## Ramban on Numbers Chapter 13 ###### Ramban on Numbers 13:2:1 [Ramban on Numbers 13:2:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:2:1) ״שְׁלַח לְךָ אֲנָשִׁים״ - לְדַעְתְּךָ, אֲנִי אֵינִי מְצַוֶּה לְךָ, אִם תִּרְצֶה שְׁלַח. לְפִי שֶׁבָּאוּ יִשְׂרָאֵל וְאָמְרוּ ״נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ״, כְּמוֹ שֶׁנֶּאֱמַר: ״וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם" וְגוֹ׳ (דברים א כב), וּמֹשֶׁה נִמְלַךְ בַּשְּׁכִינָה. אָמַר, אֲנִי אָמַרְתִּי לָהֶם שֶׁהִיא טוֹבָה, שֶׁנֶּאֱמַר: ״אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל אֶרֶץ טוֹבָה״ (שמות ג יז), חַיֵּיהֶם שֶׁאֲנִי נוֹתֵן לָהֶם מָקוֹם לִטְעוֹת בִּדְבַר הַמְרַגְּלִים לְמַעַן לֹא יִירָשׁוּהָ, לְשׁוֹן רַשִׁ״י (רש״י על במדבר י״ג:ב׳) מִדִּבְרֵי אַגָּדָה. וְיֵשׁ כָּאן לִשְׁאֹל, אִם כֵּן מֹשֶׁה עַצְמוֹ חָטָא בָּעִנְיָן, שֶׁנֶּאֱמַר ״וַיִּיטַב בְּעֵינַי הַדָּבָר״ (דברים א כג). וְלָמָּה אָמַר לָהֶם בְּעִנְיַן הָאָרֶץ ״הֲטוֹבָה הִיא אִם רָעָה״ (במדבר י״ג:י״ט) אַחַר שֶׁנֶּאֱמַר לוֹ מִתְּחִלָּה שֶׁהִיא טוֹבָה וּרְחָבָה? וְעוֹד מָה עָשׂוּ הַמְּרַגְּלִים, כִּי מֹשֶׁה אָמַר לָהֶם ״וּרְאִיתֶם אֶת הָאָרֶץ מַה הִיא וְאֶת הָעָם הַיֹּשֵׁב עָלֶיהָ הֶחָזָק הוּא הֲרָפֶה הַמְעַט הוּא אִם רָב״ (במדבר י״ג:י״ח), וְאָמַר לָהֶם בֶּעָרִים ״הַבְּמַחֲנִים אִם בְּמִבְצָרִים״ (במדבר י״ג:י״ט), וְעַל כָּל פָּנִים הָיוּ צְרִיכִין לַהֲשִׁיבוֹ עַל מַה שֶׁצִּוָּה אוֹתָם, וּמַה פִּשְׁעָם וּמַה חַטָּאתָם כְּשֶׁאָמְרוּ לוֹ ״אֶפֶס כִּי עַז הָעָם וְהֶעָרִים בְּצוּרוֹת גְּדוֹלוֹת״ (במדבר י״ג:כ״ח), וְכִי עַל מְנָת שֶׁיָּעִידוּ לוֹ שֶׁקֶר שָׁלַח אוֹתָם?! וְאַל תַּחְשׁוֹב כִּי הָיָה פִּשְׁעָם בְּאָמְרָם "אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ" (במדבר י״ג:ל״ב) בִּלְבַד, כִּי טֶרֶם שֶׁיֹּאמְרוּ לָהֶם כֵּן הָיָה מְרִיבַת כָּלֵב עִמָּהֶם, וְכֵן כָּתוּב "אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ" וְגוֹ' (דברים א כח). וּבְכָאן כְּתִיב "לִנְפֹּל בַּחֶרֶב נָשֵׁינוּ וְטַפֵּנוּ יִהְיוּ לָבַז" (במדבר י״ד:ג׳), וְהִנֵּה מֹשֶׁה רַבֵּנוּ אָמַר לִבְנֵיהֶם כַּדְּבָרִים הָאֵלֶּה, וְהִפְלִיג לָהֶם בְּחֹזֶק הָעָם וּבְמִבְצַר עָרֵיהֶם וְכֹחַ הָעֲנָקִים יֶתֶר מְאֹד מִמַּה שֶׁאָמְרוּ הַמְרַגְּלִים לַאֲבוֹתָם, כְּדִכְתִיב "שְׁמַע יִשְׂרָאֵל אַתָּה עֹבֵר הַיּוֹם אֶת הַיַּרְדֵּן לָבֹא לָרֶשֶׁת גּוֹיִם גְּדֹלִים וַעֲצוּמִים מִמְּךָ עָרִים גְּדֹלוֹת וּבְצוּרוֹת בַּשָּׁמַיִם עַם גָּדוֹל וָרָם בְּנֵי עֲנָקִים אֲשֶׁר אַתָּה יָדַעְתָּ וְאַתָּה שָׁמַעְתָּ מִי יִתְיַצֵּב לִפְנֵי בְּנֵי עֲנָק" (דברים ט א ב), וְאִם הָיָה פֶּשַׁע הַמְרַגְּלִים וְחַטָּאתָם בָּזֶה לָמָּה יָנִיא אֶת לֵב בְּנֵיהֶם כְּהָנִיא הַמְרַגְּלִים אֶת לֵב אֲבוֹתָם. וְעוֹד מַה טַּעַם לְמֹשֶׁה רַבֵּנוּ בַּשְּׁלִיחוּת הַזֹּאת, אִם הָאָרֶץ טוֹבָה וְהָעָם רָפֶה - הֲרֵי טוֹב, וְאִם רָעָה אוֹ שֶׁהָעָם חָזָק - סָבוּר הוּא שֶׁיַּחְזִירֵם לְמִצְרַיִם?! אֲבָל יִשּׁוּב הָעִנְיָן בָּזֶה, כִּי יִשְׂרָאֵל אָמְרוּ כְּדֶרֶךְ כָּל הַבָּאִים לְהִלָּחֵם בְּאֶרֶץ נָכְרִיָּה, שֶׁשּׁוֹלְחִים לִפְנֵיהֶם אֲנָשִׁים לָדַעַת הַדְּרָכִים וּמְבוֹא הֶעָרִים, וּבְשׁוּבָם יֵלְכוּ הַתָּרִים בְּרֹאשׁ הַצָּבָא לְהוֹרוֹת לִפְנֵיהֶם הַדְּרָכִים, כְּעִנְיָן שֶׁנֶּאֱמַר: ״הַרְאֵנוּ נָא אֶת מְבוֹא הָעִיר״ (שופטים א כד), וְשֶׁיִּתְּנוּ לָהֶם עֵצָה בְּאֵיזוֹ עִיר יִלָּחֲמוּ תְּחִלָּה וּמֵאֵיזֶה צַד יִהְיֶה נוֹחַ לִכְבֹּשׁ אֶת הָאָרֶץ. וְכָךְ אָמְרוּ בְּפֵרוּשׁ: ״וְיָשִׁיבוּ אֹתָנוּ דָּבָר אֶת הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ וְאֶת הֶעָרִים״ וְגוֹ׳ (דברים א כב), כְּלוֹמַר הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן תְּחִלָּה וּמִשָּׁם נָבֹא בְּכָל הָאָרֶץ. וְזוֹ עֵצָה הֲגוּנָה בְּכָל כּוֹבְשֵׁי אֲרָצוֹת, וְכֵן עָשָׂה עוֹד מֹשֶׁה עַצְמוֹ שֶׁנֶּאֱמַר: ״וַיִּשְׁלַח מֹשֶׁה לְרַגֵּל אֶת יַעְזֵר״ (במדבר כ״א:ל״ב), וְכֵן בִּיהוֹשֻׁעַ בִּן נוּן: ״שְׁנַיִם אֲנָשִׁים מְרַגְּלִים״ (יהושע ב א). וְעַל כֵּן הָיָה טוֹב בְּעֵינֵי מֹשֶׁה, כִּי הַכָּתוּב לֹא יִסְמֹךְ בְּכָל מַעֲשָׂיו עַל הַנֵּס, אֲבָל יְצַוֶּה בַּנִּלְחָמִים לְהֵחָלֵץ וּלְהִשָּׁמֵר וְלֶאֱרֹב, כַּאֲשֶׁר בָּא הַכָּתוּב בְּמִלְחֶמֶת הָעַי (שם ח ב) שֶׁהָיְתָה עַל פִּי הַשֵּׁם, וּבִמְקוֹמוֹת רַבִּים. אָז נִמְלַךְ מֹשֶׁה בַּשְּׁכִינָה וְנָתַן לוֹ הַשֵּׁם רְשׁוּת וְאָמַר לוֹ, "שְׁלַח לְךָ אֲנָשִׁים וְיָתוּרוּ אֶת אֶרֶץ כְּנַעַן" וְיֵדְעוּהָ וְיַגִּידוּ לָכֶם, וְעַל פִּיהֶם תִּתְיַעֲצוּ בְּעִנְיַן הַכִּבּוּשׁ. וְהִנֵּה מֹשֶׁה אָמַר לָהֶם "עֲלוּ זֶה בַּנֶּגֶב" (במדבר י״ג:י״ז), וְטַעְמוֹ עֲלוּ זֶה הַדֶּרֶךְ בַּנֶּגֶב, שֶׁיֵּדְעוּ אֶת הָעָם הַיּוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב מִפְּאַת הָרוּחַ אֲשֶׁר יִשְׂרָאֵל שָׁם, הֶחָזָק הוּא וְיִצְטָרְכוּ בְּעִנְיָנָם לְהִשָּׁמֵר מְאֹד וּלְהֵחָלֵץ, וְכֵן הֶעָרִים אִם הֵם בְּצוּרוֹת שֶׁיִּשָּׂגְבוּ בָהֶן וְיִצְטָרְכוּ לִבְנוֹת דָּיֵק וְסוֹלְלוֹת אוֹ שֶׁיָּבוֹאוּ מִצַּד אַחֵר. וְאָמַר עוֹד שֶׁיֵּדְעוּ בָּאָרֶץ עַצְמָהּ הֲטוֹבָה הִיא אִם רָעָה, כִּי אִם הִיא רָעָה יִכְבְּשׁוּ תְּחִלָּה מִן הַמְּקוֹמוֹת הָאֲחֵרִים, כִּי הֵם הָיוּ תָּרִים הַר הָאֱמוֹרִי מִצַּד חֶבְרוֹן כִּי גַּם יְהוֹשֻׁעַ לֹא כָּבַשׁ אֶת כֻּלָּם. וְזֶה טַעַם ״וּמָה הָאָרֶץ אֲשֶׁר הוּא יוֹשֵׁב בָּהּ״ (במדבר י״ג:י״ט) עַל הָעָם הַיּוֹשֵׁב בַּנֶּגֶב. וְיִתָּכֵן כִּי מֹשֶׁה בַּעֲבוּר שֶׁיָּדַע כִּי הִיא שְׁמֵנָה וְטוֹבָה, כְּמוֹ שֶׁנֶּאֱמַר לוֹ "אֶל אֶרֶץ טוֹבָה וּרְחָבָה" וְגוֹ' (שמות ג ח), בַּעֲבוּר כֵּן אָמַר לָהֶם שֶׁיִּתְּנוּ לֵב לָדַעַת כֵּן, כְּדֵי שֶׁיַּגִּידוּ לָעָם וְיִשְׂמְחוּ וְיַחֲלִיפוּ כֹּחַ לַעֲלוֹת שָׁם בְּשִׂמְחָה. וּלְכָךְ אָמַר לָהֶם "וְהִתְחַזַּקְתֶּם וּלְקַחְתֶּם מִפְּרִי הָאָרֶץ" (במדבר י״ג:כ׳), כְּדֵי שֶׁיִּרְאוּ בְעֵינֵיהֶם בְּשֶׁבַח הָאָרֶץ. וּמִן הַיָּדוּעַ כִּי אֵין מִצְרַיִם רָחוֹק מְאֹד מֵחֶבְרוֹן רַק כְּמַהֲלַךְ שִׁבְעַת יָמִים, וְאֶרֶץ כְּנַעַן מַגַּעַת בִּתְחוּמָהּ קָרוֹב לְמִצְרַיִם, וְאִי אֶפְשָׁר שֶׁלֹּא יֵדְעוּ הַדָּרִים בְּמִצְרַיִם עִנְיַן אֶרֶץ כְּנַעַן הֲטוֹבָה הִיא אִם רָעָה. אֲבָל כַּוָּנָתוֹ שֶׁל מֹשֶׁה לָדַעַת אֶת הַדֶּרֶךְ אֲשֶׁר יַעֲלֶה בָּהּ וְאֶת הֶעָרִים אֲשֶׁר יִכְבּוֹשׁ תְּחִלָּה כַּאֲשֶׁר פֵּרַשְׁתִּי. וְאָמְנָם הָיוּ יִשְׂרָאֵל בְּמִצְרַיִם עֲבָדִים בַּעֲבוֹדַת פֶּרֶךְ, לֹא יָדְעוּ וְלֹא יָבִינוּ, עַל כֵּן רָצָה מֹשֶׁה שֶׁיַּגִּידוּ לָהֶם כָּל עִנְיְנֵי הָאָרֶץ לְשַׂמְּחָם בְּמַעֲלוֹתֶיהָ, כִּי יוֹדֵעַ הָיָה בָּהֶם. וְהַנִּרְאֶה בְּעֵינַי בִּלְשׁוֹן הַכָּתוּב כִּי לֹא נִמְלַךְ מֹשֶׁה בַּשְּׁכִינָה, אֲבָל טַעַם **שְׁלַח לְךָ** כִּי הִסְכִּימוּ לִשְׁלֹחַ מְרַגְּלִים וְהָיָה בַּמִּנְהָג שֶׁיִּשְׁלְחוּ שְׁנַיִם אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר, וְשֶׁיִּשְׁלְחוּ מִקְצָתָם, וְהַשֵּׁם הַיּוֹדֵעַ עֲתִידוֹת צִוָּהוּ שֶׁיִּשְׁלַח אִישׁ אֶחָד אִישׁ אֶחָד מִכָּל מַטּוֹת יִשְׂרָאֵל וְשֶׁיִּהְיוּ הַנְּשִׂיאִים שֶׁבָּהֶם, כִּי חָפֵץ הַשֵּׁם שֶׁיִּהְיוּ שָׁוִים בָּעִנְיָן כָּל הַגְּדוֹלִים, אוּלַי יִזְכְּרוּ וְיָשׁוּבוּ אֶל ה', וְאִם אַיִן - שֶׁתְּהֵא הַגְּזֵרָה שָׁוָה בְּכָל הָעָם. וְזֶה טַעַם ״עַל פִּי ה'״ (במדבר י״ג:ג׳), שֶׁיִּהְיוּ בְּמִצְוַת הַשֵּׁם נְשִׂיאִים וְרָאשֵׁי בְּנֵי יִשְׂרָאֵל. וְהַנִּרְאֶה אֵלַי לְפִי פְּשַׁט הַכָּתוּב כִּי לֹא הִזְכִּיר הַשֵּׁם לְמֹשֶׁה שְׁאֵלָתָם שֶׁשָּׁאֲלוּ לִשְׁלֹחַ מְרַגְּלִים, וְלֹא הַסְכָּמַת מֹשֶׁה עִמָּהֶם. שֶׁאִלּוּ הָיָה כֵּן, הָיָה הַכָּתוּב מְסַפֵּר בְּכָאן ״וַיִּקְרְבוּ בְּנֵי יִשְׂרָאֵל אֶל מֹשֶׁה וַיֹּאמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְגוֹ', וַיִּיטַב הַדָּבָר בְּעֵינֵי מֹשֶׁה", וְאַחַר כָּךְ הָיָה כּוֹתֵב ״וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר שְׁלַח לְךָ אֲנָשִׁים כַּאֲשֶׁר דִּבְּרוּ אֵלֶיךָ אִישׁ אֶחָד״ וְגוֹ'. אֲבָל הָיָה הָעִנְיָן כָּךְ, שֶׁשָּׁאֲלוּ יִשְׂרָאֵל הַשְּׁלִיחוּת וַיִּיטַב הַדָּבָר בְּעֵינֵי מֹשֶׁה, וְאַחַר כָּךְ בָּא הַדִּבּוּר אֶל מֹשֶׁה כִּשְׁאָר הַדִּבְּרוֹת וְאָמַר לוֹ סְתָם ״שְׁלַח לְךָ אֲנָשִׁים״. וְזֶה טַעַם ״וְיָתֻרוּ אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל״, כִּי הוּא מְדַבֵּר בְּעִנְיָן חָדָשׁ לֹא סֻפַּר בּוֹ כְּלָל. וְהָיָה כָּל זֶה כִּי ה' חָפֵץ לְמַעַן צִדְקוֹ, שֶׁתִּהְיֶה הַשְּׁלִיחוּת בְּמִצְוָתוֹ וְשֶׁתִּהְיֶה בְּכָל שִׁבְטֵיהֶם וּבִגְדוֹלֵיהֶם לְמַעַן יִנָּצְלוּ. וְכֵן נִרְאֶה עוֹד שֶׁהֵם שָׁאֲלוּ מִמֹּשֶׁה ״נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ" (דברים א כ״ב), וְהוּא חִפּוּשׂ בַּדְּרָכִים וּבְעִנְיַן הַכִּבּוּשׁ, מִלְּשׁוֹן ״חָפַר אֹכֶל״ (איוב ל״ט כ״ט). וְזֶה טַעַם "לְפָנֵינוּ", שֶׁיֵּלְכוּ הֵם אַחֲרֵיהֶם עַל דַּרְכָּם, כִּלְשׁוֹן ״וַאֲרוֹן בְּרִית ה' נֹסֵעַ לִפְנֵיהֶם״ (במדבר י':ל״ג). אֲבָל הַשֵּׁם צִוָּה **וְיָתֻרוּ אֶת אֶרֶץ כְּנָעַן**, וְהוּא כְּטַעַם בְּרֵרָה כַּבָּאִים לִקְנוֹת דָּבָר, מִלְּשׁוֹן ״לְבַד מֵאַנְשֵׁי הַתָּרִים וְהַסּוֹחֲרִים״ (דברי הימים ב' ט' י״ד), וְכֵן ״אֶל הָאָרֶץ אֲשֶׁר תַּרְתִּי לָהֶם״ (יחזקאל כ' ו'), וְכֵן ״לָתוּר לָהֶם מְנוּחָה״ (במדבר י':ל״ג). וְעַל כֵּן צִוָּה אוֹתָן מֹשֶׁה לִפְרֹט ״הֲטוֹבָה הִיא אִם רָעָה״ וְגוֹ', ״הַשְּׁמֵנָה הִיא אִם רָזָה״ וְגוֹ', וְהַכֹּל לְשַׂמְּחָם כִּי צְבִי הִיא לְכָל הָאֲרָצוֹת וְיַעֲלוּ בָּהּ בְּחֵפֶץ גָּדוֹל. וְהִנֵּה נֶאֱמַר כָּאן הָעִנְיָן בִּסְתָם כִּי כֵן הָיָה, אֲבָל בְּמִשְׁנֵה תּוֹרָה הִזְכִּיר לָהֶם מֹשֶׁה כָּל הַדְּבָרִים מִתְּחִלָּתָן לְהַגִּיד לָהֶם פִּשְׁעָם, כִּי חָטְאוּ בְּמַה שֶׁבִּקְשׁוּ וְשָׁאֲלוּ הֵם עַצְמָם. וְעַל דַּעַת רַבּוֹתֵינוּ חָטְאוּ בְּאָמְרָם ״נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ״, בַּעֲבוּר שֶׁהֵם רוֹאִים אֶת יְשׁוּעַת ה' אֲשֶׁר יַעֲשֶׂה לָהֶם תָּמִיד, וְהָיָה לָהֶם לָלֶכֶת אַחֲרֵי הֶעָנָן אֶל אֲשֶׁר יִהְיֶה שָׁמָּה הָרוּחַ לָלֶכֶת. וּמֹשֶׁה קִבֵּל מֵהֶם לְמַלֹּאת תַּאֲוָתָם, וְיִהְיֶה טַעַם ״וַיִּיטַב בְּעֵינַי הַדָּבָר״ (דברים א' כ״ג) שֶׁסָּבַלְתִּי רָעַתְכֶם וְהוֹרֵיתִי לַעֲשׂוֹתוֹ. וְהַשֵּׁם צִוָּהוּ שֶׁיִּשְׁלַח אִישׁ אֶחָד אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו וְגוֹ', כְּעִנְיָן שֶׁנֶּאֱמַר בִּשְׁמוּאֵל: ״שְׁמַע בְּקוֹל הָעָם לְכָל אֲשֶׁר יֹאמְרוּ אֵלֶיךָ כִּי לֹא אֹתְךָ מָאָסוּ כִּי אֹתִי מָאֲסוּ מִמְּלֹךְ עֲלֵיהֶם״ (שמואל א' ח' ז'). וְהִנֵּה הָאֲנָשִׁים הָאֵלֶּה לֹא נִקְּבוּ בְשֵׁמוֹת עַל פִּי הַשֵּׁם כַּאֲשֶׁר הָיָה בַּפְּקוּדִים (לעיל א' ה'-ט״ו) וּבְחִלּוּק הָאָרֶץ (להלן ל״ד י״ט-כ״ח), כִּי מִצְוַת ה' לֹא תָבֹא בָהּ תַּקָּלָה לְעוֹשֶׂיהָ, וְשׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע. רַק הוּא יִתְבָּרַךְ צִוָּה לְמֹשֶׁה ״אִישׁ אֶחָד לְמַטֵּה אֲבֹתָיו תִּשְׁלָחוּ״ וְגוֹ', וְשֶׁיִּהְיוּ נְשִׂיאִים, וּמֹשֶׁה מִדַּעְתּוֹ בֵּרַר אֶת אֵלֶּה וּשְׁלָחָם, וְהֵם גָּמְלוּ לְנַפְשָׁם רָעָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** SEND ‘LECHA’ (THEE)¹ 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*,² etc.’ as it is said, *And ye came near unto me every one of you*,² 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*].³ 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.⁴ 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!*⁵? And furthermore why did he tell [the spies] to find out about the Land, *whether it is good or bad*,⁶ since he had already been told at the beginning that it is *a good Land, and a large one?*⁷?” (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*,⁸ and he said to see about the cities [that they dwell in] *whether in camps, or in strongholds*,⁶ 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 *sin*⁹ when they told Moses, *Nevertheless the people that dwell in the Land are fierce, and the cities are fortified, and very great?*¹⁰ 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*,¹¹, Verse 32. for prior telling this to the people, Caleb already quarrelled with them!¹², 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.,¹³ and here it is written, *to fall by the sword; our wives and our little ones will be a prey*.¹⁴ 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!’*¹⁵ 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 children¹⁶ 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*.¹⁷ 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*,² 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*,¹⁸ and Joshua the son of Nun also [sent] *two spies*.¹⁹ It was for this reason that [the people’s request to send out scouts] pleased Moses,⁵? 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,²⁰, 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*,²¹ 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 strong*⁸ 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*,⁶ 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,²², 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*,⁶ 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*,²³ — 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*,²⁴ 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*.⁶ 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 understand*²⁵ [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’*],¹⁹ 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*,²⁶, 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*,²⁷ for it was by command of G-d that they were to be *princes* and *heads of the children of Israel*.²⁷ 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.² etc.’ *And the thing pleased* Moses *well*,”⁵? 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*,⁵? 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’ sake*²⁸ 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*,² 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*.²⁹ This is the meaning of [the words] *before us* [*Let us send men ‘before us’*],² 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’*.³⁰ 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*.³¹ Similarly: *into a land that ‘tarti’* (*I had sought out*) *for them;*³² also, *‘lathur’* (*to seek out*) *a resting-place for them*.³⁰ Therefore Moses commanded them to state specifically *whether it is good or bad … whether it is fat or lean* etc.,³³ all this being in order to cause them to rejoice, for *it is the beauty of all lands*,³² 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*,³⁴ that they sinned by their [very] request which they themselves initiated. In the opinion of our Rabbis³⁵ their sin was in saying *Let us send men before us*,² etc.’ because they had seen *the salvation of the Eternal*³⁶ which He continually did for them, and they should have followed the cloud *whither the spirit was to go*,³⁷ and Moses accepted their request to fulfill their desire. The meaning, then, of [the verse] *And the thing pleased me well*⁵? 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*.³⁸ Now these men [who were sent out as spies] were not *pointed out by name*³⁹ by the word of G-d, as was the case at the census³⁹ and at the division of the Land,⁴⁰ for no mishap occurs to those who carry out the command of G-d, and *whoso keepeth the commandment shall know no evil thing*.⁴¹ 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*.⁴² footnotes: ¹ Literally: “for thyself,” as explained by Rashi. ² Deuteronomy 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 ² Deuteronomy 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 ³ Exodus 3:17. The text of Rashi reads: “… unto a good Land,” ⁴ Sotah 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.” ⁵ Deuteronomy 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 ⁶ Further, Verse 19. ⁷ Exodus 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 ⁸ Further, Verse 18. ⁶ Further, Verse 19. ⁹ See Genesis 31:36. ¹⁰ Further, Verse 28. ¹¹ Ibid. ¹² Ibid. ¹³ Deuteronomy 1:28. ¹⁴ Further, 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. ¹⁵ Deuteronomy 9:1-2. ¹⁶ See further, 32:7-8. ¹⁷ Judges 1:24. ² Deuteronomy 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 ¹⁸ Further, 21:32. ¹⁹ Joshua 2:1. ⁵ Deuteronomy 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 ²⁰ Ibid. ²¹ Further, 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.” ⁸ Further, Verse 18. ⁶ Further, Verse 19. ²² Ibid. ⁶ Further, Verse 19. ²³ Exodus 3:8. ²⁴ Further, Verse 20. ⁶ Further, Verse 19. ²⁵ Psalms 82:5. ¹⁹ Joshua 2:1. ²⁶ Ibid. ²⁷ Verse 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. ²⁷ Verse 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. ² Deuteronomy 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 ⁵ Deuteronomy 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 ⁵ Deuteronomy 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 ²⁸ Isaiah 42:21. ² Deuteronomy 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 ²⁹ Job 39:29. ² Deuteronomy 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 ³⁰ Above 10:33. ³¹ II Chronicles 9:14. ³² Ezekiel 20:6. ³⁰ Above 10:33. ³³ Verses 19-20. ³² Ezekiel 20:6. ³⁴ See Isaiah 58:1. ³⁵ Mentioned by Rashi at the beginning of this verse: “I told them [at the time of the exodus] that it is a good Land etc.” ² Deuteronomy 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 ³⁶ Exodus 14:13. ³⁷ Ezekiel 1:12. ⁵ Deuteronomy 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 ³⁸ I 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. ³⁹ Above, 1:17. ³⁹ Above, 1:17. ⁴⁰ Further, 34:19-28. ⁴¹ Ecclesiastes 8:5. ⁴² Isaiah 3:9. ###### Ramban on Numbers 13:4:1 [Ramban on Numbers 13:4:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:4:1) **לְמַטֵּה רְאוּבֵן וְגוֹ'** מָנָה הַכָּתוּב הַשְּׁבָטִים לֹא לְדִגְלֵיהֶם וְלֹא לְצִבְאוֹתָם וְלֹא כְּתוֹלְדוֹתָם, וְנִרְאֶה שֶׁרָאָה לִמְנוֹתָם הֵנָּה לְפִי מַעֲלַת הַשְּׁלוּחִים, כִּי הָיוּ רָאשִׁים וּנְשִׂיאִים בָּעָם כַּאֲשֶׁר סִפֵּר, וְאֵין מַעֲלָתָם שָׁוָה, אֲבָל יֵשׁ בָּהֶם גָּדוֹל מֵחֲבֵרוֹ בְּחָכְמָה וּבְכָבוֹד, וְהִקְדִּים הַנִּכְבָּד הַקּוֹדֵם בְּמַעֲלָה, כִּי מִמַּעֲלַת עַצְמָם מְנָאָם לֹא לְמַעֲלַת הַשֵּׁבֶט. וְכֵן בַּנְּשִׂיאִים הַחוֹלְקִים לָהֶם אֶת אֶרֶץ כְּנַעַן (להלן לד יז-כט) הִזְכִּירָם כְּפִי הַמַּעֲלָה לֹא לְתוֹלְדוֹתָם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** OF THE TRIBE OF REUBEN etc. The verse [here] lists the tribes neither according to [the pattern of encampment of] their standards, nor according to the order of birth [of the ancestors of each tribe]. It appears that Scripture saw fit to mention them here according to the importance of the delegates [on the mission], for they *were heads* and princes of the people, as is related,²⁷ but they were not all of equal standing, some of them being greater than the others in wisdom and honor; therefore Scripture mentioned first those who were most honored, who were first in status, since it named them according to their personal standing, not that of their tribe. Similarly in [citing the names of] the princes who were to divide the Land up amongst the people,⁴⁰ He mentioned them according to their personal standing, not according to the order of birth [of the tribal ancestors]. footnotes: ²⁷ Verse 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. ⁴⁰ Further, 34:19-28. ###### Ramban on Numbers 13:19:1 [Ramban on Numbers 13:19:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:19:1) **הֲטוֹבָה הִיא אִם רָעָה** – אָמַר רַבִּי אַבְרָהָם (אבן עזרא על במדבר י״ג:י״ח): אִם הָאָרֶץ טוֹבָה שֶׁהָאֲוִיר שֶׁלָּהּ טוֹב וְהַמַּיִם טוֹבִים. וְחָזַר וְאָמַר ״הַשְּׁמֵנָה הִיא״, לַעֲשׂוֹת חִטָּה וּפֵרוֹת רַבִּים. וְהַנָּכוֹן כִּי **הֲטוֹבָה** כּוֹלֶלֶת כָּל הַטּוֹבוֹת וְ**רָעָה** כָּל הָרָעוֹת בִּכְלָלָן, אֲבָל יִתָּכֵן בָּאָרֶץ הַטּוֹבָה שֶׁתִּהְיֶה שְׁמֵנָה וּפֵרוֹתֶיהָ שְׁמֵנִים וְיִמָּצְאוּ בָהּ הַדְּבָרִים הַשְּׁמֵנִים, פַּנַּג וְשֶׁמֶן וּתְמָרִים וּתְאֵנִים וְכַיּוֹצֵא בָהֶם, אוֹ שֶׁתִּהְיֶה טוֹבָה וְרָזָה וּצְרִיכָה גְשָׁמִים תָּדִיר וּלְהֵעָדֵר וּלְהִזְדַּבֵּל מְאֹד, וְיִהְיוּ פֵּרוֹתֶיהָ נוֹטִים לְיוֹבֶשׁ וְאַף עַל פִּי שֶׁהֵם טוֹבִים וּמִתְקַיְּמִים יוֹתֵר מִן הַשְּׁמֵנִים, וְשָׁם יִמָּצְאוּ הַפֵּרוֹת הָרָזִים הַרְבֵּה מְאֹד, כָּאֱגוֹזִים וְהַלּוּזִים וְהַתַּפּוּחִים וְהֶחָרוּבִין וּפֵרוֹת הַיְּעָרִים. וְהִנֵּה יִכְלוֹל אִם הִיא אֶרֶץ שְׁמֵנָה כַּמִּישׁוֹר אוֹ אֶרֶץ רָזָה כֶּהָרִים. אֲבָל אוּנְקְלוֹס תִּרְגֵּם ״הֲעַתִּירָא הִיא אִם מִסְכֵּנָא״, כִּי יֵשׁ אֲרָצוֹת אֲשֶׁר יוֹשְׁבֵיהֶן עֲשִׁירִים מִפְּנֵי הַזּוֹל הַמָּצוּי בֵּינֵיהֶן וּשְׁכֵנֵיהֶם רוֹכְלֵיהֶם בְּכָל הַטּוֹב הַנִּמְצָא בָהֶם, וְיֵשׁ אֲרָצוֹת צְרִיכוֹת לִשְׁכוּנוֹתָם וְיוֹשְׁבֵיהֶן קִצְרֵי יָד וְהֵן טוֹבוֹת לֹא רָעוֹת כְּלָל. וְטַעַם **וְהִתְחַזַּקְתֶּם וּלְקַחְתֶּם** (במדבר י״ג:כ׳) - שֶׁלֹּא יִפְחֲדוּ בְּלָקְחָם מִפְּרִי הָאָרֶץ פֶּן יַכִּירוּ בָּהֶם שֶׁהֵם מְרַגְּלִים: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** WHETHER IT IS GOOD OR BAD. Rabbi Abraham ibn Ezra commented [that the meaning thereof is that they are to see] “if the Land is good, namely that its air is good, and its waters are good.” Then Moses continued, *whether it is fat*,²⁴ meaning “capable of producing wheat” and many fruits. The correct interpretation is that *whether it is ‘good’* includes all good things, and in the word *ra’ah* [*or ‘bad’*] are included all evils. [If so, the question arises why Moses continued with the apparently superfluous command to find out *whether* the Land *is fat or lean*, since it is already included in the phrases *good* and *bad*?] It is possible, however, that a good land is fruitful and its fruits are fat, and it produces fat products such as balsam and oil,⁴³ dates and figs and similar things. But [it is also possible] that it is good and yet lean, and always needs rain, and must be hoed and fertilized very much, and its fruits have a tendency to be dry although they are better and last longer than the fat ones. In such a land are to be found very many “lean” fruits, such as nuts, almonds, apples, carobs and fruits of the forests. Thus [by saying that the spies are to ascertain *whether* the Land *is fat or lean* Moses] meant “whether it is a fat land, as valleys are, or a lean land like the mountains.” Onkelos, however, translated [*whether it is fat or lean* as] “whether it is rich or poor,” for there are countries whose inhabitants are rich because of the low prices prevalent among them, and their neighbors trade with them in all the good things found among them, and there are some countries whose inhabitants are dependent upon their neighbors *and their inhabitants are of small power*,⁴⁴ although they are good [lands] and not at all bad. *‘And be ye of good courage’, and bring* [*of the fruit of the Land*]. This means that they are not to be afraid when taking of the fruit of the Land that they might be recognized by the people as spies. footnotes: ²⁴ Further, Verse 20. ⁴³ Ezekiel 27:17. ⁴⁴ II Kings 19:26. ###### Ramban on Numbers 13:22:1 [Ramban on Numbers 13:22:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:22:1) **וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה** – אֶפְשָׁר שֶׁבָּנָה חָם אֶת חֶבְרוֹן לִכְנַעַן בְּנוֹ הַקָּטָן קֹדֶם שֶׁיִּבְנֶה אֶת צֹעַן מִצְרַיִם לִבְנוֹ הַגָּדוֹל? אֶלָּא הָיְתָה מְבוּנָּה בְּכָל טוּב עַל אֶחָד מִשִּׁבְעָה בְּצֹעַן, וּבָא לְהוֹדִיעַ שִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, לְשׁוֹן רַשִׁ״י (רש״י על במדבר י״ג:כ״ב). וְהַנִּרְאֶה בְּעֵינַי בְּדֶרֶךְ הַפְּשָׁט, כִּי חֶבְרוֹן הִיא קִרְיַת אַרְבַּע, הוּא הָאָדָם הַגָּדוֹל בָּעֲנָקִים שֶׁהָיָה שְׁמוֹ אַרְבַּע, וְהוּא הַבּוֹנֶה אוֹתָהּ, עַל כֵּן נִקְרֵאת עַל שְׁמוֹ. וְהוּא שֶׁנֶּאֱמַר: ״וְשֵׁם חֶבְרוֹן לְפָנִים קִרְיַת אַרְבַּע הָאָדָם הַגָּדוֹל בָּעֲנָקִים הוּא״ (יהושע יד טו). וְזֶה הָאִישׁ הוֹלִיד בֵּן וְקָרָא שְׁמוֹ עֲנָק, וְעַל שְׁמוֹ נִקְרְאוּ עֲנָקִים. וּלְכָךְ אָמַר הַכָּתוּב כִּי שָׁם בְּחֶבְרוֹן אֲחִימַן שֵׁשַׁי וְתַלְמַי יְלִידֵי הָעֲנָק. "וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה לִפְנֵי צֹעַן מִצְרַיִם" - לוֹמַר שֶׁבָּנָה אוֹתָהּ אַרְבַּע לִבְנוֹ עֲנָק שֶׁבַע שָׁנִים לִפְנֵי הִבָּנוֹת צֹעַן מִצְרַיִם שֶׁהִיא קַדְמוֹנִית, לְהַגִּיד הַפְלָגַת חַיֵּי הָאֲנָשִׁים הָאֵלֶּה, כִּי כַּאֲשֶׁר הֵם מֻפְלָגִים בְּקוֹמָתָן כֵּן הָיוּ יְמֵיהֶן אֲרֻכִּין מִכָּל הָאָדָם, כִּי לַאֲבִיהֶם נִבְנְתָה חֶבְרוֹן לִפְנֵי צֹעַן מִצְרַיִם, שֶׁנִּקְפְּלוּ בָהּ כַּמָּה דּוֹרוֹת מֵאָז וְעַד עַתָּה. וְיִתָּכֵן לִרְמֹז עוֹד בְּמַה שֶׁאָמַר ״הַשְּׁמֵנָה הִיא אִם רָזָה״ (במדבר י״ג:כ׳), כִּי חֶבְרוֹן קַדְמוֹנִית מְאֹד וַעֲדַיִן עוֹשָׂה פֵּרוֹת שְׁמֵנִים וּגְדוֹלִים כַּאֲשֶׁר הִגִּיד בָּאֶשְׁכּוֹל, וְכָל שֶׁכֵּן הָאָרֶץ הַחֲדָשָׁה שֶׁהִיא יוֹתֵר שְׁמֵנָה. וְאֶפְשָׁר כִּי אַרְבַּע הוּא אֲבִי אֲחִימַן שֵׁשַׁי וְתַלְמַי, וְעַל שֵׁם שֶׁהָיוּ הָעֲנָקִים אַרְבָּעָה יִקְרָאוּהוּ כֵן. וְהַכָּתוּב שֶׁאָמַר: ״קִרְיַת אַרְבַּע אֲבִי הָעֲנָק הִיא חֶבְרוֹן״ (יהושע טו יג) - יִהְיֶה פֵּרוּשׁוֹ אֲבִי הָעֲנָקִים. עַל כֵּן אָמַר "עֲנָק" וִ"ילִידֵי הָעֲנָק" - בְּנֵי הַגָּדוֹל בָּהֶם, כַּאֲשֶׁר אָמַר: ״הָאָדָם הַגָּדוֹל בָּעֲנָקִים הוּא״ (שם יד טו), וּלְכָךְ בָּאָה בּוֹ הֵ״א הַיְּדִיעָה. וְנִקְרְאוּ "עֲנָקִים" עַל יֹפִי קוֹמָתָם, כִּי הֵם עֲנָקִים לְגַרְגְּרוֹת בְּנֵי הָאָדָם, כְּמוֹ שֶׁנִּקְרְאוּ "בְּנֵי הָאֱלֹהִים" בְּסֵדֶר בְּרֵאשִׁית כַּאֲשֶׁר פֵּרַשְׁתִּי שָׁם (בראשית ו ד). וְזֶה טַעַם הַכָּתוּב, וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה מִיַּד הֶעָנָק הַזֶּה לִפְנֵי צֹעַן מִצְרָיִם. וּבַעֲבוּר כִּי הַבּוֹנֶה אֶת חֶבְרוֹן יָדוּעַ וּמְפֻרְסָם, כִּי כֵן שֵׁם הָעִיר קִרְיַת אַרְבַּע, אָמַר "נִבְנְתָה", אוֹ טַעְמוֹ שֶׁנִּבְנְתָה לְאֵלֶּה שֶׁבְּנָאָהּ לָהֶם אַרְבַּע אֲבִיהֶם, וְהִנֵּה חָיוּ שָׁנִים רַבּוֹת מְאֹד מִיּוֹם הִוָּסְדָהּ וְעַד עָתָּה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND HEBRON ‘NIVNETHAH’ (WAS BUILT) SEVEN YEARS BEFORE ZOAN IN EGYPT. “Is it possible that Ham [Noah’s son, the father of both Canaan and Mitzraim], built Hebron for Canaan, his younger son, before he built Zoan for Mitzraim, his elder son? Rather, you must say that [the meaning of the word *nivnethah*] is *m’vunah* (“built up” — i.e., furnished, supplied) with all excellent qualities, seven times more than Zoan [in Egypt]. The verse thus comes to tell you of the wonderful quality of the Land of Israel.” This is Rashi’s language. It appears to me according to the plain meaning [of Scripture] that Hebron is Kiryath-arba, the greatest man of the Anakim having the name Arba, and it was he who built it [Hebron], therefore it was called by his name; just as it is said, *Now the name of Hebron beforetime was Kiryath-arba, which Arba was the greatest man among the Anakim*.⁴⁵ This man begot a son whom he named Anak, and it was after him that they [the inhabitants of Hebron] were called Anakim. Therefore Scripture states [here in our verse] that *there* in Hebron *were Ahiman, Sheshai, and Talmai, the children of Anak, and Hebron was built seven years before Zoan in Egypt*, meaning to say that Arba built it for his son Anak seven years before the building of Zoan in Egypt, which was an ancient city. [Scripture thereby] tells of the longevity of these people, for just as they were exceptional in their height so also they lived longer than other peoples; since Hebron was built [by Arba] for their father [i.e., Anak, the father of these giants *Ahiman, Sheshai, and Talmai*] before Zoan in Egypt, and many generations had elapsed since then [the founding of Zoan] until now. It is possible that [in saying that *Hebron was built seven years before Zoan* Scripture] is alluding to that which it said, *whether it is fat or lean*,²⁴ [implying] that Hebron was very ancient and nonetheless still produced fat and large fruits, as Scripture tells about the bunch of grapes,⁴⁶ and how much more so the newer [parts of the] Land, which was more fertile. It may be that Arba [and not, as explained above, a son of his, called Anak], was the father of Ahiman, Sheshai, and Talmai, and he was called Arba [literally “four”] because there were [altogether] four *Anakim* [“giants” — the three sons, *Ahiman, Sheshai, and Talmai*, and their father. According to this we would not have to postulate, as explained above, the existence of a son of Arba whom he named Anak, and who was the ancestor of the people called Anakim]. And the verse which states *even Kiryath-arba, which Arba was the father of ‘Anak’ — the same is Hebron*⁴⁷ [from which you might deduce that Arba indeed had a son, called Anak, uses the singular as a generic term and] means “the father of Anakim.” Therefore Scripture speaks of [*Ahiman, Sheshai and Talmai* as *the sons of*] *Anak* and as *the children ‘ha’anak’* (*of Anak*),⁴⁸] *Anak*, and in Verse 22 here [also in Joshua 15:14] of *the children of ‘ha’anak.’* that is, the children of the greatest [giant] of them all [Arba], just as it says, *which Arba was the greatest man among the Anakim;*⁴⁵ and therefore [since it refers to the greatest giant, called Arba, and not to an individual called Anak] Scripture mentions the name with the definite article.⁴⁹] cannot be prefixed to a proper name of a person. Thus, e.g., you cannot say *‘ha’Reuben’* (the Reuben). But if it is not a proper name the *hei* can be used. Thus we find *“ha’Reubeini”* (the Reubenites) — further 26:7, etc. Here too, if “Anak” were the proper name of a person, Scripture could not have said *the children of ‘ha’anak,’* but since it means here “the [greatest] giant,” it may properly be so used. They [giants] are called *Anakim* [literally “necklaces”] because of their beautiful stature, for they are like necklaces on the necks of the people [i.e., they were the pride of the people], just as [certain people] were called *bnei ha’elohim*⁵⁰ in the section of *Bereshith*, as I have explained there.⁵⁰ This is the meaning of the verse, *And Hebron ‘nivnethah’* (*was built*) by this *‘anak’* [mentioned in the beginning of the verse], *seven years before Zoan in Egypt*, for since the builder of Hebron [Arba] was well-known and famous, because the name of the city was *Kiryath-arba* (“the city of Arba”), Scripture says “it was built,” [and does not say that Arba built it]. Or its meaning might be [to emphasize] that it was built for these [very people whom the spies now found in it], their father Arba having built it for them, and thus very many years had passed *since the day it was founded even until now*.⁵¹ footnotes: ⁴⁵ Joshua 14:15. ²⁴ Further, Verse 20. ⁴⁶ Verse 24. ⁴⁷ Joshua 15:13. ⁴⁸ In Verse 33 here, Scripture speaks of [the sons of ⁴⁵ Joshua 14:15. ⁴⁹ The definite article [indicated in Hebrew by prefixing the word with the letter hei ⁵⁰ Genesis 6:2. See Vol. I, pp. 102-3. ⁵⁰ Genesis 6:2. See Vol. I, pp. 102-3. ⁵¹ Exodus 9:18. ###### Ramban on Numbers 13:27:1 [Ramban on Numbers 13:27:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:27:1) **וְגַם זָבַת חָלָב וּדְבַשׁ הִוא** – בַּעֲבוּר שֶׁצִּוָּה אוֹתָם לִרְאוֹת הַשְּׁמֵנָה הִיא אִם רָזָה, הֵשִׁיבוּ לוֹ כִּי הִיא שְׁמֵנָה וְגַם זָבַת חָלָב וּדְבַשׁ הִיא. וְעַל שְׁאֵלָתוֹ הֲיֵשׁ בָּהּ עֵץ אִם אַיִן, הֵשִׁיבוּ לוֹ **וְזֶה פִּרְיָהּ**, כִּי כֵן צִוָּה אוֹתָם לְהַרְאוֹתוֹ. וְהִנֵּה בְּכָל זֶה אָמְרוּ אֱמֶת וְהֵשִׁיבוּ עַל מַה שֶׁנִּצְטַוּוּ, וְהָיָה לָהֶם לֵאמֹר שֶׁהָעָם הַיּוֹשֵׁב עָלֶיהָ עַז וְהֶעָרִים בְּצוּרוֹת, כִּי יֵשׁ לָהֶם לְהָשִׁיב אִמְרֵי אֱמֶת לְשׁוֹלְחָם, כִּי כֵן צִוָּה אוֹתָם "הֶחָזָק הוּא הֲרָפֶה", "הַבְּמַחֲנִים אִם בְּמִבְצָרִים". אֲבָל רִשְׁעָם בְּמִלַּת **אֶפֶס**, שֶׁהִיא מוֹרָה עַל דָּבָר אָפֵס וְנִמְנָע מִן הָאָדָם שֶׁאִי אֶפְשָׁר בְּשׁוּם עִנְיָן, כִּלְשׁוֹן "הֶאָפֵס לָנֶצַח חַסְדּוֹ" (תהלים עז ט), "וְאֵין עוֹד אֶפֶס אֱלֹהִים" (ישעיהו מה יד). וְהִנֵּה אָמְרוּ לוֹ הָאָרֶץ שְׁמֵנָה וְגַם זָבַת חָלָב וּדְבַשׁ וְהַפְּרִי טוֹב, אֲבָל אִי אֶפְשָׁר לָבֹא אֲלֵיהֶם כִּי עַז הָעָם וְהֶעָרִים בְּצוּרוֹת גְּדֹלוֹת מְאֹד, וְגַם יְלִידֵי הָעֲנָק רָאִינוּ שָׁם: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND SURELY IT FLOWETH WITH MILK AND HONEY. Since Moses had commanded them to see *what the Land is, whether it is fat or lean*²⁴ the spies reported to him that it is fat, *and surely it floweth with milk and honey*. And in answer to his question *whether there are trees therein or not*²⁴ they reported to him, *and this is its fruit*⁵² for so he had commanded them, to show it to him.²⁴ Now in all this they said the truth, and gave a report about those matters which they had been commanded [to find out],⁵³ therefore they should [indeed] have said [as in fact they did] that *the people that dwell in the Land are fierce and the cities are fortified;*⁵³ for it was their duty *to bring back words of truth to them that sent* them,⁵⁴ and Moses had commanded them [to see] *whether they are strong or weak*,⁵⁵ [*and what cities they are that they dwell in*]*, whether in camps, or in strongholds*.⁵⁶ But the wickedness of the spies consisted in saying the word *ephes* [“nevertheless” — *‘Nevertheless’ the people that dwell in the Land are fierce*],⁵³ which signifies something negative and beyond human capability, something impossible of achievement, under any circumstances, similar to the expressions: *‘Ha’aphes’ lanetzach chasdo* (*Is His mercy ‘clean gone’ for ever*?);⁵⁷ *and there is none else; ‘ephes’* (*there is no other*) *G-d*.⁵⁸ Thus the spies told Moses that the Land is fertile *and surely it floweth with milk and honey*⁵³ and the fruits are good, but it is impossible to fight against *the people* because they *are fierce, and the cities are fortified, and very great; and moreover we saw the children of Anak there*.⁵³ footnotes: ²⁴ Further, Verse 20. ²⁴ Further, Verse 20. ⁵² In Verse 27 before us. ²⁴ Further, Verse 20. ⁵³ Verses 27-28. ⁵³ Verses 27-28. ⁵⁴ Proverbs 22:21. ⁵⁵ Verse 18. ⁵⁶ Verse 19. ⁵³ Verses 27-28. ⁵⁷ Psalms 77:9. The thought implied is clear: It is impossible to think that His mercy has been withdrawn forever. ⁵⁸ Isaiah 45:14. Here too, the thought suggested is abundantly clear: It is inconceivable that there is another deity beside the true One G-d. ⁵³ Verses 27-28. ⁵³ Verses 27-28. ###### Ramban on Numbers 13:29:1 [Ramban on Numbers 13:29:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:29:1) וְאָמְרוּ עוֹד: **עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב** – לִרְמֹז שֶׁאֵין שָׁם רוּחַ לָבֹא בָּאָרֶץ מִשָּׁם, כִּי כֻּלָּם גִּבּוֹרִים, כִּי עֲמָלֵק בַּדָּרוֹם וְהַכְּנַעֲנִי בַּמַּעֲרָב וּבַמִּזְרָח וְהָאֱמוֹרִי בָּהָר. הִגִּידוּ שְׁלִיחוּתָם וַיָּנִיאוּ לֵב הָעָם בְּרֶמֶז מִפְּנֵי מוֹרָאָם מִמֹּשֶׁה וְאַהֲרֹן. וְהִנֵּה הֵשִׁיבוּ עַל כָּל מַה שֶׁצִּוָּה לָהֶם מֹשֶׁה, זוּלָתִי מַה שֶׁאָמַר "הַמְעַט הוּא אִם רָב" שֶׁלֹּא עָנוּ אוֹתוֹ דָּבָר בָּזֶה, וְכֵן לֹא הִזְכִּירוּ טוֹבָה, כִּי הָיָה בְדַעְתָּם לוֹמַר לָעָם אַחַר כָּךְ "אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ הִיא" בְּדֶרֶךְ דִּבָּה, וְהִנֵּה עַמָּהּ מְעַטִּים וַחֲזָקִים מְאֹד. וְהִנֵּה הָעָם הֵבִינוּ כַּוָּנָתָם, וְאָז הֵחֵלּוּ כָל הָעֵדָה אֲשֶׁר שָׁם לְהִתְאוֹנֵן. וְזֶה טַעַם ״וַיַּהַס כָּלֵב״, כִּי שִׁתֵּק אוֹתָם וְאָמַר ״עָלֹה נַעֲלֶה וְגוֹ' כִּי יָכוֹל נוּכַל לָהּ", לוֹמַר, אֱמֶת הוּא שֶׁהָעָם חָזָק אֲבָל אֲנַחְנוּ נֶחֱזַק מֵהֶם וּמֵעָרֵיהֶם הַבְּצוּרוֹת. עַל כֵּן אָמַר ״לָהּ״, אָז עָנוּ הַמְרַגְּלִים וּפֵרְשׁוּ דִבְרֵיהֶם וְאָמְרוּ ״לֹא נוּכַל לַעֲלוֹת אֶל הָעָם כִּי חָזָק הוּא מִמֶּנּוּ״, לֵאמֹר, אֲפִלּוּ הָעָם אִם יֵצְאוּ אֵלֵינוּ בַּשָּׂדֶה לֹא נוּכַל לַעֲלוֹת אֲלֵיהֶם לְהִלָּחֵם בָּהּ, אַף כִּי נִכְבֹּשׁ מֵהֶם עָרִים בְּצוּרוֹת גְּדוֹלוֹת מְאֹד, כִּי טַעַם ״לַעֲלוֹת אֶל הָעָם״ כְּטַעַם ״בְּרוּ לָכֶם אִישׁ וְיֵרֵד אֵלָי״ (שמואל א יז ח) - לְשׁוֹן נִלְחָמִים בְּמַעֲרָכָה: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** They also said, *Amalek dwelleth in the land of the south*⁵⁹ by which they intended to allege that there was no direction from which they could enter the Land, as all [its inhabitants] are strong men, for Amalek dwells in the south, and the Canaanite in the west and in the east, *and the Amorite in the mountains*.⁵⁹ Thus they reported that which they had been sent [to find out], in such a way as to discourage the people’s confidence by means of allusion [and not openly], because they were afraid of Moses and Aaron. Thus they gave an answer to all that Moses commanded them [to ascertain], except for his statement [that they were to see] *whether they are few or many*,⁵⁵ to which they gave no reply at all, nor did they report back [*whether it is*] *good*.⁵⁶ This is because they intended to tell the people afterwards by way of an evil report, *it is a Land that eateth up the inhabitants thereof*,⁶⁰ [thus implying] that its people are few but very strong. Now the people understood their intention and so all the congregation which was present began to murmur, this being the sense of the expression, *And Caleb stilled the people*,⁶¹ for he silenced them and said, *We should go up at once, for we are well able to overcome it*,⁶¹ meaning: “It is true that the people are strong, but we shall be stronger than them and their fortified cities.” Therefore Caleb said *lah* [“it” — *we are well able to overcome ‘it,’* the word *‘it’* referring to the Land, and including the people and their fortifications]. Then the spies spoke up again, explaining their words clearly, and said, *We are not able to go up against the people, for they are stronger than we*,⁶² meaning: “Even if *the people came out unto us into the field*⁶³ we are not able to contest them in battle, and we surely cannot capture any of their great and fortified cities.” For the meaning of the expression *to go up ‘against the people’* is similar to [what Goliath said]: *choose you a man for you, and let him come down to me*,⁶⁴ which is an expression for those fighting in battle formation. footnotes: ⁵⁹ Verse 29. ⁵⁹ Verse 29. ⁵⁵ Verse 18. ⁵⁶ Verse 19. ⁶⁰ Verse 32. ⁶¹ Verse 30. ⁶¹ Verse 30. ⁶² Verse 31. ⁶³ II Samuel 11:23. ⁶⁴ I Samuel 17:8. ###### Ramban on Numbers 13:32:1 [Ramban on Numbers 13:32:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:32:1) וְטַעַם **וַיּוֹצִיאוּ דִבַּת הָאָרֶץ וְגוֹ' אֶל בְּנֵי יִשְׂרָאֵל** – כִּי הָלְכוּ מִלִּפְנֵי מֹשֶׁה וְאַהֲרֹן, וְהָיוּ אוֹמְרִים בְּאָהֳלֵיהֶם כִּי הִיא אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ. כִּי מִתְּחִלָּה כְּשֶׁהָיוּ אוֹמְרִים לָהֶם לִפְנֵי מֹשֶׁה שֶׁהָאָרֶץ זָבַת חָלָב וּדְבַשׁ זוּלָתִי שֶׁהָעָם חָזָק, וְכָלֵב הָיָה אוֹמֵר "כִּי יָכוֹל נוּכַל לָהּ", הָיוּ הָעָם פּוֹסְחִים, וּמֵהֶם בּוֹטְחִים בְּכֹחָם וּגְבוּרָתָם, וּמֵהֶם בְּעֶזְרַת הַשֵּׁם בַּגִּבּוֹרִים. אָז הוֹצִיאוּ לָהֶם דִּבָּה בִּפְנֵי עַצְמָם, דִּכְתִיב: ״הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ" וְגוֹ', עַד שֶׁיָּלִינוּ כָּל הָעֵדָה. וְזֶה טַעַם מַה שֶׁאָמַר (במדבר י״ד:ל״ו): ״וַיָּשֻׁבוּ וַיַּלִּינוּ עָלָיו אֶת כָּל הָעֵדָה לְהוֹצִיא דִבָּה עַל הָאָרֶץ״. וְהָיָה זֶה כִּי הָאֲנָשִׁים הָאֵלֶּה בִּרְאוֹתָם הָעָם אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ וְחָסֹן הוּא כָּאַלּוֹנִים, נָפַל פַּחְדָּם עֲלֵיהֶם וְהֵמַסּוּ לֵב אֲחֵיהֶם. וְכַאֲשֶׁר רָאוּ כִּי עֲדַיִן הָיוּ יִשְׂרָאֵל נוֹעָצִים לַעֲלוֹת וִיהוֹשֻׁעַ וְכָלֵב מְחַזְּקִים אֶת לִבָּם, הוֹצִיאוּ דִבָּה בְּשֶׁקֶר כְּדֵי לְבַטֵּל עֲלִיָּתָם עַל כָּל פָּנִים. וְדַע כִּי מוֹצִיא דִבָּה הוּא כְסִיל אֲשֶׁר יֹאמַר שֶׁקֶר, אֲבָל הַמַּגִּיד אֱמֶת יִקָּרֵא "מֵבִיא דִבָּה", כְּמוֹ שֶׁנֶּאֱמַר: ״וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם״ (בראשית ל״ז:ב'). וְעַל זֶה נֶעֶנְשׁוּ לָמוּת בַּמַּגֵּפָה, שֶׁנֶּאֱמַר: ״וַיָּמֻתוּ הָאֲנָשִׁים מוֹצִיאֵי דִבַּת הָאָרֶץ רָעָה בַּמַּגֵּפָה לִפְנֵי ה'״ (במדבר י״ד:ל״ז): **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** AND THEY BROUGHT FORTH ‘DIBATH’ (AN EVIL REPORT OF) THE LAND WHICH THEY HAD SPIED OUT UNTO THE CHILDREN OF ISRAEL. The meaning of this is that the spies left Moses and Aaron and [went around] saying in the [people’s] tents that *it is a Land that eateth up the inhabitants thereof*.⁶⁰ For at first when they spoke to the people in front of Moses and Aaron [saying] that *the Land … floweth with milk and honey* but that *the people are fierce*,⁵³ and Caleb said, *for we are well able to overcome it*,⁶¹ the people hesitated [between these two opinions], and there were some of them who [still] trusted in their power and strength, and some of them [who trusted] in *the help of the Eternal against the mighty*.⁶⁵ Then the spies spread the evil report in front of the people themselves, as it is written, *the Land through which we have passed to spy it out, is a Land that eateth up the inhabitants thereof*, etc.,⁶⁰ until they caused *the whole congregation*⁶⁶ to complain, this being the sense of the verse stating, *and they returned, and made all the congregation to murmur against him, by bringing up an evil report against the Land*.⁶⁷, Verse 36. This happened because when the spies saw the [Amorite] people *whose height was like the height of the cedars, and he was strong as the oaks*,⁶⁸ *the fear of* them *was fallen upon them*⁶⁹ and they made the hearts of their brothers melt.¹³ And when they saw that the Israelites were still considering going up [to the Land], and that Joshua and Caleb were encouraging them to do so, they invented a false report in order to frustrate their [intention of] going up by all possible means. Know that *he who “bringeth forth ‘dibah’” is a fool*⁷⁰ who speaks falsely, but he who tells a truthful [bad report] is called “one who ‘brings’ *dibah*,” as it is said, *and Joseph brought ‘dibatham ra’ah’* (*evil report of them*) *unto their father*.⁷¹” it means that he tells the truth as he sees, and when it uses the expression “bringeth forth” [which is in Hebrew a different verb], it means a *false* report. See also Ramban *ibid.*, Vol. I, p. 449. It was for this [false report] that they were punished by death through a plague, as it is said, *And those men that ‘brought forth’ an evil report of the Land, died by the plague before the Eternal*.⁷², Scripture by using the word *ra’ah* (evil) wishes to emphasize that not only was their report false but that it was also of an exceedingly evil nature. footnotes: ⁶⁰ Verse 32. ⁵³ Verses 27-28. ⁶¹ Verse 30. ⁶⁵ Judges 5:23. ⁶⁰ Verse 32. ⁶⁶ Further, 14:2. ⁶⁷ Ibid. ⁶⁸ Amos 2:9. ⁶⁹ Esther 8:17. ¹³ Deuteronomy 1:28. ⁷⁰ Proverbs 10:8. ⁷¹ Genesis 37:2. This shows that when Scripture uses the expression “he ‘brings’ dibah ⁷² Further, 14:37. Thus, in speaking of the spies having brought forth an evil report ###### Ramban on Numbers 13:32:2 [Ramban on Numbers 13:32:2](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/13:32:2) **אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ הִיא, וְכָל הָעָם אֲשֶׁר רָאִינוּ בְתוֹכָהּ אַנְשֵׁי מִדּוֹת** – אֶרֶץ כְּשֶׁהִיא רָעָה וְהַמַּיִם דַּלִּים וְרָעִים וְהָאָרֶץ מְשַׁכֶּלֶת, לֹא תְגַדֵּל אַנְשֵׁי מִדּוֹת, רַק יִהְיוּ אֲנָשֶׁיהָ דַּלִּים וּנְפוּחִים, שִׁפְלֵי קוֹמָה חֲסֵרֵי הַכֹּחַ! אֲבָל דִּבַּת הַמְרַגְּלִים לֵאמֹר כִּי הָאָרֶץ הַהִיא חֲזָקַת הָאֲוִיר כְּבֵדַת הַטֶּבַע, וּמֵימֶיהָ וּפֵרוֹתֶיהָ עָבִים וּכְבֵדִים, וְיִגְדְּלוּ גִּדּוּל רַב מְאֹד, וְלֹא יִסְבְּלוּ אוֹתָם מִזְגֵי בְּנֵי אָדָם הַבֵּינוֹנִים, זוּלָתִי הָעֲנָקִים וְאַנְשֵׁי מִדּוֹת שֶׁהֵם בַּעֲלֵי כֹּחַ הַחֲזָקִים בְּטִבְעָם, אֲשֶׁר הֵם עֲצוּמִים בְּגָבְהָם וְקוֹמָתָם, וְלָכֵן תְּגַדֵּל אֲנָשִׁים גְּדוֹלִים מְאֹד וְתָמִית שְׁאָר בְּנֵי אָדָם כֻּלָּם כַּמִּנְהָג בַּמַּאֲכָלִים הַגַּסִּים. **וְשָׁם רָאִינוּ אֶת הַנְּפִילִים** – שְׁלֹשֶׁת בְּנֵי עֲנָק, וְהֵם **מִן הַנְּפִלִים** הַקַּדְמוֹנִים אֲשֶׁר שְׁמַעְתֶּם עֲלֵיהֶם כִּי הֵמָּה הַגִּבּוֹרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם (בראשית ו ד). וּלְפִי שֶׁהָיָה עִנְיַן הַנְּפִילִים שֶׁבְּדוֹרוֹת נֹחַ נוֹדָע בָּעוֹלָם, הִזְכִּירוּ לָהֶם שֶׁאֵלּוּ בְּנֵי הָעֲנָק מֵהֶם, כְּדֵי לְיָרְאָם וּלְבַהֲלָם. וּלְכָךְ אָמְרוּ עַתָּה **וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם**: **Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:** IT IS A LAND THAT EATETH UP THE INHABITANTS THEREOF; AND ALL THE PEOPLE THAT WE SAW IN IT ARE MEN OF GREAT STATURE. If a land is bad and has scanty and poor water so that *the Land miscarrieth*,⁷³ it does not sustain men of great [physical] stature, and its inhabitants are weak and flabby, small in size and lacking in strength! [So the question appears in what way is the spies’ statement that the Land produces *men of great stature* an *evil report?*] But the *evil report* of the spies consisted in saying that the Land has an overpowering atmosphere and a heavy nature, and its water and fruits are thick and heavy, so that [the fruits] grow to a very large size, such that people of an average temperament cannot take them, unless they are giants and men of powerful build who are naturally strong and exceptional in their height and stature. Therefore the Land supports very tall men but brings [premature] death to the rest of the people, as is the nature of coarse foods. The spies then continued and emphasized the strength of the giants, for at first they said, *and moreover, we saw the children of Anak there*,⁵³ and now they exaggerated and called them *nephilim* [a word which implies that they were so enormous that the hearts of those who saw them “fell” through fear]; saying to the people, *and there we saw the Nephilim*, the three⁷⁴ *sons of Anak* who are of the ancient *Nephilim*⁷⁵ about whom you have heard, for *the same were the mighty men that were of old, the men of renown*.⁷⁶ And since the nature of the Nephilim who lived in the times of Noah was known throughout the world, the spies mentioned that these sons of Anak were their descendants, in order *to frighten them, and to terrify them*.⁷⁷ Therefore the spies said now, *and we were in our own sight as grasshoppers, and so we were in their sight*.⁷⁵ footnotes: ⁷³ II Kings 2:19. ⁵³ Verses 27-28. ⁷⁴ Ahiman, Sheshai, and Talmai (Verse 22). ⁷⁵ Verse 33. ⁷⁶ Genesis 6:4. ⁷⁷ II Chronicles 32:18. ⁷⁵ Verse 33.