On Friday I was reviewing the parsha with the whole discussion of looking only for "truth" irrespective of the consensus of tradition echoing in my mind when I found myself looking at a pshat of R"Y haChassid (quoted in Pardes Yosef p.457) explaining that Yehoshua told Moshe to burden Eldad and Meidad with community obligations so they would become sad and cease prophesying, for prophecy only occurs when a person is happy. R"Y haChassid proves this from Melachim II 3:15, where Elisha says to play music so he can overcome his anger and restore his mental equilibrium; immediately "vat'hi alav ruach Elokim."
The same pasuk is referred to by the Yerushalmi in Sukkah, by the Midrash Shocher Tov, the same limud and pasuk are cited by the Ramban (Braishis 25:34) and by R' Chananel (Shabbos 30b). Not only is it thematically relevant to our parsha, but the words that describe the prophetic experience of Elisha match the words used in our parsha -- "k'noach aleihem haruach" (11:25), "vatanach aleihem haruach" (11:26), "yitein Hashem es rucho aleihem" (11:29).
One little problem: there is no such pasuk. Melachim II 3:15 in our Tanach reads: "vat'hi alav yad Hashem."
The Pardes Yosef notes that not only is the pasuk cited by Chazal and Rishonim with the text "ruach Elokim", but in all the early printings that he checked except one the text appears that way (it should be possible to more exhaustively investigate this for those who have time).
Interestingly, the Chavel edition changes the text of the Ramban so it matches the text of our pasuk, but that is going about things backwards. The evidence in this case is clear and compelling: the text that was used by Chazal, that was used by the Rishonim, that was even used by the printers, all point to the fact that the pasuk should read "ruach Elokim". The term "yad Hashem" must be a corruption that arose relatively late in history. Why change the Ramban when the real mistake is in the text of our Tanach?
Is it time to start reprinting an "authentic" Tanach based on what the evidence tells us the text used by Chazal and the Rishonim was, what their mesorah was, or do we stick to the "traditional" text accepted by a consensus of Jewish communities for the past few generations, the mesorah which has emerged in our time?