Comentário sobre Números 13:3

'על פי ה With his consent; i.e. that He did not prevent him from doing so. ...

כלם אנשים, men of valour. The word איש occurs in the sense of “man of valour” both in Samuel I 26,15 and in Kings I 2,2.

כולם אנשים, “all of them distinguished people.” They were well known for their prowess. The word איש appears in that context in Kings I 2,2 וחזקת והיית לאיש.

With his permission. Meaning that it was not by Hashem’s decree, for this was only of their own volition. One should not say that “by the word of Hashem” refers back to the word “them” (i.e., Moshe sent them), meaning that those sent were “by the word of Hashem” even though their sending was not, because nothing about their selection had yet been mentioned. Therefore how could the Torah say “[Moshe] sent them” which by implication refers back to those mentioned previously. On the contrary, the Torah should have said “by the word of Hashem” in reference to their journey. Rather, “them” is a general reference to the people mentioned, to teach that their dispatch would be of their own volition.

V. 3. כלם אנשים, sie waren alle "Männer", individuell tüchtig und ausgezeichnet. Vergl. מי שמך לאיש (Schmot 2, 14). So nannten die Midjaniter Gideon לארשי שיא (Richter 7, 14). So David zu Awner: הלוא איש אתה ומי כמוך בישראל (Sam. I. 26, 15). So auch התחזקו והיו לאנשים (Sam. I. 4, 9; — siehe V. 2).

כלם אנשים, “all of them distinguished personalities;” according to Rashi, at the time when they were charged with their mission they were all deserving of having been chosen for this task. They underwent a change of heart only after having been selected. Rashi points this out when commenting on the words: וילכו ויבאו, “they went forth they arrived,” in verse 26.

כלם אנשים ALL OF THEM WERE MEN — Wherever the term אנשים, “men”, is used in Scripture it is a term denoting worthiness. These men, [though they later sinned] but at that time [when they were appointed] they were worthy men.

Refers to distinction. Meaning that generally the term אנשים refers to distinction, when it comes as a description as in “you shall be strengthened and be a man” (Melachim I 2:2). However when it does not come as a description, as in “the men said” (Bereishis 19:12), “the men who were at the entrance of the house” (ibid. v.11), “send for yourself men” (v. 2 above), all of these refer to regular men, not men of distinction. Re’m.

ראשי בני ישראל, “heads of the Children of Israel.” Each one of them was at least a head of a thousand Israelites. [There were 600 like that Ed]

At that time they were righteous. (Kitzur Mizrochi) Maharan raises a difficulty: Is it not written “Moshe called Hosheia … Yehoshua” (v. 16)? If so, even before their journey he sensed their wickedness. It appears to me that this is no difficulty, because Hashem had already said to him “send for yourself — according to your opinion” and they would be given the opportunity to err. If so, he certainly knew of their evil intent and designs. (Gur Aryeh) answers that [they were righteous] only then, to the exclusion of afterwards, because immediately after they were appointed their designs became evil.