהֶם, לְשׁוֹן רַשִׁ״י (רש״י על במדבר כ״ג:כ״ג). וְהַנָּכוֹן בְּעֵינַי כִּי בַּעֲבוּר הֱיוֹתוֹ קוֹסֵם וּבָלָק שָׁלַח לוֹ, כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ בִּקְסָמֶיךָ מְבֹרָךְ וַאֲשֶׁר תָּאֹר בָּהֶם יוּאָר (במדבר כ״ב:ו׳), וְשָׁלַח לוֹ קְסָמִים, עַל כֵּן אָמַר לוֹ אֵין נַחַשׁ בְּיַעֲקֹב לְהָרַע אוֹ לְהֵיטִיב לָהֶם וְלֹא קֶסֶם בְּיִשְׂרָאֵל מַזִּיק אוֹ מוֹעִיל, כִּי בְּכָל עֵת יֵאָמֵר לְיַעֲקֹב וּלְיִשְׂרָאֵל מַה פָּעַל אֵל בָּהֶם, כִּי מִפִּי עֶלְיוֹן תֵּצֵא לָהֶם הָרָעוֹת וְהַטּוֹב. לוֹמַר כִּי חֵלֶק ה' עַמּוֹ, אֵינָם בְּמֶמְשֶׁלֶת שָׂרִים וְכוֹכְבֵי הַשָּׁמַיִם וּכְסִילֵיהֶם שֶׁיַּזִּיק לָהֶם אָדָם בְּקֶסֶם וְנַחַשׁ כַּגּוֹיִם. וְזֶה כַּאֲשֶׁר אָמַר מֹשֶׁה ״אֲשֶׁר חָלַק ה' אֱלֹהֶיךָ אוֹתָם לְכֹל הָעַמִּים תַּחַת כָּל הַשָּׁמָיִם, וְאֶתְכֶם לָקַח ה' לִהְיוֹת לוֹ לְעַם נַחֲלָה״ (דברים ד יט כ) כַּאֲשֶׁר פֵּרַשְׁתִּי בְּסֵדֶר אַחֲרֵי מוֹת (ויקרא יח כה):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FOR THERE IS NO ENCHANTMENT IN JACOB. “They do not need an enchanter or a diviner to tell *Jacob and Israel what hath G-d wrought* and what are His decrees on high. They practice neither enchantment nor divination [in order to know such matters], because they are told through the word of the prophets the decree of G-d, or the Urim and Thummim¹⁵⁹ declare it to them.” This is Rashi’s language.
The correct interpretation appears to me to be that since Balaam [himself] was a diviner, and Balak sent to him saying, *for I know that he whom thou blessest* through thy means of divination *is blessed, and he whom thou cursest* through them *is cursed*,¹⁶⁰ and he sent him the tools of divination,¹⁶¹, Verse 7: *And the elders of Moab and the elders of Midian departed ‘u’ksamim’* (*and the implements of magic*) *in their hand*. therefore Balaam said to Balak: “*There is no enchantment in Jacob* which can do them evil or good, *neither is there any divination in Israel* to harm them or to benefit them, for at all times *it shall be said to Jacob and to Israel:* ‘*What hath G-d wrought* for them?’” For *out of the mouth of the Most High proceedeth* to them *evil and good*,¹⁶².” But it is actually a rhetorical question — (see J.P.S. translation), and Ramban therefore quotes it in paraphrase, in a positive form. meaning to say that *the portion of the Eternal is His people*,¹⁶³ and they are not under the rule of the [celestial] princes and *the stars of heaven and the constellations thereof*,¹⁶⁴ so that one should be able to harm them by means of divination and enchantment, as [one can harm] other nations. This is similar to that which Moses said: [*… all the host of heaven …*] *which the Eternal thy G-d hath allotted unto all the peoples under the whole heaven. But you hath the Eternal taken and brought forth out of the iron furnace, out of Egypt, to be unto Him a people of inheritance*,¹⁶⁵ as I have explained in *Seder Acharei Moth*.¹⁶⁶

footnotes:
¹⁵⁹ See Vol. II, pp. 480-484.
¹⁶⁰ Above, 22:6.
¹⁶¹ Ibid.
¹⁶² Lamentations 3:38. It should be noted that the verse is actually stated in the negative: “proceedeth not
¹⁶³ Deuteronomy 32:9.
¹⁶⁴ Isaiah 13:10.
¹⁶⁵ Deuteronomy 4:19-20.
¹⁶⁶ Leviticus 18:25. See Vol. III, pp. 268-270.


###### Ramban on Numbers 23:24:1
[Ramban on Numbers 23:24:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/23:24:1)

וְנִתְנַבֵּא עֲלֵיהֶם כִּי **כְּלָבִיא יָקוּם** שֶׁהוּא הַגּוּר, וְאַחֲרֵי כֵן יִתְנַשֵּׂא כְּאַרְיֵה, וְלֹא יִשְׁכּוֹן בְּאַרְצוֹ עַד יֹאכַל טֶרֶף וְיִשְׁתֶּה דַּם מַלְכֵי כְּנַעַן, כְּדִבְרֵי אוּנְקְלוֹס (תרגום אונקלוס על במדבר כ״ג:כ״ד). וְהִנֵּה הוֹסִיף עַתָּה בַּנְּבוּאָה הַזֹּאת הַשֵּׁנִית לְהַגִּיד לְבָלָק כָּבְשָׁם הָאָרֶץ וְהָרְגָם מְלָכִים אַדִּירִים. וְהִנֵּה בָּלָק יוֹדֵעַ כִּי יִשְׂרָאֵל לֹא יִנְחֲלוּ אֶת אַרְצוֹ, וּלְפִיכָךְ אַף עַל פִּי שֶׁהִגִּיד לָהֶם עַתָּה שֶׁסּוֹפָם לְנַצֵּחַ מַלְכֵי כְּנַעַן, יִרְצֶה עוֹד שֶׁיְּקַלְּלֵם בְּנִצּוּחוֹ עַד שֶׁיּוּכַל הוּא לְהִתְגַּבֵּר עֲלֵיהֶם, אוּלַי יוּכַל לְהִלָּחֵם בּוֹ וּלְהַכּוֹת מֵהֶם. עַל כֵּן אָמַר עוֹד ״וְאֶקָּחֲךָ אֶל מָקוֹם אַחֵר אוּלַי יִישַׁר בְּעֵינֵי הָאֱלֹהִים וְקַבֹּתוֹ לִי מִשָּׁם״ (במדבר כ״ג:כ״ז). לֹא שֶׁיַּחְזִיר אָחוֹר בִּרְכָתוֹ, שֶׁכְּבָר הוֹדִיעוֹ ״לֹא אִישׁ אֵל וִיכַזֵּב וּבֶן אָדָם וְיִתְנֶחָם״ (במדבר כ״ג:י״ט), אֲבָל חָשַׁב: הִנֵּה הֵם עֲתִידִים לִכְבֹּשׁ אֶרֶץ כְּנַעַן שֶׁהִיא נַחֲלָתָם וְלַהֲרֹג מַלְכֵיהֶם, אֲבָל אֶפְשָׁר שֶׁאֶתְגַּבֵּר אֲנִי עֲלֵיהֶם וְאַכֶּה בּוֹ כַּאֲשֶׁר עָשׂוּ הָעֲמָלֵקִי וְהַכְּנַעֲנִי הַיּוֹשֵׁב בָּהָר הַהוּא שֶׁהִכּוּם עַד הַחָרְמָה (במדבר י״ד:מ״ה). וְזֹאת כַּוָּנָתוֹ מִפַּחְדּוֹ מֵהֶם כַּאֲשֶׁר הִזְכִּיר לְזִקְנֵי מִדְיָן (במדבר כ״ב:ד׳), אוֹ הָיָה עִנְיָנוֹ שֶׁיּוּכַל לְהָשִׁיב אֵלָיו כָּל מַה שֶׁתָּפְסוּ מִיַּד סִיחוֹן מֵאֲשֶׁר לְמוֹאָב, כְּמוֹ שֶׁמְּפֹרָשׁ בְּדִבְרֵי יִפְתָּח, וּכְבָר הִזְכַּרְתִּיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Balaam prophesied also about them [Israel] that *he will rise up ‘k’lavi,’* which is the lion’s whelp, *and* afterwards *he will lift himself up like a* [fully-grown] *lion*, and he will not rest in his Land *until he eat of the prey, and drink the blood of* the kings of Canaan,¹⁶⁷ as Onkelos explained it.
Thus Balaam added now in this second prophecy [to the words of his first prophecy], telling Balak that they [the Israelites] would conquer the Land and kill mighty kings. Now Balak knew that the Israelites would not receive his land as an inheritance,¹⁶⁸ and therefore although Balaam told them now that the Israelites would ultimately conquer the kings of Canaan, Balak still wanted [Balaam] to curse them so that [Balak] would be victorious [over them], and that he would be able to overcome them, and possibly he could fight against them and inflict losses on them. Therefore he still said, [*Come now*], *I will take thee unto another place; peradventure it will please G-d that thou mayest curse me them from thence*.¹⁶⁹ Balak did not [ask Balaam] to withdraw the blessing [which he had previously given Israel], since he had already informed him, *G-d is not a man, that He should lie, neither the son of man, that He should repent*,¹⁷⁰ but he thought: “Indeed the Israelites are destined to conquer the land of Canaan, which is their inheritance, and to kill their kings; but it is still possible that I will prevail over them and inflict losses on them, as did *the Amalekite and the Canaanite who dwelt in that hill-country*, who *smote them even unto Hormah*.”¹⁷¹ Balak intended to do this because of his fear of them, as he mentioned to the elders of Midian,¹⁷², 22:3-4. or it may be that his purpose was that he should be able to reconquer all [that land] which the Israelites had captured from the possession of Sihon which originally belonged to Moab, as is stated explicitly in the words of Jephthah.¹⁷³ I have already mentioned this.¹⁷⁴

footnotes:
¹⁶⁷ Verse 24.
¹⁶⁸ As explained by Ramban above, 22:3.
¹⁶⁹ Verse 27.
¹⁷⁰ Verse 19.
¹⁷¹ Above, 14:45.
¹⁷² Ibid.
¹⁷³ Judges 11:13.
¹⁷⁴ Above, 21:29; 22:4.