[Par-reg] Shlach - questions for self study

Mon Jun 13 19:42:50 EDT 2011

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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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