[Par-reg] Naso - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Jun 2 09:46:10 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
Part I - Questions for the 'Shabbat Table'
1. In Parshat Naso, we find the famous psukim of "birkat
kohanim" [the priestly blessing; see 6:22-27]
'sandwiched' between the laws of Nazir (chapter 6) and
the story of the dedication of the Mishkan (chapter 7).
Can you suggest a thematic reason for the
juxtaposition of these three parshiot?
[After trying on your own], see Ibn Ezra, Ramban, and
Chizkuni on 6:23!
[See also Rashi and Rashbam for important halachot that
they learn from these psukim.]
2. Now that you've had a 'warm-up' with "smichut
parshiot," can you suggest a thematic connection between
the laws of "sotah" (5:11-31) and the laws of "nazir"
(6:1-21)?
After trying on your own (again), see Rashi and Ibn
Ezra on 6:2. [See also Chizkuni (like Ibn Ezra). What
important "musar" can we learn from this Ibn Ezra?!]
3. Recall that Chumash had already recorded the story of
the dedication of the Mishkan in Shmot chapter 40 and in
Vayikra chapters 8-9.
Why do you think that yet another aspect of that
event are recorded here in Sefer Bamidbar?
In your answer, relate to 7:3-9 in relation to the
general topic in chapters 1-4! [Relate as well to the
theme of 'leadership' in Sefer Bamidbar.]
4. In regard to "nedarim" [vows, in relation to the laws
of "nazir" in chapter 6] Chazal make a very interesting
statement:
"He who makes a vow - it is as though he builds a bamah
[an altar on a high place]; when he fulfills that vow -
it is as though he offers a sacrifice on that bamah..."
[See Mesechet Yevamot 109a.]
In your opinion, is this a positive or negative
statement concerning one who makes a vow [or possibly
both]?
[Recall that a bamah is an altar built for God, but one
is permitted to set up a bamah only when a permanent
Mikdash does not exist. However, once the permanent
Mikdash was build by Shlomo HaMelech in Yerushalayim,
bamot became forbidden forever. See Rambam Hilchot Beit
Ha'bechira 1:1 thru 1:4.]
Why do you think that Chazal chose specifically this
comparison to a bamah rather than simply say that
"nedarim" are not advisable?
Is there a time when "nedarim" are advisable?
How does this compare to the times when a bamah is
permitted?! [Relate to Rambam Hilchot Day'ot chapter 1.]
5. Sefer Bamidbar opens on the 1st of Iyar, as God
commands Moshe to take a census.
Note the order the tribes as they are organized by
camps in chapter 2. [See last week's shiur for
discussion of the reason for this order.]
Now, note the tribal order of the n'si'im, as they
offer their korbanot during the twelve day dedication
ceremony in chapter 7.
Is the order the same or different? Can you explain
why?
Note the date of when these korbanot were offered a
month before the census was taken!
What does this tell you about reason for the order
by which the n'si'im offered their korbanot? [See Ramban
7:12]
Part II - Questions for Preparation (for weekly shiur)
1. Take a careful look at the last pasuk in Parshat Naso
(7:89), and its relation to the entire chapter that
precedes it.
Would you say that this pasuk simply doesn't belong
here?!
Explain why yes, or why not.
2. Based on Shmot 25:21-22 and Vayikra 1:1, is this
pasuk at all necessary? If so, where should it have
been written?
Why do you think that it is written here at the
conclusion of the korbanot of the n'si'im?
3. Based on chapter 7, can you determine on what date
this pasuk 'takes place?'
[Is it after the 12 n'si'im offer their korbanot?]
4. Now, take a careful look at 7:1-11, especially 7:10!
Based on 7:10-11, what did all of the n'si'im bring
on the first day of the dedication ceremony? Why did
they only offer those korbanot over twelve days instead
of all together on the first day?
How does this help explain the reason for the
Torah's summary of all of their korbanot in 7:84-88?
[Note the date that is implicit from 7:84 and its
connection to 7:10!]
Now, answer question #3 again.
5. Based on Shmot 33:7 (and its context), from where did
God speak to Moshe in the aftermath of Chet Ha'Egel?
How does this relate to the purpose of the Mishkan
and especially to Shmot 25:7-8 ["v'shachanti b'tocham"]?
After Chet Ha'Egel, when is the first time that God
speaks to Moshe from within the camp of Israel again?
In other words, on what day is the Mishkan
dedicated?
According to Bamidbar 7:89, after what event did God
begin to speak to Moshe from the Mishkan?
Can you relate this to the above questions?
6. What can you conclude from these sources concerning
the importance of unity among the tribes?
Can you explain now why the last pasuk in Parshat
Naso belongs exactly where it is?
How (and why) can it be considered the climax of the
entire chapter?
[Now that you've prepared, go to the shiur titled
"The Nsiim"].
Part III - Parshanut
1. In regard to 7:89 (and the questions in Part II
above), see:
Rashi -
What question in pshat does Rashi address?
Does he relate to why this pasuk is placed here?
Ibn Ezra (and Chizkuni) -
What question in pshat do they address.
Can this help you answer the questions in Part II?
Seforno -
What point does Seforno come to add?
How does he relate this pasuk to chet ha'egel?
Why does he compare this pasuk to Bayit Rishon and
Sheni?
2. Finally, see Ramban on 7:12 and his argument with
Rashi.
In your opinion, which approach seems to be closer
to "pshat"? How do the points raised by Ramban relate to
the questions in Part II above?
See also questions 1 and 2 in Part I above.
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Questions for preparation for shiur relating to the
overall structure of Sefer Bamidbar
1. Before we begin, attempt to compose a Table of
Contents (or outline) for Sefer Bamidbar based solely on
your previous knowledge of the book. Be as concise as
possible, i.e. it shouldn't be more than 15-20 lines
long. Based on your outline, can you identify an
overall theme?
2. Next, we will construct this same outline, but this
time a bit more carefully. To do so, start with a blank
sheet of paper, on which we will dedicate one line for
each chapter (and when necessary - sometimes two or
three lines).
Quickly scan each chapter, and attempt to write a
short phrase that summarizes its primary topic. Note as
well if the primary topic is a story (narrative) or a
mitzva. [For example, for chapter one, you could write
- counting the tribes; for chapter six - the laws of
Nazir; for chapter 16 - the story of Korach's
rebellion.] Be as brief as possible; the idea is not to
read the entire book, rather just to review it to get
the general picture.
[Ideally, it would best to dedicate one line for each
'parshia', but as that would probably take too long, one
line for chapter will usually suffice. However, for
chapters 5,6, 9,10,15, and 27 it is recommended that you
dedicate one line for each parshia instead of one line
for the entire chapter.]
3. When you have completed your list for all 36
chapters, take your list and group together any chapters
that share a common topic, and give a name for that
common topic. For example: chapters 1 thru 4 could be
'counting & organizing the camp', while for chapters 22
thru 24 you could simply write the story of Bil'am.
Those common topics now become the 'headers' of
each section of your outline. If several of these
'common topics' can group together, then you've found a
general topic - which can become a sub-title for a
certain section of your outline.
If possible, continue this process in an attempt
to identify a title for your entire outline - if so,
you've found the primary theme of the Sefer.
4. As you review your outline, attempt to identify the
progression of topic. Can you explain where (and why)
there are certain sections where the topic does not seem
to flow logically?
Notice in your outline how there are several
transitions from 'stories' to 'mitzvot'. In those
transitions, does the flow of topic usually make sense?
If not, can you explain why?
5. To clarify the point raised by the last question,
review your outline once again, this time paying careful
attention to whether each topic is either a narrative
(story) or a mitzva (a commandment).
Then, if it is a mitzva, make note if it is a
'mitzva le-dorot' - i.e. a commandment that applies to
future generations, or a 'mitzva le-sha'a' - i.e. a
one-time commandment given only for that generation in
the desert.
Then, make a new list, this time writing down
only the narratives and the mitzvot le-sha'a, while
leaving out any topic that is a mitzva le-dorot, i.e.
which does not form an integral part of the ongoing
narrative.
Now, take this second list (i.e. the one without
the mitzvot le-dorot) and turn it into an outline (as
before), and identify its primary topics.
Does the flow of topic in this outline make more
sense that the flow of topic in your first outline? If
so, can you explain why?
How would you title this new outline?
6. Next, construct a separate list for all of the
parshiot of mitzvot le-dorot - i.e. the ones which you
'filtered' out of your original list.
In your opinion, are these mitzvot in any way
connected to one another? Are any of these mitzvot
thematically connected in any matter to the narrative in
Sefer Bamidbar? If so, explain how.
Can you find any similarities between these
mitzvot and the mitzvot found in either Sefer Shmot or
Sefer Vayikra?
7. In your opinion, when do you think that these
mitzvot were first given to Moshe Rabbeinu? In other
words, were they given early, when Moshe was on (or at)
Har Sinai; or were they given at different times during
the journey through the desert, i.e. at the same time
that they are recorded in Sefer Bamidbar?
Do any of these mitzvot seem to continue topics
that had already been discussed earlier in Chumash? Are
any of these mitzvot 'repeats' from earlier in Chumash?
Is there one category that seems to be common to
most of these mitzvot? If so, where else in Chumash
have we found mitzvot relating to that category? Can
you suggest a reason why these mitzvot are recorded in
Sefer Bamidbar instead?
8. Finally, see Ramban's introduction to Sefer Bamidbar
(before his commentary to Bamidbar 1:1). At first
glance, some of Ramban's conclusions appear to be rather
strange. Based on your analysis of the Sefer, attempt
to explain how (and why) Ramban reached those
conclusions. What question does Ramban leave
unanswered?
See also Seforno's introduction to Sefer
Bamidbar (usually found in his introduction to Chumash,
before Sefer Breishit).
9. Based on your answers to the above questions, can
you explain why we find so many 'drashot' that attempt
to explain the juxtaposition between certain parshiot in
Sefer Bamidbar?
[For example, why the laws of 'para aduma' (chapter 19)
were recorded before the story of the death of Miriam
(chapter 20), or the questions that Korach asked re: the
need for 'tzizit' in a garment that was made out of pure
'techelet' (see end of chapter 15).
b'hatzlacha,
menachem
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