וַיִּרְאוּ֙ הַשֹּׁ֣מְרִ֔ים אִ֖ישׁ יוֹצֵ֣א מִן־הָעִ֑יר וַיֹּ֣אמְרוּ ל֗וֹ הַרְאֵ֤נוּ נָא֙ אֶת־מְב֣וֹא הָעִ֔יר וְעָשִׂ֥ינוּ עִמְּךָ֖ חָֽסֶד׃
Nakita ng mga bantay ang isang lalaking lumalabas mula sa lungsod, at sinabi nila sa kanya: “Ipakita mo sa amin ang daanang papasok sa lungsod, at gagawan ka namin ng kabutihan.”
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.
Rabbeinu Bahya
שלח לך אנשים ויתורו, “send out men on your behalf who shall tour, etc.” The Torah implies that seeing the people had asked that spies be sent as we know from Deut. 1,22: “let us send men ahead to reconnoiter the land,” G’d then said to Moses: “send out men for yourself, etc.” The men were to find out the best routes, which city to attack first, etc.
Da'at Zekenim
ידינו לא שפכה, “our hands have not spilled this blood;” it is peculiar that the last letter in the word ושפכה is the letter ה when we would have expected it to be the plural ending ו. [It is read as if it had been spelled with the letter ו. Ed.] Our sages drive from this spelling that there are five items=ה, that must be provided by a host worthy of that name. They are: food, drink, overnight lodging, accompanying the guest at his departure for a certain distance, and providing him with some food for the journey. (Talmud Sotah, folio 45) The Talmud raises the question of how could anyone have thought that the members of the elders of the town near which the body had been found could have been responsible for the death of the person described in our paragraph? Why would they have to publicly declare their innocence? What these Elders really declared was that they had never been remiss in providing the five items mentioned in the Talmud to anyone who had been their guest. In other words, if that person had been a guest in their houses, they could state categorically, that he would have been treated in the manner that is appropriate. We have a saying by Rav Yehudah who quoted in the name of Rav, that anyone who has enjoyed as little as even four cubits of accompaniment from his host on his way out will not come to harm on the journey on which he set out. This saying has been illustrated by an actual occurrence. The scholar Ravinah accompanied Rava bar Yitzchok, when he became involved in a dangerous, potentially fatal situation, and he was saved from it (Talmud, Sotah folio 46) The Talmud sets the distances that a guest has to be accompanied by the host on his departure, commencing with a relatively short distance when a teacher had hosted a student, and a much greater distance when the student had hosted a teacher. (1200 meters in the latter case) Rabbi Meir considers the subject of such accompaniment one that the host can be enforced by a court to observe. [Naturally, the assumption is that the host is able-bodied. Ed.] According to Judges 1,24 there is no fixed limit for this, and the Israelites who had been in the process of conquering parts of the Holy Land that had not yet been conquered while Joshua had been alive showed a Canaanite gratitude for his showing them the way, similar to the spies promising Rahav of Jericho complete protection including her family for having protected them while on their mission. [The prophet explains how many parts of the land of Canaan remained unconquered on account of this for hundreds of years. Ed.] [If I understand correctly, when gentiles, even those under decree of death by the Torah unless they left the land, saved Israelites, our gratitude takes tangible form. In the example quoted from the Book of Judges, the Canaanite had not even personally accompanied the Israelites in question but had merely showed them the way. Ed.] In verse 26 of the incident quoted, the person whom they saved went forth to another part of the land of the Canaanites and successfully built a new city which he named Luz, [the name of Beyt El, before Yaakov had renamed it in Genesis 28,19. [Yaakov had been totally exposed there and had been saved miraculously. Ed.]. According to Rabbi Yoshua, Mitzrayim, (Pharaoh, in Genesis chapter 12,20, who gave Avraham a military escort to protect him, since he had become so wealthy) who accompanied Avraham for a distance of only 4 cubits beyond the border was rewarded, so that the Israelites had to wait four hundred years before being redeemed from Egypt. (Compare Talmud, tractate Sotah, folio 46) According to another view in the Talmud, when mention is made of לוויה, escorting someone, without any further detail, the distance meant is approx 1,2 km. This is also supposed to be the meaning of Psalms 91,11: כי מלאכיו יצוה לך לשמרך בכל דרכיך, “for He will order His angels to protect you wherever you go.” The distance of 1,2 k.m. equal to the Hebrew word מיל, is based on the first letters in the three words מלאכיו יצוה לך. When enjoying this level of escort one is certain to be successful in all one’s undertakings. Nonetheless the sages said that giving a departing guest money without also giving him some bread, is not sufficient. They base themselves on Proverbs 28,21: ועל פת לחם יפשע גבר, “sin sometimes originates from the lack of a piece of bread.” Solomon means that having not ensured that a departing guest has access to some food immediately, may become the cause of his suffering from an attack of בולמוס, “ravenous hunger,” which if not dealt with immediately may result in the death of the afflicted person. Rabbi Yochanan went as far as to say that anyone who fails to escort a departing guest is guilty of bloodshed. He based himself on the fact that if the people of Jericho had escorted the prophet out of their city and provided him with basic necessities, he would not have caused the bears to kill 42 young people of that town. (Kings II 2,23) Rabbi Elazar in dealing with that incident, claims that the word ונערים in that verse should not be understood as teenagers, but as מן עורים persons who abstain from performing G–d’s commandments, and the word קטנים which follows, means as being “small” in that they had little faith in G–d. Elisha was supposed to have seen through prophetic insight that the mothers of all of these youngsters who had made fun of him had all become pregnant with them on Yom Kippur, on a day when having marital relations is strictly prohibited. This is why he felt free to curse them in the name of the Lord, as described there. Furthermore, the subject of escorting departing guests is of greater significance than handing out a gift. Handing out gifts is not something involving one’s body, whereas escorting a departing guest involves a physical effort, showing that one is personally involved. In fact the performance of this commandment is of such significance that the benefits promised for the recipient are also applied to the host who performs this act, who will be protected until he comes home again. This is based on Isaiah 57,19: שלום שלום לרחוק ולקרוב, “welcome, welcome both to the one as yet distant and to the one already closer to us.” The one described as “distant,” is the departing guest, and the one described as “near” is the host, who is on his way home. [Our author concludes with one or two additional blessings that is in store for people performing this commandment, which I have decided not to bother with. Ed.]