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Link to Transcript and Substack post: https://madlik.substack.com/p/a-different-spirit
(טז) אֵ֚לֶּה שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח מֹשֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיִּקְרָ֥א מֹשֶׁ֛ה לְהוֹשֵׁ֥עַ בִּן־נ֖וּן יְהוֹשֻֽׁעַ׃
(16) Those were the names of the participants whom Moses sent to scout the land; but Moses changed the name of Hosea son of Nun to Joshua.
(א)ויקרא משה להושע וגו'. הִתְפַּלֵּל עָלָיו יָהּ יוֹשִׁיעֲךָ מֵעֲצַת מְרַגְּלִים (סוטה ל"ד):
(1) ויקרא משה להושע וגו׳ AND MOSES CALLED HOSHEA [THE SON OF NUN JEHOSHUA] — By giving him this name יהושע which is a compound of יה and הושע “God may save”, he in effect prayed for him: “May God save you from the evil counsel of the spies” (Sotah 34b).
(יח) וּרְאִיתֶ֥ם אֶת־הָאָ֖רֶץ מַה־הִ֑וא וְאֶת־הָעָם֙ הַיֹּשֵׁ֣ב עָלֶ֔יהָ הֶחָזָ֥ק הוּא֙ הֲרָפֶ֔ה הַמְעַ֥ט ה֖וּא אִם־רָֽב׃ (יט) וּמָ֣ה הָאָ֗רֶץ אֲשֶׁר־הוּא֙ יֹשֵׁ֣ב בָּ֔הּ הֲטוֹבָ֥ה הִ֖וא אִם־רָעָ֑ה וּמָ֣ה הֶֽעָרִ֗ים אֲשֶׁר־הוּא֙ יוֹשֵׁ֣ב בָּהֵ֔נָּה הַבְּמַֽחֲנִ֖ים אִ֥ם בְּמִבְצָרִֽים׃ (כ) וּמָ֣ה הָ֠אָ֠רֶץ הַשְּׁמֵנָ֨ה הִ֜וא אִם־רָזָ֗ה הֲיֵֽשׁ־בָּ֥הּ עֵץ֙ אִם־אַ֔יִן וְהִ֨תְחַזַּקְתֶּ֔ם וּלְקַחְתֶּ֖ם מִפְּרִ֣י הָאָ֑רֶץ וְהַ֨יָּמִ֔ים יְמֵ֖י בִּכּוּרֵ֥י עֲנָבִֽים׃ (כא) וַֽיַּעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת׃ (כב) וַיַּעֲל֣וּ בַנֶּ֘גֶב֮ וַיָּבֹ֣א עַד־חֶבְרוֹן֒ וְשָׁ֤ם אֲחִימַן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָעֲנָ֑ק וְחֶבְר֗וֹן שֶׁ֤בַע שָׁנִים֙ נִבְנְתָ֔ה לִפְנֵ֖י צֹ֥עַן מִצְרָֽיִם׃ (כג) וַיָּבֹ֜אוּ עַד־נַ֣חַל אֶשְׁכֹּ֗ל וַיִּכְרְת֨וּ מִשָּׁ֤ם זְמוֹרָה֙ וְאֶשְׁכּ֤וֹל עֲנָבִים֙ אֶחָ֔ד וַיִּשָּׂאֻ֥הוּ בַמּ֖וֹט בִּשְׁנָ֑יִם וּמִן־הָרִמֹּנִ֖ים וּמִן־הַתְּאֵנִֽים׃ (כד) לַמָּק֣וֹם הַה֔וּא קָרָ֖א נַ֣חַל אֶשְׁכּ֑וֹל עַ֚ל אֹד֣וֹת הָֽאֶשְׁכּ֔וֹל אֲשֶׁר־כָּרְת֥וּ מִשָּׁ֖ם בְּנֵ֥י יִשְׂרָאֵֽל׃ (כה) וַיָּשֻׁ֖בוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֽוֹם׃ (כו) וַיֵּלְכ֡וּ וַיָּבֹ֩אוּ֩ אֶל־מֹשֶׁ֨ה וְאֶֽל־אַהֲרֹ֜ן וְאֶל־כׇּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל אֶל־מִדְבַּ֥ר פָּארָ֖ן קָדֵ֑שָׁה וַיָּשִׁ֨יבוּ אֹתָ֤ם דָּבָר֙ וְאֶת־כׇּל־הָ֣עֵדָ֔ה וַיַּרְא֖וּם אֶת־פְּרִ֥י הָאָֽרֶץ׃ (כז) וַיְסַפְּרוּ־לוֹ֙ וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַ֠ם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ׃ (כח)אֶ֚פֶס כִּֽי־עַ֣ז הָעָ֔ם הַיֹּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻר֤וֹת גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם׃ (כט)עֲמָלֵ֥ק יוֹשֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב וְ֠הַֽחִתִּ֠י וְהַיְבוּסִ֤י וְהָֽאֱמֹרִי֙ יוֹשֵׁ֣ב בָּהָ֔ר וְהַֽכְּנַעֲנִי֙ יוֹשֵׁ֣ב עַל־הַיָּ֔ם וְעַ֖ל יַ֥ד הַיַּרְדֵּֽן׃ (ל) וַיַּ֧הַס כָּלֵ֛ב אֶת־הָעָ֖ם אֶל־מֹשֶׁ֑ה וַיֹּ֗אמֶר עָלֹ֤ה נַעֲלֶה֙ וְיָרַ֣שְׁנוּ אֹתָ֔הּ כִּֽי־יָכ֥וֹל נוּכַ֖ל לָֽהּ׃ (לא) וְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמּוֹ֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַעֲל֣וֹת אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ׃ (לב) וַיֹּצִ֜יאוּ דִּבַּ֤ת הָאָ֙רֶץ֙ אֲשֶׁ֣ר תָּר֣וּ אֹתָ֔הּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֡רֶץ אֲשֶׁר֩ עָבַ֨רְנוּ בָ֜הּ לָת֣וּר אֹתָ֗הּ אֶ֣רֶץ אֹכֶ֤לֶת יוֹשְׁבֶ֙יהָ֙ הִ֔וא וְכׇל־הָעָ֛ם אֲשֶׁר־רָאִ֥ינוּ בְתוֹכָ֖הּ אַנְשֵׁ֥י מִדּֽוֹת׃ (לג) וְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֙ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵינֵיהֶֽם׃
(18) and see what kind of country it is. Are the people who dwell in it strong or weak, few or many?(19)Is the country in which they dwell good or bad? Are the towns they live in open or fortified? (20) Is the soil rich or poor? Is it wooded or not?
And take pains to bring back some of the fruit of the land.”—Now it happened to be the season of the first ripe grapes. (21) They went up and scouted the land, from the wilderness of Zin to Rehob, at Lebo-hamath. (22) They went up into the Negeb and came to Hebron, where lived Ahiman, Sheshai, and Talmai, the Anakites.—Now Hebron was founded seven years before Zoan of Egypt.— (23) They reached the wadi Eshcol, and there they cut down a branch with a single cluster of grapes—it had to be borne on a carrying frame by two of them—and some pomegranates and figs. (24) That place was named the wadi Eshcol because of the cluster that the Israelites cut down there.
(25) At the end of forty days they returned from scouting the land. (26) They went straight to Moses and Aaron and the whole Israelite community at Kadesh in the wilderness of Paran, and they made their report to them and to the whole community, as they showed them the fruit of the land. (27) This is what they told him: “We came to the land you sent us to; it does indeed flow with milk and honey, and this is its fruit.
(28)However, the people who inhabit the country are powerful, and the cities are fortified and very large; moreover, we saw the Anakites there. (29)Amalekites dwell in the Negeb region; Hittites, Jebusites, and Amorites inhabit the hill country; and Canaanites dwell by the Sea and along the Jordan.”
(30) Caleb hushed the people before Moses and said, “Let us by all means go up, and we shall gain possession of it, for we shall surely overcome it.” (31) But the other men who had gone up with him said, “We cannot attack that people, for it is stronger than we.” (32) Thus they spread calumnies among the Israelites about the land they had scouted, saying, “The country that we traversed and scouted is one that devours its settlers. All the people that we saw in it are of great size; (33) we saw the Nephilim there—the Anakites are part of the Nephilim—and we looked like grasshoppers to ourselves, and so we must have looked to them.”
אפס כי עז העם: היה להם לומר והעם היושב בה חזק והערים בצורות, אבל הם חטאו באמרם מלת אפס (כאשר העיר הרמב"ן) וגם מלת עז, כי כל זה מורה שהוא מן הנמנע להתגבר עליהם. הלא תראה כי כלב הוצרך לומר עלה נעלה, משמע כי מדברי המרגלים היה מובן שלא היה אפשר לעלות אל העם ההוא, והם עצמם פירשו אח"כ את דבריהם ואמרו לא נוכל לעלות אל העם.
Except that powerful are the people
- They should have said the the inhabitants are strong and the cities are fortified, but they sinned in using the word "efes" (Except) (as Nachmanidies says) and also the word "az" becasue all this showed that they wished to refrain from overcoming them. As you can see, Caleb had to say Let us go up, go up, which implies that from the words of the scouts it was understood that it was not possible to go up to this nation.. and they (the scouts) themselves explained their words and they said "we can't go up to this nation".
״שְׁלַח לְךָ אֲנָשִׁים״ - ...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.
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. ...
SEND ‘LECHA’ (THEE) MEN. ...
Similarly it appears that they asked of Moses, Let us send men before us, ‘v’yachperu’ (that they may search) the Land for us, 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. This is the meaning of [the words] before us [Let us send men ‘before us’], 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’.
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. Similarly: into a land that ‘tarti’ (I had sought out) for them; also, ‘lathur’ (to seek out) a resting-place for them. Therefore Moses commanded them to state specifically whether it is good or bad … whether it is fat or lean etc., all this being in order to cause them to rejoice, for it is the beauty of all lands, and they would go up to it with great eagerness...
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 אֱלֹקִים" (ישעיהו מה יד).
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 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 they reported to him, and this is its fruit for so he had commanded them, to show it to him. Now in all this they said the truth, and gave a report about those matters which they had been commanded [to find out], 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; for it was their duty to bring back words of truth to them that sent them, and Moses had commanded them [to see] whether they are strong or weak, [and what cities they are that they dwell in], whether in camps, or in strongholds.
But the wickedness of the spies consisted in saying the word ephes [“nevertheless” — ‘Nevertheless’ the people that dwell in the Land are fierce], 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?); and there is none else; ‘ephes’ (there is no other) G-d.
(כד) וְעַבְדִּ֣י כָלֵ֗ב עֵ֣קֶב הָֽיְתָ֞ה ר֤וּחַ אַחֶ֙רֶת֙ עִמּ֔וֹ וַיְמַלֵּ֖א אַחֲרָ֑י וַהֲבִֽיאֹתִ֗יו אֶל־הָאָ֙רֶץ֙ אֲשֶׁר־בָּ֣א שָׁ֔מָּה וְזַרְע֖וֹ יוֹרִשֶֽׁנָּה׃
(24) But My servant Caleb, because he was imbued with a different spirit and remained loyal to Me—him will I bring into the land that he entered, and his offspring shall hold it as a possession.
(ו) וַיִּגְּשׁ֨וּ בְנֵי־יְהוּדָ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בַּגִּלְגָּ֔ל וַיֹּ֣אמֶר אֵלָ֔יו כָּלֵ֥ב בֶּן־יְפֻנֶּ֖ה הַקְּנִזִּ֑י אַתָּ֣ה יָדַ֡עְתָּ אֶֽת־הַדָּבָר֩ אֲשֶׁר־דִּבֶּ֨ר ה׳ אֶל־מֹשֶׁ֣ה אִישׁ־הָאֱלֹקִ֗ים עַ֧ל אֹדוֹתַ֛י וְעַ֥ל אֹדוֹתֶ֖יךָ בְּקָדֵ֥שׁ בַּרְנֵֽעַ׃ (ז) בֶּן־אַרְבָּעִ֨ים שָׁנָ֜ה אָנֹכִ֗י בִּ֠שְׁלֹ֠חַ מֹשֶׁ֨ה עֶבֶד־ה׳ אֹתִ֛י מִקָּדֵ֥שׁ בַּרְנֵ֖עַ לְרַגֵּ֣ל אֶת־הָאָ֑רֶץ וָאָשֵׁ֤ב אֹתוֹ֙ דָּבָ֔ר כַּאֲשֶׁ֖ר עִם־לְֽבָבִֽי׃ (ח) וְאַחַי֙ אֲשֶׁ֣ר עָל֣וּ עִמִּ֔י הִמְסִ֖יו אֶת־לֵ֣ב הָעָ֑ם וְאָנֹכִ֣י מִלֵּ֔אתִי אַחֲרֵ֖י ה׳ אֱלֹקָֽי׃ (ט) וַיִּשָּׁבַ֣ע מֹשֶׁ֗ה בַּיּ֣וֹם הַהוּא֮ לֵאמֹר֒ אִם־לֹ֗א הָאָ֙רֶץ֙ אֲשֶׁ֨ר דָּרְכָ֤ה רַגְלְךָ֙ בָּ֔הּ לְךָ֨ תִהְיֶ֧ה לְנַחֲלָ֛ה וּלְבָנֶ֖יךָ עַד־עוֹלָ֑ם כִּ֣י מִלֵּ֔אתָ אַחֲרֵ֖י ה׳ אֱלֹקָֽי׃(י) וְעַתָּ֗ה הִנֵּה֩ הֶחֱיָ֨ה ה׳ ׀ אוֹתִי֮ כַּאֲשֶׁ֣ר דִּבֵּר֒ זֶה֩ אַרְבָּעִ֨ים וְחָמֵ֜שׁ שָׁנָ֗ה מֵ֠אָ֠ז דִּבֶּ֨ר ה׳ אֶת־הַדָּבָ֤ר הַזֶּה֙ אֶל־מֹשֶׁ֔ה אֲשֶׁר־הָלַ֥ךְ יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וְעַתָּה֙ הִנֵּ֣ה אָנֹכִ֣י הַיּ֔וֹם בֶּן־חָמֵ֥שׁ וּשְׁמֹנִ֖ים שָׁנָֽה׃ (יא) עוֹדֶ֨נִּי הַיּ֜וֹם חָזָ֗ק כַּֽאֲשֶׁר֙ בְּי֨וֹם שְׁלֹ֤חַ אוֹתִי֙ מֹשֶׁ֔ה כְּכֹ֥חִי אָ֖ז וּכְכֹ֣חִי עָ֑תָּה לַמִּלְחָמָ֖ה וְלָצֵ֥את וְלָבֽוֹא׃
(6) The Judahites approached Joshua at Gilgal, and Caleb son of Jephunneh the Kenizzite said to him: “You know what instructions GOD gave at Kadesh-barnea to Moses, the agent of God, concerning you and me. (7) I was forty years old when Moses the servant of GOD sent me from Kadesh-barnea to spy out the land, and I gave him a forthright report. (8)While my companions who went up with me took the heart out of the people, I was loyal [lit full] to my ETERNAL God.(9) On that day, Moses promised on oath, ‘The land on which your foot trod shall be a portion for you and your descendants forever, because you were loyal to my ETERNAL God.’ (10) Now GOD has preserved me, just as promised. It is forty-five years since GOD made this promise to Moses, when Israel was journeying through the wilderness; and here I am today, eighty-five years old. (11) I am still as strong today as on the day that Moses sent me; my strength is the same now as it was then, for battle and for activity.
(א)רוח אחרת. שְׁתֵּי רוּחוֹת, אַ' בַּפֶה וְאַ' בְּלֵב, לַמְּרַגְּלִים אָמַר אֲנִי עִמָּכֶם בָּעֵצָה, וּבְלִבּוֹ הָיָה לוֹמַר הָאֱמֶת, וְעַל יְדֵי כֵן הָיָה בוֹ כֹּחַ לְהַשְׁתִּיקָם, כְּמוֹ שֶׁנֶּאֱמַר (במדבר י"ג), "וַיַּהַס כָּלֵב", שֶׁהָיוּ סְבוּרִים שֶׁיֹּאמַר כְּמוֹתָם, זֶהוּ שֶׁנֶּאֱמַר בְּסֵ' יְהוֹשֻׁעַ "וָאָשֵׁב אֹתוֹ דָּבָר כַּאֲשֶׁר עִם לְבָבִי" (יהושע י"ד) — וְלֹא כַּאֲשֶׁר עִם פִּי (תנחומא): (ב)וימלא אחרי. וַיְמַלֵּא אֶת לִבּוֹ אַחֲרַי, וְזֶה מִקְרָא קָצָר:
(1) רוח אחרת [BUT MY SERVANT CALEB, BECAUSE HE HAD] ANOTHER SPIRIT [WITH HIM] — The word “another’ suggests that he was filled with a twofold spirit — the one to which he gave utterance (lit., one in his mouth), and another which he concealed in his heart. To the spies he said, “I am with you in your counsel”, whilst in his heart he had the intention to tell the truth, and it was only on this account that he possessed the power to silence them (the people), as it is said, (Numbers 13:30) “And Caleb silenced [the people concerning Moses]” (cf. Rashi on that verse), for they thought that he would say the same as themselves (as the spies). It is this that is alluded to in the Book of Joshua (Joshua 14:7) where it states that Caleb said “And I brought him (Moses) word again as it was in my heart” — but not as it was in my mouth (i.e. not what I had said to the spies) (Midrash Tanchuma, Sh'lach 10).
(2) וימלא אחרי AND HE HATH FOLLOWED ME FULLY (lit., he hath filled to go after Me) — i.e. he hath filled his heart with the intention to follow Me; — this is an elliptical sentence (the word “his heart” is omitted).
כלב בן יפנה. ולמה נקרא שמו כן, על שם שבדברים שהיו על לבבו השיב למשה, ולא כדברים אשר היו על לב מרגלים, וכמו שנאמר ועבדי כלב עקב היתה רוח אחרת עמו (במדבר יד כד), ואומר (ואשיב אותו דברי) [ואשב אותו דבר] (יהושע יד ז):
...Caleb ben Yefuneh - Why was he called thus? Because the words that were on his heart (Lev) he replied to Moshe, not according to what was on the hearts of the scouts as it is said he had a different spirit (Numbers 14, 24) and in Joshua 14: 7 "I gave him a forthright report" וָאָשֵׁ֤ב אֹתוֹ֙
ויבא עד חברון. כָּלֵב לְבַדּוֹ הָלַךְ שָׁם וְנִשְׁתַּטֵּחַ עַל קִבְרֵי אָבוֹת שֶׁלֹּא יְהֵא נִסָּת לַחֲבֵרָיו לִהְיוֹת בַּעֲצָתָם, וְכֵן הוּא אוֹמֵר (דברים א'), "וְלוֹ אֶתֵּן אֶת הָאָרֶץ אֲשֶׁר דָּרַךְ בָּהּ", וּכְתִיב (שופטים א') "וַיִּתְּנוּ לְכָלֵב אֶת חֶבְרוֹן" (סוטה ל"ד):
ויבא עד חברון [AND THEY WENT UP BY THE SOUTH] AND HE CAME UNTO HEBRON — Caleb alone went there and prostrated himself on the graves of the Patriarchs, offering prayer that he might be helped not to give way to the enticement of his colleagues and join them in their counsel. You may see that it was Caleb who went there, for so indeed it (Scripture) states, (Deuteronomy 1:36) “[Save Caleb the son of Jephunnch, he shall see it] and unto him will I give the land upon which he hath trodden!” and it is written, (Judges 1:20) “And they gave Hebron unto Caleb” (Sotah 34b)
אכן פירוש הכתוב הוא על זה הדרך ועבדי כלב וטעם שאני קורא אותו עבדי הוא עקב פירוש שכר אשר היתה רוח אחרת עמו, שהגם שיהושע גם כן לא ניאץ ה׳ עם המרגלים אף על פי כן זה היה לו סיבה תפלת משה הצילתו מיצר הרע ומכוחותיו שהם המרגלים לבל יטעוהו מה שאין כן כלב שנכנס בגדר סכנת יצר הרע וחברתו הרשעה ותחל רוח רעה לפעמו, והראיה שהלך ונשתטח על קברות האבות, והוא אומרו רוח אחרת עמו ואף על פי כן וימלא אחרי פירוש השלים אחר רצונו יתברך, ודקדק לומר בדרך זה לצד שיש באדם ב' יועצין יועץ רע ויועץ טוב ללכת אחרי ה׳ והוא השלים ומילא אחרי חלק ה׳, וזה הוא על דרך אומרם ז"ל (קידושין לט:) מי שבאה עבירה לידו וניצול ממנה נותנין לו שכר כעושה מצוה, וזה אינו ביהושע כי לא היתה רוח אחרת עמו להטעותו מדרך השכל כי משה מנעו, ויש כח בתפלת הצדיקים גם לבחינה זו בסוד (שמואל ב כ״ג:ג׳) צדיק מושל יראת אלקים והבן. אשר על כן זכה כלב שיקרא עבד ה׳ כמשה רבינו עליו השלום:
The Torah wanted to explain why G'd decided to refer to Caleb as "My servant," an exceptional compliment. Although also Joshua did not spurn G'd, Caleb was possessed of a totally different spirit. He had not needed the prayer of Moses to enable him to resist the influence of the other ten spies. Caleb had at one time during the mission experienced the רוח אחרת, i.e. the evil spirit which filled the other spies. He had gone to the graves of the patriarchs in order to recharge his spiritual batteries before he would succumb to the wiles of the evil urge. וימלא אחרי, "He decided to follow Me." The Torah describes how Caleb decided to follow his good urge rather than his evil urge. Man is subject to two advisors. One advises him to follow G'd's wishes, the other advises him to assert his independence. If one decides to resist the urge to commit a sin it is accounted as if one had fulfilled one of G'd's commandments (Kidushin 39). Joshua had not been in a similar dilemma as he had never been tempted to be disloyal to G'd and to act illogically, due to Moses' prayer on his behalf. We have a verse in the Book of Samuel which describes a mystical dimension concerning the prayer of a צדיק such as Moses. It suggests that such a prayer may exert influence on a person's moral tendencies. This is based on Samuel II 23,3 צדיק מושל יראת השם, "the righteous exercises some control concerning matters of reverence for the Lord." Seeing that Caleb's resistance to the evil urge under circumstances of great provocation was unaided by external factors, he is described similarly to Moses, i.e. that he was G'd's servant.
ועבדי כלב עקב היתה רוח אחרת עמו ר"ל עפמ"ש חז"ל וכי כלב בן יפונה היה והלא בן קנז היה ולמה נקרא שמו בן יפונה שפנה א"ע מעצת מרגלים ר"ל שהמקשן ידע שנקרא בן יפונה על שפנה מעצת מרגלים רק שקשה לו שא"כ היה לו לקרא גם ליהושע בן יפונה, וז"ש ולמה נקרא שמו בן יפונה ר"ל ולא קראו כן ליהושע, ומשיב שהיה הבדל שעל יהושע התפלל משה יה יושיעך מעצת מרגלים אבל כלב פנה א"ע מעצת מרגלים לא ע"י תפלת משה, ואמרו חז"ל שתחלה הטו אותו המרגלים לעצתם ויבא עד חברון להתפלל על קברי אבות ונצול מעצתם, וז"ש עקב היתה רוח אחרת עמו ר"ל שתחלה היתה עמו רוח אחרת נוטה לעצת מרגלים וכבש את יצרו וימלא אחרי ולכן והביאותיו וזרעו יורישנה וניתן לו חברון בירושה:
But My servant Caleb, because he has a different spirit in him... there was a difference [between Joshua and Caleb]. Concerning Joshua, Moses prayed that God would save him from the counsel of the bad spies. Caleb however voided himself of the recommendation of the spies. [He did it himself] not through the prayer of Moses. The Sages said that at first Caleb was inclined to follow the machinations of the other spies but he went to Hebron to pray about it ... and was saved from their intrigue. This is what it means by "he has a different spirit in him" [alternately renderable as, "he had a different spirit in him"] for at the beginning he had another spirit and inclined towards the spies but he conquered his evil inclination and followed fully after God. ..
Nevertheless according to the simple text, Caleb had a different spirit in him (Numbers 14:24) by virtue of which he was enabled to follow God fully.
In Hebrew "a different spirit" is "ruach acheret" (pronounced close to "ruah aheret") or as we would say a contrary nature. This is a Jewish characteristic. One can follow God as Joshua did with blind faith and simple straight-forward dedication. This too is found in Judaism. There is however another way of worship peculiar to Jews. This is to be contrary, to challenge everything, to take doctrinal laws to pieces and put them back together again, to go over everything 100s of time over until every nook and cranny, every nuance of expression is thoroughly discussed and completely clear. When this is done the will of God really can be fulfilled with a full heart since there is no longer any room left for alternatives.
We thus see that Caleb represented the Talmudical Jew and Joshua the simple true believer from Joseph.
We need both of them.
Just as Joshua and Caleb became redeeming elements for all Israel in the past so too, God willing , will their successors do so in the future. See: The Hebrew Nations, a BRITAM website: Two Different Israelite Prototypes. Caleb represented the Talmudical Jew and Joshua the simple true believer from Joseph. We need both of them (2 June, 2013, Sivan 24, 5773)
״וַיַּעֲלוּ בַנֶּגֶב וַיָּבֹא עַד חֶבְרוֹן״ — ״וַיָּבֹאוּ״ מִבְּעֵי לֵיהּ? אָמַר רָבָא: מְלַמֵּד שֶׁפֵּירַשׁ כָּלֵב מֵעֲצַת מְרַגְּלִים, וְהָלַךְ וְנִשְׁתַּטַּח עַל קִבְרֵי אָבוֹת. אָמַר לָהֶן: אֲבוֹתַי! בִּקְּשׁוּ עָלַי רַחֲמִים שֶׁאֶנָּצֵל מֵעֲצַת מְרַגְּלִים.
It is also stated with regard to the spies: “And they went up into the south, and he came to Hebron” (Numbers 13:22). Why is the phrase “and he came” written in the singular form? The verse should have said: And they came. Rava says: This teaches that Caleb separated himself from the counsel of the other spies and went and prostrated himself on the graves of the forefathers in Hebron. He said to them: My forefathers, pray for mercy for me so that I will be saved from the counsel of the spies.
What gave Caleb what the Torah describes as a ruach acheret, a different spirit, that enabled him to act different and go against the crowd? The Talmud, in tractate Sotah, notes a grammatical oddity in this story. The Torah (Num. 13:22) says that the spies, in the plural, went up to the South of Israel, but then in the singular that he came to a city called Hevron. While the Torah sometimes refers to a group in the singular, the Talmud explains that this means that only one of the spies, Caleb, went to Hevron. In other words, during their tour of the land, Caleb broke off from the group to travel on his own. What is the significance of Caleb’s solo visit to Hevron? As you may recall, Hevron is the location of the graves of the ancestors, of Abraham, Sarah, Isaac, Rebecca, Jacob and Leah. So, the Talmud infers, Caleb broke away from the other spies in order to visit those tombs in Hevron. There, he prayed for the deceased ancestors to intercede on his behalf, to protect him from the plot of the spies. Perhaps Caleb’s prayers were answered. Perhaps visiting those graves reminded him why the people were journeying to the land in the first place. But in any event, his visit there inspired him to find that ruach acheret, that different spirit, within himself, and then to share it with others, even at the risk of his life. So, Caleb for us is a model of the courage to be different, the courage to speak the truth as we understand it when the stakes are high. This Pride month, we celebrate those in our community and beyond who have found their own different spirit within, and had the courage to give it voice. In particular, those whose different spirit involves who they love, or how they understand their gender, must overcome shame, misunderstanding, and discrimination in order to express themselves like Caleb did. See Sh'lah L'kha 5779: True Colors
כלב בן יפנה הוא כלב בן חצרון ונקרא שמו יפונה על שפנה מעצת מרגלים.
כלב בן יפונה, “Caleb son of Yefuneh.” He is identical with Caleb son of Chetzron, and the reason he is here called the son of Yefuneh, is because he turned aside (פנה) from all but one of the other spies. [Chetzron had been a grandson of Yehudah, Genesis 46,12, compare also Chronicles I 2,18. Ed.]
(ז) וַיֹּ֣אמְר֔וּ אֶל־כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֗רֶץ אֲשֶׁ֨ר עָבַ֤רְנוּ בָהּ֙ לָת֣וּר אֹתָ֔הּ טוֹבָ֥ה הָאָ֖רֶץ מְאֹ֥ד מְאֹֽד׃
(7) and exhorted the whole Israelite community: “The land that we traversed and scouted is an exceedingly good land".
והנה טוב מאד. לבד אשר כל פרט טוב בפ״ע לפי רצון הקב״ה עוד המה בכלל בצרוף כל הנבראים יחד טוב מאד שכל א׳ משלים החסרון של השני ובזה הלשון טוב מאד. נכלל מה שיש מזיקים בעולם אע״ג שבפ״ע אינם טוב מ״מ הכרחים המה לטובת כל הברואים (ועי׳ ביאורי הגר״א זצ״ל ועי׳ מ״ש בס׳ במדבר י״ז ז׳ עה״פ טובה הארץ מאד מאד):
And behold, it was very good: ... And in this expression Very good: was included [the fact] that there are pests in the world, [since] even though they are not good on their own, nonetheless, they are essential for the good of all the creatures. (And see the explanations of Gr'a, ztz'l, and see what I have written on the Book of Numbers 14:7 on the verse, "the land is very, very good.")
טובה הארץ מאד מאד. לא באו לשבח הארץ כמה היא זבת חלב ודבש שהרי ראו בעיניהם וכל המרגלים העידו כי כן הוא. וא״כ לא היה להם לומר אלא אם חפץ בנו ה׳ ונתנה לנו אל תיראו את עם הארץ וגו׳. וכל מה שבינתים נראה הכל מיותר וגם לשון ואתם אינו מובן כלל. שהרי מדברים עמהם. ומה מקרא חסר אך בה׳ אל תמרודו ואל תיראו וגו׳. אלא העלו כי ארץ טובה כמוה אינו בעולם כלל. ואם כי יש הרבה ארצות טובות בעולם ואולי עוד יותר מא״י. אבל כל טוב תמידי מלבד שאין הרגש בטובה. עוד כרוך רע הנהגה לרגל הטוב. כי לפתח תענוגים חטאת רובץ. ואין לך רע יותר מזה. ע״כ דרשו חז״ל על הא דכתיב וירא אלקים את כל אשר עשה והנה טוב מאד. מאד זה מלה״מ ועוד הרבה כיב״ז. ביארו בזה דיש בעולם כמה רעות בעצם. אבל המה מוסיפים שבח בטובה. מצד שמרגישים בטוב. וגם שומרים את האדם שלא יבעט עפ״י הטוב. כך אמרו לכל עדת בני ישראל נגד מה ששמעו נאצות הכת. המבקשים לפרוק עול מ״ש. הן באמת טובה הארץ מאד מאד. במה שהשגחה תמידית שמה כאשר יבואר במקרא הסמוך. היא טובה מאד. שאין הטוב שבה מחטיא הרבה כי ההשגחה שולטת ביותר להעניש. וממילא הרגשת הטוב הרבה. באשר הרע מצוי שם לפי ההשגחה על כל איש לפי מעשיו. כאשר ראו המרגלים הרע שאירע לכנענים אז לצורך השעה היא היא טובת הארץ מאד מאד. ומש״ה אמת גם המה אשר עברנו בה לתור אותה שחקרו סיבת הדבר שראו מתים הרבה. שהוא מרוב השגחה שבה:
There is still evil involved in leading to goodness. Because in the pursuit of pleasures lies sin. And there is nothing worse than this.
This is very much a word and many more. They explained in this way how many evils there are in the world. But they add praise to the good. Since they feel good. And they also protect the person from being kicked according to the good. Thus they said to the entire community of the children of Israel against what they heard from the slanderers of the sect. Those who seek to undo the yoke of the Mishnah. They are truly very, very good in the land. In what is the constant providence there as will be explained in the next verse...It is very good. The good in it does not miss much because Providence is most controlling in punishing. And therefore the feeling of good is great. Since evil is present there according to Providence upon each person according to his deeds. When the spies saw the evil that happened to the Canaanites, then for the purpose of the time it is very, very good in the land. And it is true that those who passed through it to explore it also investigated the reason for the fact that they saw many dead. Which is because of the great Providence in it: