[Par-reg] Shlach - questions for self study

Mon Jun 16 15:18:01 EDT 2008

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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 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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