ספר במדבר
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או יבואר, שלח לך אנשים. יבואר על פי פירוש רש"י על פסוק (יהושע ב, ד) ותצפנו שלא הצפינו אלא לכלב כו', הכלל במקום שאפשר להעלות הניצוץ מן המקום ההוא בקל יכולים לכבוש אותם ובמקום שאי אפשר להעלות הניצוץ אז אי אפשר לכבוש אותם אם לא בהתפשטות הגשמיות. ובאמת מן הכנענים היה בלתי אפשר להעלות הניצוצות לכך נאמר בהם (דברים כ, טז) לא תחיה כל נשמה, לכך היו צריכים להפשיט את עצמם מהגשמיות, וכלב אשר העלה הניצוץ מרחב לא הפשיט עצמ וכו', וזהו ותצפנו. וכאן ששלח משה אל ארץ אשר אין להעלות מהן שום ניצוץ ואמר להם להפשיט עצמם מן הגשמיות וזהו שלח לשון הפשטה, להפשיט עצמם מן הגשמיות וזהו שלח לך אנשים:
Another approach to our verse: The words: שלח לך אנשים should be viewed in connection with Rashi’s commentary on Joshua 2,4 where we are told that the innkeeper who resided within the walls of Jericho welcomed Joshua’s spies and hid them. On the word: ותצפנו commonly translated as “she hid them,” (but literally meaning: “she hid him”) Rashi explains that the reason why the text uses the word in the singular mode was that Rahav, (the innkeeper) hid each spy separately so that if one were to be discovered the other one would still be able to save himself. Alternately, her reason –according to our sages- was that only Caleb needed hiding as Joshua was able to make himself invisible. When the sages speak about someone being able to make himself invisible, they mean that he could strip himself of his physical desires so that his body had become an אין סוף, as if non-existent. Or, expressed in terms of our explanation above, he could dispose of the potential obstacles, ניצוצות, to his serving G’d with all of his spiritual potential. Accordingly, we have to assume that Calev was not yet on that level.It is a fact that the Canaanites whom the 12 spies of Moses encountered were on such a low spiritual level that they could not elevate themselves sufficiently to enter celestial regions even in the presence of 12 such outstandingly good men as Moses had chosen as the spies. As proof of this we need only look at Deuteronomy 20,16 where the Torah commands the Israelites about to conquer the Holy Land not to allow a single soul, נשמה, not merely נפש, to remain alive. Keeping all this in mind, i.e. the strength of these Canaanites, viewed as the spies’ potential obstacles in fulfilling their mission, they had to strip themselves completely of any residual earthly concerns if they were to have a chance to fulfill their mission successfully. The fact that Rahav, almost 40 years later had to “hide” Calev, is proof that he had not succeeded completely in divesting himself of earthly concerns when fulfilling G’d’s commandments. At any rate, we see that Rashi already alludes to the absolute single-mindedness necessary in order to serve our Creator optimally.
Или можно объяснить: «Пошли себе мужей». Объясним на основании толкования Раши на стих (Йеошуа 2:4): «и спрятала его» — что она спрятала лишь Калева и прочее. Общее правило: в месте, откуда можно легко вознести искру, — легко можно покорить их. А в месте, откуда невозможно вознести искру, — невозможно покорить их иначе, чем через совлечение телесности. В действительности от кнаанеев невозможно было вознести искры, потому о них сказано (Дварим 20:16): «Не оставляй в живых ни одной души». Потому им нужно было совлечь с себя телесность. А Калев, который вознёс искру от Рахав, не совлекал… и прочее. И это: «и спрятала его». Здесь же Моше послал в землю, откуда невозможно вознести никакой искры, и сказал им совлечь с себя телесность. И это: «шлах» — в значении совлечения; совлечь с себя телесность. И это: «Пошли себе мужей».