[Par-lite] SEFER Bamidbar - intro
Menachem Leibtag
tsc at bezeqint.net
Fri May 30 00:59:10 EDT 2008
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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 NASO - Intro to Sefer Bamidbar
Parshat Naso contains what appears to be a very
strange progression of topics. After all, what logical
connection exists between:
* the duties of the Leviim in chapter 4
* laws concerning "korban asham" in chapter 5
* the laws concerning a "sotah" in chapter 5
* the laws of a "nazir" in chapter 6
* "birkat kohanim" in chapter 6
& * the dedication ceremony of the Mishkan in
chapter 7?
Certainly, if we use our imagination, we could
suggest some tangential connections; but the fact
remains - at first glance, all of these various
'parshiot' appear to very unrelated.
So why does the Torah record them together?
To your surprise, this week's shiur will NOT
explain why they are indeed connected. Instead, we will
do exactly the opposite -we will suggest a reason for
why these parshiot do NOT follow in logical progression!
To explain why, we will study the overall
structure of Sefer Bamidbar - in search of its unifying
theme. While doing so, we will uncover a rather
fascinating pattern - that will explain why it becomes
so difficult to find a unifying theme for Sefer
Bamidbar.
INTRODUCTION
In our Parsha series thus far, our approach to
the study of Chumash has been based on the assumption
that each "sefer" carries a unique theme. To uncover
those themes, we have studied the progression of
'parshiot' of each Sefer.
[For a quick review, we could 'oversimplify' and
summarize as follows: Breishit focused on BECHIRA, Shmot
on GEULAH, and Vayikra on KEDUSHA.]
Following this methodology, we would expect that
a unifying theme for Sefer Bamidbar could be found as
well. However, as we will see, finding such a theme for
Sefer Bamidbar will be much more difficult, for the
progression of many of its 'parshiot' appears to be
rather arbitrary.
To demonstrate this difficulty, we have already
cited (in our opening paragraph) an example from Parshat
Naso. Let's take another example from Parshat Shlach,
where the story of the 'spies' (see chapters 13->14) is
followed by several totally unrelated mitzvot (see
chapter 15):
* the laws of "nesachim" for korbanot
* the laws of separating "challah" from dough
* laws concerning korbanot "chatat" of the
nation
* the story of one who publicly defiled the
sabbath
* the mitzvah of tzizit
[A similar phenomenon occurs in chapters 28 & 29 in
Parshat Pinchas as well re: the laws of the “musafim”.]
To complicate manners, we also find that some of
the laws that are recorded in Sefer Bamidbar had already
been mentioned in Sefer Vayikra! [e.g. 5:5-7 compare
w/Vayikra 5:20-25]
So what's going on in Sefer Bamidbar?
To answer this question, we must undertake a
comprehensive analysis of the book.
DIVIDE & CONQUER
To begin our analysis, we must differentiate
between the two basic types of 'parshiot' that we
encounter when we study Chumash in general, and in Sefer
Bamidbar in particular:
1) NARRATIVE - i.e. the ongoing STORY of
Chumash
2) COMMANDMENTS - i.e. the MITZVOT that God commands
Bnei Yisrael to keep for all generations.
In our series thus far, we have shown how each
"sefer" of Chumash has been (primarily) either one type,
or the other.
For example:
* Sefer Breishit was primarily NARRATIVE - i.e.
the STORY of the Creation and God's covenant with the
Avot.
* Sefer Shmot was also primarily NARRATIVE (the
story of the Exodus, etc.), even though it included
numerous mitzvot that were presented as an integral part
of that narrative. [For example, the Ten Commandments
are recorded as an integral part of the story of Ma'amad
Har Sinai.]
* Sefer Vayikra was primarily MITZVOT - presented
in thematic order (even though it did include two very
short narratives).
How about Sefer Bamidbar?
As we will see, it definitely contains BOTH
narrative and mitzvot. However, the relationship
between its narrative and those mitzvot is rather
confusing.
To complicate matters, Sefer Bamidbar also
contains two types of mitzvot:
“mitzvot l’sha’ah” – commandments that applied only to
the generation of the desert (but not to future
generations)
"mitzvot l'dorot" - commandments that apply to future
generations as wekk
To clarify this distinction, here are a few
examples:
- MITZVOT L'SHA'AH:
* Organizing the camp around the Mishkan
(chapters 1->4)
* sanctifying the Leviim (chapter 8)
* Taking the census in chapter in chapter 26.
- MITZVOT L'DOROT:
* the laws of "sotah" (chapter 5)
* the laws of "nazir" (chapter 6)
* the laws of "korbanot tmidim u'musafim"
(chaps. 28->29).]
As the "mitzvot l'sha'a" are essentially an
integral part of the ongoing narrative, in our analysis
we will simply treat them as part of the ongoing
narrative of the Sefer.
In contrast, most of the "mitzvot l'dorot" in
Sefer Bamidbar don’t appear to have anything to do with
the ongoing naarative! In fact, it seems more like they
‘interfere’.
To explain how, the following outline charts the
progression of topics Sefer Bamidbar, highlighting this
contrast by recording the MITZVOT L'DOROT in CAPS.
As you study this outline, note the logical flow
of topic within its narrative, in contrast to the
'random' progression of its mitzvot.
CHAPTER TOPIC
======== =====
1->4 Organizing the camp
5 KORBAN ASHAM
LAWS OF 'SOTAH'
6 LAWS OF 'NAZIR'
BIRKAT KOHANIM
7 Dedication of Mishkan
8 The appointment of the Leviim
9 Offering Korban Pesach in the desert /
Travelling following the "anan"
10 Gathering camp by trumpet / "chatzotrot"
Leaving Har Sinai (on 20th of Iyar)
11 Complaints during the journey
("mitoninim", "mitavim", etc.)
12 Complaints against Moshe
(sin of Miriam)
13 Sin of the 'spies' ("chet ha'meraglim")
14 The punishment: 40 years' wandering
15 LAWS OF THE 'NESACHIM' (wine & flour
offering)
LAWS RE: 'CHALA'
15 LAWS RE: KORBAN OF THE 'EYDA'
LAWS RE: DESECRATING SHABBAT
LAWS OF TZIZIT
16-17 Korach's rebellion
18 LAWS RE: KOHEN'S COMPENSATION
19 LAWS RE: TUMAH CAUSED BY A DEAD BODY
20-21 Events of the 40th year:
death of Miriam;
the "mei mriva"
incident; (Moshe's sin)
death of Aharon;
conquest of Transjordan,
etc.
21-24 Story of Bilam & Balak
25 Sin of Baal P'or and the act of Pinchas
26 The census for inheriting the Land
27 Transfer of leadership from
Moshe->Yehoshua
28-29 LAWS OF THE KORBAN TAMID & MUSAF
30 LAWS RE: 'NEDARIM' [VOWS]
31 War against Midyan
32 Inheritance of Reuven & Gad, & half of
Menashe
33 Summary of the journey through the
desert
34 Guidelines for upcoming conquest of the
Land
35 Cities of the Levites, and cities of
Refuge
36 Inheritance issues re: to daughters of
Tzlofchad
Before you continue, review this table once
again, but this time ignoring all of the topics in CAPS
- while noting how the narratives (that remain) comprise
a congruent story; i.e. of Bnei Yisrael's journey from
Har Sinai (through the desert) until they reach Arvot
Moav (some forty years later).
Hence, if we simply 'filter out' the "mitzvot
l'dorot' from Sefer Bamidbar, that story (of what
transpired as they traveled for forty years through the
desert) emerges as its primary topic.
ALMOST LIKE SEFER SHMOT
As such, the style of Sefer Bamidbar appears to
be most similar to Sefer Shmot. Just as Sefer Shmot
describes Bnei Yisrael's journey from Egypt to Har Sinai
- plus various MITZVOT; so too Sefer Bamidbar describes
Bnei Yisrael's journey from Har Sinai towards Eretz
Canaan - plus various MITZVOT.
However, there still exists a major difference
in style between these two books, in regard to the
relationship between the MITZVOT and the STORY in each
book. Whereas the "mitzvot l'dorot" in Sefer Shmot form
an integral part of its narrative, most of the "mitzvot
l'dorot" in Sefer Bamidbar appear to be totally
unrelated (or at best tangentially related) to its
ongoing narrative.
In other words, the mitzvot in Sefer Shmot 'fit'
- while the mitzvot in Sefer Bamidbar don't!
Furthermore, when you take a careful look at the
various mitzvot l’dorot in Sefer Bamidbar (see outline
above), you’ll notice how most of them would have fit
very nicely in Sefer Vayikra!
INTENTIONAL 'INTERRUPTIONS'
To appreciate these observations, review the
above outline once again, this time noting how the
ongoing story in Sefer Bamidbar is periodically
INTERRUPTED by certain MITZVOT, while the topic of those
mitzvot is usually totally unrelated to that ongoing
narrative.
To illustrate how this style is unique to Sefer
Bamidbar, let's compare it to the respective structures
of Sefer Shmot and Sefer Vayikra.
Sefer Shmot records the story of Bnei Yisrael's
redemption from Egypt (chapters 1->13), their subsequent
journey to Har Sinai (chapters 14->17), and the events
that took place at Har Sinai (chapters 18->40 / Matan
Torah, chet ha'egel, and building the Mishkan). As an
integral part of that story, Sefer Shmot also records
certain mitzvot that were given at that time. For
example, as Bnei Yisrael leave Egypt, they are commanded
to keep the mitzvot of Pesach and Chag Ha'matzot (that
commemorate that event). At Ma'amad Har Sinai, the
Torah records the Ten Commandments and the laws of
Parshat Mishpatim, for they are part of that covenant
(see 24:3-7). In reaction to "chet ha'egel" (or to
perpetuate Ma'amad Har Sinai), Bnei Yisrael are given
the laws of the Mishkan.
Hence we conclude that the MITZVOT in Sefer Shmot
form an integral part of its ongoing narrative!
Sefer Vayikra is quite the opposite for it
contains primarily "mitzvot l'dorot" organized by topic.
In fact, the lone narrative that we do find in Sefer
Vayikra - the dedication of the Mishkan (8:1-10:10) -
relates specifically to the topic of the mitzvah under
discussion (i.e. the various korbanot).
In contrast to those two books, Sefer Bamidbar
contains an ongoing narrative, which is periodically
'interrupted' by "mitzvot l'dorot" that appear to have
very little thematic connection.
RAMBAN'S INTRODUCTION
This analysis can help us understand the strange
statement made by Ramban in his introduction to Sefer
Bamidbar:
"... and this book deals entirely with "MITZVOT SHA'AH"
that applied only during Bnei Yisrael's stay in the
desert...";
Then, only three lines later, Ramban makes a very
bold, yet puzzling, statement:
"This book does NOT CONTAIN any MITZVOT L'DOROT
(commandments for all generations) EXCEPT for a FEW
MITZVOT DEALING WITH KORBANOT that the Torah began
discussing in SEFER VAYIKRA, but did not finish their
explanation there, and they are finished here instead."
[see Ramban 1:1]
Note how Ramban differentiates between two types
of mitzvot that are found in Sefer Bamidbar, one type -
"mitzvot l'sha'ah" that DO belong in the sefer, while
the other type -"mitzvot l'dorot" that DON'T belong!
This distinction between 'parshiot' that DO
belong and DON'T belong - implies that Sefer Bamidbar
indeed carries one primary theme, i.e. the story of Bnei
Yisrael's forty year journey from Har Sinai to Arvot
Moav. The stories and the "mitzvot sha'ah" that relate
to that topic - 'belong' in the sefer, while those
mitzvot that are unrelated (to that topic) do not!
[Note that even though the Ramban did not preface his
introduction to Sefer Bamidbar with 'questions for
preparation and self study', he clearly expected that
the reader was aware of this overall structure!]
[Note as well that Ramban never explicitly defines the
primary topic of Sefer Bamidbar, however he does mention
that: This book contains:... the miracles that were
performed for Bnei Yisrael and how He began to deliver
their enemies before them... and He commanded them how
the Land should be divided among the tribes...]
To clarify the thematic connection between the
various narratives in Sefer Bamidbar, it is helpful to
divide the book into three distinct sections:
Chapters 1->10
How Bnei Yisrael prepare for their journey to
Canaan;
Chapters 11->25
Why they don't make it to Canaan (i.e. their sins);
&
Chapters 26->35
How the new generation prepares to enter the Land.
Basically, the book should have been the story
of how Bnei Yisrael traveled from Har Sinai to Israel.
Instead, it becomes a book that explains how and why
they didn't make it.
How about the MITZVOT L'DOROT of Sefer Bamidbar?
Are they simply random, or do they share a common
theme? At first glance, most of these mitzvot appear to
be totally unrelated to Bnei Yisrael's journey through
the desert.
WHERE DO THEY ALL BELONG?
Before we suggest an answer to this question,
let's review this list of mitzvot in Sefer Bamidbar, and
attempt to determine where they DO BELONG.
Take for example:
* Parshat "sotah" (5:11-31) and Parshat "nazir"
(6:1-21):
Both of these 'parshiot' contain a set of laws that
Chumash refers to as "torot" (ritual 'procedures' /see
5:29 & 6:21), and focus on what korbanot need to be
offered. Hence, it would seems that these parshiot
belong with the other "torot" found in the first half of
Sefer Vayikra.
* Parshat "parah adumah" (chapter 19):
These laws clearly 'belong' in Parshiot
Tazria/Metzora, together with all of the other laws of
how one becomes "tamey" and the necessary procedures to
become "tahor".
* The laws of "korbanot tmidim u'musafim" (chap.
28->29):
These laws also clearly belong in Sefer Vayikra,
together with the laws of the holidays in Parshat Emor
(see Vayikra 23 / note that on each holiday mentioned in
Emor we must bring an "ishe rayach nichoach l'hashem",
while Bamidbar chapters 28 & 29 details the specific
"ishe" (korban) which must be brought for each holiday.
(see Vayikra 23:37)
Thus, it appears as though Chumash has
deliberately taken numerous parshiot of mitzvot, which
could have been recorded in Sefer Vayikra, and randomly
'inserted' them throughout the narrative of Sefer
Bamidbar! But - why would the Torah take a mitzvah
which 'belongs' in one sefer and move it to another?
One could maintain that these 'unrelated
parshiot' are recorded in Sefer Bamidbar simply for the
'technical' reason that they just happened to have been
given to Moshe Rabeinu at this time (i.e. during this
journey from Har Sinai through the desert). For example,
the mitzvah of "shiluach tmayim" (5:1-4) - sending
unclean persons outside the camp - most likely was
commanded only after the camp was organized (see chaps.
1->4).
However, that approach would explain only a few of
these parshiot, for most of the "mitzvot l'dorot" that
are recorded in Sefer Bamidbar seem to have been given
at an earlier time (most likely on Har Sinai or after
"hakamat ha'Mishkan"). For example, the laws of "tumat
meyt" (in chapter 19) must have been given before the
Mishkan was erected, otherwise it would have been
impossible for the Kohanim to perform the "avodah".
Furthermore, certain mitzvot recorded in Bamidbar had
already been mentioned earlier in Chumash (e.g. see
5:5-8 / compare with Vayikra 5:20-26).
Hence it would seem that this 'commercial break'
type pattern in Sefer Bamidbar is deliberate! And thus,
our question must be re-worded to: why does the Torah
employ this unique structure in Sefer Bamidbar?
THE 'PSHAT' OF 'DRASH'!
If this special structure of Bamidbar is
deliberate, then the obvious temptation is to find a
connection, even if only tangential, between these
'unrelated mitzvot' and the juxtaposed narrative in
Sefer Bamidbar.
In other words, it appears that the Torah
deliberately juxtaposes certain sets of laws to the
ongoing narrative, EVEN THOUGH they are unrelated - in
order that we search for a thematic connection between
them! Thus, through this special structure the Torah in
essence is telling us to make up "drash" to explain the
reason for this juxtaposition. [We could refer to this
as the "pshat" of "drash".]
In this manner, the unique style of Sefer
Bamidbar challenges us to find a THEMATIC connection
between these "mitzvot l'dorot" and the ongoing story.
And that is exactly what Chazal do in their various
Midrashim.
[This also explains why so often the commentaries ask
the famous question: "lama nis'm'cha..." (why are
certain parshiot juxtaposed...?)]
Therefore, when we study Sefer Bamidbar, we
should not be surprised to find certain parshiot of
mitzvot that don't seem to belong. Nonetheless, we are
'obligated' to attempt to uncover a more subtle message
that the Torah may be transmitting through the
intentional juxtaposition of these mitzvot to its
narrative.
With this background, we will now suggest some
possible reasons for the inclusion of these specific
parshiot of mitzvot in Parshat Naso, even though they
could have been recorded in Sefer Vayikra as well.
SHCHINA IN THE CAMP
The first topic of Sefer Bamidbar is the
organization of the camp ("sidur ha'machanot")
surrounding the Mishkan (chapters one thru four). As we
explained last week, this re-organization of the camp
stresses the importance of the interdependent
relationship between the camp ["machine"] and the
Mishkan, i.e. between the nation and the kohanim &
leviim.
This may explain the reason why Sefer Bamidbar
chose to include the parshiot which follow:
A) "shiluach tmayim" (5:1-4)
As the camp was organized with the "shchinah"
dwelling at its center, the first mitzvah is to remove
anyone who is "tamey" from the camp.
B) "gezel ha'ger". (5:5-10)
Here we find laws that reflect the special
relationship between the nation and the kohanim.
This mitzvah begins with the standard law of the
"korban asham" as explained in Parshat Vayikra
(5:20-26). The halacha requires that prior to bringing
the Korban, the transgressor must first repay the person
("keren v'chomesh"). This 'parshia' also relates to the
case when the payment is given to the kohen, when the
person who is owed the money has passed away and left no
inheritors (see Rashi 5:8). The 'parshia' continues
with a general statement regarding the legal ownership
of tithes which the nation must give to the kohanim (see
5:9-10).
C) Parshat Sotah (5:11-31)
Here again we find a special relationship
between the Mishkan and the nation, as the Kohen is
instrumental in solving problems in a marital
relationship. Even though this is a "korban mincha",
its nature is quite different from those korbanot
mentioned in Sefer Vayikra (see Ramban 5:9) - for it is
only offered as part of this special circumstance, where
the kohen attempts to solve a marital problem within the
camp.
D) Parshat Nazir (6:1-21)
Here we find a case where a member of the nation
takes upon himself laws similar to those of a Kohen (see
6:6-8), as well as the 'kedusha' of a Kohen. Note also
the similarity between the Korban which the "nazir" must
bring (6:13-21) and the special Korbanot brought by the
Kohanim during the 7 day "miluim" ceremony (see Vayikra
8:1-30).
E) Birkat Kohanim (6:22-27)
The blessing which the kohanim bestow on the
nation is yet another example of the connection between
the kohanim and the camp. The kohanim serve as vehicle
through which God can bless His people.
TRAVELLING WITH THE "SHCHINA"
So why are specifically parshiot from Sefer
Vayikra woven into Sefer Bamidbar? One could suggest an
answer that relates to the underlying theme of each
book.
Recall our explanation of how the laws of Sefer
Vayikra reflect the fact that God's "shechina" now
dwells in the Mishkan. Hence, we found numerous laws
that relate to the special level of kedusha in the
Mishkan itself in the first half of Vayikra (e.g.
korbanot, tumah & tahara, etc.) as well as laws that
relate to the consequential "kedusha" on the entire camp
in the second half of the book (e.g. the laws of
"kedoshim t'hiyu" [adam], holidays [zman], shmitta
[makom], etc.).
Sefer Bamidbar, on the other hand, discusses how
Bnei Yisrael travel through the desert on their way to
the Promised Land. Considering that Bnei Yisrael will
now travel with the Mishkan at the center of their camp
(as discussed in the opening four chapters), it becomes
thematically significant that the Torah periodically
interrupts the details of that journey with mitzvot from
Sefer Vayikra, especially those that deal with the
special connection between the Kohanim and the nation.
As Bnei Yisrael leave Har Sinai, they must now
deal with mundane tasks such as preparation for the
conquest and settlement of the Land. While doing so,
they must constantly remind themselves of their
spiritual goals, symbolized by the Mishkan at the center
of the camp - and applied in the various laws that
relate to the "kedusha" of Am Yisrael - because they are
God's nation.
shabbat shalom,
menachem
FOR FURTHER IYUN:
=================
A. CHANUKAT HA'MIZBAYACH (7:1-8:26)
This parsha, discussing the dedication ceremony
of the Mishkan, appears to be out of place. The story of
the dedication of the Mishkan was already detailed in
Parshat Pkudei (Shmot 40) and Parshat Shmini (Vayikra
9). Furthermore, this dedication ceremony took place on
the first of Nisan, while the narrative of Sefer
Bamidbar began a month LATER, on the first day of Iyar
(1:1)! Why then is it included in Bamidbar, and why
specifically here?
The primary topic of this perek is the 'korban'
which the tribal leaders brought on the day of the
dedication of the Mishkan. Their offering included a
joint presentation of six wagons and twelve oxen as well
as an offering for the mizbayach presented by each
"nasi" individually.
Those wagons are given to the Leviim to help
them while transporting the Mishkan. Therefore, this
detail of the dedication ceremony is recorded in
Bamidbar for it relates to the organization of the camp
("sidur ha'machaneh") and the duties of the Leviim in
preparation for the journey from Har Sinai. Even though
the wagons were presented a month earlier, Sefer
Bamidbar begins with the census of the army in
anticipation of the journey from Har Sinai.
Once the detail of how the camp will travel is
completed, Sefer Bamidbar recalls the story of how
"nsiim" presented the Leviim with the wagons. The
remaining details of that joint presentation of the
nsiim are detailed in the parsha that follows (see
7:12-89 ).
B. Considering that chapters 7->8 discuss the
dedication of the Mishkan that took place on the first
of Nisan (see 7:1) including the appointment of the
Leviim to work in the Mishkan in place of the first born
(see 8:5-15), one could also conclude that the counting
of the Leviim described in chapters 3->4 took place
earlier - i.e. before the Mishkan's dedication and
definitely BEFORE the MIFKAD of the twelve tribes as
described in chapters 1->2 [note Ramban on 8:5 that
would seem to imply this, even though this seems to
contradict Ramban on 1:45].
If so, then chapters 3-4 as well as 7-8 took
place on (or close to) the first of Nisan. Hence, one
could conclude that these parshiot of mitzvot detailed
in chapters 5->6 were given to Moshe Rabeinu from the
Ohel Moed on the first of Nisan as well.
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