[Par-reg] Masei - Questions for self study

Tue Jul 29 10:06:02 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  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.

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

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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