<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.6000.16441" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> PARSHAT BAMIDBAR</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The twelve tribes are
listed numerous times in Chumash,<BR>yet for some reason, each time that they
are listed in Parshat<BR>Bamidbar - their order seems to
change!<BR> In this week's shiur, we attempt to explain
why.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART I - THE ORDER OF THE
SHVATIM<BR> In Parshat Bamidbar, the "shvatim" [tribes]
are listed in<BR>three different instances - when the Torah
discusses:<BR> (A) The LEADERS (see
1:5-15);<BR> (B) The actual CENSUS of the shvatim
(1:20-43);<BR> (C) Their ARRANGEMENT surrounding
the Mishkan<BR> (see 2:1-31).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on these three
sources, the following table<BR>compares the order of the shvatim in each
respective list.<BR> [A star -*- next the name of a tribe will note a
significant<BR> change from one list to the next:]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>#
(A)
(B) (C)<BR>1)
Reuven Reuven *
Yehuda<BR>2) Shimon
Shimon * Yisachar<BR>3)
Yehuda * Gad *
Zevulun<BR>4) Yisachar
Yehuda Reuven<BR>5)
Zevulun Yisachar
Shimon<BR>6) Ephraim
Zevulun Gad<BR>7)
Menashe Ephraim
Ephraim<BR>8) Binyamin
Menashe Menashe<BR>9)
Dan
Binyamin Binyamin<BR>10)
Asher
Dan Dan<BR>11)
Gad
Asher Asher<BR>12)
Naftali Naftali
Naftali</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Review each of these
lists, noting how (and where) the<BR>order changes from one list to the
next. Before we suggest a<BR>reason for these changes, let's begin by
explaining what each<BR>list is about.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE COMPARISON<BR> The
first list - column (A) - appears to be the most<BR>logical. Note how the
leaders of each tribe are presented:<BR> First - the
children of Leah (eldest first),<BR>Then - the children of Rachel,<BR>Then - the
children of the 'shfachot' (the maidservants)<BR> (Bilha &
Zilpa).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The second list (when the
census is taken) - column (B) -<BR>is almost identical, but with one very
peculiar change: GAD<BR>has 'moved up' from position #11 to position
#3!<BR> For no obvious reason, it appears as though Gad has
been<BR>'adopted' by the children of Leah.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In the third list (when
the shvatim are organized<BR>surrounding the Mishkan) - column (C) - we find
once again<BR>that Gad is placed with "bnei Leah". However, this time
we<BR>find yet another very peculiar change: The tribes of
Yehuda,<BR>Yisachar, and Zevulun - the YOUNGEST children of Leah -
have<BR>'jumped' to the top of list (i.e. ahead of their older<BR>brothers
Reuven and Shimon)! Even though there is not obvious<BR>reason for this
change, we should expect it to be significant,<BR>for this final list reflects
the actual formation in which<BR>Bnei Yisrael travel through the desert on their
journey to<BR>Eretz Canaan (see Bamidbar 10:13-28).<BR>
<BR> With this in mind, we will now attempt to explain
the<BR>logic of this 're-organization' by considering the purpose of<BR>the
Mishkan, and its strategic location within the camp of<BR>Bnei
Yisrael.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DIVINE DIVISION<BR> Recall
God's original commandment to Bnei Yisrael<BR>concerning the purpose of the
Mishkan:<BR> "v'assu li MIKDASH v'shachanti
b'TOCHAM"<BR> "They shall make for a sanctuary that I may
dwell<BR> AMONG THEM..." (see Shmot 25:8)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note how this pasuk could be understood as a
commandment as<BR>well - i.e. to erect the Mishkan in the CENTER of the
camp.<BR> Therefore, to enable this placement, the twelve tribes
are<BR>divided into FOUR DIVISIONS. In this manner, the Mishkan will<BR>be
surrounded equally in all four directions (East, South,<BR>West, and North) by
groups of three tribes each. In other<BR>words, to create four 'divisions'
from twelve tribes, the<BR>shvatim must be divided into four groups of THREE
tribes each.<BR> However, each group of three also requires a leader
-<BR>therefore four leadership tribes must be chosen, one for
each<BR>division.<BR> Now we must explain which tribes are chosen to lead
these<BR>four groups (and why)?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As family leadership is
the responsibility of the "bchor"<BR>- the first born son - we find that the
four leadership<BR>"shvatim" are simply the four sons of Yaakov who possess
a<BR>certain aspect of being the 'first born' - namely: Reuven,<BR>Yehuda,
Ephraim and Dan. Let's explain why.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REUVEN<BR> Reuven was the first son born to
Leah, therefore, his tribe<BR>obviously becomes one of the leaders.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YEHUDA<BR> Recall from Sefer Breishit, that
because of Reuven's sin<BR>(taking the maidservant of his father/ see Br.
35:22), Yaakov<BR>decided to award the family leadership to a different
son. As<BR>Shimon & Levi had also angered their father (at the
incident<BR>at Shechem/ see Br. 34:30), Yehuda was chosen as the
family<BR>leader for the children of Leah.<BR> [See also Yaakov's blessing
to his children in 49:3-12 &<BR> Divrei Hayamim I 5:1-2!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>EFRAIM<BR> Even though Leah was Yaakov's
first wife to bear children,<BR>he still considered Rachel as his 'primary'
wife. Therefore,<BR>Rachel's first child - Yosef - is also considered a
"bechor".<BR>In fact, at his deathbed blessing to Yosef, Yaakov awards
him<BR>with a 'double portion' (see Breishit 48:5), the portion set<BR>aside for
the first born son. However, because of this<BR>'double portion', both of
Yosef's sons - Efraim and Menashe -<BR>are considered as tribes. Even
though we may have expected<BR>the "bechora" to be granted to Menashe, as he was
the eldest<BR>son of Yosef, Yaakov awarded the "bechora" of the children
of<BR>Rachel to Efraim instead, as explained in Breishit 48:17-19.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DAN<BR> The children of the "shfachot"
[maidservants] also became<BR>an integral part of Yaakov's family, and
therefore, the<BR>firstborn of these children is also awarded the status
of<BR>"bechora". Dan becomes the obvious choice, as he is the
first<BR>born of Bilha, the "shifcha" of Rachel, the first maidservant<BR>to
give Yaakov a child.<BR>[Note that the four leadership positions are
divided<BR>equally between Yaakov's two wives: Rachel -2 and Leah
-2.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHO BELONGS WITH EACH
LEADER<BR> Once these four leadership tribes have been
designated,<BR>each must be joined by two additional tribes in order to
form<BR>the necessary four groups of three.<BR> Considering that the
leaders are chosen based on the first<BR>born children of Yaakov's wives, it is
only logical that each<BR>leader should be joined by his closest
brothers.<BR> Therefore:<BR> * Reuven
should be joined by Shimon and Levi, his two<BR>younger brothers. However,
Levi has a 'new job' and must<BR>encamp in closer proximity to the Mishkan (see
Bamidbar<BR>chapter 3). Thus, Reuven is joined only by Shimon and
remains<BR>one tribe 'short'.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * To make Yehuda's group
complete, he is joined by his two<BR>younger brothers: Yisachar and
Zevulun.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * Efraim, the "bechor" of the
'house of Rachel', is joined<BR>by his brother Menashe, and his uncle Binyamin,
(Rachel's<BR>youngest son). Thus, the group of "bnei Rachel" - is
also<BR>complete.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> * Dan should be the leader for
all of children of the<BR>shfachot, i.e. his brother Naftali, and the two
children of<BR>Zilpa: Gad and Asher. However, had this been the case,
his<BR>group would have too many for it totals four! Therefore,<BR>Dan's
group has one 'extra' tirbe.<BR> Considering that Reuven
is 'short' one tribe and Dan has<BR>one too many, it is only logical that one of
Dan's 'extras'<BR>moves to Reuven's group. For this reason, Gad 'moves'
from<BR>his 'home camp' to join the camp of Reuven.<BR> But why was
specifically Gad chosen?<BR> Naftali remains with Dan,
for he is Dan's full brother.<BR>Therefore, we are left to choose between Gad
and Asher, the<BR>two children of Zilpa. One could suggest that Gad is
chosen<BR>for he is the eldest son of Zilpa, and hence given the<BR>'privilege'
to join the camp of Reuven, while his younger<BR>brother Asher remains with the
camp of Dan.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>HOW THEY TRAVELLED<BR> Now
that we have explained how and why the tribes are<BR>organized into four groups,
we must explain the direction in<BR>which they travel (as detailed in Bamidbar
2:3,10,18,25):</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> EAST - Yehuda, Yisachar,
and Zevulun [Bnei Leah]<BR> SOUTH - Reuven,
Shimon, and Gad [Bnei Leah +Gad]<BR> WEST -
Ephraim, Menashe, and Binyamin [Bnei Rachel]<BR> NORTH -
Dan, Naftali, and Asher [Bnei ha'Shfachot]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As Bnei Yisrael must now
travel from Har Sinai (through<BR>the desert) toward Eretz Canaan, the basic
direction of travel<BR>is eastward. Therefore the camp in the East travels
first.<BR> It would appear that Yehuda is chosen for this
direction<BR>because of his leadership qualities. Recall that he
was<BR>originally chosen by Yaakov for his leadership (he took<BR>responsibility
for Binyamin), and later they are known for<BR>their strong army (see Yehoshua
chapters 14->15).<BR> The group of Reuven follows (to
the south), as they are<BR>the other tribes from Leah. Efraim
follows (to the west), as<BR>he leads the children of Rachel. As we would
expect, the<BR>children of the "shfachot" (led by Dan) travel last.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> With this background, we
can now return to our original<BR>question and explain the logic behind the
three conflicting<BR>orders of the shvatim:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LIST (A) - The Leaders<BR> The presentation
of tribal leaders (A) follows the most<BR>logical order: by mother/ by birth,
i.e. the children of Leah<BR>- followed by the children of Rachel - followed by
the<BR>children of the shfachot.<BR> [For some reason, the children of the
shfachot are not<BR> listed by the order of their birth. It seems
that<BR> Naftali must always be last, and Asher precedes Gad for<BR>
he will remain within the camp of "bnei ha'shfachot.”]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LIST (B) - The Census<BR> The census (B)
follows basically the same order as (A),<BR>however it already reflects the
'transfer' of shevet Gad into<BR>the camp of Reuven, placing him in the position
of Levi (#3).<BR>Most likely, this is because this census will be the basis
for<BR>the organization of the tribes into groups of
three.<BR> <BR>LIST (C) - Surrounding the
Mishkan<BR> The organization of the shvatim around the Mishkan
(C)<BR>reflects not only Gad's new position within the camp of<BR>Reuven, but
also Yehuda's leadership role in travel formation,<BR>for he is destined to be
the leader of all the shvatim. [See<BR>Breishit 49:10 - "lo yasur shevet
m'yudah..."] Therefore, this<BR>list begins with Yehuda, followed by the tribes
of his camp,<BR>then Reuven and his camp, etc. etc.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Up until this point, our
discussion has been rather<BR>technical. In Part II, we discuss this
significance of this<BR>special manner by which the tribes encamped around
the<BR>Mishkan.</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>PART II - WHEN AND WHY<BR> The opening pasuk of
Parshat Bamidbar informs us that<BR>this organization of the shvatim and the
census took place on<BR>the first day of Iyar (in the second year, see 1:1).
However,<BR>in the details of the Mishkan's dedication ceremony, as<BR>recorded
Parshat Naso, we find an apparent contradiction.<BR>Let's
explain.<BR> Recall how Parshat Naso describes the
dedication of the<BR>Mishkan with special korbanot offered by the "nsiim"
[the<BR>tribal leaders], that took place during the first twelve days<BR>of
Nisan (see 7:12-83). However, when you review the list of<BR>"nsiim",
you'll notice that their order is exactly the same as<BR>the order of list
(C)!<BR> In other words, the order by the which the "nsiim"
offered<BR>their korbanot (on the first of Nisan), was exactly the same<BR>as
the order by which the tribes encamped around the Mishkan,<BR>as established on
the first of Iyar.<BR> This proves that the special order of the tribes
(C) already<BR>existed on the first of Nisan, a month before the census
was<BR>taken on the first of Iyar! This suggests that this order
was<BR>already significant, even before Bnei Yisrael prepared for<BR>travel to
Eretz Canaan!<BR> To explain why, we must recognize that this
special<BR>organization of the shvatim served a double purpose -
both<BR>military and spiritual:<BR> * MILITARY - To prepare the camp
for travel in military<BR>order, in anticipation of their conquest of Eretz
Canaan.<BR> * SPIRITUAL - To emphasize to the entire nation that
the<BR>Mishkan is located at the CENTER of the camp, in order that<BR>they
recognize the God's SHCHINA dwells among them.</DIV>
<DIV> </DIV>
<DIV>Let's explain why:<BR>(1) The census in Parshat Bamidbar is of
military nature, for<BR>it counted all the males above the age of twenty - "kol
yotze<BR>tzava b'Yisrael" - because they will be fighting the battle
to<BR>conquer Eretz Canaan (see 1:3).<BR> Furthermore, the subsequent
organization of the twelve<BR>tribes into four divisions, was also of a military
nature.<BR>Finally, the census is taken on the first of Iyar, for only
20<BR>days later Bnei Yisrael will actually leave Har Sinai (see<BR>10:11) and
begin their journey to conquer Eretz Canaan.</DIV>
<DIV> </DIV>
<DIV>(2) One month earlier, when the Mishkan was dedicated, we<BR>find
that this same order of the shvatim already existed.<BR>This implies that even
before the census, the camp of Bnei<BR>Yisrael had already been organized in a
manner so that the<BR>Mishkan would be located at its center. To do so, it
was<BR>necessary to divide the twelve tribes into four groups of<BR>three, with
each group flanking the Mishkan in a different<BR>direction.<BR> This
would imply that even when Bnei Yisrael were still<BR>encamped at Har Sinai, it
was already important that they be<BR>reminded (by placing the Mishkan at the
center) that God's<BR>presence was in their midst, and act accordingly.</DIV>
<DIV> </DIV>
<DIV>THE SHCHINA RETURNS<BR> To appreciate the
additional importance of the location<BR>of the Mishkan at the center of the
camp, we should also<BR>consider the events which took place after "chet
ha'Egel" -<BR>the sin of the Golden Calf.<BR> Recall
that in response to "chet ha'Egel", God had<BR>instructed Bnei Yisrael to remove
their 'crowns' that they had<BR>received at Har Sinai (see Shmot 33:5-6), a sign
that He is<BR>removing His shchina from their midst. For the very
same<BR>reason, God then instructed Moshe to move his tent (the site<BR>where
God speaks to Moshe) OUTSIDE the camp:<BR> "And Moshe took the Tent, and
pitched it OUTSIDE the<BR> camp, at a FAR DISTANCE from the camp, and
called it<BR> 'OHEL MOED', then whoever sought God would have to
go<BR> to the 'Ohel Moed' located OUTSIDE the camp."
(Shmot<BR> 33:7)</DIV>
<DIV> </DIV>
<DIV> The very location of this "ohel moed" [tent of
meeting]<BR>OUTSIDE the camp served as a constant reminder to Bnei
Yisrael<BR>that God had removed His shchina from their midst. In order<BR>for
His shchina to return, it was necessary for Bnei Yisrael<BR>to build the
Mishkan:<BR> "And they shall build for Me a Mishkan, and I will<BR>
DWELL IN THEIR MIDST [v'shachanti b'TOCHAM]" (see<BR> Shmot
25:8)</DIV>
<DIV> </DIV>
<DIV> Therefore, the re-organization of the camp of
Bnei<BR>Yisrael in such a manner that the Mishkan is located at its<BR>center
serves as a sign to the people that God has indeed<BR>returned His shchina to
the camp.<BR> Because of its significance, a 'remnant'
of this camping<BR>arrangement of the tribes 'around the Mishkan' continued
even<BR>after the forty years in the desert, when Bnei Yisrael
finally<BR>conquer and settle the land.<BR> To explain
how and why, we must consider the blessing of<BR>Moshe Rabeinu in Parshat v'Zot
ha'Bracha to the tribe of<BR>Binyamin:<BR> "And to Binyamin he said: "ydid
Hashem -yishkon l'vetach<BR> alav..." [the dear tribe of God - upon whose
territory His<BR> Presence will dwell... ] (see Devarim 33:12).</DIV>
<DIV> </DIV>
<DIV> For this reason, Chazal consider the tribe of Binyamin
as<BR>"nachlat shchina" [the territory of God], for it is destined<BR>to house
the Bet ha'Mikdash.<BR> If so, then the following parallel
emerges.<BR> Recall from Sefer Yehoshua, that when the tribes
receive<BR>their "nachalot" (as described in chapters 13->19), we find
a<BR>very similar configuration!</DIV>
<DIV> </DIV>
<DIV> IN THE
DESERT IN
ERETZ YISRAEL<BR>
<BR>
Dan
Efraim<BR>
|
|<BR>Efraim -Mishkan- Yehuda| Dan -Binyamin-
Reuven<BR>
|
|<BR>
Reuven
Yehuda</DIV>
<DIV> </DIV>
<DIV> Note how in both configurations the site of the
SHCHINA -<BR>be it the Mishkan in the desert, or the Mikdash in
"nachalat<BR>Binyamin" - is surrounded by the same four
'leadership'<BR>tribes! [The directions have simply rotated 90 degrees
(and<BR>inverted).]</DIV>
<DIV> </DIV>
<DIV> One could suggest that the Torah dedicates such
minute<BR>detail to this manner of travel, to emphasize how the
Mishkan<BR>serves this double purpose:<BR> 1) It acts as a symbol of God's
presence within the camp of<BR>Israel (see Shmot 25:8 and above),
and...<BR> 2) It functions as a constant reminder to Bnei Yisrael,
as<BR>they travel, of their Divine purpose.</DIV>
<DIV> </DIV>
<DIV> As Bnei Yisrael prepare their departure from Har
Sinai<BR>towards the conquest of the Land of Israel, they will face
new<BR>challenges. For example:<BR> Can they translate
what they have learned at Har Sinai into<BR>the norms of the daily life of a
nation?<BR> Will they be capable of fulfilling the mundane
tasks of<BR>fighting battles, establishing a nation, and cultivating the<BR>land
etc., while at the same time remaining on the spiritual<BR>level of Har
Sinai?<BR> This week, as we celebrate Yom Yerushalayim,
this<BR>challenge takes on special significance. Can we, the nation<BR>of
Israel, continue our battle for Yerushalayim and the<BR>mundane chore of
maintaining a secure and prosperous state,<BR>without compromising on the
spiritual ideals of Har Sinai?<BR> Can we maintain
Yerushalayim not only as a unified capital<BR>city, but also as a city
characterized by "tzedek u'mishpat"<BR>(justice and righteousness)?</DIV>
<DIV> </DIV>
<DIV> Although the Bet-Mikdash, the symbol of this challenge,
was<BR>destroyed some two thousand years ago - both Parshat Bamidbar<BR>and Yom
Yerushalayim can serve as a yearly reminder of this<BR>eternal challenge.</DIV>
<DIV> </DIV>
<DIV>
shabbat
shalom,<BR>
menachem</DIV>
<DIV> </DIV>
<DIV><BR></FONT> </DIV></BODY></HTML>