Nombres 23:4

Chanced to appear. The word denotes a casual occurrence; it denotes disgrace; it denotes the uncleanness of seminal emission. As if to say, “reluctantly and in humiliation.” He appeared to him by day only in order to display the preciousness of Bnei Yisroel.’

The seven altars. “I have arranged seven altars” is not written here, but אֶת־שִׁבְעַת הַמִּזְבְּחֹת . He (Bil’am) said before Him: “Their patriarchs built seven altars before you, so I arranged [altars] to correspond with all of them. Avrohom built four: “He built an altar there to God, who had appeared to him.” “From there, he moved to the mountain, etc.,” “Avraham pitched his tent, etc.,” and one on Mount Moriah. Yitzchak built one: “He built an altar there, etc.” Ya’akov built two: One in Shechem, and one in Beis El.

And I offered an ox and a ram on the altar. But Avraham only offered up a single ram.

And the Word from before the Lord met with Bileam, who said before Him, The seven altars I have set in order, and have offered a bullock and a ram upon every altar.

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, 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., 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] Intelligences, 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.

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, 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, fear came upon him, and trembling, and all his bones were made to shake,, Verse 14. and his vigor turned into weakness and he fell upon his face to the ground — and then Balaam said, I have prepared the seven altars, this being by way of prayer, as I have explained. But G-d did not hearken to him and his intention, but told him: Thus shalt thou speak.

ויקר אלהים אל בלעם, “G–d met with Bileam.” [This verb does not occur in connection with any other prophet, proving that he was not really a prophet. Ed.] All the scholars wonder why apparently G–d came towards Bileam, when He had never done so to Moses? He called to the latter to come towards Him, as we read repeatedly: ויקרא אל משה, “He called out to Moses!” Some commentators understand the description of the relationship between G–d and Bileam as comparable to a King who sits in his palace and is suddenly visited by a person displaying symptoms of the dreaded disease tzoraat. He calls out at the gate that he desires an interview with the King. When his servants tell the king about this, the king tells them not to admit him to the palace lest he infects the palace with his disease. However, the king declared himself willing to grant the stricken person an audience outside the palace. Although the person concerned wants to speak with him, he does not move from the spot, so that the king relents and admits him to his palace after all.