[Par-reg.w] matot Masei - questions for self study

Mon Jul 1 15:26:53 EDT 2013

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        THE TANACH STUDY CENTER
[http://www.tanach.org]

            In Memory of Rabbi Abraham
Leibtag

      Shiurim in Chumash & Navi by Menachem
Leibtag

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PARSHAT MATOT / MASEI

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

WHAT WAS "AL PI HASHEM"?

1. Review 33:1-2, noting how these psukim
introduce the listing of all of Bnei
Yisrael's journeys 

through the desert.

      Then, read once again the first half of
33:2, noting the phrase "al pi Hashem", 

      and what it modifies.  

In your opinion, does this mean that God
instructed Moshe to write this list, or that
each of these journeys began with God's
instruction?  What would be the logic of each
interpretation?

           In your answer, relate to Bamidbar
9:15-23!

Now, see Ibn Ezra & Ramban on 33:2, noting
how and why each "parshan" offers a different
explanation.

THE 'HOLY' WAR AGAINST MIDYAN

1. In your opinion, why do think that
specifically Pinchas was chosen to lead the
battle against the Midyanites, and not
Yehoshua - who had earlier led the battle
against Amalek, or Moshe Rabeinu himself -
who had earlier led the battle against
Sichon?

      Relate your answer to both WHO Bnei
Yisrael are fighting, and WHY Bnei Yisrael
are fighting?

[Would you suspect that Moshe Rabeinu's
family relationship with Midyan may have
affected God's considerations?]

2.  Review 31:5-6.  Based on these psukim, is
it clear that Pinchas in sent to lead the
nation in battle? If not, why is he being
sent? Relate your answer to the purpose of
this battle, and to Devarim 20:1-9.

3.  Based on 31:35, we have an approx.
population figure for the female children of
Midyan (i.e. 32,000).  Accordingly,
approximate how many adult males would there
be in Midyan, and hence - the approximate
potential size of Midyan's army?  

    Considering that Bnei Yisrael's army had
a potential of 600,000 soldiers (see
26:50-53), what logical reason is there for
God's specific commandment to send only
12,000 men into battle (i.e. one thousand for
each tribe).  [Relate this observation to
your answers tp the above questions.]

4. See Ramban on 31:6, in regard to why only
12,000 men were sent to fight that battle
(and not the entire army).  

    See also Ibn Ezra on 31:8, and relate his
commentary to our shiur on Parshat Balak.

5. Following the battle, how was the booty
split between the people and the soldiers?
Note the percentage of the booty that was
given to God from each group, i.e. both from
Bnei Yisrael and from the soldiers who
fought.  Can you explain why?

      [In your answer, relate to 31:28 &
31:47!]

      What is the logic of these percentages?

6. Note the phrase "chukat ha'torah" in
31:21-24. What does this phrase mean and what
does it relate to? In your answer, relate to
the meaning of these words as explained in
our shiur on Parshat Chukat [re: Parshat
Para/ Bamidbar chapter 19].

      In these four psukim, can you identify
a specific set of "chukim" (laws that are set
and don't change), as well as a "torah" -
i.e. a procedural type law?

      Note as well the phrase "chukat
mishpat" in last week's Parsha (see Bamidbar
27:11, in reference to 27:6-11).  Note there
as well what is considered a "mishpat"
(resolving a dispute through the court
system) and what is a "chok" (a set law that
doesn't change)!

THE TWO & A HALF TRIBES

1. Based on the opening pasuk of the story of
Bnei Gad & Reuven (see 32:1), attempt to
explain why this story follows immediately
after the story of the war against Midyan
(i.e. chapter 31).

      [In your answer, be sure to relate to
31:32.]

      In your opinion, is there a more
'appropriate' location (either chronological
or thematic) for this chapter in Sefer
Bamdibar?  If so, explain where; and why you
think the Torah preferred to record it here
instead.

2. Review 34:16-29. Attempt to give a title
to this parshia, and explain how it relates
to the parshiot which precede it and follow
it. 

      In what way is the parshia similar to
the opening parshia concerning the "meraglim"
in the beginning of Parshat Shlach (see
13:1-18)? In what manner is it different?

      Which tribes are missing from the list
in 34:16-29!?

            Can you explain why? 

                  [The answer is very
simple!]

      Next, review those psukim carefully
once again, noting which tribal leaders are
NOT referred to as NASI.

      Can you explain why?  [The answer is
very difficult, and if do find one, please
tell me!]

TWELVE TRIBES & SHEVET LEVI

1. Can you explain the logic of Am Yisrael
having twelve independent tribes?
Considering that we all serve the same God,
would it not have been better for Am Yisrael
to be simply one united nation, i.e. without
the institution of tribes at all?  [Would
this not enhance the unity of Am Yisrael?]

      If you do find value to this concept of
12 tribes, attempt to relate it to the
overall purpose of Am Yisrael to become a
model nation before all nations.

      Can your answer help explain why in
Sefer Bamidbar we find so many topics that
relate to the TWELVE tribes and their
leaders? [including Parshat Matot itself!]

2. What is the purpose of separating the
tribe of Levi? Is their sole responsibility
simply to work in the Mishkan/ Mikdash?

      If so, why are their cities scattered
among all twelve tribes (see 35:1-8).  If
not, what else are they supposed to do all
day?

      In your answer, relate to Devarim
17:8-11, 33:8-11 & Bamidbar 3:5-13.

      How are the Leviim supposed to support
themselves if they only have cities, but no
land to cultivate? 

    In your answer, relate to Bamidbar
18:21-32.  Read that section carefully,
noting especially 18:21, 18:24,& 18:31.

3. In relation to the above questions, see
Rambam - Mishne Torah, the very end of
Hilchot Shmita & Yovel (13:12-13). In your
opinion, what was the Rambam's source for
these halachot?

======

PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)

1. To the best of recollection, what are the
precise geographical borders of the Land of
Israel?  Can you quote a source for your
answer?

      When God promised the land to Avraham
Avinu, did he tell him the borders at that
time? 

      [Note Breishit 15:18-20 & 17:7-8.] 

2. In Parshat Masei (see 34:1-15), the Torah
records the precise borders of Eretz Canaan.
In your opinion, is the phrase "eretz canaan"
simply a synonym for "eretz yisrael" [the
Land of Israel]?  [If you answered no,
explain what the difference is, and what you
based your answer on.]

    Review 34:1-15, taking special note of
the eastern border.  Does it include the
eastern bank of the Jordan River [i.e.
Transjordan]?

      If not, can you explain why?

3. Recall from Parshat Matot (chapter 32)
that Moshe had agreed to grant Transjordan as
the official inheritance of Gad and Reuven
(on the condition that they first help in the
conquest of Eretz Canaan).  If indeed this
area is outside the above mentioned borders
of Eretz Canaan, why did Moshe allow this
decision?

      In other words, if Transjordan is part
of the holyland, then it should be within the
official borders! If not, how can it be
considered an inheritance of one of the
tribes?

4. Based on the borders described in 34:1-15,
is the Negev part of the Land of Israel?  If
so, which part of it? [Would this include
areas such as Eilat?]

      If the entire Negev is part of Eretz
Canaan, why do Bnei Yisrael pass through that
area during their journey through the desert?

5. Review 32:5-15, noting how Moshe compares
Bnei Gad & Reuven's request to the sin of the
"meraglim". Nonetheless, after their quick
explanation, he agrees to their demands. 

      In your opinion, what caused Moshe's
change in attitude? 

      In Bnei Gad & Reuven's response to
Moshe, do they relate in any manner to
Moshe's initial accusation? If so, how?

      Why is the offer of Gad & Reuven to
serve as the "chalutz" [front line troops] in
the military campaign to conquer the Land so
important to Moshe?  In your answer, relate
to Bnei Yisrael's fear of attacking 'walled
cities' (see Devarim 1:26-28) and how their
offer could help quell that fear.

6. To the best of your recollection, is there
any other source in Chumash that relates to
the actual borders of the land of Israel?  If
so, how do those borders compare to the
borders described in Parshat Masei?  [See
Breishit 10:19.]

7. Scan thru Sefer Breishit noting the
various instances when God promises the
'Promised Land' to the Avot.  [To save you
some time, see Breishit 12:7, 13:14-17,
15:18, 17:7-8, 22:17-18, 26:2-5, 28:3-4,
28:13-14, 35:11-12, 46:1-4, 48:4 & 21. See as
well Shmot 23:28-3.] 

    From these sources, can you pinpoint the
precise borders?

            [See also Breishit 10:15-19 in
relation to 17:7-8.]

      Do any of these borders contradict one
another?

      Be sure to relate to Breishit 15:18-20
[Brit Bein Ha'btarim] in comparison to
Breishit 17:7-8 [Brit Milah].

8.  When one says that the Promised Land is
HOLY, what does this imply? Does this
statement relate to the realm of "halacha"?

      If so, how? [Bring examples of any
"halachot" that this "kedusha" (holiness)
relates to?

    Is this concept of "kedusha" found in any
other realm of Judiasm?  If so, can you
explain how it is similar (or different)?

9. Are you aware of any laws relating to the
"kedusha" of the Land of Israel that depend
on who is sovereign in the Land? 

      If so, what are they?

10.  Finally, see Rambam Hilchot Trumot
1:1-5. See also 1:26.

      As you study this Ramban, note how he
provides a 'political' definition of the land
of Israel (and not a geographical one)!

      Based on the above questions, can you
explain the reason for this presentation?

      Note how the Rambam does relate to
"eretz canaan", as well as to the land the
God had promised to Avraham Avinu.  Attempt
to explain how and why Rambam reaches his
conclusions concerning the 'expandable'
borders of the land.  Does it appear as
though he gives a 'limit' to this potential
expansion?

      According to this Ramban, what would be
the halachic status today of the land under
the sovereignty of the State of Israel?

PART III - PARSHANUT

THE FIRST PASUK OF PARSHAT MATOT

1. Read the opening pasuk in Parshat Matot
(30:2).  As you study this pasuk, make note
of whatever problems that you would assume
that the classic commentators would deal
with.  List them, but don't look at the
commentators (yet). 

2.  This opening pasuk (30:2) introduces a
set of laws.  How is it different than most
other 'introductory psukim' that we find in
Chumash? 

3.  Before we continue, note that the
division of the Bible according to chapters
(a non-jewish tradition) begins this chapter
with the final pasuk of Parshat Pinchas! [See
30:1]

      Note how the division according to
"parshiot" (a jewish tradition) clearly
contradicts the chapter division, as the new
'parshia' begins in 30:2, and not in 30:1!

      According to simple "pshat", which
division is correct?

      Can you think of any reason at all why
this chapter should begin in 30:1?  How does
this pasuk (30:1) relate to chapter 29?

      Use 28:2 (in relation to 30:1) to prove
that Chazal are correct! 

    In your opinion, could this 'mistake' in
the division of chapters relate to the
problem raised in the above question?

4.  This set of laws (of "nedarim" [vows]) is
unique for it was given specifically to the
tribal leaders [you should have noted this in
question #1].

      In your opinion, were these laws given
ONLY to the tribal leaders (and not to the
people)?

      If so, why shouldn't the people know
these laws?

      If not, i.e. the laws were intended for
everyone, why are they first being given to
the tribal leaders?

5. See Rashi on 30:2. How does he answer this
question?

      There are two stages in Rashi's answer,
explain each stage.

      Note how Rashi refers to Shmot
34:31-32. 

    To appreciate this Rashi, review Shmot
34:27-35, and attempt to determine which
specific mitzvot Moshe conveyed to Bnei
Yisrael when he came down from Har Sinai with
the second luchot.  [See commentators there
as well.]

      Why are those psukim the key source for
Rashi's interpretation?

6. Now, see Ramban on 30:2. How does he
answer this question? 

      In what manner is his approach totally
different than Rashi's?

7.  Many commentators raise a more basic
problem, i.e. what are the laws of nedarim
(vows) doing here (at this point in Sefer
Bamidbar) at all?

      Before you study the commentators,
attempt to answer the following questions:

1) In what manner to the laws of nedarim
relate to the preceding set of laws regarding
the T'midim u'Musafim (i.e. chapters 28-29)?
Note the concluding psukim of that that unit!

2) How do the laws of nedarim relate to the
topics that follow, i.e. the war against
Midyan & and the two & a half tribes? [Do any
of those stories contain vows?]

    See Rashbam on 30:2. How does he answer
this question?

      Does he relate to any other questions
regarding 30:2? 

    If so, what is his answer?

8.  See Ibn Ezra on 30:2.

      How would the Ibn Ezra answer the above
question?

      Note that Ibn Ezra's interpretation
implies that these laws of nedarim were FIRST
given to Bnei Yisrael at this time (i.e.
during the 40th year in the desert, after the
war against Midyan).!

    What is problematic about this opinion,
and explain why others would most probably
disagree?

      If Ibn Ezra is correct, why aren't
these laws recorded immediately after the
story in chapter 32?

    How does he deal with this problem in his
commentary?

            [See also Chizkuni on 30:2.]

9. See Seforno on 30:2. How does Seforno
connect these laws of nedarim to the mitzvot
that were given on Har Sinai?

      Would Seforno agree with Ibn Ezra in
regard to when these laws were first given?

10.  Next, carefully study 30:17.  Which of
the above opinions does this pausk support?

      Which commentary does it appear to
contradict?

11.  The phrase "zeh ha'davar" is found
several other times in Chumash,  in relation
to the:

    manna - see Shmot 16:16,32; 

    Mishkan - see Shmot 35:4.

      Miluim ceremony - see Vayikra 8:5 ;

      Yom Ha'Shmini - see Vayikra 9:6 ;

      "shchutei chutz" - see Vayikra 17:2.

                  [See also Bamidbar 36:6]

    Which of these instances is preceded by
God instructing Moshe beforehand (and which
cases are not)?

      Now, carefully read the opening ten
lines of Ramban's commentary to 30:2. Why do
your think that he compare our pasuk (30:2)
specifically to Vayikra 17:2, and not to the
others?

How does he relate to all of the other cases
mentioned above? [As you read this Ramban,
note how thorough and concise his commentary
is!]

HOW TO DIVIDE THE LAND?

1. God's command to Bnei Yisrael concerning
how to apportion the land appears to contain
an internal contradiction. On the one hand,
it states:

"You shall APPORTION the land among
yourselves... with larger groups INCREASE the
share, with smaller groups REDUCE the
share... (see Bamidbar 26:54-55)

      This implies that the basis for
apportioning the land was  the size of each
tribe and/or family. 

    Yet, the next pasuk seems to imply
exactly the opposite:

"Each portion shall be assigned by LOT,
whether for larger or smaller groups"  (see
26:56)

      In Parshat Masei, this ambiguous
command is repeated, but in shorter form:

"You shall apportion the land by LOTS, clan
by clan: with LARGER groups increase the
share, with SMALLER groups reduce the share.
Wherever the LOT FALLS for anyone - that
shall be his... (see 33:54)

      Based on these psukim, how do you think
the land is supposed to be apportioned?

      Can you resolve the apparent
contradictions? 

      In your answer, attempt to
differentiate between the geographical area
which each tribe is to receive, and how that
area will be apportioned internally by each
tribe according to family clans.

      During the time of Yehoshua, how was
the land actually divided according to
tribes; based on the population of each
tribe, or based on pre-set parcels of land?
In your answer, relate to Yehoshua chapter
18.

      After you arrive at your conclusion (or
if you give up), see Ramban on 26:54 (it's
complicated, but worthwhile if you prepared).
[See also Rashi & Sforno.]

[The Ramban is very long, but his basic point
can be understood from the first 10 or 15
lines. This topic is also discussed at length
in Baba Batra 117b.]

b'hatzlacha,

                                    menachem

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