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The Ostrovtzer Rav in Me'ir Eynei Chachamim explains that a leader is imbued with the power of the group that he leads, in this case 50 people. He further notes that the Jewish people were blessed that each one of them had the power of a thousand people based upon the pasuk in Haazinu (Devarim 32, 30) (he seems to follow the Ibn Ezra's second peshat). As ...


5

The impetus for the drasha in the medrash is specifically because the first nation the spies mentioned was amalek, and as the ikar sifsei chachamim explains why not mention the amori and chiti who live in the mountains first, must be they were trying to scare klal yisrael with the bad memory as the medrash continues with the mashal of the child who got hit ...


5

God had told Moses he would wipe out the nation of Israel. Moses entreated. God relented. But still they will not enter Israel in this lifetime.


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R. Shlomo Kluger in his sefer Imrei Shefer explains that Moshe was intending to ask for Hashem’s forgiveness in stages until he attained complete forgiveness for Yisrael, like he did with sin of the golden calf. But Hashem did not want to forgive Yisrael completely, so He stopped him after the first entreaty, and said “I forgive according to your word” - ...


3

Rashi says that God listened to Moses in that He wouldn't wipe out the nation immediately, so the nations wouldn't be able to say that God was unable to take Israel into the Land. However, God would kill them over a period of forty years. That's why God says "I have forgiven according to your word" - God listened to Moses' argument, but wouldn't completely ...


3

Rashi means to say that the Leviim were not killed over the forty years. It often happens that Rashi will quote the 'wrong' pasuk to simplify his point; what he is really referring to is the count at the beginning of Sefer Bamidbar, where indeed the count is described as a census of soldiers (or יוצא צבא "those who go out with the army"). This is evident ...


2

R. Yehoshua Ya’akov in his sefer Imrei Shefer here says that he saw in a certain sefer that since Yehoshua was descended from Yosef who spoke bad about his brothers, he was more liable than all the other spies to speak bad about Eretz Yisrael, since the character traits of the forefathers (both positive and negative) are inherited by the descendants. As a ...


2

The Kli Yakar on יום לשנה says that the punishment actually took place one day a year on Tish'a B'Av. Thus they were punished for "forty days" but the forty days were spread over 40 years. The punishment was that all those who should have been in the army and insisted on not listening to the spies (ages 20 to 60) were allowed to live out their "service life" ...


2

The Malbim in Sefer HaKarmel says that חפר is a more focused mission, an in-depth investigation into one location, as opposed to לתור, which is a scouting mission which sees the whole land but is not as in-depth. Malbim does not explain this in connection with the success and failure of the missions, but perhaps the failure of the first mission was that ...


2

The underlying assumption here is that forgiveness is the same as avoiding consequences for sin. True, the two ideas often go together, and forgiveness can include waiving punishment connected with a sin. However, it is often the case that a sinner must demonstrate remorse and bear some consequences of the sin as part of the repentance process. Often, the ...


1

Actually in Devarim 1:22 the term ויחפרו is used. But as will be explained, Moses did not send out the 12 leaders for ויחפרו: In the next verse, 1:23, see Rashi, he says Moses agreed to send out spies only in order for them to feel more comfortable about conquering the land, and he hoped they would change their mind when they saw that Moses was confident ...


1

The griz does not cite his source but it is the medrash rabba on shlach 23. The medrash as brought by the griz darshans that there were different groups to be dealt with. The group you mention were the ones who brought signs of adulthood but were not yet twenty, if they were involved in 'the eitza' they were punished, if they were not involved they were not. ...


1

Good question. Maybe the women were omitted feom vs 31 because the focus is on entering and 'knowing' the land, the women who will not own the land are perhaps not as a significant juxtaposition to the men who would have entered and owned but now will die. Whereas vs 3 was simply bemoaning the apparent eventual fate of all the week and helpless.


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Although מרגלים is a term used to refer to spies throughout Tanach (such as the brothers of Yosef as alleged spies [B'reishis 42:9,11,14,16], the spies who spied out the Land of Israel in the days of Y'hoshua [Y'hoshua 2:1; ibid. 6:21,23], and the spies dispatched by David to locate Shaul [Sh'muel I 26:4]), the noun itself is not used to describe the spies ...


1

In Shaarei Kedusha part 3 gate 2 it implies they were angels, so it's a question whether or not they had physical bones. It also implies there that they did not "die" but were banished somewhere (perhaps olamot hatohu?) "And therefore, the angels did not descend below to wear a physical body,because certainly they would be defeated by the klipos. ...


1

Actually in Devarim 1:22 the term ויחפרו is used. But as will be explained, Moses did not send out the 12 leaders for ויחפרו. In the next verse, 1:23, see Rashi, he says Moses agreed to send out spies only in order for them to feel more comfortable about conquering the land, and he hoped they would change their mind when they saw that Moses was confident ...



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