*********************************************************** THE TANACH STUDY CENTER - http://www.tanach.org In Memory of Rabbi Abraham Leibtag *********************************************************** PARSHAT BAMIDBAR / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. Chazal refer to Sefer Bamdibar as Chumash ha'PKUDIM. Based on the use of this word in Parshat Bamidbar, what is the meaning of this name? To the best of your recollection, are there any other places in Sefer Bamidbar where we find this topic, or the word "pkudim" in any context? [Be sure to note 26:51-52.] Is this "shoresh" ["p.k.d"] used in any other context in Sefer Bamidbar? [If (or when) you give up, note 27:16, in the context of 27:12-23!] [Attempt to relate your answer to the theme of Sefer Bamidbar as discussed in the Bamdibar INTRO questions. See also Ramban - "tifkdu otam": in his pirush to 1:3.] 2. In 1:4-15 we find twelve examples of Jewish names from the time period of Yetziat Mitzraim. [Note that we find twelve more examples at the beginning of Parshat Shlach (see 13:1-16).] Review those names, and attempt to understand the meaning of each name (note that most of them are based on a combination of two Hebrew words). How many of these names include God's Name in one form or another? Can you explain why? [Are all the names Hebrew?] Which of God's Names do you find in these names? Which Name of God in NOT found in these names! Can you explain why? Relate to Shmot 6:2-4 and to Bamidbar 13:16! Now, review Bamidbar 13:16, noting how Moshe 'changes' Hoshea bin Nun's name to Yehoshua! Based on these questions, can you explain why? 3. To the best of your recollection, how were the "keilim" [vessels] of the Mishkan carried when Bnei Yisrael travelled? [i.e. What method was used to carry them?] [Relate to "badim" [poles] described in Parshat Terumah.] How did they carried the MENORAH? [Did the MENORAH have "badim" attached (like the other vessels of the Mishkan)? Now, see Bamidbar 4:9-10! Does this answer the question? [How come you never noticed this before?] 4. Note in 3:1-4 how the Torah goes out of its way to mention the death of Nadav and Avihu when counting the Kohanim. How does this specific explanation of how and why they died (see 3:4) relate to the next set of psukim (see 3:5-10) that describe the primary responsibility of the Leviim? Relate as well to 1:48-53 and to the special warning in 4:17-20! 5. Sefer Bamidbar opens on the first day of the second month with God's commandment to take a census. What was the purpose of this census? [Support your answer.] How does this relate to the DATE of the commandment? [Relate to 10:11-28! / See Rashbam & Seforno on 1:2] How does this relate to WHO is counted? How does this relate to the theme of Sefer Bamidbar? Towards the end of Sefer Bamidbar we find that another census is taken in the fortieth year (see 26:1-52). In what manner are these two censuses similar? In what manner are they different? [Compare them carefully!] What is the purpose of the second census? [Relate to 26:52-56 (as well as 26:1)!] Is it for the same reason as the first census? Use your answer to explain the differences between them. 6. Finally, see Bamidbar 34:16-29. How do these psukim help explain the need for the leaders mentioned in 1:5-19? How do those psukim help you understand the mission of the "meraglim" as described in 13:1-17? ==== PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. What is the first general topic of Sefer Bamidbar - or, in other words, what is the primary topic of Parshat Bamidbar? How does this topic relate to theme of Sefer Bamidbar (based on your answers in the 'introduction section')? 2. Considering that all the "shvatim" are to be counted, in what order would you expect the Torah to list them? [What was their order in Parshat Shmot (1:1-4)?] How many times are the "shvatim" listed in Parshat Bamidbar? In what order? [Note 1:20-42 & 2:3-30.] Can you explain why the order is different each time? [Relate to their 'military formation' as they travel.] 3. Review chapter two once again, and note the FOUR tribes who are chosen to LEAD each group of three. What is special about the forefather of each of these four tribes? How does this help you answer question #2 above? [If you have time, see Ramban on 2:3.] 4. Note that each of the four 'leadership' tribes is joined by two more tribes. Attempt to explain the logic of which tribes are added to each camp. Can you explain why specifically GAD 'jumps camp' from the his brother ASHER to REUVEN & SHIMON? [How are they related?] 5. In your opinion, is there any significance in the manner by which the "shvatim" travel through the desert with the Mishkan at the center of their camp? Can you relate this to the purpose of this journey? In what manner is it similar to Ma'amad har Sinai. [See first Ramban on Sefer Bamidbar.] PART III - PARSHANUT 1. In 2:2 -"ish al diglo b'OTOT l'beit Avotam...", we find that each tribe is to have a 'flag' showing a special "ot" (of that tribe). In your opinion, what type of "otot" are these and what is (or was) their source? See Rashi on 2:2, noting that he offer two explanations, one based on the stones of "choshen" (described in Shmot 28:15-21), and one based Yaakov Avinu's funeral procession from Egypt (see Breishit 50:12). Attempt to explain the reason for these two pirushim, and how each understands the word "ot" in a different manner. Next, see Ibn Ezra, noting how offers a different explanation of what these "otot" were; then see Ramban, noting how he first quotes Ibn Ezra and then ADDS ON a few important lines to Ibn Ezra's pirush. Explain this based on Ramban's intro to Sefer Bamdibar, and his understanding of "kabbalah". Finally, see Chizkuni, noting how also offers two pirushim. The first, a totally different explanation for the "otot" on the flags, based on the actual 'letters' of the names of the AVOT. The second, a combination of earlier explanations. Explain the underlying reason for these two pirushim. 2. At the beginning of chapter 3, the Torah first describes Aharon's family, from the day that God first spoke to Moshe Rabeinu on HAR SINAI. Based on the flow of the parshiot in Parshat Bamidbar, can you explain the nature of this statement, and why HAR SINAI is mentioned (in contrast to Midbar Sinai in 1:1)? Based on the parshiot that follow, what else is difficult about the wording of 3:1? [Relate to the mention of Aharon & Moshe in this pasuk.] See Rashi, how does he relate to these questions? Then see Rashbam, noting how he answers these questions in a totally different manner. Attempt to understand how this reflects two different approaches to "parshanut". Next, see Ibn Ezra. Note how he also deals with the same two questions, but offers a completely different explanation (than Rashbam or Rashi). Try to understand what problems in the pasuk lead Ibn Ezra to his conclusions. Finally, see Ramban, noting how (and why) he first quotes Rashi, and then adds an additional note. [Would you say that Ramban disagrees with Rashi, or is he 'adding' to his pirush?] Then note how Ramban offers a different pirush "al derech ha'pshat...". Be sure that you understand how that pirush is different than Rashi's and why Ramban refers to this as "pshat", even though he would not necessarily disagree with Rashi's statement. 3. In Bamidbar 9:1-8 we find an event that took place on the 14th day of the first month, while the opening pasuk of Sefer Bamidbar (1:1) records an event which took place two weeks later on the first day of the second month! Hence, Sefer Bamidbar appears to be 'out of (chronological) order'. See Rashi, Ramban, Ibn Ezra, & Sforno (on 9:1). Note how each "parshan" offers a different explanation. This seems to be a very strong proof of "ein mukdam u'muchar...", How does Ramban (who hold "yeish mukdam u'muchar) deal with this problem? How does Rashi's "shita" of "ein mukdam..." affect his interpretation? Why do you think that Ibn Ezra considers this parsha as a continuation of the dedication ceremony (chapters 7-8)? Note especially the final line in Seforno's pirush. Based on this Seforno, how would you explain his approach to "ein mukdam u'muchar"? Is his approach more similar to Ramban's or to Rashi's? See also Rashbam on 1:1. 4. Note that the population of shevet Levi is (proportionally) much less than any of the other shvatim. Note also that they are counted from a much younger age! Re: why they are counted from age 30 days, see Chizkuni 3:15. Re: why their numbers are so small, see Ramban 3:15. Note as well that the number of first born of Bnei Yisrael (approx. 22,000 from age 30 days and above) appears to be much less than would be expected from a population of 600,000 males (age 20 & above). [Assuming that half of the male population would be under the age of 20, that would be one first born for every 50, and hence an average family size of 50!] See Ramban on 3:45, noting how he relates to and solves this problem! Note also how explains why this 'transfer' of kedusha to the Leviim only takes place at this time. b'hatzlacha, menachem