[Par-reg] Bhaalotcha - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon May 20 14:22:52 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 BEHA'ALOTCHA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
LIGHTING THE MENORA
1. Most probably, you have read the opening
pasuk of Parshat
Beha'alotcha many times, and it is often
translated as
follows:
"...when you go up to light the menora..."
(see 8:2).
Do you agree with this translation? Is
this an exact
translation of the Hebrew?
If not, what would be a more precise
translation? [ Be
sure that you understand the meaning of the
word 'ner'.]
Now, read Shmot 25:31-38, especially
25:36-37. What is
the precise definition of 'neirot' according
to these psukim?
See Rashi on 25:37!
Relate this to Bamidbar 8:4, and its
description of the
menora as 'miksha' [made from one piece of
gold]. In your
opinion, are the neirot [of the menora] part
of this miksha,
or are they separate from it? [In other
words, are the neirot
permanently connected to the menora, or are
they removable?
If they were removable, can you explain
why?
From a technical standpoint, how did the
kohen light the
menora each day? [i.e. how did he set up the
wicks and oil in
the candles? What did the candle look like?
etc.]
See also Ibn Ezra & Chizkuni on Rashi
25:37.
Based on these questions, how would you
now interpret
8:2?
A CHANGE IN ATTITUDE?
2. In chapter 11, as Bnei Yisrael begin
their journey from
Har Sinai, Moshe Rabbeinu is very angered by
the people's
behavior. Note Moshe's complaint to God in
11:10-15,
especially 11:11!
How is this both parallel and different
to Moshe's
petitions to God in Sefer Shmot, based on
Shmot 5:22, 32:30-
32, and 33:16?
Can you explain the reason for his
'change' in attitude?
Relate to Bamidbar 11:4-6, while noting
Breishit3:6.
In what manner is the nature of Bnei
Yisrael's sin in
this incident worse than their sin at 'chet
ha-egel', and why
would this affect Moshe Rabbeinu's reaction?
What is God's response to Moshe's
complaint in Bamidbar
11:10-15, and how does this response relate
to his complaint?
See 11:16-17. Relate this to the above
parallel.
Is Moshe Rabbeinu's reaction to this
incident similar to
his reaction to the other complaints that
will later arise in
Sefer Bamidbar? Explain what is similar and
what is
different.
[Relate to Moshe's reaction to the
incidents at 'chet ha-
meraglim', Korach's rebellion, and 'mei
meriva'.]
How do the above questions relate to the
more general
topic of 'leadership' in Sefer Bamidbar?
A LEVITE FOR EVERY 'BECHOR'
3. In what manner is the special dedication
ceremony for the
levi'im (as described in Bamidbar 8:5-14)
similar to the
dedication ceremony for the kohanim as
detailed in Vayikra 8:1-
13 (and/or in Shmot chapter 29)?
In what manner is this ceremony
different?
Can you explain the reason for the
similarities and
differences?
Review God's original commandment to set
aside the
'bechor' [first born son] of each family as
explained in Shmot
13:1-2 (and 13:11-15). What does the word
'kadesh' in Shmot
13:1 imply, and what would be the practical
result of this
commandment?
Based on that original mitzva, relate
that commandment
and its intention to the ceremony that is
described in
Bamidbar 8:5-14 as well as Bamidbar 3:11-13
(& 13:14-51).
[Relate also to Shmot 32:26 & Devarim
10:8-9.]
How does this help you understanding the
meaning of the
word kadesh in Shmot 13:1 and the original
purpose of that
mitzva?
BETWEEN a NAZIR, a KOHEN and a LEVI
4. In the dedication ceremony of the levi'im
(see 8:5-14), we
find the need to:
* sprinkle upon them special water
* shave off all of their hair
* wash their clothing and purification
* to offer a chatat and ola [w/
'semicha']
* waive them before God [= 'tenufa']
In what manner are any of these
'rituals' similar to the
laws of nazir (as described in Bamidbar
chapter 6)? In what
manner are they similar to the dedication
ceremony of the
kohanim (as described in Vayikra chapter 8)?
Can you explain
the significance of these parallels?
[Note especially Bamidbar 6:8,14-20;
Vayikra 8:1-6,22.]
Relate your answer to the juxtaposition
between these
laws (and all of the other laws) in Bamidbar
chapters 6 thru
8.
PART II - QUESTIONS FOR PREPARATION (for
weekly shiur)
1. Clearly, the primary topic of the end of
Parshat Naso
(i.e. Bamidbar chapter 7) was the 'korbanot
ha-nesi'im'
[dedication offerings of the tribal leaders].
What is the primary topic of the opening
psukim in
Parshat Beha'alotcha (see 8:1-4)?
Can you identify a thematic connection
between these two
topics?
Note as well the primary topic of the
next 'parshia',
i.e. 8:5-22. In what manner does the
ceremony described in
those psukim relate to the previous topics in
chapters 7 & 8?
Could you consider chapters 7 thru 8 as
a unit? If so,
how would you title that unit? How does this
unit relate to
the earlier units in Sefer Bamidbar, and/or
to the topics that
will follow in chapter 9?
2. Review once again Bamidbar 8:1-4. In
your opinion, do
these psukim belong here, or somewhere else
in Chumash? If
so, where?
Relate to Shmot chapter 25, and the
topic of that
chapter, as well as Shmot chapter 40.
[In your answer, be sure to relate to 7:1.
See also Rashbam,
Ibn Ezra, and Chizkuni on 8:2 as well as
Rashi & Ramban.]
3. When (i.e. on what day) did the events
described in 8:5-22
take place? Based on your answer, how does
this ceremony
relate to the events in chapter 7, and to the
details in 8:1-
4?
Is there any logic to the flow of these
parshiot?
[In your answer, relate to last
week's TSC shiur on
the 'nesi'im'.]
4. In your opinion, do chapters 7-8 belong
in Sefer Bamidbar,
in Sefer Vayikra (chapter 9), or in Sefer
Shmot (chapter 40)?
Why do you think that they are included
in Sefer
Bamidbar?
How do they relate to chapters 9-10 that
follow?
Do they relate as well to chapters 1-4.
If so, how?
5. Can you identify a common topic for all
of the parshiot in
chapters 9 thru 10? If so, how does it
relate to the overall
theme of Sefer Bamidbar (as discussed in our
introductory
shiur to Sefer Bamidbar)?
Similarly, can you identify a common
topic for all of the
parshiot in chapters 11 thru 14? If so, how
does that topic
relate to the topic of chapters 9 thru 10?
6. In your opinion, what 'should have been'
the topic of
Sefer Bamidbar (from chapter 11 onward) had
Bnei Yisrael not
sinned at that time? What becomes the
primary topic
'instead'?
7. What is special about 10:35-36? What is
the purpose of
the upside down 'nun's' that surround these
two psukim?
Can you relate your answer to question
#4 above?
Can you explain why Chazal understand
these two psukim as
a Sefer by itself? [See Shabbat 115b-116a.]
Relate your answer to what 'should have
happened' in
chapter 11 (i.e. had Bnei Yisrael not
sinned), as discussed in
the question above.
See also Rashi, Ramban, Seforno &
Chizkuni on 10:35-36.
8. Relate your answers to the above
questions to Moshe's
anger with the people after the sin of the
'mit'avim' and his
subsequent request that God relieve him from
his leadership
responsibilities? [See 11:3-14 and question
#2 in Part I
above.]
PART III - PARSHANUT
1. In your opinion, is the main topic of
chapter 9 (i.e. 9:1-
14) 'pesach rishon' or 'pesach sheni'?
[Explain your answer.]
Relate to why this story is included in
Sefer Bamidbar.
Use your answer to explain the problem in the
chronological
order of these parshiot. [i.e. date of
Bamidbar 1:1/ compared
to 9:1]
Now, see Rashi on 9:1.
What conclusion does Rashi reach?
Why?
How does he explain why it is 'out
of place'?
[See also Chizkuni.]
Next, see Ibn Ezra. Note how he
explains why this
parshia is recorded here. How is his peirush
different than
Rashi?
[In your opinion, what peirush is closer
to 'pshat'?]
Next, see Ramban. Usually, Ramban
argues with the
opinion of 'ein mukdam u-me'uchar'. Why does
he accept it for
this pasuk? How does he explain why this
parshia is recorded
here? How does his peirush differ from Rashi
& Ibn Ezra?
Finally, see Seforno. Notice how
comprehensive his
peirush is! How does he explain why this
story is here in the
context of theme of Sefer Bamidbar?
How does he relate this to the problem
of ein mukdam u-
me'uchar? [Note the final few lines!]
How does Seforno's commentary differ
from Ramban's?
Can you explain why?
2. Read 10:29-34, the story of how Moshe
offers Yitro to
'come along' with them. Based on these
psukim, is it possible
to determine if Yitro indeed agreed to
Moshe's offer?
Now, compare this story with the story
of Yitro's arrival
at Har Sinai in Shmot chapter 18. Note
especially 18:27, as
it describes how Yitro left. In your
opinion, does 18:27
(describing Yitro's departure back to Midyan)
refer to the
same story as here in Bamidbar 10:29-34, or
did he first go
back, and then return at a later time back to
Bnei Yisrael's
camp at Har Sinai?
In your opinion, in the story in
Bamidbar, does Yitro (=
Chovav) end up staying with Bnei Yisrael or
does he go back
home to Midyan?
See Rashi, Ramban, and Seforno. Note
how each commentary
deals with the above problem, and how each
peirush differs.
3. When Bnei Yisrael travel through the
desert, where is the
aron supposed to be? [i.e. at the front of
the camp or in the
middle?]
Relate to 9:11-28 as well as 10:33-36.
As you study 10:33, note how it
describes the manner by
which the aron leads the camp.
Was this the original plan?
* Based on Bamidbar 9:11-28, note
9:21.
* Based on Bamidbar 10:35.
* Based on Shmot 23:20-23.
* Based on Yehoshua chapter 3.
See Rashi on 10:33. How does he solve
this problem?
Why does Rashi conclude that there
were two arks?!
[Note also Chizkuni!!]
Next, see Ibn Ezra. Why does he claim
that this (first)
journey was different than the rest of the
journeys that would
follow?
Then, see Ramban. How is his peirush
different than
Rashi and Ibn Ezra's? Why does he begin with
'al derech ha-
pshat'?
Finally, see Seforno.
In what manner is his commentary similar
to Ibn Ezra's
and how does it differ?
be-hatzlacha,
menachem
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