לֹ֤א יָֽדְע֨וּ ׀ וְלֹ֥א יָבִ֗ינוּ בַּחֲשֵׁכָ֥ה יִתְהַלָּ֑כוּ יִ֝מּ֗וֹטוּ כָּל־מ֥וֹסְדֵי אָֽרֶץ׃
Nie pojmują i nie rozumieją, w ciemności postępują, zachwiane wszystkie podstawy ziemi.
Ramban
SEND ‘LECHA’ (THEE)1Literally: “for thyself,” as explained by Rashi. MEN. “As you see fit. I do not command you [to send them], but if you wish [to do so], send them. [G-d said this] because the Israelites came [to Moses] and said, Let us send men before us,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ as it is said, And ye came near unto me every one of you,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ and Moses inquired [what to do] of the Divine Presence, whereupon G-d said: ‘I told them [at the time of the exodus] that it is a good [Land], as it is said, I will bring you up out of the affliction of Egypt … [unto a Land flowing with milk and honey].3Exodus 3:17. The text of Rashi reads: “… unto a good Land,” which is taken from Verse 8, ibid. By their lives! I will give them an opportunity to fall into error through the incident of the spies, so that they should not come to possess the Land.’” This is Rashi’s language, from the words of Agadah.4Sotah 34 b, briefly, and in Bamidbar Rabbah 16:6, more fully. It is possible, as there is more than one reference for the source of Rashi’s text, but none specific, that Ramban refers to it merely as stemming “from the words of Agadah.”
Here one may ask, if this is so, then Moses himself sinned in this matter, as it is said, And the thing pleased me well!5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? And furthermore why did he tell [the spies] to find out about the Land, whether it is good or bad,6Further, Verse 19. since he had already been told at the beginning that it is a good Land, and a large one?7Exodus 3:8. “Why then did he now ask G-d whether to send out the spies, and did not rely on the fact that the Land was, as he was told, a good Land?” (Gur Aryeh). Moreover, what did the spies do [wrong], since Moses told them, And see the Land what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many,8Further, Verse 18. and he said to see about the cities [that they dwell in] whether in camps, or in strongholds,6Further, Verse 19. and at the least they had to give him an answer to [the questions] that he commanded them [to find out about]! And what was their trespass, and what was their sin9See Genesis 31:36. when they told Moses, Nevertheless the people that dwell in the Land are fierce, and the cities are fortified, and very great?10Further, Verse 28. Did he then send them on the understanding that they would give him a false report! And do not think that their trespass consisted only in their report that it is a Land that eateth up the inhabitants thereof,11Ibid., Verse 32. for prior telling this to the people, Caleb already quarrelled with them!12Ibid., Verse 30. It is thus clear that before the spies made this derogatory statement about the Land, the people already did not want to go there. The trespass of the spies could therefore not have consisted only of their report that it is a Land that eateth up the inhabitants thereof! And likewise it is written, [that the people said], Our brethren [i.e., the spies] have made our heart to melt, saying: The people is greater and taller than we etc.,13Deuteronomy 1:28. and here it is written, to fall by the sword; our wives and our little ones will be a prey.14Further, 14:3. Scripture thus implies that both the spies and the people sinned in speaking of the difficulty of capturing the Land. And yet Moses etc. And yet Moses our teacher [himself] said similar things to the children [of the generation of the spies], and he emphasized to them the power of the people and the strength of their cities, and the might of the giants to a much greater extent than what the spies had told their fathers, as it is written, Hear O Israel: thou art to pass over the Jordan this day, to go in to dispossess nations greater and mightier than thyself, cities great and fortified up to heaven, a people great and tall, the sons of the Anakim, whom thou knowest, and of whom thou hast heard say: ‘Who can stand before the sons of Anak!’15Deuteronomy 9:1-2. Now if the trespass of the spies and their sin consisted of this [discouraging report that they gave about the strength of the people in Canaan], why did he [Moses] dismay the heart of their children16See further, 32:7-8. in the same way that the spies dismayed the heart of their fathers? Moreover, what reason was there for Moses our teacher to send this mission? If [they would report that] the Land is good, and its inhabitants are weak — well and good; but if [they would say that] it is bad, or that the people are strong — would it enter his mind to take them back to Egypt!
But the explanation of this subject is as follows: The Israelites wanted [to act] in the way that all those who come to wage war in a foreign country do, namely to send out men to become acquainted with the roads and entrances to the cities; so that when they return [from their mission], the scouts will go at the head of the army, to show them the way, in a similar manner to that which it says, Show us, we pray thee, the entrance into the city.17Judges 1:24. Thus [the Israelites wanted the reconaissance party] to advise them which city they should attack first, and from which direction it would be easy to capture the Land. This is what they said explicitly, and they [the spies] shall bring us back word of the way by which we must go up, and the cities unto which we shall come,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ that is to say, the cities into which we shall come first, and from which we will enter the whole country. Now this is the correct guidance [to give] to anyone who [plans to] conquer a country. And so did Moses himself do, as it is said, And Moses sent to spy out Jazer,18Further, 21:32. and Joshua the son of Nun also [sent] two spies.19Joshua 2:1. It was for this reason that [the people’s request to send out scouts] pleased Moses,5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? for Scripture does not [allow man] to rely on a miracle in any of its affairs. Instead, it commands those who go out to battle to arm themselves, to take [all necessary] precautions, and to set ambushes [if needed], as Scripture relates in connection with the battle for [the city of] Ai, which was by command of G-d,20Ibid., 8:2. Thus the method of ambush was also by command of G-d, thereby teaching that in war we are not to rely on miracles. and similarly in many places. Then Moses consulted the Divine Presence and G-d gave him permission, saying, “Send thee men, that they may spy out the land of Canaan and become acquainted with it, and bring back a report to you, and according to their information you should take counsel regarding the conquest.” Now Moses told the spies, Get you up here into the south,21Further, Verse 17. The literal translation is: “Go up this, into the south;” therefore Ramban explains that it means “go up by this road into the south.” It is also so explained by Ibn Ezra. In Targum Yonathan it is rendered: “Go up by this side, by the south.” meaning: “Go up by this road into the south so that you will get to know the people who live in the land of the south — [this being] the direction from which Israel was [approaching] — [and see] whether they are strong8Further, Verse 18. and [the Israelites] when dealing with them will need to be very much on their guard and well-armed; similarly, [see] the cities, and whether they are fortified so that [the inhabitants] are well-entrenched, and it will therefore be necessary to build forts and ramps, or [even] to come against them from another direction.” Moses further told them that they should get to know the Land itself, whether it is good or bad,6Further, Verse 19. and if it is bad, they should first conquer other parts [of it]; for they spied out the hill-country of the Amorites from the side of Hebron,22Ibid., Verse 22. and even Joshua did not conquer all [areas of the Land], — this being the meaning of the expression and what the Land is that they dwell in,6Further, Verse 19. meaning the people who live in the land of the south.
[Furthermore] it is possible that it was because Moses knew that it is a fertile and good land, — as he was told, unto a good Land and a large one, unto a Land flowing with milk and honey,23Exodus 3:8. — that he told them to set their minds ascertaining this [fact], so that [upon their return] they would tell the people about it, and they would rejoice and gain renewed strength to go up there in joy. Therefore he told them, And be ye of good courage, and bring of the fruit of the Land,24Further, Verse 20. so that they [the people] would see with their own eyes the goodness of the Land. Now it is well-known that Egypt is not very far from Hebron — approximately a seven-days’ journey distant — and the border of the land of Canaan comes close to Egypt, and it is therefore impossible that people who live in Egypt should not know about the land of Canaan whether it is good or bad.6Further, Verse 19. And indeed Moses’ intention was to find out the way by which he should go up, and the cities which he was to capture first, as I have explained. However, since the Israelites in Egypt were slaves doing most rigorous work, they did not know, neither did they understand25Psalms 82:5. [the nature of the Land], therefore Moses wanted the spies to tell them all the particulars of the Land in order to cause them to rejoice in its qualities, since he [himself] knew of them [as explained above.].
Now it appears to me from the language of Scripture that Moses did not [in fact] consult the Divine Presence [as to whether he should send spies at all], but the meaning of Send thee men is that they [the people] had decided [already] to send spies, and it was customary to send two spies secretly, saying: [‘Go view the Land’],19Joshua 2:1. and that they be taken [only] from some [tribes of the people]; but G-d Who knows the future commanded Moses [here] to send one man from each of the tribes of Israel, every one a prince among them. [This is because] G-d wanted all the great men to be [represented] equally in this matter, so that perhaps they would remember and turn unto the Eternal,26Ibid., 22:28. and if not, so that the decree [of punishment] would apply equally to the whole people, this being the meaning of the expression [that Moses sent them] according to the commandment of the Eternal,27Verse 3. Thus the burden of punishment, instead of falling heavily upon a particular tribe or tribes, would be more lightly distributed throughout the camp. Moreover, by commanding that the heads of the tribes should lead the mission, the people would avoid total responsibility and thus be spared annihilation. This latter point is made clear by Ramban in the text that follows. for it was by command of G-d that they were to be princes and heads of the children of Israel.27Verse 3. Thus the burden of punishment, instead of falling heavily upon a particular tribe or tribes, would be more lightly distributed throughout the camp. Moreover, by commanding that the heads of the tribes should lead the mission, the people would avoid total responsibility and thus be spared annihilation. This latter point is made clear by Ramban in the text that follows.
It [further] appears to me according to the plain meaning of Scripture that G-d [in speaking] to Moses did not refer [at all] to the request which the people had made, to send out spies, nor to Moses’ consent to that request, for if that were the case, Scripture here would have related: “And the children of Israel approached Moses and said: Let us send men before us etc.2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ And the thing pleased Moses well,”5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? and afterwards it would have written: “And the Eternal spoke unto Moses, saying: ‘Send thee men as they have spoken to you, one man etc.’” But the matter was as follows. The Israelites asked to send [spies], and the thing pleased Moses well,5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? and afterwards a Divine communication came to Moses, as did all other such communications, merely saying, Send thee men, this being the reason [for the necessity of the subsequent explanatory words], that they may spy out the land of Canaan, which I give unto the children of Israel, as He is speaking of a new matter about which nothing has [hitherto] been related. All this was because the Eternal was pleased, for His righteousness’ sake28Isaiah 42:21. that the mission be at His command, and that it be with [the participation of] all their tribes and their great men, so that [the people] should be saved.
Similarly it appears that they asked of Moses, Let us send men before us, ‘v’yachperu’ (that they may search) the Land for us,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ which means spying out the roads and [working out] the strategy of conquest, similar to the expression from there ‘chaphar’ (he spieth out) the prey.29Job 39:29. This is the meaning of [the words] before us [Let us send men ‘before us’],2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ for they [the Israelites] would follow them [later on] in their route, similar to the expression, and the ark of the covenant went ‘before them’.30Above 10:33. G-d, however, commanded ‘v’yathuru’ the land of Canaan, which refers to a choice, as is made by those who come to buy something, similar in expression to the verse, beside that which ‘mei’anshei hatarim’ (the traffickers) and merchants.31II Chronicles 9:14. Similarly: into a land that ‘tarti’ (I had sought out) for them;32Ezekiel 20:6. also, ‘lathur’ (to seek out) a resting-place for them.30Above 10:33. Therefore Moses commanded them to state specifically whether it is good or bad … whether it is fat or lean etc.,33Verses 19-20. all this being in order to cause them to rejoice, for it is the beauty of all lands,32Ezekiel 20:6. and they would go up to it with great eagerness. Thus this subject is related here without explanation [of the exact sequence of events leading up to the sending of the spies], as it occurred, but in the Book of Deuteronomy Moses mentioned to them all the happenings from their beginning, in order to declare to them their transgression,34See Isaiah 58:1. that they sinned by their [very] request which they themselves initiated.
In the opinion of our Rabbis35Mentioned by Rashi at the beginning of this verse: “I told them [at the time of the exodus] that it is a good Land etc.” their sin was in saying Let us send men before us,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ because they had seen the salvation of the Eternal36Exodus 14:13. which He continually did for them, and they should have followed the cloud whither the spirit was to go,37Ezekiel 1:12. and Moses accepted their request to fulfill their desire. The meaning, then, of [the verse] And the thing pleased me well5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? is: “I endured your evil plan and directed that it be done”. And G-d commanded him that he send one man of every tribe of their fathers etc., just like it is said in the case of Samuel, Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be King over them.38I Samuel 8: 7. In that case too, the Divine consent was given only on account of the people’s intransigence for having a king appointed over them. The matter, however, was displeasing to G-d because their devoted leader Samuel was still alive. Now these men [who were sent out as spies] were not pointed out by name39Above, 1:17. by the word of G-d, as was the case at the census39Above, 1:17. and at the division of the Land,40Further, 34:19-28. for no mishap occurs to those who carry out the command of G-d, and whoso keepeth the commandment shall know no evil thing.41Ecclesiastes 8:5. Therefore He, blessed be He, only commanded Moses one man of every tribe of their fathers shall ye send etc., and that they be princes, and Moses at his own discretion chose these men and sent them, and they wrought evil unto themselves.42Isaiah 3:9.
Here one may ask, if this is so, then Moses himself sinned in this matter, as it is said, And the thing pleased me well!5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? And furthermore why did he tell [the spies] to find out about the Land, whether it is good or bad,6Further, Verse 19. since he had already been told at the beginning that it is a good Land, and a large one?7Exodus 3:8. “Why then did he now ask G-d whether to send out the spies, and did not rely on the fact that the Land was, as he was told, a good Land?” (Gur Aryeh). Moreover, what did the spies do [wrong], since Moses told them, And see the Land what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many,8Further, Verse 18. and he said to see about the cities [that they dwell in] whether in camps, or in strongholds,6Further, Verse 19. and at the least they had to give him an answer to [the questions] that he commanded them [to find out about]! And what was their trespass, and what was their sin9See Genesis 31:36. when they told Moses, Nevertheless the people that dwell in the Land are fierce, and the cities are fortified, and very great?10Further, Verse 28. Did he then send them on the understanding that they would give him a false report! And do not think that their trespass consisted only in their report that it is a Land that eateth up the inhabitants thereof,11Ibid., Verse 32. for prior telling this to the people, Caleb already quarrelled with them!12Ibid., Verse 30. It is thus clear that before the spies made this derogatory statement about the Land, the people already did not want to go there. The trespass of the spies could therefore not have consisted only of their report that it is a Land that eateth up the inhabitants thereof! And likewise it is written, [that the people said], Our brethren [i.e., the spies] have made our heart to melt, saying: The people is greater and taller than we etc.,13Deuteronomy 1:28. and here it is written, to fall by the sword; our wives and our little ones will be a prey.14Further, 14:3. Scripture thus implies that both the spies and the people sinned in speaking of the difficulty of capturing the Land. And yet Moses etc. And yet Moses our teacher [himself] said similar things to the children [of the generation of the spies], and he emphasized to them the power of the people and the strength of their cities, and the might of the giants to a much greater extent than what the spies had told their fathers, as it is written, Hear O Israel: thou art to pass over the Jordan this day, to go in to dispossess nations greater and mightier than thyself, cities great and fortified up to heaven, a people great and tall, the sons of the Anakim, whom thou knowest, and of whom thou hast heard say: ‘Who can stand before the sons of Anak!’15Deuteronomy 9:1-2. Now if the trespass of the spies and their sin consisted of this [discouraging report that they gave about the strength of the people in Canaan], why did he [Moses] dismay the heart of their children16See further, 32:7-8. in the same way that the spies dismayed the heart of their fathers? Moreover, what reason was there for Moses our teacher to send this mission? If [they would report that] the Land is good, and its inhabitants are weak — well and good; but if [they would say that] it is bad, or that the people are strong — would it enter his mind to take them back to Egypt!
But the explanation of this subject is as follows: The Israelites wanted [to act] in the way that all those who come to wage war in a foreign country do, namely to send out men to become acquainted with the roads and entrances to the cities; so that when they return [from their mission], the scouts will go at the head of the army, to show them the way, in a similar manner to that which it says, Show us, we pray thee, the entrance into the city.17Judges 1:24. Thus [the Israelites wanted the reconaissance party] to advise them which city they should attack first, and from which direction it would be easy to capture the Land. This is what they said explicitly, and they [the spies] shall bring us back word of the way by which we must go up, and the cities unto which we shall come,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ that is to say, the cities into which we shall come first, and from which we will enter the whole country. Now this is the correct guidance [to give] to anyone who [plans to] conquer a country. And so did Moses himself do, as it is said, And Moses sent to spy out Jazer,18Further, 21:32. and Joshua the son of Nun also [sent] two spies.19Joshua 2:1. It was for this reason that [the people’s request to send out scouts] pleased Moses,5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? for Scripture does not [allow man] to rely on a miracle in any of its affairs. Instead, it commands those who go out to battle to arm themselves, to take [all necessary] precautions, and to set ambushes [if needed], as Scripture relates in connection with the battle for [the city of] Ai, which was by command of G-d,20Ibid., 8:2. Thus the method of ambush was also by command of G-d, thereby teaching that in war we are not to rely on miracles. and similarly in many places. Then Moses consulted the Divine Presence and G-d gave him permission, saying, “Send thee men, that they may spy out the land of Canaan and become acquainted with it, and bring back a report to you, and according to their information you should take counsel regarding the conquest.” Now Moses told the spies, Get you up here into the south,21Further, Verse 17. The literal translation is: “Go up this, into the south;” therefore Ramban explains that it means “go up by this road into the south.” It is also so explained by Ibn Ezra. In Targum Yonathan it is rendered: “Go up by this side, by the south.” meaning: “Go up by this road into the south so that you will get to know the people who live in the land of the south — [this being] the direction from which Israel was [approaching] — [and see] whether they are strong8Further, Verse 18. and [the Israelites] when dealing with them will need to be very much on their guard and well-armed; similarly, [see] the cities, and whether they are fortified so that [the inhabitants] are well-entrenched, and it will therefore be necessary to build forts and ramps, or [even] to come against them from another direction.” Moses further told them that they should get to know the Land itself, whether it is good or bad,6Further, Verse 19. and if it is bad, they should first conquer other parts [of it]; for they spied out the hill-country of the Amorites from the side of Hebron,22Ibid., Verse 22. and even Joshua did not conquer all [areas of the Land], — this being the meaning of the expression and what the Land is that they dwell in,6Further, Verse 19. meaning the people who live in the land of the south.
[Furthermore] it is possible that it was because Moses knew that it is a fertile and good land, — as he was told, unto a good Land and a large one, unto a Land flowing with milk and honey,23Exodus 3:8. — that he told them to set their minds ascertaining this [fact], so that [upon their return] they would tell the people about it, and they would rejoice and gain renewed strength to go up there in joy. Therefore he told them, And be ye of good courage, and bring of the fruit of the Land,24Further, Verse 20. so that they [the people] would see with their own eyes the goodness of the Land. Now it is well-known that Egypt is not very far from Hebron — approximately a seven-days’ journey distant — and the border of the land of Canaan comes close to Egypt, and it is therefore impossible that people who live in Egypt should not know about the land of Canaan whether it is good or bad.6Further, Verse 19. And indeed Moses’ intention was to find out the way by which he should go up, and the cities which he was to capture first, as I have explained. However, since the Israelites in Egypt were slaves doing most rigorous work, they did not know, neither did they understand25Psalms 82:5. [the nature of the Land], therefore Moses wanted the spies to tell them all the particulars of the Land in order to cause them to rejoice in its qualities, since he [himself] knew of them [as explained above.].
Now it appears to me from the language of Scripture that Moses did not [in fact] consult the Divine Presence [as to whether he should send spies at all], but the meaning of Send thee men is that they [the people] had decided [already] to send spies, and it was customary to send two spies secretly, saying: [‘Go view the Land’],19Joshua 2:1. and that they be taken [only] from some [tribes of the people]; but G-d Who knows the future commanded Moses [here] to send one man from each of the tribes of Israel, every one a prince among them. [This is because] G-d wanted all the great men to be [represented] equally in this matter, so that perhaps they would remember and turn unto the Eternal,26Ibid., 22:28. and if not, so that the decree [of punishment] would apply equally to the whole people, this being the meaning of the expression [that Moses sent them] according to the commandment of the Eternal,27Verse 3. Thus the burden of punishment, instead of falling heavily upon a particular tribe or tribes, would be more lightly distributed throughout the camp. Moreover, by commanding that the heads of the tribes should lead the mission, the people would avoid total responsibility and thus be spared annihilation. This latter point is made clear by Ramban in the text that follows. for it was by command of G-d that they were to be princes and heads of the children of Israel.27Verse 3. Thus the burden of punishment, instead of falling heavily upon a particular tribe or tribes, would be more lightly distributed throughout the camp. Moreover, by commanding that the heads of the tribes should lead the mission, the people would avoid total responsibility and thus be spared annihilation. This latter point is made clear by Ramban in the text that follows.
It [further] appears to me according to the plain meaning of Scripture that G-d [in speaking] to Moses did not refer [at all] to the request which the people had made, to send out spies, nor to Moses’ consent to that request, for if that were the case, Scripture here would have related: “And the children of Israel approached Moses and said: Let us send men before us etc.2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ And the thing pleased Moses well,”5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? and afterwards it would have written: “And the Eternal spoke unto Moses, saying: ‘Send thee men as they have spoken to you, one man etc.’” But the matter was as follows. The Israelites asked to send [spies], and the thing pleased Moses well,5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? and afterwards a Divine communication came to Moses, as did all other such communications, merely saying, Send thee men, this being the reason [for the necessity of the subsequent explanatory words], that they may spy out the land of Canaan, which I give unto the children of Israel, as He is speaking of a new matter about which nothing has [hitherto] been related. All this was because the Eternal was pleased, for His righteousness’ sake28Isaiah 42:21. that the mission be at His command, and that it be with [the participation of] all their tribes and their great men, so that [the people] should be saved.
Similarly it appears that they asked of Moses, Let us send men before us, ‘v’yachperu’ (that they may search) the Land for us,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ which means spying out the roads and [working out] the strategy of conquest, similar to the expression from there ‘chaphar’ (he spieth out) the prey.29Job 39:29. This is the meaning of [the words] before us [Let us send men ‘before us’],2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ for they [the Israelites] would follow them [later on] in their route, similar to the expression, and the ark of the covenant went ‘before them’.30Above 10:33. G-d, however, commanded ‘v’yathuru’ the land of Canaan, which refers to a choice, as is made by those who come to buy something, similar in expression to the verse, beside that which ‘mei’anshei hatarim’ (the traffickers) and merchants.31II Chronicles 9:14. Similarly: into a land that ‘tarti’ (I had sought out) for them;32Ezekiel 20:6. also, ‘lathur’ (to seek out) a resting-place for them.30Above 10:33. Therefore Moses commanded them to state specifically whether it is good or bad … whether it is fat or lean etc.,33Verses 19-20. all this being in order to cause them to rejoice, for it is the beauty of all lands,32Ezekiel 20:6. and they would go up to it with great eagerness. Thus this subject is related here without explanation [of the exact sequence of events leading up to the sending of the spies], as it occurred, but in the Book of Deuteronomy Moses mentioned to them all the happenings from their beginning, in order to declare to them their transgression,34See Isaiah 58:1. that they sinned by their [very] request which they themselves initiated.
In the opinion of our Rabbis35Mentioned by Rashi at the beginning of this verse: “I told them [at the time of the exodus] that it is a good Land etc.” their sin was in saying Let us send men before us,2Deuteronomy 1:22. The verse continues that the people said to Moses: ‘Let us send men before us, that they may search the Land for us, and bring us back word etc.’ because they had seen the salvation of the Eternal36Exodus 14:13. which He continually did for them, and they should have followed the cloud whither the spirit was to go,37Ezekiel 1:12. and Moses accepted their request to fulfill their desire. The meaning, then, of [the verse] And the thing pleased me well5Deuteronomy 1:23. In other words, since Moses was aware of G-d’s displeasure with the whole mission, why did he say that the thing pleased me well? is: “I endured your evil plan and directed that it be done”. And G-d commanded him that he send one man of every tribe of their fathers etc., just like it is said in the case of Samuel, Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected Me, that I should not be King over them.38I Samuel 8: 7. In that case too, the Divine consent was given only on account of the people’s intransigence for having a king appointed over them. The matter, however, was displeasing to G-d because their devoted leader Samuel was still alive. Now these men [who were sent out as spies] were not pointed out by name39Above, 1:17. by the word of G-d, as was the case at the census39Above, 1:17. and at the division of the Land,40Further, 34:19-28. for no mishap occurs to those who carry out the command of G-d, and whoso keepeth the commandment shall know no evil thing.41Ecclesiastes 8:5. Therefore He, blessed be He, only commanded Moses one man of every tribe of their fathers shall ye send etc., and that they be princes, and Moses at his own discretion chose these men and sent them, and they wrought evil unto themselves.42Isaiah 3:9.
Midrash BeChiddush
וַיְעַנּ֑וּנוּ Va’yanunu:“And oppressed us.” One should know that the actions of Pharaoh and the Egyptians were planned with great shrewdness. God’s words to Abraham in the Covenant of the Pieces were not ignored , “And they shall be enslaved and oppressed.” (Gen. 15:13) Therefore they began to fulfill God’s word by placing heavy taxes and tributes upon them so that they would become impoverished. The possessions of the entire nation were reduced, similar to what the sages stated, “Like a lily among thorns…” (Song 2:2) “Just as a lily, when it is situated among the thorns, a north wind blows and tilts it and the thorn pierces it, a south wind blows and tilts it and a thorn pierces it, a west wind blows and tilts it and a thorn pierces it, and so with the four directions…”115 See Vayikra Rabbah 23:4 and Song of Songs 2:2 for two variations on this Midrash. It strikes me, that Rabbi Foa was quoting these texts from memory both here and elsewhere in the commentary and so he changes the actual version of the Midrash So, it was with the people of Israel; they made their homes subjugated among the nations. These ones said to them, “Give us taxes (פִּיסִּים)!”116[distributions, cmp. Lat. tributum,] taxes, esp. pissim, pissin, name of a Roman tax laid on the community and distributed by the latter according to assessments, Jastrow. and these ones said to them, “Give us your appointed service (זימון)!” and these ones said to them, “Give us your tribute!” and these ones said, “Give us your head tax.” (גִּלְגּוּלֵ). Thus, they were like a lily among the thorns. Similarly, when they rented them houses they charged them ten times the amount compared to what they would charge gentiles. They did the same with anything they sold them.
(Akh) “They neither know nor understand, they go about in darkness,” (Ps. 82:5) God said, first, “They shall enslave them,” and afterwards, “They shall oppress them.” (Gen. 15:13) (Because they did it the other way around - first oppressing and then enslaving) the Egyptians never succeeded. They did just the opposite.117Instead of enslaving and oppressing the Israelites as is stated in Genesis 15:13, first Egyptians oppressed them and then they enslaved them. The more they oppressed them, “the more the Israelites increased and spread out.” In other words the more they oppressed Israel the more the Egyptians enriched the Israelites.” The word yifrotz יִפְרֹ֑ץ comes from the verse, “the man grew exceedingly prosperous פְרֹ֥ץ הָאִ֖ישׁ,” (Gen. 30:43) which is said about Jacob. The Egyptians then saw that their decrees did not have an effect and their actions turned against Egypt. The wealth that they took from the Israelites actually destroyed the wealth of the Egyptians, as is written, “the more they increased and spread out,” (Gen. 1:12) this is to be interpreted, “The more the Israelites’s wealth increased and the more the possessions of the Egyptians were lost,” based on the verse,פָּרַ֖צְתָּ עָלֶ֣יךָ פָּ֑רֶץ “What a breach you have made for yourself!” (Gen. 38:29) This was especially true for Pharaoh who had the intention of building a treasury, and it turned into garrison cities עָרֵ֤י מִסְכְּנוֹת֙118Some translate the expression as store cities. Here Rabbi Foa plays on the connection between miskenot, מִסְכְּנוֹת֙ and sakanah, which means danger. which became a danger to the Egyptians. As a result, “the [Egyptians] came to dread the Israelites,” (Ex. 1:12) that is, the loss of their wealth caused the Egyptians pain that was like thorns in one’s flesh.
Therefore, the Egyptians took counsel and decided to leave their wealth and only to enslave them. As it is written, “The Egyptians ruthlessly imposed slavery upon the Israelites and they made their lives bitter with hard labor…” (Ex. 1:13-14) From this point forward, the Egyptians only imposed hard labor and slavery are mentioned. It also says, “The Israelites were groaning under the bondage and cried out… their cry for help from the bondage rose up to God.” (Ex.2:23) And if you say, “, “I have marked well the oppression עֳנִ֥י of My people in Egypt…” (Ex. 3:7),119 He just said that “Oppression” wasn’t mentioned once they enslaved him and yet here we do find mention of the oppression brought upon the Israelites. I have already answered this question in Goren Arnon: two explanations of the word עֳנִ֥י are offered. One is imposed upon them. עֳנִ֥י is an allusion to exile besides the exile experienced in Egypt, as God said, “I will be what I will be,” (Ex. 3:14) which the sages explained as, “I will be with them in this exile and I will be with them in other exiles.” See what I wrote there at length.
And even if it was their intention to do this evil to Israel by oppressing them, they were not able to, “oppressed us,” since the Holy One combines thought with action…and even more so when the thoughts involve action.120I am uncertain about the last section of this passage. Possibly, Rabbi Foa is saying that thoughts of oppression are the same as actual oppression because they lead to action, and therefore the Egyptians were punished for their “thoughts.”
(Akh) “They neither know nor understand, they go about in darkness,” (Ps. 82:5) God said, first, “They shall enslave them,” and afterwards, “They shall oppress them.” (Gen. 15:13) (Because they did it the other way around - first oppressing and then enslaving) the Egyptians never succeeded. They did just the opposite.117Instead of enslaving and oppressing the Israelites as is stated in Genesis 15:13, first Egyptians oppressed them and then they enslaved them. The more they oppressed them, “the more the Israelites increased and spread out.” In other words the more they oppressed Israel the more the Egyptians enriched the Israelites.” The word yifrotz יִפְרֹ֑ץ comes from the verse, “the man grew exceedingly prosperous פְרֹ֥ץ הָאִ֖ישׁ,” (Gen. 30:43) which is said about Jacob. The Egyptians then saw that their decrees did not have an effect and their actions turned against Egypt. The wealth that they took from the Israelites actually destroyed the wealth of the Egyptians, as is written, “the more they increased and spread out,” (Gen. 1:12) this is to be interpreted, “The more the Israelites’s wealth increased and the more the possessions of the Egyptians were lost,” based on the verse,פָּרַ֖צְתָּ עָלֶ֣יךָ פָּ֑רֶץ “What a breach you have made for yourself!” (Gen. 38:29) This was especially true for Pharaoh who had the intention of building a treasury, and it turned into garrison cities עָרֵ֤י מִסְכְּנוֹת֙118Some translate the expression as store cities. Here Rabbi Foa plays on the connection between miskenot, מִסְכְּנוֹת֙ and sakanah, which means danger. which became a danger to the Egyptians. As a result, “the [Egyptians] came to dread the Israelites,” (Ex. 1:12) that is, the loss of their wealth caused the Egyptians pain that was like thorns in one’s flesh.
Therefore, the Egyptians took counsel and decided to leave their wealth and only to enslave them. As it is written, “The Egyptians ruthlessly imposed slavery upon the Israelites and they made their lives bitter with hard labor…” (Ex. 1:13-14) From this point forward, the Egyptians only imposed hard labor and slavery are mentioned. It also says, “The Israelites were groaning under the bondage and cried out… their cry for help from the bondage rose up to God.” (Ex.2:23) And if you say, “, “I have marked well the oppression עֳנִ֥י of My people in Egypt…” (Ex. 3:7),119 He just said that “Oppression” wasn’t mentioned once they enslaved him and yet here we do find mention of the oppression brought upon the Israelites. I have already answered this question in Goren Arnon: two explanations of the word עֳנִ֥י are offered. One is imposed upon them. עֳנִ֥י is an allusion to exile besides the exile experienced in Egypt, as God said, “I will be what I will be,” (Ex. 3:14) which the sages explained as, “I will be with them in this exile and I will be with them in other exiles.” See what I wrote there at length.
And even if it was their intention to do this evil to Israel by oppressing them, they were not able to, “oppressed us,” since the Holy One combines thought with action…and even more so when the thoughts involve action.120I am uncertain about the last section of this passage. Possibly, Rabbi Foa is saying that thoughts of oppression are the same as actual oppression because they lead to action, and therefore the Egyptians were punished for their “thoughts.”
Rabbeinu Bahya
אלה תולדת נח, נח איש צדיק, תמים היה בדורותיו את האלוקים התהלך נח. “These are the generations of Noach; Noach was a righteous man, perfect in his generations; Noach walked with G-d.” The word תולדות refers to “happenings” (compare the comments by Ibn Ezra and David Kimchi); it is what is described in Proverbs 27,1 as כי לא תדע מה ילד היום, “for you do not know what the day will bring.” The explanation of these commentators is based on the verse following in which Noach is described as ויולד נח, “Noach begot.” These words are read as belonging to what the first verse told us i.e. the three virtues which Noach practiced as opposed to his peers. Being a צדיק, a righteous person, meant not engaging in violent means to gain one’s objectives. The Torah reported in verse 11 that his generation was guilty of random violence. His second virtue was that he was תמים, “perfect,” that he was consistent and thorough in the way he practiced his virtues. The Torah applies the term תמים to the red heifer, i.e. a cow that has uniformly red hair. Even two hairs of a different colour disqualify such an animal from fulfilling its designated purpose. In other words, an animal אשר אין בה מום,”which is without blemish” (Numbers 19,2). In the case of human beings, the term מום describes a character defect. This is why the Torah describes Noach as תמים “free from blemish.” Psalms 119,1 lauds such people by referring to them as אשרי תמימי דרך,”hail to those whose way is blameless.” In order to contrast Noach’s virtues with those of his contemporaries the Torah writes כי השחית כל בשר על הארץ, “for all flesh had corrupted its way upon the earth.” Noach’s third virtue is described by the words את האלוקים התהלך נח, “Noach walked with G-d.” This virtue of “walking with G-d” is something so exceptional that we find it mentioned only very rarely. Nonetheless, it is one of the imperatives G-d (Moses) commanded the Jewish people (Deut. 13,5) when He said: אחרי ה' אלוקיכם תלכו, “You shall follow the Lord your G-d, etc.” Interestingly , in our verse the Torah does not describe Noach as having walked behind G-d, i.e. אחרי האלוקים, nor does it use the normal conjugation kal i.e. הלךwhen describing Noach’s relationship to G-d. The Torah uses the reflexive conjugation התהלך, “he made himself walk.” This was not a construction that can be applied to an entire nation and this is why Moses did not phrase his imperative as אחרי ה' אלוקיכם התהלכו,”make yourselves follow (in the footsteps of) the Lord your G-d.” Only select individuals ever attain such a lofty spiritual level and only after having become outstandingly righteous people. (in the words of our author “people who have attained the levels of the sun and the various forces of energy in outer space and who are familiar with how these forces of energy influence what goes on in our terrestrial world.”) The very attainment of that level of comprehension of the forces at work in our universe reveals that the person who commands it has an appreciation of G-d and His Majesty. This is what David meant when he said (Psalms 19,2) השמים מספרים כבוד א-ל ומעשה ידיו מגיד הרקיע, “the heavens declare the glory of G-d , the sky proclaims His handiwok.” This is also why our sages (Shabbat 75) have said: “anyone who knows how to calculate the various seasons and horoscopes correctly and fails to use his ability is the subject of the verse (Isaiah 5,12) “and he fails to take note of what He is designing.” We have another scriptural verse (Psalms 82,5) לא ידעו ולא יבינו בחשכה יתהלכו, “they neither knew nor understood, they make themselves walk in darkness;” this verse too describes people who, though able to comprehend the mysteries of nature, fail to pay attention to this and to draw the appropriate conclusions regarding their conduct on earth. In order to highlight Noach’s achievements in this sphere the Torah testifies to this with the words את האלוקים התהלך נח, that “Noach indeed walked with G-d.” This “walking with G-d,” meant that after he had gained insight into the existence and supervisory activity of G-d through his study of astronomy enhanced by his virtuous lifestyle, he drew the proper conclusions. He did not believe in astrology, i.e.he knew that all these phenomena do not represent independent forces in the universe. In this way he was poles apart from his peers who all believed in the sun, i.e. the solar system as a supreme cause.
When the Torah speaks about the corruptness of mankind, this is a refernce to idolatry. In Sanhedrin 57 the term השחתה is used to describe paganism and sexual licentiousness based on Exodus 32, 7 where G-d informed Moses with the words שחת עמך, “your people has become corrupt,” that the Israelites had made for themselves a golden calf. This is also why the idolater Jerobam is called איש משחית “a man causing corruption” (based on Proverbs 28,24). The Talmud describes this corruption as taking place לפני האלוקים, something which corresponds to the basic prohibition of idolatry in Exodus 20,3. where the Torah writes לא יהיה לך אלוהים אחרים על פני, “You shall not have other deities in My presence.”
The first person who is credited with having attained this level of perfection was Chanoch, and the Torah wrote of him (Genesis 5,24) ויתהלך חנך את האלוקים, “Chanoch walked with the Lord.” This was remarkable because he lived during a time when Enosh had introduced idolatry and all the people of his time had begun to worship the sun and other planetary constellations. Chanoch investigated the laws of nature and concluded that there must be a primary cause which is responsible for the regular orbits of the stars, the sun, etc. The very fact that he is descrbed a having spent 365 years on earth, a number which corresponds to the number of days in the sun’s orbit, is the Torah’s way of hinting to us something about the nature of his superior knowledge. As a result of his investigations of nature Chanoch cleaved to G-d, i.e. to the primary Cause. The next time we find the Torah mentioning the concept of “walking with” or in front of” G-d, is in connection with Avraham in Genesis 17,1. There too the expression התהלך לפני, “walk in front of Me,” is followed by the words והיה תמים “and become perfect,” to show that walking with G-d is an indication of one’s “perfection.”
From all we know Avraham was constantly engaged in religious disputes, trying to convince people that there was only one G-d and that He supervises the fates of every individual on earth. He engaged in arguments with the powers of his time concerning the laws of the states. People confronted him trying to prove that the sun was a deity. Avraham did not deny the powers of the sun and its direct influence on what goes on in our world. However, he tried to convince the people of his time that the sun was only an instrument wielded by G-d just as certain tools with which an artisan fashions wonderful furniture is not a deity as it could not produce anything unless the hand of the craftsman guided it. This is why he was prepared to die for his belief when he chose to be thrown into Nimrod’s furnace rather than to deny his true beliefs. The Torah referred to this in Genesis 15,7: “I am the Lord who has taken you out (saved you) from the fire of the Chaldaens.”
When the Torah speaks about the corruptness of mankind, this is a refernce to idolatry. In Sanhedrin 57 the term השחתה is used to describe paganism and sexual licentiousness based on Exodus 32, 7 where G-d informed Moses with the words שחת עמך, “your people has become corrupt,” that the Israelites had made for themselves a golden calf. This is also why the idolater Jerobam is called איש משחית “a man causing corruption” (based on Proverbs 28,24). The Talmud describes this corruption as taking place לפני האלוקים, something which corresponds to the basic prohibition of idolatry in Exodus 20,3. where the Torah writes לא יהיה לך אלוהים אחרים על פני, “You shall not have other deities in My presence.”
The first person who is credited with having attained this level of perfection was Chanoch, and the Torah wrote of him (Genesis 5,24) ויתהלך חנך את האלוקים, “Chanoch walked with the Lord.” This was remarkable because he lived during a time when Enosh had introduced idolatry and all the people of his time had begun to worship the sun and other planetary constellations. Chanoch investigated the laws of nature and concluded that there must be a primary cause which is responsible for the regular orbits of the stars, the sun, etc. The very fact that he is descrbed a having spent 365 years on earth, a number which corresponds to the number of days in the sun’s orbit, is the Torah’s way of hinting to us something about the nature of his superior knowledge. As a result of his investigations of nature Chanoch cleaved to G-d, i.e. to the primary Cause. The next time we find the Torah mentioning the concept of “walking with” or in front of” G-d, is in connection with Avraham in Genesis 17,1. There too the expression התהלך לפני, “walk in front of Me,” is followed by the words והיה תמים “and become perfect,” to show that walking with G-d is an indication of one’s “perfection.”
From all we know Avraham was constantly engaged in religious disputes, trying to convince people that there was only one G-d and that He supervises the fates of every individual on earth. He engaged in arguments with the powers of his time concerning the laws of the states. People confronted him trying to prove that the sun was a deity. Avraham did not deny the powers of the sun and its direct influence on what goes on in our world. However, he tried to convince the people of his time that the sun was only an instrument wielded by G-d just as certain tools with which an artisan fashions wonderful furniture is not a deity as it could not produce anything unless the hand of the craftsman guided it. This is why he was prepared to die for his belief when he chose to be thrown into Nimrod’s furnace rather than to deny his true beliefs. The Torah referred to this in Genesis 15,7: “I am the Lord who has taken you out (saved you) from the fire of the Chaldaens.”