| 21So they went up and inspected the land, from the Tzin desert until Rechov, the way to Chamat. |
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כאוַיַּֽעֲל֖וּ וַיָּתֻ֣רוּ אֶת־הָאָ֑רֶץ מִמִּדְבַּר־צִ֥ן עַד־רְחֹ֖ב לְבֹ֥א חֲמָֽת: |
| מִמִּדְבַּר־צִן עַד־רְחֹב לְבֹא חֲמָֽת - From the Tzin desert until Rechov, the way to Chamat - i.e., they walked along its borders, by its length and breadth, their route being in the form of a gamma (Γ). They walked along the southern border from its eastern corner to its western corner, as Moses had instructed: “Go up this way to the south,” i.e., from the southeast border until the Mediterranean Sea, for the sea is the western border. From there, they turned and traveled along the entire western border – the coast of the sea – until the entrance to Chamat, which is near Mount Hor HaHar, at the northwest corner of the land, as is stated in the description of the boundaries of the land in parashat Eleh Mas’ei. |
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מִמִּדְבַּר־צִן עַד־רְחֹב לְבֹא חֲמָֽת.
הָלְכוּ בִגְבוּלֶיהָ בְאֹרֶךְ וּבְרֹחַב כְּמִין גַּ"ם, הָלְכוּ רוּחַ גְּבוּל דְּרוֹמִית מִמִּקְצוֹעַ מִזְרָח עַד מִקְצוֹעַ מַעֲרָב, כְּמוֹ שֶׁצִּוָּה מֹשֶׁה עֲלוּ זֶה בַנֶּגֶב — דֶּרֶךְ גְּבוּל דְּרוֹמִית מִזְרָחִית עַד הַיָּם — שֶׁהַיָּם הוּא גְבוּל מַעֲרָבִי, וּמִשָּׁם חָזְרוּ וְהָלְכוּ כָּל גְּבוּל מַעֲרָבִי עַל שְׂפַת הַיָּם עַד לְבֹא חֲמָת, שֶׁהוּא אֵצֶל הֹר הָהָר בְּמִקְצוֹעַ מַעֲרָבִית צְפוֹנִית, כְּמוֹ שֶׁמְּפֹרָשׁ בִּגְבוּלוֹת הָאָרֶץ בְּפָרָשַׁת אֵלֶּה מַסְעֵי:
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| 22They went up through the south, and Caleb came to Hebron. Achiman, Sheishai, and Talmai, sons of the giant, were there. Hebron was built up seven times better than Tzo’an, the choicest place in Egypt. |
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כבוַיַּֽעֲל֣וּ בַנֶּ֘גֶב֘ וַיָּבֹ֣א עַד־חֶבְרוֹן֒ וְשָׁ֤ם אֲחִימָן֙ שֵׁשַׁ֣י וְתַלְמַ֔י יְלִידֵ֖י הָֽעֲנָ֑ק וְחֶבְר֗וֹן שֶׁ֤בַע שָׁנִים֙ נִבְנְתָ֔ה לִפְנֵ֖י צֹ֥עַן מִצְרָֽיִם: |
| וַיָּבֹא עַד־חֶבְרוֹן - And he came to Hebron. The singular form indicates that Caleb alone went there; he prostrated himself at the graves of the patriarchs, praying that he would not be persuaded to be part of his colleagues’ plan. And thus it says regarding Caleb: “I will give the land he trod upon to him,” and it is written: “they gave Hebron to Caleb.” |
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וַיָּבֹא עַד־חֶבְרוֹן.
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):
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| שֶׁבַע שָׁנִים נִבְנְתָה - (lit.) Was built seven years [before]. Is it possible that Ham built Hebron for Canaan, his younger son, before he built Tzo’an for Egypt, his older son? Rather, these words mean that Hebron was seven times more abundant (מְבֻנָּה) in all goodness than Tzo’an. Scripture hereby tells you how excellent the Land of Israel was – for you have no rockier area in the Land of Israel than Hebron, and therefore they reserved it for burying the dead; and you have no finer land than Egypt, as it says: “it was like God’s own garden and like Egypt,” and Tzo’an is the choicest place in Egypt, for the royal residence is there, as it says: “for his nobles were in Tzo’an” – yet Hebron was seven times better than it. |
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שֶׁבַע שָׁנִים נִבְנְתָה.
אֶפְשַׁר שֶׁבָּנָה חָם אֶת חֶבְרוֹן לִכְנַעַן בְּנוֹ הַקָּטָן קֹדֶם שֶׁיִּבְנֶה אֶת צֹעַן לְמִצְרַיִם בְּנוֹ הַגָּדוֹל? אֶלָּא שֶׁהָיְתָה מְבֻנָּה בְּכָל טוּב עַל אֶחָד מִשִּׁבְעָה בְצֹעַן, וּבָא לְהוֹדִיעֲךָ שִׁבְחָהּ שֶׁל אֶרֶץ יִשְׂרָאֵל, שֶׁאֵין לְךָ טְרָשִׁין בְּאֶרֶץ יִשְׂרָאֵל יוֹתֵר מֵחֶבְרוֹן — לְפִיכָךְ הִקְצוּהָ לְקִבְרוֹת מֵתִים — וְאֵין לְךָ מְעֻלָּה בְּכָל הָאֲרָצוֹת כְּמִצְרַיִם, שֶׁנֶּאֱמַר "כְּגַן ה' כְּאֶרֶץ מִצְרַיִם" (בראשית י"ג), וְצֹעַן הִיא הַמְעֻלָּה שֶׁבְּאֶרֶץ מִצְרַיִם, שֶׁשָּׁם מוֹשַׁב הַמְּלָכִים, שֶׁנֶּאֱמַר "כִּי הָיוּ בְצֹעַן שָׂרָיו" (ישעיהו ל'), וְהָיְתָה חֶבְרוֹן טוֹבָה מִמֶּנָּה שִׁבְעָה חֲלָקִים (סוטה ל"ד; כתובות קי"ב):
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| 23They came to the Valley of Eshkol and they cut off a branch with a cluster of grapes; they carried it on two poles. And they took one of the pomegranates and one of the figs. |
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כגוַיָּבֹ֜אוּ עַד־נַ֣חַל אֶשְׁכֹּ֗ל וַיִּכְרְת֨וּ מִשָּׁ֤ם זְמוֹרָה֙ וְאֶשְׁכּ֤וֹל עֲנָבִים֙ אֶחָ֔ד וַיִּשָּׂאֻ֥הוּ בַמּ֖וֹט בִּשְׁנָ֑יִם וּמִן־הָֽרִמֹּנִ֖ים וּמִן־הַתְּאֵנִֽים: |
| זְמוֹרָה - is a vine branch with a cluster of grapes hanging from it. |
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זְמוֹרָה.
שׂוֹכַת גֶּפֶן, וְאֶשְׁכּוֹל שֶׁל עֲנָבִים תָּלוּי בָּהּ:
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| וַיִּשָּׂאֻהוּ בַמּוֹט בִּשְׁנָיִם - (lit.) They carried it on a pole with two. From the fact that it says: “they carried it on a pole,” do I not know that it was carried by two? Why does Scripture then state בִּשְׁנָיִם “with two”? It means: on two poles. How was this done? Eight men took this cluster, one took a fig, and one took a pomegranate. Joshua and Caleb, however, did not take anything, because the others’ very purpose in taking the fruit was to support the false conclusions of their report, namely: just as its fruit is extraordinarily large, so, too, its people are extraordinarily mighty. And if you wish to know how big each one’s load was, go and derive it from the stones they set up at Gilgal, where each man lifted a stone from the Jordan River onto his shoulder and set it up at Gilgal, and our sages ascertained the weight of each one as forty se’ah; and we have a rule that a load that an individual can lift by himself onto his shoulder is only a third of the load that he can carry when assisted in lifting it. |
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וַיִּשָּׂאֻהוּ בַמּוֹט בִּשְׁנָיִם.
מִמַּשְׁמַע שֶׁנֶּאֱמַר "וַיִּשָּׂאֻהוּ בַמּוֹט" אֵינִי יוֹדֵעַ שֶׁהוּא בִשְׁנַיִם? מַה תַּלְמוּד לוֹמָר "בִּשְׁנָיִם"? בִּשְׁנֵי מוֹטוֹת. הָא כֵיצַד? שְׁמוֹנָה נָטְלוּ אֶשְׁכּוֹל, אֶחָד נָטַל תְּאֵנָה וְאֶחָד רִמּוֹן; יְהוֹשֻׁעַ וְכָלֵב לֹא נָטְלוּ כְלוּם, לְפִי שֶׁכָּל עַצְמָם לְהוֹצִיא דִּבָּה נִתְכַּוְּנוּ — כְּשֵׁם שֶׁפִּרְיָהּ מְשֻׁנֶּה כָּךְ עַמָּהּ מְשֻׁנֶּה; וְאִם חָפֵץ אַתָּה לֵידַע כַּמָּה מַשּׂאוֹי אֶחָד מֵהֶם, צֵא וּלְמַד מֵאֲבָנִים שֶׁהֵקִימוּ בַּגִּלְגָּל — הֵרִימוּ לָהֶם אִיש אֶבֶן אַחַת מִן הַיַּרְדֵן עַל שִׁכְמוֹ וֶהֱקִימוּהָ בַּגִּלְגָּל (יהושע ד') — וּשְׁקָלוּם רַבּוֹתֵינוּ מִשְׁקַל כָּל אַחַת אַרְבָּעִים סְאָה, וּגְמִירֵי טוּנָא דְּמִידְלֵי אֱינַשׁ עַל כַּתְפֵּיהּ אֵינוֹ אֶלָּא שְׁלִישׁ מַשּׂאוֹי כַּמַּשּׂאוֹי שֶׁמְּסַיְּעִין אוֹתוֹ לְהָרִים (סוטה ל"ד):
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| 24They called that place the Valley of Eshkol [“cluster”] because of the cluster the Israelites cut down there. |
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כדלַמָּק֣וֹם הַה֔וּא קָרָ֖א נַ֣חַל אֶשְׁכּ֑וֹל עַ֚ל אֹד֣וֹת הָאֶשְׁכּ֔וֹל אֲשֶׁר־כָּֽרְת֥וּ מִשָּׁ֖ם בְּנֵ֥י יִשְׂרָאֵֽל: |
| 25They returned from scouting the land at the end of 40 days. |
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כהוַיָּשֻׁ֖בוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֽוֹם: |
| וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יֽוֹם - They returned from scouting the land at the end of 40 days. But surely the land is 400 by 400 parsah, and the distance an average person walks in a day is 10 parsah; thus, to walk one way from east to west takes 40 days, yet they walked its length and its breadth in both directions in this time, i.e., four times as much! This was possible only for the following reason: because it was known to the Holy One, blessed be He, that He would decree a year of wandering for each day spent scouting the land, He miraculously shortened the way for them. |
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וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יֽוֹם.
וַהֲלֹא אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה הִיא, וּמַהֲלַךְ אָדָם בֵּינוֹנִי עֶשֶׂר פַּרְסָאוֹת לַיּוֹם, הֲרֵי מַהֲלַךְ אַרְבָּעִים יוֹם מִן הַמִּזְרָח לַמַּעֲרָב — וְהֵם הָלְכוּ אָרְכָּהּ וְרָחְבָּהּ? אֶלָּא שֶׁגָּלוּי לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּגְזֹר עֲלֵיהֶם יוֹם לַשָּׁנָה, קִצֵּר לִפְנֵיהֶם אֶת הַדֶּרֶךְ (שם):
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| 26They went and came back to Moses and Aaron and all the community of the Israelites at Kadesh Barne’a, in the Paran desert. They brought back a report to them and to the entire community, and they showed them the fruit of the land. |
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כווַיֵּֽלְכ֡וּ וַיָּבֹ֩אוּ֩ אֶל־משֶׁ֨ה וְאֶל־אַֽהֲרֹ֜ן וְאֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל אֶל־מִדְבַּ֥ר פָּארָ֖ן קָדֵ֑שָׁה וַיָּשִׁ֨יבוּ אֹתָ֤ם דָּבָר֙ וְאֶת־כָּל־הָ֣עֵדָ֔ה וַיַּרְא֖וּם אֶת־פְּרִ֥י הָאָֽרֶץ: |
| וַיֵּֽלְכוּ וַיָּבֹאוּ - They went and came. What does “they went” signify? It is stated to compare their journey to their coming: just as their return was with evil intent, so too their journey through the land was with evil intent. |
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וַיֵּֽלְכוּ וַיָּבֹאוּ.
מַהוּ וַיֵּלְכוּ? לְהַקִּישׁ הֲלִיכָתָן לְבִיאָתָן, מַה בִּיאָתָן בְּעֵצָה רָעָה אַף הֲלִיכָתָן בְּעֵצָה רָעָה (שם ל"ה):
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| וַיָּשִׁיבוּ אֹתָם דָּבָר - They brought back a report to them - i.e., to Moses and Aaron. |
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וַיָּשִׁיבוּ אֹתָם דָּבָר.
אֶת מֹשֶׁה וְאֶת אַהֲרֹן:
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| 27They addressed him and said, “We came to the land you sent us to, and it is flowing with milk and date- and fig-honey, and this is its fruit. |
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כזוַיְסַפְּרוּ־לוֹ֙ וַיֹּ֣אמְר֔וּ בָּ֕אנוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֣ר שְׁלַחְתָּ֑נוּ וְ֠גַ֠ם זָבַ֨ת חָלָ֥ב וּדְבַ֛שׁ הִ֖וא וְזֶה־פִּרְיָֽהּ: |
| זָבַת חָלָב וּדְבַשׁ הִוא - Flowing with milk and honey. Any false statement ultimately cannot endure without beginning it with some truth. |
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זָבַת חָלָב וּדְבַשׁ הִוא.
כָּל דְּבַר שֶׁקֶר שֶׁאֵין אוֹמְרִים בּוֹ קְצָת אֱמֶת בִּתְחִלָּתוֹ, אֵין מִתְקַיֵּם בְּסוֹפוֹ:
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| 28However, the people who inhabit the land are mighty; the cities are fortified and huge; and we even saw there the sons of the giant. |
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כחאֶ֚פֶס כִּי־עַ֣ז הָעָ֔ם הַיּשֵׁ֖ב בָּאָ֑רֶץ וְהֶֽעָרִ֗ים בְּצֻר֤וֹת גְּדֹלֹת֙ מְאֹ֔ד וְגַם־יְלִדֵ֥י הָֽעֲנָ֖ק רָאִ֥ינוּ שָֽׁם: |
| בְּצֻרוֹת - this word denotes strength. Onkelos translates it as כְּרִיכָן, meaning circular fortresses, for in Aramaic כָּרִיךְ means “round.” |
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בְּצֻרוֹת.
לְשׁוֹן חֹזֶק, וְתַרְגּוּמוֹ "כְּרִיכַן", לְשׁוֹן בִּירָנִיּוֹת עֲגֻלּוֹת, וּבְלָשׁוֹן אֲרַמִּי כְּרִיךְ עָגוֹל:
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| 29The Amalekites dwell in the south land; the Hittites, the Jebusites, and the Amorites dwell in the mountainous region; and the Canaanites dwell on the coast and alongside the Jordan River.” |
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כטעֲמָלֵ֥ק יוֹשֵׁ֖ב בְּאֶ֣רֶץ הַנֶּ֑גֶב וְ֠הַֽחִתִּ֠י וְהַיְבוּסִ֤י וְהָֽאֱמֹרִי֙ יוֹשֵׁ֣ב בָּהָ֔ר וְהַכְּנַֽעֲנִי֙ יוֹשֵׁ֣ב עַל־הַיָּ֔ם וְעַ֖ל יַ֥ד הַיַּרְדֵּֽן: |
| עֲמָלֵק יוֹשֵׁב וגו' - The Amalekites dwell… Because they had already been “burned” by Amalek, the spies mentioned this nation in order to frighten them. |
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עֲמָלֵק יוֹשֵׁב וגו'.
לְפִי שֶׁנִּכְווּ בַּעֲמָלֵק כְּבָר, הִזְכִּירוּהוּ מְרַגְּלִים כְּדֵי לְיָרְאָם (תנחומא):
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| וְעַל יַד הַיַּרְדֵּֽן - The word יַד is similar to its usual meaning, i.e., “next to” the Jordan River, so you will not be able to cross it. |
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וְעַל יַד הַיַּרְדֵּֽן.
יָד כְּמַשְׁמָעוֹ, אֵצֶל הַיַּרְדֵּן, וְלֹא תוּכְלוּ לַעֲבֹר:
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| 30Caleb silenced the people regarding Moses, saying, “We can go up and take possession of it, for we can indeed overcome it.” |
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לוַיַּ֧הַס כָּלֵ֛ב אֶת־הָעָ֖ם אֶל־משֶׁ֑ה וַיֹּ֗אמֶר עָלֹ֤ה נַֽעֲלֶה֙ וְיָרַ֣שְׁנוּ אֹתָ֔הּ כִּֽי־יָכ֥וֹל נוּכַ֖ל לָֽהּ: |
| וַיַּהַס כָּלֵב - means he silenced everyone. |
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וַיַּהַס כָּלֵב.
הִשְׁתִּיק אֶת כֻּלָּם:
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| אֶל־משֶׁה - (lit.) To Moses - i.e., to hear what he would speak about Moses. He shouted, saying: “Is this the only thing the son of Amram has done for us?!” One hearing this imagined that Caleb was about to criticize Moses, and since they now resented Moses due to the spies’ report, they all fell silent to hear his criticism. Caleb then said: “Did he not split the sea for us, bring the manna down for us, and sweep up the quails for us?” |
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אֶל־משֶׁה.
לִשְׁמֹעַ מַה שֶּׁיְּדַבֵּר בְּמֹשֶׁה, צָוַח וְאָמַר "וְכִי זוֹ בִּלְבַד עָשָׂה לָנוּ בֶן עַמְרָם?" הַשּׁוֹמֵעַ הָיָה סָבוּר שֶׁבָּא לְסַפֵּר בִּגְנוּתוֹ, וּמִתּוֹךְ שֶׁהָיָה בְלִבָּם עַל מֹשֶׁה בִּשְׁבִיל דִּבְרֵי הַמְרַגְּלִים, שָׁתְקוּ כֻלָּם לִשְׁמֹעַ גְּנוּתוֹ, אָמַר "וַהֲלֹא קָרַע לָנוּ אֶת הַיָּם וְהוֹרִיד לָנוּ אֶת הַמָּן וְהֵגִיז לָנוּ אֶת הַשְּׂלָו":
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| עָלֹה נַֽעֲלֶה - We can go up. Even to the sky, if He were to tell us to make ladders and climb there; we can achieve any task set by him, no matter how hard it may seem. |
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עָלֹה נַֽעֲלֶה.
אֲפִלּוּ בַּשָּׁמַיִם, וְהוּא אוֹמֵר עֲשׂוּ סֻלָּמוֹת וַעֲלוּ שָׁם, נַצְלִיחַ בְּכָל דְּבָרָיו (סוטה ל"ה):
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| וַיַּהַס - is a term denoting silence. Similarly, we find: הַס כָּל בָּשָׂר “Silence, all flesh,” הָס כִּי לֹא לְהַזְכִּיר “Silence, do not mention.” It is the way of anyone attempting to silence a group of people to say: “Shh!” |
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וַיַּהַס.
לְשׁוֹן שְׁתִיקָה, וְכֵן "הַס כָּל בָּשָׂר" (זכריה ב'), "הַס כִּי לֹא לְהַזְכִּיר" (עמוס ו'), כֵּן דֶּרֶךְ בְּנֵי אָדָם, הָרוֹצֶה לְשַׁתֵּק אֲגֻדַּת אֲנָשִׁים אוֹמֵר "שי"ט":
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| 31But the men who had gone up with him said, “We cannot go up against this people, for they are stronger than Him!” |
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לאוְהָ֨אֲנָשִׁ֜ים אֲשֶׁר־עָל֤וּ עִמּוֹ֙ אָֽמְר֔וּ לֹ֥א נוּכַ֖ל לַֽעֲל֣וֹת אֶל־הָעָ֑ם כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ: |
| חָזָק הוּא מִמֶּֽנּוּ - They are stronger than Him. They said this, so to speak, referring to the One Above. |
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חָזָק הוּא מִמֶּֽנּוּ.
כִּבְיָכוֹל כְּלַפֵּי מַעְלָה אָמְרוּ (סוטה כ"ה):
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| 32They gave an evil report to the Israelites about the land that they had inspected, saying, “The land we traveled through to inspect is a land that consumes its inhabitants, and all the people we saw in it are men of great size. |
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לבוַיֹּצִ֜יאוּ דִּבַּ֤ת הָאָ֨רֶץ֙ אֲשֶׁ֣ר תָּר֣וּ אֹתָ֔הּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר הָאָ֡רֶץ אֲשֶׁר֩ עָבַ֨רְנוּ בָ֜הּ לָת֣וּר אֹתָ֗הּ אֶ֣רֶץ אֹכֶ֤לֶת יֽוֹשְׁבֶ֨יהָ֙ הִ֔וא וְכָל־הָעָ֛ם אֲשֶׁר־רָאִ֥ינוּ בְתוֹכָ֖הּ אַנְשֵׁ֥י מִדּֽוֹת: |
| אֹכֶלֶת יֽוֹשְׁבֶיהָ - That consumes its inhabitants - “for wherever we went, we encountered people burying the dead.” The Holy One, blessed be He, had arranged this for the spies’ own good – so that the locals would be so preoccupied with their mourning that they would not take notice of them. |
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אֹכֶלֶת יֽוֹשְׁבֶיהָ.
בְּכָל מָקוֹם שֶׁעָבַרְנוּ מְצָאנוּם קוֹבְרֵי מֵתִים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה לְטוֹבָה, כְּדֵי לְטָרְדָם בְּאֶבְלָם וְלֹא יִתְּנוּ לֵב לָאֵלּוּ:
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| אַנְשֵׁי מִדּֽוֹת - (lit.) Men of size - i.e., large and tall, for whom one is compelled to give a size, such as Goliath, about whom it says: “his height was six cubits and a span”; and similarly: אִישׁ מָדוֹן “a man of great size,” אִישׁ מִדָּה “a man of great size.” |
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אַנְשֵׁי מִדּֽוֹת.
גְּדוֹלִים וּגְבוֹהִים, וְצָרִיךְ לָתֵת לָהֶם מִדָּה, כְּגוֹן גָּלְיָת "גָּבְהוֹ שֵׁשׁ אַמּוֹת וָזָרֶת" (שמואל א י"ז), וְכֵן "אִישׁ מָדוֹן" (שמואל ב כ"א), "אִישׁ מִדָּה" (מלכים א י"א):
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| 33We saw there fallen angels, who are descendants of a giant descended from the original fallen angels. We seemed to ourselves as tiny as grasshoppers next to them, and so did we seem to them!” |
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לגוְשָׁ֣ם רָאִ֗ינוּ אֶת־הַנְּפִילִ֛ים בְּנֵ֥י עֲנָ֖ק מִן־הַנְּפִלִ֑ים וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵֽינֵיהֶֽם: |
| הַנְּפִילִים - Fallen angels - i.e., in addition to the mortal giants mentioned before, there were also supernatural giants, descended from Shamchazai and Aza’el, who fell from heaven during the generation of Enosh. |
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הַנְּפִילִים.
עֲנָקִים, מִבְּנֵי שַׁמְחָזַאי וַעֲזָאֵל שֶׁנָּפְלוּ מִן הַשָּׁמַיִם בִּימֵי דּוֹר אֱנוֹשׁ:
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| וְכֵן הָיִינוּ בְּעֵֽינֵיהֶֽם - And so did we seem to them. We heard them saying to each other: “There are ants in the vineyards that look like people.” |
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וְכֵן הָיִינוּ בְּעֵֽינֵיהֶֽם.
שָׁמַעְנוּ אוֹמְרִים זֶה לָזֶה, נְמָלִים יֵשׁ בַּכְּרָמִים כַּאֲנָשִׁים (סוטה ל"ה):
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| עֲנָק - These supernatural giants appear to pierce (מַעֲנִיקִים) the sun with their great stature. |
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עֲנָק.
שֶׁמַּעֲנִיקִים חַמָּה בְּקוֹמָתָן (שם ל"ד):
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