[Par-reg] SHLACH - questions for self study

Mon Jun 4 09:27:37 EDT 2007

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

PARSHAT SHLACH

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

THREE OUT OF SEVEN
1.  Review Bamdibar 13:23, noting which fruits the spies chose to
bring back to show the people.  Note as well how many of them are from
the seven species! Attempt to explain why they bought back fruit with
them. In your opinion, was this a good idea, or a bad idea?  [In your
answer, relate to 13:20,26-27.]
 Can you explain why only these three species were chosen, but not the
other four?  In your answer, relate to 13:20, and the various fruit
seasons in the land of Israel.

2.  Recall that in the desert, Bnei Yisrael ate from the manna - which
was described in both Shmot 16:15 & 31  & Bamidbar 11:7-8 in a very
special manner.  Review those descriptions, and note if they match in
any way to the four remaining species that the spies did not bring
back.  How does this enhance your understanding of the questions
above?

TZIZIT - L'CHATCHILA  or B'DIAVAD?
1. Review the mitzvah of tzizit as described in 15:37-41, noting any
paralles (textual or thematic) to the story of the spies in chapter
13.  Based on these parallels (and where in Chumash this law is
recorded), would it make sense that the laws of tzizit were given
because of the sin of spies?
 If so, in your opinion, would have there been a mitzva to wear tzizit
had that sin not taken place?

2.  Review Devarim 22:12 - how does this law relate to the laws of
tzizit in Bamdibar chapter 15?
 In your opinion, which of these two laws was given first?  In your
answer, relate to Devarim 5:1-2, 5:27-28, and 6:1-7 (in relation to
when the laws of the main speech of Sefer Devarim were first given by
God to Moshe).  
 Based on these sources, could you suggest an additional reason why
the laws of tzizit are 'repeated' in Sefer Bamidbar?

3. Review the other laws in chapter 15, e.g. "nesachim", "chala", and
the offering for a sin commited 'unintentionally' [shogeg], etc. 
 Do any of these laws relate in any manner to the story of the spies?
If not, why are they recorded at this point in Sefer Bamidbar?  If so,
what is there connection - and again, in your opinion, would these
mitzvot have been given had it not been for the sin of the spies?

WHAT'S IN A NAME?
1.  The names of the 12 'spies' in Parshat Shlach (see 13:4-16)
provide us with 24 examples of biblical names.  Similarly, in the
opening chapter of Parshat Bamidbar (see 1:5-15) we find yet another
24 names. 
 Take a look at those names, paying careful attention when a certain
name includes a reference to God.  [For example: 'tzuri-el' = God is
my rock.]  Each time that you do find such a reference to God in a
name, note the different Names that are used  (e.g. Kel, Shakai, Tzur,
etc.).  [It would be helpful to make a list.]
 As you are probably familiar, the Bible uses a wide range of names
when it refers to God, many of which you most probably found when you
studied these names.  
    Nonetheless, did you notice that there was one primary name for
God which seems to be missing!  [If so, what name was missing?]   Can
you explain why?

2.  Next, carefully review Shmot 6:2-3, noting how these psukim
explain which of God's Names were 'known' to the forefathers, while
God's special Name [Yud.Key.Vav.Key] was not 'known' -until the
process of Yetziat Mitzrayim had begun!
 Considering that all of the people whose names are recorded (in
Bamidbar 1:5-15 and 13:4-6) were born before the process of Yetziat
Mitzrayim began, can you explain why God's special Name is not found
in this list?
 How would this explain why Moshe changes Yehoshua's name from Hoshea
bin Nun to Y-E'hoshua?  What letters are added to his name, and name
of God does this reflect?
    Relate your answer to these two letters [yud.heh] that are found
in the names of the Kings of Yehuda, e.g. Yedidya (=Shlomo),
Yehoshaphat, Yehoram, Chizkiyahu, etc.]
 Note as well Yehoshua's (and Kalev's) primary message to the nation
when they return from their mission (see 14:8)?  How does this
'message' relate to the nature of Yehoshua's new name?

3.  Note also the frequency of God's Name in the list of the
'meraglim' (see 13:4-16) compared to its frequency in the list of the
nesi'im (see 1:5-15).  Do you think that this may be significant as
well?  [Note also the frequency of the names of animals in those two
lists.  Is this necessarily derogatory?]

SOME VERY SPECIAL MITZVOT
1.  See Rashi on 15:41 where he quotes from R. Moshe Ha-darshan in
regard to certain mitzvot that are 'equivalent' to all the mitzvot
('shkula kenegged kol ha-mitzvot').  Among them, he lists 'avoda
zara', 'chillul shabbat' and 'tzitzit'.
 According to Chazal, there is one other mitzva that is considered
'shkula kenegged kol ha-mitzvot' - i.e. the mitzva to dwell in the
land of Israel.  How does this statement reflect the entire group of
mitzvot that are found in Bamidbar chapter 15 and their thematic
connection to 'chet ha-meraglim' (i.e. Bnei Yisrael not wanting to
enter the Land of Israel)?
 [Hope this one wasn't too zionistic.]

2.  The mitzvot in 15:1-11 explain the flour, oil and wine offering
(better known as 'nesachim') which must be brought together with each
korban olah or shlamim.
    Considering that the laws of ola & shlamim are first detailed in
Vayikra chapters 1-3, why do you think that these laws of nesachim are
recorded here instead of there?
 [Relate to the header of this parshia and its juxtaposition to the
story of chet ha-meraglim.]

3.  Is there a simple and very logical reason why the obligation to
bring nesachim is only once Bnei Yisrael enter the land (see 15:1)?
Relate to to where they are now living (in the desert) and what their
present source of food is.

SELECTIVE ATTRIBUTES
1.  Compare God's 'midot ha-rachamim' in the aftermath of chet
ha-meraglim (see 14:17-23) to those in the aftermath of chet ha-egel
(see Shmot 34:5-9).  Can you explain why certain attributes are not
repeated?
 In your answer, relate to the nature of each respective sin, and its
pending punishment.

2. If you have time, relate your analysis to Devarim 9:25-29.  Note
the context of those psukim (in chapter 9), and attempt to determine
if Moshe Rabbeinu is quoting the midot ha-rachamim from chet ha-egel
or from chet ha-meraglim (or both)?  
    Can you explain why?  Relate your answer to the context of that
chapter, noting especially 9:5-8 & 9:22-24!

3.  Review again Bamidbar 14:11-20, noting the reasons that Moshe uses
to convince Hashem why not to destroy the nation.  In your opinion, is
Moshe asking for total forgiveness, and hence God should allow them to
continue on to Israel, or is he simply asking that God not kill them
immediately, but Moshe would agree that they shouldn't enter the land.
In your answer, relate to 14:20!

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1.  To the best of your recollection, what was the 'sin' of the
meraglim (the spies), and what was their punishment?  What precisely
did they do wrong?
 Similarly, what was the sin of the people at the incident of chet
ha-meraglim, and what was their punishment?
 Based on your answer, attempt to explain why God did not accept the
'repentance' declared by the 'ma'apilim' (see 14:39-42) when they
announce their willingness to fight and conquer the land?  [Keep this
question in mind as you continue.]

2.  In Parshat Shlach, are the meraglim ever referred to as such?  If
so, where?  If not, what Hebrew word is used to describe them?  What
does that word mean?

3.  To determine more precisely what their mission was (and why they
were sent), make a list all of the questions that the meraglim were
instructed to answer.  Try to organize them into two different
categories.  Based on this list, how would you define their mission? 
 How does this relate to your answer to question #1?

4.  Next, carefully compare their mission to the mission of the spies
that Yehoshua sends (as described in Yehoshua chapter 2).  In what
manner are these two missions similar, and in what manner are they
different?
 Use this comparison to support your answer to question #2.
 Note who sends each group, and to whom they report back (and why).  
    Attempt to explain as well why the names of the group sent by
Moshe are 'publicized', while the names of the group sent by Yehoshua
remain 'secret'!

5.  Review Bamidbar 34:16-29 (noting its context from 33:50 onward).
How can these psukim help you understand at least one of the
'positive' reasons for why it may have been necessary to send the
meraglim?

6.  Based on their mission (as you defined it above), when the
meraglim report back to the nation - does their report follow the
guidelines of their mission?  [Or at least - up until what point in
the narrative does their report concur with their mission?]
 If their report was accurate, in what manner did they sin?
 If their report was inaccurate - explain where and why they lied.

7.  See Ramban on 13:27-31 and 14:1, and relate his commentary to the
above questions

8.  Compare Moshe & Aharon's reaction to the report of the spies (see
14:5) to that of Kalev and Yehoshua (see 13:30, 14:6-9).
 Compare this reaction of Moshe and Aharon to other instances in Sefer
Bamidbar when Bnei Yisrael complained, e.g. Korach, mei meriva, etc.
 [Relate this to the topic of Moshe Rabbeinu's leadership as discussed
in last week's shiur as well.]

9.  Read the parallel account of chet ha-meraglim in Devarim chapter 1
(see 1:19-45).  What word does the Torah use to describe the meraglim
in that account?
 According to those psukim, what was their mission?
 Relate this to your answer to question #2 above.
 In your opinion, is it possible to reconciliate these two accounts
(see the commentators in Sefer Devarim who attempt to answer this
question).  Relate the differences between them to the purpose of each
Sefer. [i.e. relate to what Moshe Rabbeinu is emphasizing in Sefer
Devarim (based on chapters 2-3, especially 3:21-22!), compared to the
primary theme of Sefer Bamidbar.

10.  From Sefer Devarim, it seems as though sending the meraglim was
the people's idea, while in Sefer Bamidbar it seems to have been a
Divine commandment. 
 Based on the planned nature of God's relationship with Bnei Yisrael
when they will live in the land of Israel (as opposed to the nature of
that relationship when they traveled thru the desert), what positive
aspect can be found in sending spies to check out the land before
entering the land?

PART III - PARSHANUT

DIBA - TRUE or FALSE?
1.  In 13:32 we are told how the meraglim spoke of dibat ha-aretz.  In
your opnion, does 'diba' imply something true or something false?
Relate to the remainder of this pasuk.
 [Relate also to Yosef & his brothers in Breishit 37:2!] 

 See Ibn Ezra on 13:32.  How does he answer this question?
 Then see Ramban on this pasuk.  How is his answer similar to Ramban,
and in what manner is it different?

NEW MITZVOT?
2.  In chapter 15, we find several mitzvot that appear to be totally
unconnected to the ongoing narrative (see shiur on Parshat Naso).  In
your opinion, where in Chumash would you say that these mitzvot
belong?
 [When were these mitzvot given?  On Har Sinai?  From the ohel mo'ed
(see Vayikra 1:1 and the mitzvot which follow)?  During one of the
stops on their journey?]
 Can you find a thematic connection between these mitzvot and the
story of the meraglim?
 After you have tried, look up the following commentaries and note how
they have dealt with this question.
 a)  Rashi, 15:2.
 b)  Ibn Ezra 15:2 (read carefully!)
  [Note how he does all of these mitzvot together!]
 c)  Ramban 15:2, 15:32 & 15:38
  Ramban 15:32 - Relate this Ramban to his opinion with regard to 'ein
mukdam u-me'uchar ba-Torah'!]
 d)  Chizkuni 15:2, 15:32, 15:40-41
 e)  See also Rashi 15:39 on 've-lo taturu' - Why do you think that he
quotes the pasuk from 13:25!
    f)  Finally, see Seforno in his introduction to Sefer Bamidbar
(found in the Torat Chaim edition at the beginning of Sefer Breishit).
How does he explain the connection between these mitzvot and the
ongoing narrative?
[Note his explanation of Sefer Bamidbar in general.  Relate this to
our shiur on Parshat Naso.]

      be-hatzlacha,
      menachem

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