Comentario sobre Números 14:24

רוח אחרת [BUT MY SERVANT CALEB, BECAUSE HE HAD] ANOTHER SPIRIT [WITH HIM] — The word “another’ suggests that he was filled with a twofold spirit — the one to which he gave utterance (lit., one in his mouth), and another which he concealed in his heart. To the spies he said, “I am with you in your counsel”, whilst in his heart he had the intention to tell the truth, and it was only on this account that he possessed the power to silence them (the people), as it is said, (Numbers 13:30) “And Caleb silenced [the people concerning Moses]” (cf. Rashi on that verse), for they thought that he would say the same as themselves (as the spies). It is this that is alluded to in the Book of Joshua (Joshua 14:7) where it states that Caleb said “And I brought him (Moses) word again as it was in my heart” — but not as it was in my mouth (i.e. not what I had said to the spies) (Midrash Tanchuma, Sh'lach 10).

BUT MY SERVANT CALEB. He did not mention Joshua, for He explained to Caleb his reward [for his trust in G-d], namely that he would inherit the Land wherein he went,¹⁴⁶Verse 24 here. but Joshua’s reward — that he would be the successor to Moses — was not fitting to be specified at this moment [since Moses was still to be the leader for many years]. Now Scripture mentioned [Caleb’s name] first, as it says, save Caleb the son of Jephunneh, and Joshua the son of Nun,¹⁵¹Further, Verse 30. because he was the first to contradict the spies, [as it is said], And Caleb stilled the people.¹⁵²Above, 13:30. But Moses said, And Joshua the son of Nun, and Caleb the son of Jephunneh lived from the men¹⁵³Further, Verse 38. [mentioning Joshua first], because of the great degree of Joshua’s wisdom. And since [both] Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel¹⁵⁴Above, Verse 5. to plead before Him, the communication here was addressed to Aaron¹⁵⁵Verse 26. Since Ramban has explained (above, Verse 5) that the falling on their faces was for the purpose of Moses and Aaron pleading with the people to abandon their plan to return to Egypt, we must understand Ramban’s words here as indicating that after having finished their plea with the people they proceeded to pray to G-d in their behalf. as well, but the command was [only] to Moses, Say unto them,¹⁵⁶Verse 28. The Hebrew emor (say) is in the singular — a reference to Moses. since he was superior in prophecy.

וזרעו יורישנה; Calev’s children will not only take possession of their share in the Holy Land, but will pass on their share to his descendants in future generations. This is different from the other members of the present adult generation who, though not taking possession of any part of the land themselves, assigned it to their children by reason of having become the “original” (potential) owners at the time they left Egypt. Their children “inherited” by a Divine decree only, as opposed to Calev’s children, etc. (compare verse 12)