[Par-reg] Shlach - questions for self study

Sun Jun 8 09:32:56 EDT 2014

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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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