[Par-reg] Parshat Shlach - questions for self study

[Menachem Leibtag]

*************************************************************
        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
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20160621/d1eb8b6a/attachment-0001.html>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shlachq.pdf
Type: application/pdf
Size: 28916 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20160621/d1eb8b6a/attachment-0001.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: shlachq.doc
Type: application/msword
Size: 42496 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20160621/d1eb8b6a/attachment-0001.doc>