Sending the Spies: Flawed from the Start?

(1) שלח לך אנשים SEND THOU MEN — Why is the section dealing with the spies put in juxtaposition with the section dealing with Miriam’s punishment? To show the grievousness of the spies’ sin: because she (Miriam) was punished on account of the slander which she uttered against her brother, and these sinners witnessed it and yet they did not take a lesson from her (Midrash Tanchuma, Sh'lach 5).(2) שלח לך SEND THEE (more lit., for thyself) — i.e. according to your own judgement: I do not command you, but if you wish to do so send them. — God said this because the Israelites came to Moses and said. “We will send men before us etc.”, as it is said, (Deuteronomy 1:22): “And you approached me, all of you, [saying, We will send men, etc.]”, and Moses took counsel with the Shechinah (the Lord), whereupon He said to them, I have told them long ago that it (the land) is good, as it is said, (Exodus 3:17): “I will bring you up out of the affliction of Egypt … [unto a land flowing with milk and honey]”. By their lives! I swear that I will give them now an opportunity to fall into error through the statements of the spies, so that they should not come into possession of it (the land) (Sotah 34b; cf. also Rashi on Sotah 34b:8 מדעתך and Midrash Tanchuma, Sh'lach 5).

the Jewish people crossed in the same formation as they camped. It was necessary for the water to stand only twelve mil high to allow for the entire encampment to pass through the Jordan. According to the statement of Rabbi Elazar, son of Rabbi Shimon, who said the water stood at a height of over three hundred mil, the water had to reach these heights to allow for enough time for everyone to cross the Jordan, as they crossed one after the other.And one says: According to both this Sage and that Sage, they crossed in the same formation as they camped. However, one Sage, Rabbi Yehuda, holds that a person moves faster than water, and one Sage, Rabbi Elazar son of Rabbi Shimon, holds that water moves faster than a person does.§ Since the Gemara mentioned the cluster of grapes that the spies brought back from Eretz Yisrael, it continues discussing the story of the spies. It is stated in the Torah that God told Moses: “Send you men” (Numbers 13:2). Reish Lakish says: “Send you” means that you should send them at your own discretion and not as a divine command. As, if it were a divine command, does a person choose a bad portion for himself? Since God knew the nature of these spies and that they would ultimately slander the land, He certainly would not have sent them Himself. And this is the meaning of that which is written in the passage where Moses retold the story of the spies: “And it was good in my eyes” (Deuteronomy 1:23), and Reish Lakish says: The implication of these words is that it seemed good “in my eyes,” but not in the eyes of the Omnipresent.The Torah relates that the people asked Moses to send spies so “that they may search the land for us” (Deuteronomy 1:22). Rabbi Ḥiyya bar Abba says: When the Jewish people asked to send spies, their intention was only to shame Eretz Yisrael. It is written here: “That they may search [veyaḥperu] the land for us,” and it is written there: “Then the moon will be embarrassed [veḥafera], and the sun will be ashamed” (Isaiah 24:23).The Torah states with regard to the spies: “And these were their names: Of the tribe of Reuben, Shammua the son of Zaccur” (Numbers 13:4). Rabbi Yitzḥak says: This statement that follows is a tradition of ours that was passed down to us from our ancestors: The spies were named after their actions, but we have obtained the interpretation of only one name, the name of “Sethur the son of Michael” (Numbers 13:13). He is called Sethur, as he hid [satar] the actions of the Holy One, Blessed be He. In other words, he ignored the miracles that God performed for the Jewish people in Egypt and in the wilderness. He is called Michael, as he made Him, God, appear weak [makh] by saying that there was not enough food in the land for everyone.Rabbi Yoḥanan says: We can also say an interpretation of the name: “Nahbi the son of Vophsi” (Numbers 13:14): He is called Nahbi, as he concealed [heḥbi] the statement of the Holy One, Blessed be He, that the land is good, by delivering a distorted description of it. He is called Vophsi, as he stomped [pisse’a] on the attributes of the Holy One, Blessed be He, i.e., he did not believe in His promise to give Eretz Yisrael to the Jewish people.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.The Gemara explains: Joshua did not go to the graves of the forefathers because Moses had already prayed for mercy for him, as it is stated: “And Moses called Hoshea son of Nun Joshua [Yehoshua]” (Numbers 13:16), meaning: God will save you [Ya yoshiakha] from the counsel of the spies. And this is the meaning of that which is written: “But My servant Caleb, because he had another spirit with him, and has followed Me fully, him will I bring into the land where into he went” (Numbers 14:24), which implies that Caleb changed his mind over time. Joshua, however, was opposed to the intentions of the other spies from the outset.The verse continues to state about Hebron: “And Ahiman, Sheshai, and Talmai, the children of Anak, were there” (Numbers 13:22). Ahiman was called by this name because he was the most skilled [meyumman] among his brothers. Sheshai was called by his name because he would turn the land that he treaded upon into ditches [sheḥatot] due to his large dimensions. Talmai was called this because he would turn the land that he treaded upon into furrows upon furrows [telamim] due to his weight.Alternatively, their names signify another matter: Ahiman is the one who built the city of Anat. Sheshai built the city of Alush. Talmai built the city of Talbush. The verse describes them as “the children of Anak” because they were so tall and large that it appeared as if they were wearing [ma’anikin] the sun as a necklace due to their height.The continuation of the verse states: “Now Hebron was built seven years [shanim] before Zoan of Egypt [Mitzrayim]” (Numbers 13:22). The Gemara asks: What is the meaning of the phrase “was built”? If we say that it was actually built seven years before Zoan, would a person build a house for his younger son before he builds one for his older son? Canaan was the youngest son of Ham, as it is written: “And the sons of Ham: Cush, and Mizraim, and Put, and Canaan” (Genesis 10:6). How then could Hebron, a city in the land of Canaan, have been built before Zoan, a city in the land of Egypt, occupied by the descendants of Mizraim?Rather, the meaning of the verse is that Hebron was seven times more fruitful [mevunna] than Zoan. And there is no stonier land in Eretz Yisrael than Hebron. This is evident because they would bury the dead there, just as the forefathers were buried there. This was done only in land that was not suitable for agriculture. And of all the lands, there is none of a higher quality than the land of Egypt, as it is stated: “Like the garden of the Lord, like the land of Egypt” (Genesis 13:10). And there was no higher-quality land in all of the land of Egypt than Zoan, as it is written with regard to Pharaoh’s ministers, who would certainly have lived on the finest land in the country: “For his princes are in Zoan” (Isaiah 30:4). And even so, Hebron was seven times more fruitful than Zoan.The Gemara asks: But is the land in Hebron in fact stony? But isn’t it written: “And it came to pass at the end of forty years, that Absalom said to the king: I pray, let me go and pay my vow, which I have vowed to the Lord, in Hebron” (II Samuel 15:7)? And Rav Avya says, and some say that it was Rabba bar bar Ḥanan: This means that Absalom went to bring sheep specifically from Hebron. And it is taught in a baraita (Tosefta, Menaḥot 9:3): One must bring the choicest animals to the Temple as offerings. Rams are brought from Moab, and sheep are brought from Hebron. This indicates that Hebron has rich land where fat and healthy sheep are raised. The Gemara answers: From this very source it can be proven that Hebron is not suitable for agriculture. Since the earth there is thin, it produces only grass for grazing and fattens the livestock.The verse states: “And they returned from spying out the land at the end of forty days.

(1) Another interpretation (of Numb. 13:2) “Send men.” What is written above the matter (in Numb. 12:1)? “And Miriam spoke to Aaron about Moses.” And afterwards, (in Numb. 12:2), “Send men.” This text is related (to Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see […].” What is the reason for saying, “Send men,” after the episode of Miriam (in Numb. 12:1ff.)?11Numb. R. 16:6. It is simply that it was anticipated by the Holy One, blessed be He, that they would come and utter evil speech against the land.12Sot. 34a. The Holy One, blessed be He, had said that they should not [be able to] say, “We did not know what the penalty for evil speech was.” For that reason the Holy One, blessed be He, put this [story] next to the one [in which] Miriam was afflicted with leprosy, because she had spoken slander against her brother. [This was] so that everyone would know the punishment for evil speech. [It was a warning] so that if they came to speak slander, they would consider what happened to Miriam; but even so, they did not desire to learn. It is therefore stated (in Is. 44:18), “They neither know nor understand.” Therefore the Holy One, blessed be He, wrote [about] the sending out of the spies after the episode of Miriam. Ergo (in Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see….” Another interpretation (of Numb. 13:2), “Send men for yourself”: Even though the Holy One, blessed be He, had said to Moses, “Send men for yourself,” it was not [the wish] of the Holy One, blessed be He, for them to go.13See Numb. R. 16:7. Why? Because the Holy One, blessed be He, had already told them [about] the superiority of the Land of Israel. It is so stated (in Deut. 8:7), “For the Lord your God is bringing you unto a good land.” Moreover, while they had been in Egypt, he had said to them (in Exod. 3:8), “I have come down to deliver them out of the hand of the Egyptians [and to bring them up out of that land unto a good and spacious land].” And Scripture states (in Exod. 13:21), “And the Lord went in front of them by day.” So what is the point of [saying] (in Numb. 13:2), “Send men?” It is simply that they wanted these words. When they reached [Israel's] borders, Moses had said to them (in Deut. 1:21), “See, the Lord your God has set the land before you, go and possess….” At that time Israel approached Moses, as stated (in vs. 22), “Then you all drew near unto me [and said, ‘Let us send men ahead of us to explore the land for us’].” This is what Ezra14See Sanh. 93b, which also alludes to the book of Nehemiah under the name of Ezra. said (in Neh. 9:17), “So they refused to listen and were unmindful of Your] wonders.” Now it says (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them […].” And [yet] they said (in Deut. 1:22), “Let us send men ahead of us to explore the land for us.” [It is simply] that they did not believe. And similarly David said (in Ps. 78:10), “and they refused to follow His Torah.” R. Joshua says, “To what were they comparable? To a king who secured for his son a beautiful wife, the daughter of good and wealthy parents. The king said to him, ‘I have secured you a beautiful wife, the daughter of good and wealthy parents. There is no one like her in the whole world.’ The son said to him, ‘Let me go to see her,’ for he did not trust his father. Immediately the situation became ever more difficult for his father and it was bad for him. His father said, ‘What shall I do? If I say to him, “I am not showing her to you,” then he will say, “She is ugly.”’ For that reason he did not want to show her. Finally he said to him, ‘Look at her, so that you may know that I have not deceived you. But because you did not trust me, I swear that you shall not see her in your house. Instead I am giving her to your son.’ Now similarly did the Holy One, blessed be He, say to Israel, ‘The land is good,’ but they did not believe [Him]. They said (in Deut. 1:22), ‘Let us send men ahead of us.’ The Holy One, blessed be He, said, ‘If I prevent them, they will say, “The land is no good. For that reason He has not shown it to us.” Rather, they will only see it, for I swear that not one of them shall enter within it, but rather [only] their children.’ Thus it is stated (in Numb. 14:23, 31), ‘Surely they shall not see the land […]. But it is your children, who you said would be carried off, who will go….’’’ When they said to Moses (in Deut. 1:22), “Let us send men ahead of us,” Moses began to wonder. He said, “It is impossible for me to do something before I consult with the Holy One, blessed be He.” He went and consulted. He said to him, “Your children want thus and so.” The Holy One, blessed be He, said to him, “This is not the first time for them. While they were in Egypt, they jeered at Me, as stated (in Hos. 7:16), ‘this was their derision in the land of Egypt.’ They are accustomed to such [behavior]. I do not need this; as see, it is written (in Dan. 2:22), ‘He knows what is in the darkness, [and the light dwells with Him]’; I know what they are saying. But if you want, you yourself, ‘Send men for yourself.’” Where is it shown? Where it is written (in Numb. 13:16), “These are the names of the men whom Moses sent to spy out the land.”

(1) 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.