Commentaire de citation sur L’Exode 6:3

AND HE APPEARED TO HIM. Rashi comments: “To visit the sick man. Said Rabbi Chama the son of Chanina, ‘It was the third day after his circumcision, and the Holy One, blessed be He, came and inquired after him.’¹“After him.” In our text of Rashi: “after the state of his health.” And, lo, three men:²Verse 2 here. angels who came to him in the form of men. Three: one to announce to Sarah that she would bear a son, one to heal Abraham, and one to overthrow Sodom. Raphael who healed Abraham went from there to rescue Lot” for these do not constitute two commissions.³“One angel does not carry out two commissions.” (Bereshith Rabbah 50:2 and mentioned in Rashi here.) But, continues Ramban, these two missions given to the angel Raphael—healing Abraham and rescuing Lot from Sodom—do not violate the principle. See text. This is because the second mission was in another place, and he was commanded thereon after [he had completed his first mission].⁴It is as if he was sent on a new mission in another place after he had completed his mission in a different place. For it is clear that the principle of one angel not carrying out two commissions applies only to two simultaneous commissions, as explained in Mizrachi’s commentary on Rashi. Perhaps it is because the two missions had rescue as their common goal.⁵Since healing and rescue are missions with a common purpose, one angel could be charged with both missions. “And they did eat:⁶Verse 8 here. they appeared to be eating.”
In the book Moreh Nebuchim⁷Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. it is said that this portion of Scripture consists of a general statement followed by a detailed description. Thus Scripture first says that the Eternal appeared to Abraham in the form of prophetic visions, and then explains in what manner this vision took place, namely, that he [Abraham] lifted up his eyes in the vision, and lo, three men stood by him,²Verse 2 here. and he said, if now I have found favor in thy eyes.⁸Verse 3 here. This is the account of what he said in the prophetic vision to one of them, namely, their chief.
Now if in the vision there appeared to Abraham only men partaking of food, how then does Scripture say, And the Eternal appeared to him, as G-d did not appear to him in vision or in thought?⁹In other words, why does Scripture begin the chapter with the statement, And the Eternal appeared to him, when in the detailed account of the vision it is explained that he saw only angels? Such is not found with respect to all the prophecies. And according to his¹⁰The author of the Moreh Nebuchim. words, Sarah did not knead cakes, nor did Abraham prepare a bullock, and also, Sarah did not laugh. It was all a vision! If so, this dream came through a multitude of business,¹¹See Ecclesiastes 5:2. like dreams of falsehood, for what is the purpose of showing him all this!¹²Since the vision concerning the preparation and the eating of the meal were not relevant to the prophecy of the birth of Isaac. Similarly did the author of the Moreh Nebuchim say⁷Ibn Tibbon’s translation, II, 42: in Al Charizi, Chapter 43. in the case of the verse, And a man wrestled with him,¹³Further, 32:25. The reference deals with Jacob wrestling with the angel. that it was all a prophetic vision. But if this be the case, I do not know why Jacob limped on his thigh when he awoke! And why did Jacob say, For I have seen an angel face to face, and my life is preserved?¹⁴Ibid., Verse 31. The prophets did not fear that they might die on account of having experienced prophetic visions. Jacob, moreover, had already seen a greater and more distinguished vision than this since many times, in prophetic visions, he had also seen the Revered Divinity.¹⁵Ibid., 28:13. Now according to this author’s opinion, he will find it necessary for the sake of consistency to say similarly in the affair of Lot that the angels did not come to his house, nor did he bake for them unleavened bread and they did eat.¹⁶Ibid., 19:3. Rather, it was all a vision! But if Lot could ascend to the height of a prophetic vision, how did the wicked and sinful people of Sodom become prophets? Who told them that men had come into Lot’s house? And if all these [i.e., the actions of the inhabitants of Sodom], were part of prophetic visions, then it follows that the account related in the verses, And the angels hastened Lot, saying: Arise take thy wife. …And he said, Escape for thy life… See, I have accepted thee,¹⁷Ibid., Verses 15-21. as well as the entire chapter is but a vision, and if so, Lot could have remained in Sodom! But the author of the Moreh Nebuchim thinks that the events took place of themselves, but the conversations relating to all matters were in a vision! But such words contradict Scripture. It is forbidden to listen to them, all the more to believe in them!
In truth,¹⁸Ramban partially agrees with Rambam’s position. He says that wherever seeing or hearing an angel is mentioned in Scripture, it refers to a vision since the human senses can not perceive an angel. However, wherever Scripture ascribes human appearances to the angels, as in the case of Abraham, then their presence is sensually perceived. Other differences of opinion between Ramban and Rambam regarding prophecy are mentioned further on in the text. wherever Scripture mentions an angel being seen or heard speaking it is in a vision or in a dream for the human senses cannot perceive the angels. But these are not visions of prophecy since he who attains the vision of an angel or the hearing of his speech is not yet a prophet. For the matter is not as the Rabbi¹⁹Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. pronounced,²⁰Moreh Nebuchim, II, 41. i.e., that every prophet, Moses our teacher excepted, received his prophecy through the medium of an angel. The Sages have already said²¹Megillah 3a. concerning Daniel: “They²²Haggai, Zechariah and Malachi—three prophets who lived at the beginning of the second Temple. were greater than he for they were prophets and he was not a prophet.” His book, likewise, was not grouped together²³The Men of the Great Assembly redacted the books of the Bible. See Baba Bathra 15a. They placed the book of Daniel in the section of the Writings. (Ibid., 14 b). with the books of the prophets since his affair was with the angel Gabriel, even though he appeared to him and spoke with him when he was awake, as it is said in the vision concerning the second Temple: Yea, while I was speaking in prayer, the man Gabriel,etc.²⁴Daniel 9:21. The vision concerning the ultimate redemption²⁵From the beginning of Chapter 10 there. also occurred when Daniel was awake as he walked with his friends beside the Tigris River.²⁶Ibid., 10:4. As for his friends, see ibid., Verse 7. Tradition specifies that these were Haggai, Zechariah and Malachi. (Megillah 3a.) Hagar the Egyptian²⁷She was not a prophetess even though angels appeared to her. (Above, 16: 7.) Ramban thus differs with Rambam, who had said that all prophets received the prophecy through the medium of an angel. Rambam’s position is defended as follows: Rambam’s intent was not that whenever an angel is seen it is an instance of prophecy. Rather his intent was that whenever prophecy comes to any of the prophets it comes through an angel. However, it is possible that an angel may appear for the purpose of conveying information to one who is not a prophet. This was the case with Daniel and Hagar. is not included in the group of prophetesses.²⁸In Megillah 14 a, the Rabbis list seven prophetesses who arose in Israel: Sarah, Miriam, Deborah, Hannah, Abigail, Huldah and Esther. Hagar however was not listed among them. See Note 103 further. It is also clear that hers was not a case of the bath kol (prophetic echo),²⁹Guide of the Perplexed, II, 42. See Friedlander’s note on bath kol, p. 199, n.2. as the Rabbi¹⁹Rabbi Moshe ben Maimon (Maimonides). See Seder Bereshith, Note 139. would have it. Scripture, furthermore, sets apart the prophecy of Moses our teacher from that of the patriarchs, as it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob, by [the name of] G-d Almighty,³⁰Exodus 6:3. this name being one of the sacred names for the Creator, and not a designation for an angel. Our Rabbis also taught concerning the difference in the degree of prophecy between Moses and the other prophets, and they said:³¹Vayikra Rabbah 1:14. “What is the difference between Moses and all the prophets? The Rabbis say that all prophets saw through unclear vision. It is to this matter that Scripture refers in saying, And I have multiplied visions, and by the ministry of the prophets have I used similitudes.³²Hosea 12:11. Moses saw through a clear vision. It is to this matter that Scripture refers in saying, And the similitudes of the Eternal doth he behold,”³³Numbers 12:8. as is explained in Vayikra Rabbah³¹Vayikra Rabbah 1:14. and other places. But in no place did the Sages attribute the prophecy of the prophets to an angel.
Do not expose yourself to argument by quoting the verse, I also am a prophet as thou art; and an angel spoke unto me by the word of the Eternal, saying,³⁴I Kings 13:18. From this you might argue that the prophets themselves attributed their prophecy to an angel. This is not correct, as is explained in the text. since its meaning is as follows: “I also am a prophet as thou art, and I know that the angel who spoke to me was by word of G-d, this being one of the degrees of prophecy, as the man of G-d said, For so was it charged me by the word of the Eternal,³⁵Ibid., Verse 9. and he further said, For it was said to me by the word of the Eternal.³⁶Ibid., Verse 17.
Our Rabbis have further stated³⁷Bamidbar Rabbah 20:13. in the matter of Balaam, who said, Now, therefore, if it displease thee, I will get me back,³⁸Numbers 22:34. [that is as if Balaam commented]: “I did not go [with the messengers of Balak] until the Holy One, blessed be He, told me, Rise up, go with them,³⁹Ibid., 22:20. and you [i.e., an angel], tell me that I should return. Such is His conduct! Did He not tell Abraham to sacrifice his son, after which the angel of the Eternal called to Abraham, And he said, Lay not thy hand upon the lad.⁴⁰Further, 22:12. He is accustomed to saying something and to have an angel revoke it, etc.” Thus the Sages were prompted to say that the prophecy comprising the first charge where G-d is mentioned is not like the second charge of which it is said that it was through an angel, only this was not unusual, for it is customary with the prophets that He would command by a prophecy and revoke the command through an angel since the prophet knew that the revocation was the word of G-d.
In the beginning of Vayikra Rabbah⁴¹1:9. the Sages have said: “And He called to Moses,⁴²Leviticus 1:1. unlike Abraham. Concerning Abraham it is written, And the angel of the Eternal called unto Abraham a second time out of heaven.⁴³Further, 22:15. The angel called, and G-d spoke the word, but here with respect to Moses, the Holy One, blessed be He, said, ‘It is I Who called, and it is I Who spoke the word.’” That is to say, Abraham did not attain prophecy until he prepared his soul first to perceive an angel, and from that degree he ascended to attain the word of prophecy, but Moses was prepared for prophecy at all times.
Thus the Sages were prompted to inform us everywhere that seeing an angel is not prophecy, and those who see angels and speak with them are not included among the prophets, as I have mentioned concerning Daniel. Rather, this is only a vision called “opening of eyes,” as in the verse: And the Eternal opened the eyes of Balaam, and he saw the angel of the Eternal;⁴⁴Numbers 22:31. similarly: And Elisha prayed, and said, O Eternal, I pray thee, open his eyes, that he may see.⁴⁵II Kings 6:17. But where Scripture mentions the angels as men, as is the case in this portion, and the portion concerning Lot — likewise, And a man wrestled with him,¹³Further, 32:25. The reference deals with Jacob wrestling with the angel. And a certain man found him,⁴⁶Further, 37:15. in the opinion of our Rabbis⁴⁷According to the Sages the man who wrestled with Jacob was the angel of Esau (Bereshith Rabbah 77:2), and the man who found Joseph was the angel Gabriel (Tanchuma Vayeshev 2). — in all these cases there was a special glory created in the angels, called among those who know the mysteries of the Torah “a garment,” perceptible to the human vision of such pure persons as the pious and the disciples of the prophets, and I cannot explain any further. And in those places in Scripture where you find the sight of G-d and the speech of an angel, or the sight of an angel and the speech of G-d, as is written concerning Moses at the outset of his prophecy,⁴⁸Exodus 3:2. and in the words of Zechariah,⁴⁹Zechariah 1:14, etc. I will yet disclose words of the living G-d in allusions.
Concerning on the matter of the verse, And they did eat,⁶Verse 8 here. the Usages have said:⁵⁰Bereshith Rabbah 48:16. “One course after the other disappeared.”⁵¹That is, the angels really did not eat. Rather as soon as a dish of food was brought, it was consumed by fire. The matter of “disappearance” you will understand from the account about Manoah,⁵²Judges 13:19. if you will be worthy to attain it.
Now here is the interpretation of this portion of Scripture. After it says that In the selfsame day was Abraham circumcised,⁵³Above, 17:26. Scripture says that G-d appeared to him while he was sick from the circumcision as he was sitting and cooling himself in his tent door on account of the heat of the day which weakened him. Scripture mentions this in order to inform us that Abraham had no intention for prophecy. He had neither fallen on his face nor prayed, yet this vision did come to him.

AND HE WENT NOT, AS AT OTHER TIMES, TO SEEK FOR ENCHANTMENTS. [This means] that on the previous [two] occasions Balaam acted as an enchanter, and wanted to curse them by means of enchantment, and G-d came to him as if by chance, and not because he [Balaam] had concentrated on [attaining] prophecy, nor because of any superior status that he had achieved [because he was in fact not worthy of prophecy]. But now when he was told, For there is no enchantment in Jacob, neither is there any divination in Israel,¹⁵⁸Verse 23. whether to do them evil or good, Balaam abandoned his enchantments, and he went not [any more] as at [the] other times to seek them. Instead, he set his face toward the wilderness where Israel was [encamped], so that he would see them and prepare his soul towards them, so that the Divine communication would come unto him, as had happened to him twice [previous], and so indeed it happened to him now. Therefore Scripture states, and ‘the spirit of G-d’ came upon him,¹⁷⁵Verse 2. for now the hand of the Eternal was upon him as it was upon the prophets,¹⁷⁶Ezekiel 37:1: The hand of the Eternal was upon me. and just as Moses said, would that all the Eternal’s people were prophets, that the Eternal would put ‘His spirit’ upon them!¹⁷⁷Above, 11:29. — and it is further said: ‘The spirit of the Eternal G-d’ is upon me.¹⁷⁸Isaiah 61:1. Therefore Balaam now referred to himself as him who heareth the words of G-d,¹⁷⁹Verse 4. for he was [for that particular moment] a prophet.¹⁸⁰Genesis 20:7. Now Rashi commented: “And he set his face toward the wilderness. This is to be understood as the Targum [Onkelos] rendered it.” For the Rabbi’s [Rashi’s] Targum contained [the following text]: “He directed his face toward the wilderness in which the children of Israel had made the [golden] calf.” But this is not found in accurate editions of Onkelos’ Targum,¹⁸¹Nor is it found in our texts of Onkelos. and is [only] written in some of the texts [of Onkelos], which were emended on the basis of the Targum Yerushalmi,¹⁸²It is also found in our texts of the Targum of Yonathan ben Uziel. — There are three traditional Targumim (translations) of the Pentateuch: Onkelos, Yonathan, and Yerushalmi. The latter was lost for many centuries, and only parts of it have reached us. Recently, however, a copy of this Jerusalem Targum has been found in its full version, and the text quoted here by Ramban appears in it. but the correct interpretation is as we have explained [above, that Balaam turned to the wilderness in order to receive Divine communication as he had previously, and not because that was the place where they had made the golden calf].
Scripture says [in describing Balaam]: Who seeth the vision of the Almighty,¹⁷⁹Verse 4. meaning that he now saw through a lucid spectrum, as did the early prophets of whom it is said, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty).¹⁸³Exodus 6:3. Or it may be that Balaam [only] received [the Divine communication] through a degree [of vision] less than theirs, since ‘the vision of’ the Almighty¹⁷⁹Verse 4. is not the same as the Almighty.¹⁸³Exodus 6:3. Thus the patriarchs saw by ‘E-il Sha-dai’ (G-d Almighty), [a double expression], whereas Balaam saw only by ‘the vision of’ the Almighty — two degrees lower than them [because only one Name of G-d is used, and he only saw a vision of it]. Therefore Balaam described himself as [one who saw the vision of the Almighty] with opened eyes, which is the degree of prophecy attained by the sons [i.e., the disciples] of the prophets, as it is said, Eternal, open the eyes of these men etc.,¹⁸⁴II Kings 6:20. and in connection with Balaam himself it says, upon his seeing the angel, And the Eternal opened the eyes of Balaam.¹⁸⁵Above, 22:31. Now do not [be induced to] think otherwise than that which we have explained in this matter, because of the statement of our Rabbis who said in the Sifre:¹⁸⁶Sifre, Berachah, 357. “And there hath not arisen a prophet since in Israel like unto Moses.¹⁸⁷Deuteronomy 34:10. In Israel there hath not arisen, but in the [other] nations of the world there has arisen. And who was he? It was Balaam. But there was a difference between the prophecy of Moses and that of Balaam, because Moses did not know about what G-d was going to speak to him [as will be explained further on], and Balaam knew about what He was going to speak to him, as it is said, The saying of him who heareth the words of G-d.¹⁷⁹Verse 4. Moses did not know when He would speak to him, as it is said, [then he heard the Voice] speaking unto him,¹⁸⁸Above, 7:89. and Balaam knew when He would speak to him, as it is said, and knoweth the knowledge of the Most High.¹⁸⁹Further, Verse 16. He spoke to Moses while he was standing, as it is said, But as for thee [Moses], ‘stand’ thou here by Me,¹⁹⁰Deuteronomy 5:28. and to Balaam He spoke when he was fallen down, as it is said, fallen down, yet with opened eyes.¹⁷⁹Verse 4. [The prophecy of Balaam may be] compared to the cook of a king, who knows what expenses the king has for [the food on] his table.”
The explanation of the meaning of this Beraitha¹⁹¹The teachings of the Sifre are considered Beraithoth. See in Vol. II, p. 133, Note 209, for fuller explanation of this term. is as follows: Scripture stated, And there hath not arisen a prophet since in Israel like unto Moses,¹⁸⁷Deuteronomy 34:10. and our Rabbis explained that this verse does not come to declare the superiority of Moses’ prophecy over that of the other prophets, since Scripture has already informed us of his superiority over them in two places — in the verse, And I appeared unto Abraham, unto Isaac, and unto Jacob by the Name ‘E-il Sha-dai’ (G-d Almighty), but by My Name, the Eternal, was I not known unto them,¹⁸³Exodus 6:3. and in the verse, If there be a prophet among you etc.¹⁹²Above, 12:6. But now [in speaking of Moses’ prophecy]¹⁸⁷Deuteronomy 34:10. He did not say about Moses that he knew G-d, as Moses had requested, Show me now Thy ways, that I may know Thee,¹⁹³Exodus 33:13. for the verse there¹⁸⁷Deuteronomy 34:10. does not say that “he knew G-d face to face,” but says: whom ‘the Eternal’ knew face to face,¹⁸⁷Deuteronomy 34:10. because it is telling us an explanation of [the nature of] Moses’ prophecy. It is thus saying that to Moses our teacher [the Divine communication] used to come clearly, like one who speaks to his friend face to face,¹⁸⁷Deuteronomy 34:10. and tells him his words and his meaning until he sees from [the expression on] his face that he understands his words and his intention, and [indicates this] by saying so and by showing on his face that he recognizes what [his friend] wants. Thus the Rabbis [in the Sifre quoted above] said that Balaam had this [degree of prophecy only] when he prophesied in honor of Israel, for he fully understood the words of G-d and His intention and wish in all that was destined to happen to Israel. And even so there was still a difference between the prophecy of Moses and that of Balaam! For Moses did not know what He would tell him, and about what topic or which commandment He would speak to him, but he was ready at any time for the Divine communication, and the Holy One, blessed be He, would command him as He so desired. But Balaam had to concentrate and think about the [particular] matter which he wanted [G-d to speak to him about], and he would retire into solitude and prepare himself spiritually so that the [Divine] Spirit⁶³See Vol. I, p. 59, Note 237. See also ibid., pp. 228-231, where Ramban discusses at length the subject of angels in relation to prophecy. would come upon him, peradventure the Eternal will come to meet him, as is explicitly stated here [in our verse]. He knew [also] that if the Spirit were to come upon him, it would speak to him [only] about that subject which he had thought of, and not about any other matter. Furthermore, Moses did not know when He would speak to him, because he did not have any fixed time for the [Divine] communication, but whenever Moses wanted it and directed his mind towards [receiving] a Divine communication, He would speak to him; as Moses said, Stay ye, that I may hear what the Eternal will command concerning you,¹⁹⁴Above, 9:8. Although Moses had not been told in advance that G-d would speak to him, he knew that if he concentrated on receiving a Divine communication, he would surely receive one. and similarly whenever G-d wanted to command him from the Tent of Meeting,¹⁹⁵Leviticus 1:1. then he [Moses] heard the Voice speaking unto him.¹⁸⁸Above, 7:89. But Balaam knew how to determine the [exact] moment when he would have the [Divine] communication, and the Spirit would only rest upon him at that moment. Perhaps this is “the moment” that our Rabbis speak of in Tractate Berachoth¹⁹⁶Berachoth 7a. The Gemara there states that there is “one moment” every day when G-d, is angry, and Balaam knew precisely when that moment was. The anger is occasioned when the sun begins to shine “and the kings of the world put on their crowns and prostrate themselves to the sun.” — It is the Rabbis’ way of saying that the deification of nature by man occasions the displeasure of the Creator, for how could they change His glory for that which is His creation and tool! and in Tractate Sanhedrin,¹⁹⁷Sanhedrin 105b. The same text as in Berachoth 7a is also quoted there. and at that moment he [thought he] would utter the curse, and it was [only] at that moment that the Spirit would rest upon him, and never at any other time. Similarly the fact that Moses remained standing [during the Divine communication] indicates his superiority, whereas Balaam’s falling down denoted his inferiority, [implying] that he could not endure the prophecy, just as it says, if we hear the voice of the Eternal our G-d any more, then we shall die;¹⁹⁸Deuteronomy 5:22. Go thou near, and hear.¹⁹⁹Ibid., Verse 24. The Rabbis further said [in the Sifre quoted above]: “[The prophecy of Balaam may be] compared to the cook of a king, who knows etc.” [This comparison refers] to the first distinction [between Moses’ prophecy and that of Balaam, namely, that Moses did not know in advance about what G-d would speak to him, whereas Balaam did know], and the intention of the Rabbis thereby is to say that the cook knows what are the expenses of the [upkeep of the] king’s table, but his minister who is trusted in all his house²⁰⁰A reference to Moses. See above, 12:7. and knows his secrets, does not know the expenses of the household. This example indicates that the Sages’ intention was to say that Balaam himself knew, after concentrating [his intention on receiving a Divine communication], that G-d would tell him [to say]: How shall I curse, whom G-d hath not cursed?²⁰¹Above, 23:8. and the whole of the blessing [mentioned in the verses], and that afterwards he would hear the communication in [precisely] those words which he had thought of in his heart. This is, as I have mentioned,²⁰²Ibid., 22:5; 31. because he was a diviner, and thus future [events which would befall the people of Israel] would come into his heart [through divination]; but now on account of Israel he also heard the [Divine] utterance about them, and therefore he now prided himself, saying, The saying of him who heareth the words of G-d.¹⁷⁹Verse 4.
Now I have seen this same subject which is taught in the Sifre [quoted above] said in another form in the homiletics of Bamidbar Sinai Rabbah,²⁰³Bamidbar Rabbah 20:1. but there is no need for me to prolong [this subject]. The general idea is that the Sages intended to say that Balaam’s prophecy came to him in words which he clearly understood, and the reason for this was, as the Sages have said,²⁰³Bamidbar Rabbah 20:1. so that the nations of the world should not have an excuse to say: “If we had had a prophet like Moses, we would have served the Holy One, blessed be He.” But the degree of Balaam’s prophecy was [nonetheless] lower than that of the other prophets, because it was [only] by the ‘vision’ of the Almighty,¹⁷⁹Verse 4. as we have explained. And so also the Rabbis have said in Vayikra Rabbah:²⁰⁴Vayikra Rabbah 1:13. “The Holy One, blessed be He, only revealed Himself to the prophets of the [other] nations of the world with a half-communication,’ as it is said: ‘Vayikar Elokim’ (And G-d ‘happened to meet’ Balaam)²⁰⁵Above, 23:4. [instead of saying ‘vayikra’ Elokim — and G-d ‘called’ to Balaam], but to the prophets of Israel [He revealed Himself] with a complete communication, as it is said: ‘Vayikra’ (And He called) unto Moses.”¹⁹⁵Leviticus 1:1. The meaning of [the expression] “a half-communication” you will understand from what we have explained [above].

וירא ה, a מראה is always a vision one level lower than true prophecy. This is why G'd said to Moses in Exodus 6,3 ושמי ה' לא נודעתי להם, "but I had not revealed to them My true name Hashem."