************************************************************ THE TANACH STUDY CENTER / http://www.tanach.org In Memory of Rabbi Abraham Leibtag ************************************************************ PARSHAT BHA'ALOTCHA / Questions for self-study PART I - QUESTIONS FOR THE 'SHABBOS TABLE' 1. Most probably you have read the first pasuk of Bha'alotcha many times. We usually translate this pasuk as: "...When you go up to LIGHT the Menorah..." (8:2) Read this pasuk carefully. Is this an exact translation? What would be a more precise translation? [In other words - what does "neyr" mean?] Now, read Shmot 25:31-38, especially 25:36-37. What is the precise definition of "neyrot" according to these psukim? See Rashi on 25:37! How does this relate to the pasuk which describes the Menorah as "mikshah" [made from one piece of gold] in Bamidbar 8:4. Are the "neyrot" part of this "mikshah" or are they separate? [In other words, are the "neyrot" a permanently connected to the Menorah, or are they removable? (And if so, why?)] From a technical standpoint, how did the Kohen light the Menorah 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 this pasuk.] Based on these questions, how would you now interpret the first pasuk of the Parsha? 2. In chapter 11, as Bnei Yisrael begin their journey from Har Sinai, Moshe Rabeinu is very angered by the people's behavior. Note Moshe's complaint to God in 11:10-15, especially 11:11! How is this parallel and different to Moshe's petitions to God in Sefer Shmot? Compare with 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 Breishit 3:6. 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 Rabeinu'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. 3. Is Moshe Rabeinu's reaction to this incident similar to his reaction to the other complaints which will arise in Sefer Bamidbar? Explain why is similar and what is different. [Relate to chet ha'meraglim, korach, and mei meriva.] Relate this to the nature of Moshe Rabeinu's leadership in Sefer Bamidbar. 4. In what manner is the special dedication ceremony for the Leviim (as described in Bamidbar 8:5-14) similar to the dedication ceremony for the Kohanim as detailed in Vayikra 8:1-13 (and/or Shmot 29). In what manner is it different? Can you explain the reason for the similarities and differences? Review God's original commandment to set aside the "bchor" [first born son] or 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 mitzvah, 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 mitzvah? 5. In what manner are the laws of the Nazir, as described in Bamidbar chapter 6, thematically related to the ceremonies by which the Leviim were dedicated (see Bamidbar 8:5-14) and/or the kohanim in Vayikra chapter 8. 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'nssiim" [dedication offerings of the tribal leaders]. What is the primary topic of opening psukim in Parshat Bha'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 the last week's TSC shiur on the "nssiim".] 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 to chapters 1->4. If so, how? 5. Can you find a common topic for all of the parshiot in chapters 9->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 find a common topic for all of the parshiot in chapters 11->14? If so, how does that topic relate to the topic of chapters 9->10? 6. 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? What 'should have happened' in chapter 11 (i.e. had Bnei Yisrael not sinned)? Can you explain why Chazal understand these two psukim as a "sefer" by itself? [See Shabbat 115b-116a.] See also Rashi, Ramban, Seforno & Chizkuni. 7. Relate this to your answer to question #2 in Part I above! PART III - PARSHANUT 1. 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/ compare 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 pirush different than Rashi? [In your opinion, what pirush is closer to 'pshat'?] Next, see Ramban. Usually, Ramban argues with the opinion of "ein mukdam u'muchar". Why does he accept it for this pasuk? How does he explain WHY this parshia is recorded here? How does his pirush differ from Rashi & Ibn Ezra? Finally, see Seforno. Notice how comprehensive his pirush 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'muchar"? [Note the final few lines!] How does Seforno differ with Ramban? Can you explain why? 2. Read 10:29-34 / Compare with Shmot chapter 18, especially 18:27. Is 18:27 there the same story as here or different? 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 they slightly differ. 3. When Bnei Yisrael travel through the desert, WHERE is the ARON supposed to be? 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 pirush different than Rashi and Ibn Ezra? 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? b'hatzlacha, menachem