[Par-reg] Shlach - questions for self study

[Menachem Leibtag]

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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'

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 ola 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.
     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!

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

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?

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