[Par-reg] Parshat Naso - shiur - Intro to Sefer Bamidbar
Menachem Leibtag
tsc at bezeqint.net
Thu May 20 22:32:45 EDT 2010
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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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