<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.6000.16441" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
PARSHAT
SHLACH<BR>
<BR> What was so terrible about the sin of the
"meraglim"?<BR>After all, they were instructed to report the facts,
and<BR>that's exactly what they did! Furthermore,
even if we<BR>consider their report as deliberately slanted, why was
the<BR>entire nation punished so harshly for being misled by a
small<BR>group?<BR> Finally, even if the people's
initial reaction was<BR>improper, immediately afterward they repent by declaring
their<BR>willingness to take the challenge of conquering the Land!<BR>Shouldn't
this repentance have been accepted?<BR> Why then is "dor
ha'midbar" [the generation of the<BR>desert] punished so severely? Why must Am
Yisrael wander for<BR>forty years until they perish! This week's shiur examines
this<BR>tragic event in an attempt to understand why.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Before we
begin our study, an important point of<BR>nomenclature. Although this
event is commonly referred to as<BR>"chet ha'meraglim" - the sin of the SPIES,
in Parshat Shlach<BR>they are NEVER referred to as such! Nevertheless, for
the<BR>sake of convenience, our shiur will continue to refer to them<BR>as the
"meraglim", even though their mission (as we will show)<BR>involved much more
than just 'spying out the land'.<BR> To understand the
'sin of the spies', we must first<BR>ascertain what their mission was.
Therefore, our shiur begins<BR>with an attempt to identify its precise purpose
by noting how<BR>the Torah describes this mission.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>TOURISTS OR SPIES<BR> In
describing the mission of the meraglim, the Torah uses<BR>the verb "la'tur" (see
13:2,17 & 25). This verb can be<BR>translated as 'to tour' or 'to scout'.
However, to arrive at a<BR>more precise understanding of what they were supposed
to do,<BR>we must take a closer look at the psukim that describe
their<BR>mission:<BR> "And Moshe insturucted them
saying:<BR> And you shall see the LAND, WHAT IT IS
-<BR> Are the people who live in STRONG or WEAK, FEW or
MANY?<BR> Is the Land GOOD or
BAD?<BR> Are the towns OPEN or
FORTIFIED?<BR> Is the SOIL RICH or POOR? Are there
TREES?<BR> [if so,] bring back samples of the
fruit.. (13:17-20)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Clearly, these
instructions entail more than a spy<BR>mission. Note as well that we find TWO
categories of questions<BR>that the meraglim must answer:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 1) Concerning the NATURE OF THE LAND
-<BR> i.e. to find out whether the Land is good or bad, the
soil<BR> rich or poor, the trees fruitful,
etc.<BR> <BR> 2) Concerning the FEASIBILITY OF CONQUEST
-<BR> i.e. to find out if the enemy is strong or weak, if
the<BR> cities are fortified or open, etc.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These two categories show
how this mission entails much<BR>more than the collection of military
information. In fact,<BR>these questions seem to be describing a 'fact
finding<BR>mission', much more than a 'spy mission'. Let's explain
why:<BR> A 'spy mission' is initiated when a military
commander<BR>needs to acquire information (to prepare a battle plan).
When<BR>doing so, usually a small group of men are sent secretly, and<BR>hence
report back only to the military commanders (and<BR>certainly not to the entire
nation).<BR> Clearly, the mission of the meraglim in
Parshat Shelach<BR>is quite different. These twelve men (a representative
from<BR>each tribe) are sent publicly, by the political leadership to<BR>gather
information for the entire nation. This information<BR>will help Bnei
Yisrael plan not only the conquest of the land,<BR>but also how to establish
Eretz Canaan as their homeland.<BR> [To support this point, simply compare
Bamidbar 13:1-17 with<BR> 34:16-29, noting the textual
similarities!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REALISTIC NEEDS<BR> To better appreciate the
necessity of this mission, let's<BR>consider the realities that face Bnei
Yisrael at this time.<BR> Recall that the nation numbers
over two million<BR>individuals. [This approximation is based on
the<BR>extrapolation of the census figure of 600,000 men above age 20<BR>(see
Bamidbar chapter 26).] This nation, living in camp<BR>formation for the
last year and a half, has been able to<BR>survive the difficult desert
conditions only with God's<BR>providence, i.e. His miraculous daily supply of
food and<BR>water. However, these special conditions were only
temporary.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though God had promised to
bring them to a land<BR>'flowing with milk and honey', their existence in
this<BR>'promised land' will no longer be supported by God's
daily<BR>miracles. Instead, they will have to till the soil and
work<BR>the land for their food. [See Devarim 8:1-10, re: the purpose<BR>of the
manna!]<BR> Similarly, when Bnei Yisrael will enter the
land, they<BR>will have to fight their battles through natural means.<BR>Surely,
God will assist them; but they will now have to<BR>undertake their own
initiatives. [See Devarim 11:22-25.]<BR> Therefore, at this time,
Bnei Yisrael must not only prepare<BR>themselves to conquer that land, but they
must also make the<BR>necessary preparations for all aspects of the
establishment of<BR>their new national homeland.<BR>
Taking this into consideration, it only makes sense that<BR>it would be
necessary to send a 'national fact finding'<BR>mission to help plan not only how
to conquer the land, but<BR>also how to establish its borders and partition, as
well as<BR>its economy and agriculture etc. Hence, the meraglim
are<BR>instructed to scout the land to determine not only the<BR>feasibility of
its conquest, but also how to prepare the land<BR>for its two million new
inhabitants!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To support this
explanation, note how the Torah describes<BR>a similar 'appointment of officers'
(forty years later, when<BR>the next generation prepares to enter the
land):<BR> "And God spoke to Moshe: These are the names of the
men<BR> through whom the land shall be apportioned - Elazar the<BR>
Kohen and Yehoshua bin Nun. And one NASI, one NASI from each<BR> tribe...
and these are their names..." (see Bamidbar 34:16-<BR> 29, note obvious
parallels with 13:1-16)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>UNDERSTANDING THE
MISSION<BR> Based on this introduction, we can better
understand the<BR>opening pasuk of the Parsha:<BR> "And God spoke to
Moshe... send one man from EVERY TRIBE,<BR> each one a chieftain among
them... all the men being LEADERS<BR> of Bnei Yisrael."
(13:1-3)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Due to the nature of this
mission, it is necessary to<BR>send a senior representative from each "shevet"
(tribe).<BR>Similarly, this explains why the meraglim report back not only<BR>to
Moshe, but to the entire public. [See 13:26.]<BR> Had
they been military spies, they would report ONLY to<BR>Moshe (or to the military
commander), but definitely NOT to<BR>the entire nation! Furthermore, had they
been military spies,<BR>there would be no reason to publicize their names,
and<BR>certainly no reason to send tribal leaders. Quite the<BR>opposite!
It is because they comprise a FACT FINDING MISSION -<BR>specifically a group of
national leaders are sent, who later<BR>report back to the entire nation (see
13:26).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PROOF FROM SEFER
YEHOSHUA<BR> To clarify this distinction between 'spies'
and a<BR>'commission of inquiry' it is helpful to compare these<BR>meraglim to
the meraglim sent by Yehoshua [see this week's<BR>Haftarah]:<BR> "And
Yehoshua bin Nun SECRETLY sent two SPIES from Shittim<BR> saying: Go scout
out the land and the area of Yericho..."<BR> (Yehoshua 2:1)<BR> "...
and the two men returned... and they told YEHOSHUA<BR> concerning what
happened to them." (2:24)<BR>
<BR> Note that in Sefer Yehoshua the spies are
actually<BR>referred to as MERAGLIM. These meraglim are sent SECRETLY (we<BR>are
not told their names) to SPY out the city and report back<BR>ONLY to Yehoshua.
Clearly, their mission was purely military.<BR> To
highlight this contrast, the following table<BR>summarizes the differences
between these two missions:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> sent by
Moshe sent by
Yehoshua<BR>
===========
==============<BR> 12
men
2 men<BR> Tribal
leaders
unnamed<BR>
publicly
secretly<BR> "la'tur" (to tour)
"l'ragel" (to spy)<BR> the type of
land, only military
information<BR> [its fruit, its cities
etc..]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Yehoshua's meraglim serve
as military spies to help him<BR>plan HOW to conquer Yericho. Moshe's meraglim
serve as an<BR>inquiry commission, sent to provide the people
with<BR>information to help them plan the establishment of an entire<BR>nation
with all its institutions.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ONE REPORT / TWO
OPINIONS<BR> Now that we have clarified the nature of
the mission of<BR>Moshe's meraglim, we are ready to evaluate their report
in<BR>order to determine what they did wrong.<BR> Note
that when the meraglim return, their report<BR>correlates perfectly with the
double nature of their mission:<BR> "and they returned to Moshe &
Aharon and the ENTIRE<BR> NATION... and showed them the fruits of the land
saying...<BR> it is indeed a LAND FLOWING WITH MILK & HONEY.
Alas, for<BR> the people who live in that land are MIGHTY, and the
cities<BR> are FORTIFIED... the Amalekites guard the south, the<BR>
Chittites and Emorites control the mountain range, and the<BR> Canaanites
command the planes... " (13:26-29)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on their findings,
in regard to (1) the nature of<BR>the land, - the meraglim conclude that the
land is SUPERB:<BR> "and they showed them the fruits of the land saying...
it is<BR> indeed a land flowing with milk and honey..."
(13:26-27);</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, in regard to (2)
the feasibility of its<BR>conquest, the meraglim conclude that conquering the
people of<BR>Canaan appears to be almost impossible:<BR> "Alas, for the
people who live in that land are MIGHTY, and<BR> the cities are
FORTIFIED... the Amalekites guard the south,<BR> the Chittites and
Emorites control the mountain range, and<BR> the Canaanites command the
planes... " (13:28-29).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These conclusions
reflected the commission's MAJORITY<BR>opinion. However, Kalev and Yehoshua
presented an opposite<BR>conclusion. Based on the same findings, they
conclude that<BR>conquest of the Land is possible: "it is indeed FEASIBLE
to<BR>conquer the Land..." (13:30)<BR> Up until this
point, it appears as though this commission<BR>is quite objective; they report
the facts as perceived. All<BR>twelve members concur that the land is good, yet
the enemy<BR>formidable. However, two opinions exist in regard to
the<BR>feasibility of its conquest: The majority opinion concludes<BR>that it is
futile to even attempt to conquer the land (see<BR>13:31), while the dissenting
opinion, presented by Kalev,<BR>argues that conquest is achievable (see
13:30).<BR> The majority opinion appears to be logical
and quite<BR>realistic. Why then is God so angered?<BR>
It is usually understood that the meraglim's sin stems<BR>from their lack of
belief in God. After all, had they<BR>believed in Hashem, they would have
arrived at the same<BR>conclusion as Kalev and Yehoshua. However, this
understanding<BR>may be overly simplistic. Is it possible that ten out of
the<BR>twelve tribal leaders, after witnessing the miracles of the<BR>Exodus and
their journey through the desert, do not believe in<BR>God and His ability to
assist His nation in battle?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NO FAITH IN WHOM?<BR> There
can be no doubt that the tribal leaders and the<BR>entire nation as well,
believe in God and the possibility of<BR>Divine assistance. Unfortunately, they
are also well aware of<BR>the possibility of Divine punishment. Let's
explain why:<BR> Throughout their journey, not only had
God intervened<BR>numerous times to help them; He had also intervened
numerous<BR>times to PUNISH them. However, the meraglim are also aware<BR>that
to be worthy of Divine assistance Bnei Yisrael must<BR>remain obedient at all
times. This precise warning had already<BR>been raised at the conclusion of
Parshat Mishpatim:<BR> "Behold I am sending a 'malach' to lead into the
Land... Be<BR> careful and listen to his voice, do not rebel against
him,<BR> FOR HE WILL NOT PARDON YOUR SINS, for My Name is with
him.<BR> For IF you will listen... and do everything that I
command<BR> you, THEN I will help you DEFEAT and conquer your<BR>
enemies..." (Shmot 23:20-25)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This warning clearly
states that God's assistance is<BR>totally dependent on Bnei Yisrael's behavior.
Should they not<BR>listen, they will fall before their enemies.<BR> [Note
how the story of Achan in Yehoshua 7:1-26 proves this<BR> assumption.
There we find that the mere sin of one<BR> individual led to the defeat of
the entire nation in<BR> battle.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> One could suggest that the
conclusion of the meraglim is<BR>based on their assessment that Bnei Yisrael are
not capable of<BR>retaining the spiritual level necessary to be worthy
of<BR>miracles while conquering the Land. Realizing that the<BR>conquest
would only be feasible with Divine assistance, they<BR>concur that conquest is
impossible. In other words, the<BR>meraglim are not doubting God's ability
to assist them in<BR>battle, RATHER they are doubting their own ability to
be<BR>WORTHY of that assistance.<BR> So what's so
terrible? Is it not the job of leadership to<BR>realistically evaluate all of
the relevant factors?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DIBAH - THE CHET OF THE
MERAGLIM<BR> It is precisely in this type of situation
where<BR>leadership is critical! Ideal leadership should
have<BR>challenged the nation to raise their spiritual level - to<BR>become
worthy of Divine assistance - to rise to that<BR>challenge! The meraglim take a
very different approach.<BR>Instead of rallying the nation to fulfill its
destiny, the<BR>meraglim hide their spiritual cowardice behind a wall
of<BR>hyperbole!<BR> To support this point, note their reaction to
Kalev's<BR>'dissenting opinion' (in 13:30), for it sheds light on their<BR>true
character:<BR> "But the people who went up with him said: We cannot
attack<BR> that people for it is stronger that we. And they
spread<BR> DIBAT HA'ARETZ among Bnei Yisrael saying: The land which
we<BR> visited is one that DEVOURS ITS INHABITANTS, ALL the
people<BR> who we saw there are GIANT... we looked like GRASSHOPPERS
to<BR> ourselves, and that is HOW THEY SAW US."
(13:31-33)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> These are not the
objective statements of a 'fact finding<BR>mission'! Rather, they comprise a
presentation of hysterical<BR>exaggerations made in a desperate attempt to shape
public<BR>opinion. A land does not 'devour' its inhabitants, nor is it<BR>likely
that the Canaanites perceived them as 'grasshoppers'!<BR>It is precisely this
rebuttal that the Torah refers to as<BR>"dibah" - SLANDER. Let's explain
why.<BR> Instead of confessing their true fear and lack
of<BR>confidence in the nation's ability, they over-exaggerate
the<BR>seriousness of the situation. Rather than encourage the people<BR>to
prepare themselves for the task, they prefer to utilize<BR>populist politics and
create fear in the camp.<BR> Finally, note how the word
"dibah" is central when the<BR>Torah summarizes their punishment:<BR> "And
those men - MOTZIEY DIBAT HA'ARETZ RA'AH - died in a<BR> plague before
God." (see 14:37)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast, Kalev and
Yehoshua exhibit proper<BR>leadership, as exemplified in their rebuttal of this
argument.<BR>Note once again how the entire argument hinges on Am
Yisrael's<BR>special relationship with God:<BR> "im chafetz banu Hashem" -
If God truly wants us [to be His<BR> nation], surely He will bring us into
the land... only YOU<BR> MUST NOT REBEL against God, and you should not
FEAR the<BR> people of the land for they are our prey... for GOD WILL
BE<BR> WITH US - [hence] do not fear them." (14:8-9)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Unfortunately, the
argument of the meraglim was more<BR>convincing, and the people concluded that
attacking Eretz<BR>Canaan at this time would be suicidal (see
14:1-4).<BR>Considering that staying in the desert was no better of a
long-<BR>term option, the nation concludes that their only 'realistic'<BR>option
is to return to Egypt (see 14:3-5). The attempt of<BR>Yehoshua and Kalev to
convince the people otherwise was futile<BR>(see 14:6-9). Bnei Yisrael prefer
returning to Egypt instead<BR>of taking the challenge of becoming God's special
nation in<BR>Eretz Canaan.<BR> Based on our explanation
thus far, only the meraglim<BR>should have been punished, for it was they who
led the people<BR>astray. Why does God punish the entire nation as
well?<BR> To answer this question, we must return once
again to an<BR>overall theme in Chumash that we have discussed in our
shiurim<BR>on Sefer Shmot (see TSC shiurim on Va'era and Beshalach) and<BR>in
last week's shiur on Parshat Bhaalotcha.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE LAST STRAW<BR> One
could suggest that the people's preference of<BR>adopting the conclusion of the
meraglim reflected their own<BR>spiritual weakness as well. Undoubtedly, the
slanted report<BR>presented by the meraglim had influenced their
decision.<BR>However, since the time of the Exodus and throughout
their<BR>desert journey, the people had consistently shown a lack
of<BR>idealism. (Review once again Yechezkel 20:1-11 and our shiur<BR>on
Parshat Va'era.)<BR> Had the Land of Israel been offered
to them on a silver<BR>platter, Bnei Yisrael most likely would have been
delighted to<BR>accept it. However, once they realize that conquering
the<BR>Promised Land requires commitment and dedication, the
nation<BR>declines. This entire incident only strengthened
God's<BR>earlier conclusion that Bnei Yisrael were not yet capable
of<BR>fulfilling their destiny.<BR> To support this point, note how the
Torah describes God's<BR>decision to punish the nation in both 14:11-12 and
14:21-24:<BR> "And God spoke to Moshe - 'ad ana y'naatzuni ha'am<BR>
ha'zeh...' - How long will this people continue to defy Me,<BR> and how
long will they have no faith in Me, despite all the<BR> signs (miracles)
that I performed in their midst..." (14:11-<BR> 13)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>And several psukim later:<BR> "For all those
men who saw My Glory and My signs in Egypt<BR> and in the desert, and they
have tested my TEN TIMES, yet<BR> they did not listen to My voice. If they
will see the land<BR> that I promised to their forefathers...
[However] My<BR> servant Kalev will see the land, for he had a
different<BR> spirit..." (see 14:21-24, read carefully)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Clearly, Bnei Yisrael's
punishment is not based solely on<BR>this specific sin of the meraglim, but
rather on their overall<BR>behavior since the time they left
Egypt.<BR> This also explains the obvious parallel
between Moshe's<BR>prayer in the aftermath of this event and his prayer in
the<BR>aftermath of "chet ha'egel". Then as well, God wished to<BR>destroy the
entire nation, opting to make a nation out of<BR>Moshe instead; but Moshe
petitioned God to invoke His "midot<BR>ha'rachamim" (attributes of mercy).
This time as well, Moshe<BR>beseeches God in a similar manner; however the sin
of the<BR>"meraglim" was more severe, and hence it is impossible to<BR>reverse
the "gzar din" (verdict). Instead, it could only be<BR>delayed over forty years
so not to create a "chillul Hashem".<BR> Due to "chet
ha'meraglim", God is convinced that "dor<BR>ha'midbar" would never be capable of
meeting the challenges of<BR>conquering and establishing a 'holy nation' in the
Promised<BR>Land. They are to perish slowly in the desert, while a
new<BR>generation will grow up and become properly
educated.<BR> Based on this interpretation, we can
explain why God was<BR>not willing to accept the repentance of the "ma'apilim"
(see<BR>14:39-45). Even though their declaration of: "we are prepared<BR>to go
up and conquer the place that God has spoken of, FOR WE<BR>WERE WRONG" (see
14:40) may reflect a change of heart, it was<BR>too late. Had this been Bnei
Yisrael's only sin, then most<BR>likely their repentance would have sufficed.
However, "dor<BR>ha'midbar" had suffered from an attitude problem since
the<BR>time of the Exodus (see Tehilim 95:8-11, Shmot 6:9-12, and<BR>Yechezkel
20:5-9).<BR> Even after they received the Torah and built the
Mishkan,<BR>their continuous complaining was inexcusable. "Chet<BR>ha'meraglim"
was not an isolated sin; rather it became the<BR>'straw that broke the camel's
back'.<BR> Bnei Yisrael may have been more than happy to
accept the<BR>privileges of becoming an "am segula", yet they were
not<BR>prepared to accept its responsibilities. God decided that it<BR>was
necessary to educate a new generation instead.<BR> It is
not often in Jewish History when the opportunity<BR>arises for Am Yisrael to
inherit (or return) to its homeland.<BR>The implication of such an opportunity
is far greater than<BR>simply the fulfillment of "mitzvat yishuv ha'aretz"
(the<BR>commandment to settle the Land), for it relates to the
entire<BR>character and destiny of the Jewish people. When such<BR>opportunities
arise, spiritual weakness should not be allowed<BR>to hide behind subjective
pessimism. Rather, Jewish leadership<BR>must gather strength and assess the
realities objectively<BR>while rising to the challenges
idealistically.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem<BR>==============<BR>FOR FURTHER IYUN<BR>1. Note the parallel account
of this event in Sefer Dvarim<BR>(1:22-24). There, they are called "meraglim"
and only the<BR>military aspect of their mission is detailed. Relate this
to<BR>the purpose of Moshe's speech in the 40th year and the fact<BR>that Bnei
Yisrael are about to cross the Yarden and begin<BR>conquest of the Land. See
also Ramban (Bamidbar 13:1), note<BR>how he attempts to combine both
accounts.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2. All said and done, the obvious question remains,
why does<BR>God command Bnei Yisrael to undertake a mission which
may<BR>fail?<BR> One could suggest that even though God has promised the
land<BR>to Bnei Yisrael, He prefers that its conquest follows a<BR>natural
sequence of events. Even though Yisrael enjoyed a<BR>supernatural existence in
the desert, as they prepare for<BR>entering the land, they must begin to behave
in a natural<BR>manner, as this will be the mode of life once they conquer
the<BR>land. Now there is value in the fact that Bnei Yisrael<BR>participate
actively in the process of "kibush ha'aretz", and<BR>begin to live like any
normal nation by making decisions on<BR>their own.<BR>
This could be compared to a 'first step' towards national<BR>maturity. Just like
a child's needs are first taken care of by<BR>his parents, and slowly he must
begin to take on his own<BR>responsibilities, so too Bnei Yisrael at this
stage.<BR>Unfortunately, it seems that this 'weaning' process began a<BR>bit too
soon. Bnei Yisrael were as yet not ready.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3. Recall from last week's shiur that in the
overall structure<BR>of Sefer Bamidbar, parshiot of mitzvot which would appear
to<BR>belong in Sefer Vayikra often 'interrupt' the ongoing<BR>narrative
'challenging' us to find a connection. Review the<BR>mitzvot in 15:1-41 and try
to find a thematic connection to<BR>the story of the meraglim.<BR> 1) The
mitzvah of "minchat n'sachim" to be brought with<BR> korbanot Olah or
Shlamim;<BR> 2) The mitzvah of taking challah;<BR>
Note that both these mitzvot begin with the phrase "ki<BR> tavou el
ha'aretz" (when you come in the Land);<BR> 3) Avodah Zara of the tzibur
and the necessary korban chatat<BR> (should entire nation
sin);<BR> 4) Chilul Shabbat and its
punishment;<BR> 5) Mitzvat Tzizit</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>a. Attempt to relate these parshiot to chet
ha'meraglim?<BR> (Compare both thematically and
linguistically.)<BR>b. Where in Sefer Vayikra does each mitzvah belong?<BR>c.
Recall the various mitzvot which chazal equate with keeping<BR>the entire
Torah:<BR> 1) Eretz Yisrael<BR>
2) Avodah Zarah<BR> 3)
Shabbat<BR> 4) Tzizit</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Could you conclude that Chazal based these
Midrashim on the<BR>special structure of Sefer Bamidbar?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4. Note 15:22-23. Why is this pasuk referring
to the<BR>transgression of all the mitzvot of Torah, while the chazal<BR>explain
that it refers specifically to avoda zarah.<BR> (Relate
your answer to the previous question.)<BR> How is chet ha'meraglim
thematically similar?</FONT></DIV></BODY></HTML>