[Par-reg] For Parshat Pinchas
Menachem Leibtag
tsc at bezeqint.net
Wed Jun 30 02:57:00 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 PINCHAS
Should Chumash end with Parshat Pinchas?
Obviously not, yet in the middle of this week's
Parsha we
find the story of Moshe Rabbeinu's 'death' and the
transfer of
his leadership to Yehoshua (see 27:12-23).
Furthermore, a careful study of Parshat Pinchas
reveals
that almost all of its topics seem to belong elsewhere in
Chumash.
In this week's shiur, we attempt to understand why.
INTRODUCTION
Up until Parshat Pinchas, the narrative of Sefer
Bamidbar
has followed in a very logical (chronological) order.
However, towards the beginning of Parsha Pinchas, we
uncover a
serious problem in relation to the story of the war
against
Midyan.
Even though God's command to avenge the Midyanim is
recorded towards the beginning of Parshat Pinchas, the
details
of that battle are not recorded until several chapters
later
in the middle of Parshat Matot. In the 'interim', Parshat
Pinchas discusses several events that are not only
unrelated,
but also appear to have taken place at a later time!
After explaining this problem in a bit more detail,
our
shiur will attempt to explain the reason for what
otherwise
seems to be a very strange progression of parshiot.
[Before we begin our shiur, a note of convention:
Parsha - with a capital 'P - refers to Parshat
HaShavua,
parsha (or parshia) - with a small 'p' - refers to
'parshiot' ['ptuchot' or 'stumot'] - the paragraph-
like divisions in Chumash, denoted by a wide blank
space on the line .]
DEFINING THE PROBLEM
Review 25:1-15, noting how Parshat Pinchas begins by
completing the story of Bnei Yisrael's sin with the
daughters
of Midyan (from the end of Parshat Balak). First, Pinchas
is
rewarded for his zealous act (that saved Bnei Yisrael from
a
harsher punishment/ 25:10-15); and immediately afterward
God
commands Moshe to avenge the Midyanites:
"And God spoke to Moshe, saying: Attack the Midyanites
and defeat them, for they attacked you by trickery..."
(25:16-18).
Logic would dictate that Chumash should continue at
this
point with the story of that battle. But that's not what
happens! Instead, the details of that battle are recorded
only some five chapters later -in the middle of Parshat
Matot:
"And God spoke to Moshe, saying: Avenge the Israelite
people on the Midyanites...[then] Moshe spoke to Bnei
Yisrael: Choose men for battle, and let them attack
Midyan to avenge God's anger with Midyan..." (see
Bamidbar 31:1-2 / compare with 25:16-18).
In the interim (i.e. chapters 26-30), we find several
unrelated topics, as summarized in the following table:
Chapter Topic
26:1-65 A census of the entire nation
27:1-11 The story of 'bnot Tzlofchad'
27:12-14 Moshe Rabbeinu's 'final day'
27:12-23 The transfer of leadership from Moshe to
Yehoshua
28:1-30:1 Laws of korbanot - tmidim and musafim
30:2-17 The laws of nedarim (vows)
This problem usually goes unnoticed for a very simple
reason. When the census begins in chapter 26, it appears
to
be directly connected to this commandment to avenge the
Midyanim:
"And God spoke to Moshe, saying: Attack the
Midyanites..." (see 25:16-18)
"And it came to pass after the plague, God told Moshe...
take a census of Bnei Yisrael from the age twenty and up
- by their ancestral houses, all who are able to bear
arms" (see 26:1-2).
This juxtaposition leaves us with the impression that
this census is necessary as part of the preparation for
the
ensuing battle against Midyan. However, by the time the
details of that census are completed (some 60 verses
later) it
becomes quite clear that this "mifkad" has nothing to do
with
that battle. Rather, its purpose is stated explicitly:
"... This is the total number of Bnei Yisrael: 601,730.
And God spoke to Moshe saying: To these [counted
people]
shall the land be apportioned - according to the listed
names, the larger the group the larger the share..."
(see
26:51-54).
In other words, this census will form the basis for
the
partition of the Land after its conquest. This
observation
explains why this specific census is conducted "l'beit
avotam"
[lit. by their ancestral houses / see 26:2] - hence it
includes the specific the names of the official family
units,
as the land will be apportioned according to the size of
these
family units (see 26:52).
[Note how this detail of "le-beit avotam" is the primary
difference between the census here, and the census in
Bamidbar chapters 1-2. There, we don't find these
individual family unit names!]
Further proof that this census is totally unrelated
to
the war against Midyan comes from the details of that
battle
in Parshat Matot. Review 31:4-6, noting how God instructs
Moshe to conscript only one thousand soldiers from each
tribe.
If only 12,000 soldiers are needed to fight Midyan, then
there
is certainly no need for Moshe to conduct a comprehensive
census of over 600,000 soldiers!
Conclusive proof that the census in chapter 26 is
taken
for the sole purpose of apportioning the land (and has
nothing
to do with the ensuing battle against Midyan) is found in
chapter 27, where we find the story of how the daughters
of
Tzlofchad complained that they would not receive a
'nachala'
[a portion of the land]. Certainly, this has nothing to
do
with the war against Midyan, but everything to do with
inheriting the Land!
[The final topic of chapter 27, i.e. the appointment of
Yehoshua to succeed Moshe, also relates to the topic of
inheriting the land, as it will become Yehoshua's
responsibility to conquer and then oversee the
inheritance
of the land according the tribal families.]
]
Finally, chapters 28 thru 30 describe numerous laws
regarding korbanot and nedarim [vows]. These laws as well
certainly have no direct connection to the war against
Midyan.
Only in chapter 31, Sefer Bamidbar finally returns to
the
details of the battle against Midyan that began back in
chapter 25.
The following chart summarizes our discussion thus
far
and illustrates how the natural flow from chapter 25-31 is
interrupted by topics A-F:
CHAPTER EVENT / TOPIC
========= ===============
* 25 ==> GOD'S COMMANDMENT TO ATTACK MIDYAN
A) 26 The Census of the people who will inherit
the
Land
B) 27:1-11 The story of bnot Tzlofchad
C) 27:12-14 Moshe Rabbeinu's final day
D) 27:12-23 The transfer of leadership from Moshe to
Yehoshua
E) 28->29 The laws of korbanot - tmidim and musafim
F) 30 The laws of nedarim (vows)
* 31 ==> THE BATTLE AGAINST THE MIDYANIM
Clearly, none of these topics relate directly to
'milchemet Midyan'. Nonetheless, the Torah records them
here
in Parshat Pinchas.
To understand why, we must first determine where each
of
these parshiot (i.e. A-F) does belong.
A) THE CENSUS - MIFKAD HA-NACHALOT
As we explained above, the census (in chapter 26) was
taken to enable the leaders to properly apportion the land
Therefore, it's rather easy to identify where this section
'belongs', for the last three chapters of Sefer Bamidbar
discuss the topic of inheriting the land (see 33:50 till
the
end of the book). In fact, we can pretty much pinpoint
where
this unit belongs by noting a rather obvious textual (and
thematic) parallel. Simply review once again the
concluding
psukim of the census:
"Among these shall the land be apportioned as shares,
according to the listed names, with larger groups
INCREASE the share, with smaller groups REDUCE the
share.
Each is to be assigned its share according to its
enrollment..." (see 26:52-54).
The note how we find almost the identical commandment
in
Parshat Mas'ei, when God charges Bnei Yisrael with the
mission
of conquering the land:
"When you cross the Jordan into the Land of Canaan...
you
shall take possession of the land and settle it..."
"You shall apportion the land among yourselves... with
larger groups INCREASE the share, with smaller groups
REDUCE the share... You shall have your portions
according to your ancestral tribes..." (see 33:50-55)
[Note CAPS in both quotes to highlight parallel]
Review these psukim once again, noting how this
commandment in Parshat Mas'ei is almost identical to the
commandment recorded at the conclusion of the census in
Parshat Pinchas (see above 26:52-54)!
Furthermore, Parshat Mas'ei continues with numerous
other
commandments concerning inheriting the land. [For
example,
the borders of Eretz Canaan that are to be conquered (see
34:1-
15), the tribal leaders who will apportion the land (see
34:16-
29), the cities of the levi'im and the cities of refuge
(see
chapter 35), etc.]
Hence, we conclude that the census in Parshat Pinchas
actually 'belongs 'in Parshat Mas'ei!
B) BNOT TZLOFCHAD
Note how this incident (see 27:1-11) is recorded
immediately after the census [read 27:1 carefully], and
most
probably that is exactly when it took place. After all,
the
daughters of Tzlofchad's complaint stems from their worry
that
their father's inheritance (as promised in the census)
will be
lost, for they have no brothers.
Clearly, this story can be considered a direct
continuation of the "mifkad ha-nachalot" (i.e. chapter
26),
for it too deals with laws concerning inheriting the Land.
Therefore, it too should have been recorded in Parshat
Mas'ei.
[In fact, the story of bnot Tzlofchad actually continues
in
Parshat Mas'ei - see chapter 36!]
C) MOSHE RABBEINU'S FINAL DAY
In the next parsha (27:12-14), God commands Moshe to
take
a final glance of the Promised Land prior to his death:
"And God told Moshe: Ascend Mount Eivarim and view the
land which I am giving to Bnei Yisrael, then you will be
gathered unto your people, just as Aharon was..." [ i.e.
the time has come for Moshe to die (see 27:12-13).
Obviously, this commandment should have been recorded at
the
very end of Sefer Bamidbar, or even at the end of Sefer
Devarim - prior to Moshe's death; surely not in the middle
of
Parshat Pinchas! [To verify this, simply compare it to
Devarim 34:1-6.]
Furthermore, even if this story 'belongs' in Sefer
Bamidbar, it most definitely should have been recorded
after
"milchemet Midyan", for that story begins -stating
explicitly:
"And God spoke to Moshe: Avenge the Midyanites...
afterward you shall be gathered to your nation" (31:1).]
D) APPOINTING YEHOSHUA AS THE NEW LEADER
The next parshia (27:15-23) is simply Moshe's
reaction to
this commandment (that he must die). Therefore, Moshe
requests that God appoint a leader in his place. Clearly,
both of these parshiot [(C) and (D)] form a unit, but it
would
have made more sense to records this unit somewhere
towards
the end of Chumash; but definitely not in the middle of
Parshat Pinchas!
In fact, considering that this story includes the
appointment of Yehoshua as the new leader, this unit could
have formed a very appropriate conclusion for the entire
Sefer.
E) KORBANOT TMIDIM U-MUSAFIM
The next two chapters (28->29) constitute a schedule
of
the various korbanot musaf that are offered on special
occasions in 'addition' [= musaf] to the daily tamid
sacrifice.
Obviously, this entire unit doesn't belong here, for
it
has nothing to do with the ongoing narrative. Rather, it
should have been recorded in Sefer Vayikra, most probably
in
Parshat Emor, together with the other laws of korbanot and
holidays (see Vayikra chapter 23, noting how the phrase:
've-
hikravtem isheh la-Hashem..' relates to the complete
details
found in Bamidbar chapters 28-29]
F) PARSHAT NEDARIM
In chapter 30 we find a commandment regarding the
laws of
"nedarim" [vows]; yet another parshia of mitzvot (as
opposed
to narrative). These laws could be understood as a direct
continuation of the previous section - because the final
pasuk
of the "tmidim u'musafim" section states that these
korbanot
were brought 'in addition to their nedarim...' (see
29:39!).
Based on this analysis, it becomes clear that the Torah
has
intentionally 'interrupted' the story of the war against
Midyan with several unrelated parshiot! The obvious
question
is: why?
DIVIDE & CONQUER
To answer this question, we must first group these
six
topics (i.e. A-F above) into two basic categories.
I. PREPARATION FOR ENTERING ERETZ CANAAN (26-27)
A. The census for dividing the land - mifkad
ha-nachalot
B. The complaint of bnot Tzlofchad re: their
inheritance
C. Moshe's death
D. The transfer of his leadership to Yehoshua.
II. MITZVOT THAT BELONG IN SEFER VAYIKRA (28-30)
E. The laws of tmidim u-musafim
F. The laws of nedarim
These two categories can help us pinpoint where each
of
these two units belong.
The first unit (I.) contains parshiot that detail
Bnei
Yisrael's preparation for entering the land. As we
explained
above, these parshiot belong in Parshat Mas'ei. To
illustrate
this point, the following table shows the progression of
parshiot from the story of milchemet Midyan until the end
of
Sefer Bamidbar:
CHAPTER TOPIC
31:1-54 The war against Midyan
32:1-42 The inheritance of Reuven & Gad in
Transjordan
33:1-49 Summary of B.Y.'s journey through the
desert
33:50-56 * The commandment to conquer & inherit the
Land
34:1-15 * The precise borders of Eretz Canaan.
34:16-29 * The tribal leaders who are to apportion the
Land
35:1-18 * The cities of the Levites for their
inheritance.
35:9-34 * The cities of refuge to be set up in the
land.
36:1-13 * Laws of inheritance relating to
inter-tribal
marriages
This table illustrates how the final topic of Sefer
Bamidbar is preparation for entering Eretz Canaan (i.e.
33:50-
36:13). Considering that chapters 26-27 in Parshat
Pinchas
discuss this very same topic, we conclude that they
actually
'belong' at the end of Sefer Bamidbar.
The second unit, containing the laws of tmidim
u-musafim
and nedarim, clearly belongs in Sefer Vayikra. However,
this
phenomenon should not surprise us, for there are many
other
instances in Sefer Bamidbar where we find 'insertions' of
a
set of laws that seem to belong in Sefer Vayikra.
[See our Introductory shiur to Bamidbar, where this
topic
was discussed in detail. Later in our shiur, we will
suggest a reason why specifically these mitzvot were
'transferred' from Vayikra to Bamidbar.]
CUT AND PASTE?
Based on this distinction, we can now redefine our
question: Why does the Torah 'cut' these parshiot (i.e.
chapters 26 & 17) from Parshat Mas'ei (where they seem to
belong), and 'paste' them instead in Parshat Pinchas -
after
the story of Bnei Yisrael's sin with bnot Midyan, but
before
they avenge the Midyanim?
Before we offer a thematic explanation, we should
note a
small technicality that can support our conclusions thus
far.
Using a Tanach Koren (or similar), take a careful
look at
the opening pasuk of chapter 26, noting how there is a
parshia
break smack in the middle of this pasuk!
"Va-yehi acharei ha-mageifa" - when the plague was over
-
SPACE , [i.e. a parshia break in the middle of the
pasuk]
...and God told Moshe...Take a census of Bnei
Yisrael..."
(see 26:1-2)
This strange 'parshia break' in the middle of the
pasuk
may reflect this 'interruption' of the narrative, which
takes
place precisely at this point, in the middle of this
pasuk!
Now that we have established that the census in chapter
26
'belongs' at the end of the book, we must now search for a
reason why the Torah intentionally inserted this unit
specifically at this point in Sefer Bamidbar, i.e. after
the
plague that followed Bnei Yisrael's sin with 'the women of
Moav & Midyan'.
We will suggest a reason for this juxtaposition by
considering the overall theme and structure of Sefer
Bamidbar.
THE LAST PLAGUE
Recall how the narrative of Sefer Bamidbar began as
Bnei
Yisrael prepare for their journey from Har Sinai towards
the
Promised Land. Ideally (i.e. had Bnei Yisrael not
sinned),
Sefer Bamidbar would have continued with the story of the
conquest and settlement of the Land.
Even though everything seems to be going fine in the
first ten chapters - i.e. up until the psukim of "va'yhi
bnsoa
ha'aron" (see 10:35-36) - as soon as Bnei Yisrael begin
their
journey (in chapter 11), everything seems to go wrong.
Instead of describing what should have been, Sefer
Bamidbar
becomes the story of how and why Bnei Yisrael do NOT make
it
to the land of Israel.
Note how just about every story in Sefer Bamidbar from
chapter 11 thru chapter 25 describes a rebellious act of
Bnei
Yisrael, followed by a terrible punishment.
[For example, the "mitonnim", the "mitavim", the
"meraglim",
Korach and his followers, "mei meriva", the "nachash
nechoshet" incident, and "chet bnot midyan".]
The sin of the "meraglim" (in chapter 13) was so severe
that
God swore that the first generation must perish in the
desert.
Then, even in the fortieth year, we find additional
incidents
where Bnei Yisrael sin (and are punished). For example,
note
the story of the 'nachash nechoshet' (see 21:4-10) and
'chet
bnot Midyan' (see 25:1-6).
Even though chapters 11 thru 25 of Sefer Bamidbar are
replete with stories of rebellion, punishment, and death;
from
chapter 26 and onward, the primary topic of Sefer Bamidbar
changes once again. Instead of stories of rebellion, now
we
find stories of conquest and preparation for entering the
land. The following table summarize this division of the
narrative of Sefer Bamidbar into three distinct sections:
I. 1->10 Preparation at Har Sinai to travel to
Israel
II, 11->25 What went wrong, i.e. why first generation
failed
III. 26->36 Preparation for entering the land [new
generation]
From this perspective, the act of Pinchas, which
stopped
the plague in the aftermath of the sin with "bnot Mo'av"
constitutes an important milestone in Sefer Bamdbar- for
this
incident was the last punishment in the desert. Hence,
those
who survived that plague are now destined to become the
first
inheritors of Eretz Canaan!
With this background, we can suggest that the Torah's
'insertion' of the census specifically at this point in
the
Sefer emphasizes precisely this point - that the tragic
events
in the desert have finally come to an end. Those who
survived
this plague are now worthy of inheriting the Land.
This interpretation is supported by the final
statement
of that census, recorded after the levi'im are counted:
"These are the persons counted by Moshe...Among these
there was not one of those counted by Moshe & Aharon in
Midbar Sinai (chapters 1-2) ... For God had said of
them:
They shall die in the wilderness, not one of them
survived, except Kalev ben Yefuneh and Yehoshua bin Nun"
(26:63-65).
Further support is found in Sefer Devarim, in Moshe
Rabbeinu's opening address to the nation. In Moshe's
introductory speech (before he begins his main speech that
reviews the various laws that Bnei Yisrael must keep once
they
enter the land / see 5:1, 5:28, 6:1 etc.), note his
emphasis
on this very same point:
"Your very own eyes have seen what God has done to Ba'al
Pe'or, for anyone who had followed Ba'al Pe'or [i.e.
chet
bnot Mo'av] - God has destroyed him from your midst [via
the 'mageifa']. But you - who have remained loyal to
your God - are standing here alive to today!" (see
Devarim 4:3-4).
[Did you realize that this is the context of the pasuk
"v'atem ha'dvakim b'Hashem Elokeichem" (that we often
quote in our daily tefilla)?]
FROM CENSUS TO LEADERSHIP
In a similar manner, we can explain why this census
is
followed by God's commandment to Moshe to ascend Har
HaEivarim
to die, and the story of how his leadership is transferred
to
Yehoshua. Considering that this census will become the
basis
for the 'inheritance' of the Land of Israel, we mention
immediately afterward this transfer of leadership, for it
will
become Yehoshua's duty to lead the new generation to
conquer
and inherit the Land. [See further iyun section for a
discussion of how Rashi relates to this point.]
TMIDIM U-MUSAFIM - WHY HERE?
Now that we have explained why the Torah moves the
unit
of chapters 26-27 from Parshat Mas'ei to Parshat Pinchas,
we
must also explain why the Torah moves chapters 28-30 (the
second category) from Sefer Vayikra to Parshat Pinchas.
As we explained in our introductory shiur, Sefer
Bamidbar
contains numerous mitzvot that 'could have been' recorded
in
Sefer Vayikra. Here we find yet another example.
However, as was the case in the other instances, we
must
look for a thematic connection between those laws and the
ongoing narrative. In other words, we must ask - what is
the
connection between the laws of tmidim u-musafim and Bnei
Yisrael's preparation for entering Eretz Canaan?
Once again, we return to the theme of Sefer Bamidbar
to
suggest an answer.
Recall that the first ten chapters of Sefer Bamidbar
describe Bnei Yisrael's preparation for their journey from
Har
Sinai to the Promised Land. Those chapters emphasize the
intrinsic connection between the camp of Bnei Yisrael and
the
mishkan. Bnei Yisrael must travel with the mishkan, and
thus
the 'Shchina' (the Divine presence), at the center of the
camp
(see shiur on Parshat Bamidbar).
Now, forty years later, as the Torah describes Bnei
Yisrael's preparation for entering the Promised Land,
Chumash
may be emphasizing this very same point once again - by
recording the laws of tmidim u-musafim in Parshat Pinchas.
One can suggest two thematic reasons:
1)The korban Tamid, the daily collective offering on the
mizbeiach, together with the additional musaf offering
on
the holidays, is purchased with the 'machatzit ha-
shekel', collected from each member of Am Yisrael when
taking the yearly census!
2) The tamid offering is a symbolic daily reminder of
Ma'amad Har Sinai. Recall (from our shiur on Parshat
Tetzaveh) our definition of the Shchina unit in Shmot
chapters 25-29 (the commandment to build the mishkan).
That unit began with the purpose of the mishkan:
"And they shall make for Me a mikdash, ve-shachanti
betocham - that I should dwell in their midst" (25:8).
That unit concluded with the commandment to offer the
daily korban tamid, whose purpose was to perpetuate the
Shchina which dwelled on Har Sinai:
"Olat tamid for all generations, at the entrance of the
ohel mo'ed... for there I will meet with Bnei
Yisrael...
v-shachanti - and I will dwell among Bnei Yisrael, I
will
be their God..."
(see Shmot 29:42-45 compare Bamidbar
28:1-6).
A similar phrase is found in the presentation of the
korban tamid in Parshat Pinchas:
"Olat tamid, which was instituted at Har Sinai..."
(28:6).
Thus, the korban tamid may symbolize the special
connection between God and Bnei Yisrael that must
crystallize
as Bnei Yisrael prepare to conquer and inherit their Land.
From this perspective, this korban tamid may reflect
both
the collective nature of Am Yisrael's relationship with
God
['korban tzibbur'], together with the value of the
contribution of each individual [machatzit ha-shekel].
` As Yehoshua prepares to lead Bnei Yisrael into a new
era,
these principles of the 'avodat tamid' - collective
purpose,
individual responsibility, and daily routine - must serve
as a
guiding light for the entire nation.
shabbat shalom,
menachem
=======================
FOR FURTHER IYUN
A. The interpretation presented in the above shiur can
explain why Rashi (26:1) quotes two Midrashim to explain
why
this parsha of the census is located here.
1) The first Midrash he quotes, relating to the
connection between the plague and the census, explains
that
Bnei Yisrael are so dear to God that He counts them after
every tragedy, just as the shepherd counts his sheep after
they have been attacked.
However, this approach is difficult, for it does
not
take into account the Torah's explicit explanation that
this
census is to determine who will inherit the land (see
26:53).
Furthermore, in the other instances when Bnei Yisrael are
smitten by plagues, the Torah never records God's command
Moshe to take a census. Why should this plague be any
different?
2) Therefore, Rashi quotes a second Midrash
comparing
Moshe to a shepherd: Moshe, like a shepherd, when he took
Bnei
Yisrael out of Egypt he counted them, now that he is about
to
die, he must return the sheep to their owner. Therefore,
he
must count them once again.
While the first Midrash focuses on the
connection
between the plague and the census, the second Midrash
focuses
on the connection between the census and the transfer of
leadership from Moshe to Yehoshua.]
B. Note the Ramban's explanation why the parsha of
Moshe's
'death' is written at this time (in Parshat Pinchas).
What issue led Ramban to this conclusion?
C. The story of Bnei Gad & Reuven (chapter 32) could be
considered part of the nachala section.
1. Explain why.
2. Explain why it isn't, and why it actually continues to
the
story of milchemet Midyan.
Pay attention to the opening words of perek 32.
How does this relate to milchemet Midyan?
3. How does this story relate to other events in the
desert,
such as chet ha-meraglim for example. (See the Netziv on
this
issue.)
D. Use our explanation of the importance of the korban
tamid
to explain why each korban musaf in Parshat Pinchas
concludes
with the phrase 'milvad olat ha-tamid .'.
E. Compare the names of the family groups in the census
in
Parshat Pinchas [le-beit avotam...] to the names of the
original seventy members of Yaakov's family who went down
to
Egypt (see Breishit 46:8-27). Can you find the
significance
of this parallel?
[To whom was this land first promised?]
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