민수기 14:23의 주석

אם יראו means THAT THEY SHALL NOT SEE.

NEITHER SHALL ANY OF THEM THAT PROVOKED ME SEE IT. This means “for none of them that provoked Me shall see it.”¹⁴⁹Since it already says in the first half of this verse: If they shall see the Land etc., the question arises why the same fact is repeated at the end of the same verse? Ramban answers that the second half is an explanation of the first half. And Rabbi Abraham ibn Ezra commented: “any that provoked Me of their children,” but this [explanation] makes no sense. Perhaps this expression [neither shall any of them that provoked Me see it] alludes to the generations who were to be exiled from the Land [at the time of the destruction of the First Temple], as our Rabbis have said,¹⁵⁰Taanith 29a: “You have wept without cause etc.” See Ramban above in Verse 1. and it is here that He fixed that night [of the ninth of Ab] as one of weeping throughout their generations, for [on that night] He will remember their first punishment.

וכל מנאצי לא יראוהו, also their sons who at this time had not reached the age of 20 but would be among those who disdain Me in the future, will also not be granted the privilege of seeing the Holy Land. Examples of this decree were the men who died during the uprising of Korach and had been under the age of 20 (at the time of the Exodus), as well as the people who died at Shittim 38 years later because of their involvement with the Moabite women, as well as the people who died before Moses could erect the copper snake. The people concerned had not been involved in rejecting the land of Israel at the time when the spies made their report as they were under age. (compare Numbers 21,6 and 25,9)

אם יראו…וכל מנאצי, "Surely they shall not see….any of those who have spurned Me." Why did G'd have to especially mention the people who had spurned Him? Who would have dreamt that those people would be exempt from this retribution? Perhaps they had to be mentioned seeing that G'd had spoken of a people who had tested Him already on ten different occasions. We might have thought that all those who had not been guilty ten times, such as the people who had not yet been 20 years of age at the Exodus, would have been exempt from this oath that they would die in the desert. G'd therefore made it clear that even these young people were included as they had spurned G'd on this occasion. The people described here as having spurned G'd are the ten spies as well as the people who had thrown stones at the cloud behind which Joshua and Caleb had taken cover (compare Sotah 35).

וכל מנאצי לא יראוה , “all those who anger Me shall not see it.” Seeing that G’d had already said that the present generation would not be able to set eyes on the Holy Land, Ibn Ezra understands the words here as applying to their children, in the event that these or some of them would anger G’d. Perhaps these words contain a hint applicable throughout the generations that would also apply to all the Jews who would experience exile in the future. Unless they did not anger G’d, they could not hope to be redeemed and would have to spend the 9th of Av each year weeping for the fate that they still endured and which had its roots in the events in our portion. In other words, this “weeping for generations,” was potentially imposed at this point.

וכל מנאצי, “and all those who provoke Me.” This is a reference to any children or grandchildren of the generation which was to perish in the desert. [I suppose the interpretation is based on the repetition of this expression concerning whom G’d had already decreed death in verse 11. Ed.] This is also an allusion to the weeping which would occur on that night in subsequent generations, all the exiled Jews who would not enjoy the good fortune to see the Land of Israel.

They will not see. (Gur Aryeh) For it is certain that they will not see, since there is never any doubt before Hashem.

לא יראוה THEY SHALL NOT SEE IT — i. e. they shall not see the land.

Our verse may also have introduced a new dimension of punishment of the spies. Seeing they were not worthy of the land, they had forfeited their share in it. This is why we are told in Baba Batra 117 that the descendants of the spies did not take part in the distribution of the land under Joshua. They received shares based only on the size of the families of their grandfathers. The remainder of the generation who were now slated to die in the desert received their share of the Holy Land based on their present family status, i.e. how many male children they had. The verse ends with the promise that "My servant Caleb as well as his descendants will inherit their shares in the land."