[Par-reg] for Parshat Naso
Menachem Leibtag
tsc at bezeqint.net
Tue May 14 09:07:59 EDT 2013
*********************************************
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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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