פירוש על במדבר 22:20

אם לקרא לך IF [THE MEN COME] TO CALL THEE — If the call be for you, for your benefit, and you think to take a fee for it.

[AND G-D CAME UNTO BALAAM AT NIGHT, AND SAID UNTO HIM]: ‘IF THE MEN ARE COME TO CALL THEE.’” ‘If the call be ‘for you’ [for your benefit] and you think you will receive a reward for it, then rise up, go with them. But [you should realize that even] against your will, the word which I speak unto thee, that shalt thou do’.⁴⁰Verse 20. And nevertheless Balaam went [as stated in the following verse], for he said: ‘Perhaps I may persuade Him to agree [that I should curse’].” This is Rashi’s language. “And G-d’s anger was kindled because he went.⁴¹Verse 22. [This was because] Balaam realized that the matter was not pleasing⁴²In our texts of Rashi: “that the matter was evil.” in the sight of the Eternal, and [yet] he longed to go.” This too, is the Rabbi’s language.
And Rabbi Abraham ibn Ezra wrote: “The Gaon [Rav Saadia]⁴³See Vol. II, p. 99, Note 230. said: If someone wishes to argue, saying: ‘Since He had told Balaam, Thou shalt not go with them,⁴⁴Above, Verse 12. how is it that He told him [afterwards], Rise up, go with them?’ one may answer that G-d [indeed] did not want him to go with the first [emissaries], until more honorable princes than they would come.⁴⁵According to this explanation of Rav Saadia Gaon there was Divine consent in general terms for Balaam to go on the mission, and the meaning of G-d’s words to him is: “thou shalt not go ‘with them,’ but with others, more honorable than they, you may go.” The reason for this may be that since Balaam, speaking against his intention and desire, was later on to confirm G-d’s love of Israel, it was fitting that this be done in the presence of more distinguished men than the former ones. But in my opinion [continues Ibn Ezra] there is no need for this [interpretation of the Gaon], for the meaning [of Rise up, go with them is not that this was a command, but] is like Send thou men⁴⁶Above, 13:2. [which is not a Divine command, but permission in the nature of a concession to Israel’s demand]. For G-d had said to Israel, Go up, take possession,⁴⁷Deuteronomy 1:21. but they did not believe [that they would conquer it], and said instead, Let us send men⁴⁸Ibid., Verse 22. — so Moses asked G-d [and He told him, Send thou men,⁴⁶Above, 13:2. meaning: ‘I do not command you, but if you wish to do so, send them’]. And this case [here too] is similar, for why did Balaam have to tell [Balak’s servants], tarry ye also here this night, that I may know what the Eternal will speak unto me more,⁴⁹Above, Verse 19. [since G-d had already told him not to go with them]? It was because he harbored an evil intention in his heart [persisting in the hope that G-d would agree that he should go to Balak], and so G-d told him: ‘[You may] go with them, but be careful only to speak that which I will say to you.’ And the proof for my interpretation [that G-d was angry with Balaam for his evil intention in persisting in his request to go to Balak, and that go with them is a concession, not a command], is the following verse, And G-d’s anger was kindled because he went.” These are the words [of Abraham ibn Ezra].
Yet all this availeth me nothing.⁵⁰Esther 5:13. For the explanation of the Gaon [Rav Saadia, that G-d wanted him to go with more honorable men] is not correct, for G-d told Balaam, Thou shalt not go with them; thou shalt not curse the people, for they are blessed,⁴⁴Above, Verse 12. [thus clearly indicating] that He forbade him to go in order that he should not curse the people, and he did not prohibit him from going because these princes were not sufficiently important, so how could it be permissible for him to go with other princes! And Rabbi Abraham ibn Ezra’s explanation [that G-d was angry with him because of his persistence in his evil desire to go] is also not correct, [for it would mean] that G-d changed His mind and withdrew His word [in finally allowing Balaam to go], because of the persistence of the person making the request! And the matter of Send thou men⁴⁶Above, 13:2. is not so [as Ibn Ezra explained it]; and I have already explained its [correct] meaning [there]. Furthermore, far be it from G-d to punish [a person for doing] something for which He had [previously] given permission! And in the Midrash the Rabbis have said:⁵¹Tanchuma, Balak 8; Bamidbar Rabbah 20:11. — From this Midrash too, it is obvious that there was no Divine concession here at all to Balaam, but that he was merely led on the path that he desired to tread. “From here you learn that on whichever path a person desires to tread, he is led.”
The correct interpretation of this matter appears to me to be that at first G-d forbade him to curse the people, for they are blessed,⁴⁴Above, Verse 12. and so there was no purpose in Balaam going with them [the elders], since he could not curse them [Israel], and they did not require him for any other reason. Therefore He said [to Balaam], “Thou shalt not go with them,⁴⁴Above, Verse 12. and do not curse the people, for they are blessed.” Now it is self-understood that Balaam informed them of G-d’s words [although Scripture does not expressly say so], but [nonetheless] Balak sent him [messengers] a second time, because he did not believe him [that G-d did not allow him to go, but thought that he merely wanted a greater reward], and so he showed him greater honor by sending princes, more in number, and more honorable than³⁷Verse 15. the first, and promised to increase his reward and honor. But Balaam answered them that the matter did not depend upon money, nor upon his [own] will; but it was entirely in the hand of G-d, and he would again ask Him what He commands him [to do].⁵²Verses 18-19. This [answer of Balaam] was properly given, for what could he know of the knowledge of the Most High⁵³Further, 24:16. — and the counsel of the Eternal is good forever,⁵⁴See Psalms 33:11. In other words, it is always good to seek G-d’s advice. and He doth instruct sinners in the way,⁵⁵Ibid., 25:8. G-d is hereby described as giving instructions even to sinners [such as Balaam] in the path they should follow. and He would inform him what he shall answer the messengers of the nation,⁵⁶Isaiah 14:32. or He would tell him what would happen to them [the Moabites] in the future. And G-d told him: “I have already informed you that the people are blessed and that you will not be able to curse them.⁴⁴Above, Verse 12. But now that they [the messengers] have come back to you, if the men are come merely to call thee, meaning that they will agree to your going with them [although it is] on condition that you shall not curse the people, as I informed you at the beginning, then rise up, go with them; but only the word which I speak unto thee, that shalt thou do, for even if I command you to bless them, you shall [do so and] not be afraid of Balak.” This then is the meaning of [the expression], if the men are come ‘to call thee’ [i.e., if they merely ask you to go with them, despite being fully aware that you may not curse Israel — then go with them]. And this was the wish of the Glorious Name⁵⁷Deuteronomy 28:58. from the [very] beginning — that he [Balaam] should go with them after telling them that he would not curse them [Israel], and that he would conduct himself towards them [entirely] as G-d would command him — because it was the Will of G-d, blessed be He, to bless Israel through the mouth of the prophet of the nations. Thus Balaam ought to have disclosed this to the princes of Balak and to say to them: “Now G-d has only permitted me to be invited by you [i.e., to accompany you], and [only] on the express condition that I do not curse the people, and that if He commands me to bless them, that I shall do so, and if they are not agreeable to these [conditions], they should leave me alone.” But even on this second occasion Balak said, come therefore, I pray thee, curse me this people,⁵⁸Verse 17. [thus indicating that] he did not want Balaam for the purpose of fortelling future events or for any other purpose, except that of cursing the people. And Balaam, because of his overriding desire to go, did not inform them of this [Divine message with the conditions mentioned above], and did not tell them anything at all; [instead], Balaam rose up in the morning, and saddled his ass, and went with them,⁵⁹Verse 21. like someone who is eager to fulfill their wish. Therefore G-d’s anger was kindled because he went,⁴¹Verse 22. for had he informed them [of the conditions], he would not [necessarily] have gone [because they might have refused to let him come under such conditions]. Furthermore a profanation of G-d’s Name was involved in this [behavior of Balaam], for since he went with them without explanation, whereas he was in fact under the control of G-d, they thought that He had given him permission to curse the people for them. Therefore [they thought that] G-d had reneged on that which He had said originally, thou shalt not curse the people, for they are blessed⁴⁴Above, Verse 12. — according to what Balaam had told them — and when they saw later on that he did not curse them, they said that He changed [His word] yet again, or that He is mocking them as one mocketh a man.⁶⁰Job 13:9. Far be it from G-d to do after this manner,⁶¹Genesis 18:25. for the Eternal One of Israel will not … repent!⁶²I Samuel 15:29.

אם לקרוא לך באו האנשים, if they only came in order to get your advice, as in Numbers 1,16 where such people who give advice are described as קרואי העדה, or in Samuel I 28,15 where a similar expression is used for advisors;