1. Encountering the Giants in Chevron
In this week’s Parsha, we read about the episode of the Meraglim—the spies who went to scout out Eretz Yisroel. The Possuk in Sheni tells us that they came to Chevron and saw Achimon, Sheshai, and Talmai. Who were these individuals? The Torah describes them as Yildei Hoanok—descendants of the giant. At this point, Rashi does not comment on the meaning of this term, leaving it unexplained.
A few verses later, when the Meraglim return and report to Bnei Yisroel, the Possuk adds more detail. In Possuk Lamed Gimel, it says: “We saw the Nephilim, B’nei Anok—the sons of the giant,” and then repeats this idea a second time. This raises questions: What is the difference between B’nei Hoanok and B’nei Nephilim? Who exactly are these giants?
2. Rashi’s Explanation: The Fallen Angels
Here Rashi steps in to clarify. On this later verse, Rashi explains that these Nephilim were actually Anokim, but more specifically, they were descended from Shamchazai and Azoel. According to Rashi (citing the Medrash), Shamchazai and Azoel were angels who fell from heaven during the generation of Enosh (B’mei Doed Enesh). These angels descended to earth and became ancestors of these giants.
This idea is rooted in earlier sources as well. In Chumash Bereishis (Perek Vov), when it describes “B’nei Elokim”—“the sons of God”—taking human wives, Rashi offers two explanations. In his first approach, he says these were important people or judges (B’nei HaSorim V’HaShiftim). But in his second explanation, Rashi says B’nei Elokim refers to those who go on Hashem’s mission—in other words, angels (Malachim). Although Rashi doesn’t use the word “angels” explicitly there, he describes them as those who do the shlichus—mision—of Hashem.
3. The Meaning of ‘Nephilim’
The term “Nephilim” itself is explained by Rashi as referring to those who have fallen (shenoflu). This connects directly with Shamchazai and Azoel—they are called Nephilim because they fell from heaven. Throughout Chumash we encounter different names for giants: Rephoim, Anokim, and others.
This theme appears repeatedly: in Bereishis with Avrom Avinu during the war with Lot (where one survivor is called HaPolit—“the escapee”) and again in Devarim where various groups of giants are mentioned. The Torah discusses how some survived even after major cataclysms like the Mabul (Flood).
4. Survival of Giants After the Flood
A classic question arises: If these giants descended from angels during Enosh’s generation and there was a Mabul that destroyed all life on earth, how did any descendants survive? Here too Rashi provides an answer based on Medrash: The escapee (HaPolit) refers not only to someone who escaped war but also to someone who survived the Mabul itself by holding onto Noach’s Teiva (ark). This survivor became an ancestor for later generations of giants such as Og Melech HaBashan.
The Gemara in Sanhedrin elaborates that Og Melech HaBashan and Sichon were also descendants from these original fallen angels. They managed to survive through extraordinary means and continued their lineage after the flood.
5. Tracing Giants Across Tanach
The Torah traces these giants through multiple episodes: from their origin as fallen angels marrying human women, through their survival after the Mabul, into Avrom Avinu’s time with Lot, all the way to Moshe Rabbeinu confronting Og Melech HaBashan and Sichon before entering Eretz Yisroel.
The Meraglim encountered Achimon, Sheshai, and Talmai specifically in Chevron during their mission in Parshas Shelach. But other places throughout Tanach mention different groups of giants living in various regions outside Eretz Yisroel or near its borders—e.g., Og and Sichon east of the Yardain.
6. Interconnected Traditions About Giants
The narrative threads about giants are woven throughout Chumash: Parshas Bereishis introduces their origins with Shamchazai and Azoel falling from heaven; Parshas Lech Lecha discusses survivors like HaPolit during Avrom Avinu’s era; Parshas Shelach details encounters with their descendants in Eretz Yisroel proper; Parshas Devarim reviews how some remained east of Eretz Yisroel as Rephoim or Emim.
Together these sources paint a picture: The phenomenon began with fallen angels marrying human women (B'nei Elokim). Their offspring became known by various names—Anokim, Rephoim, Nephilim. Some survived cataclysmic events like the Mabul through miraculous means described by Chazal. Later generations encountered them at key moments throughout Jewish history.