[Par-reg] Bamidbar - Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon May 30 11:12:02 EDT 2005
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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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SEFER BAMIDBAR - INTRODUCTION
[Note: The first section of questions deals with Sefer
Bamidbar in general; the second section contains questions for
Parshat Bamidbar.]
PART ONE - FINDING A THEME
Our shiurim thus far have been based on the assumption
that each sefer of Chumash should be studied a 'prophetic
composition' - i.e. each book was written by God to deliver a
certain message to the people of Israel (and not simply to
provide us with historical information). Therefore, we study
each book in search of its primary (and sometimes secondary)
themes.
[We based this assumption not only on 'common sense', but
also on the very fact that many commentators (such as Ramban
and Seforno) attempt to identify that theme in their
introductory commentaries to each book.]
The following battery of questions will reflect a
methodology that helps the student identify the underlying
theme for Sefer Bamidbar (and basically for any book in
Tanach). It will also help you appreciate the opinions raised
by the various commentators in regard to its overall theme.
We begin with some general questions to think about,
which highlight thematic considerations. Afterward the
questions will become a bit more 'rigorous'.
PART ONE - Questions to 'think about'
1. In your opinion, is Sefer Bamidbar a continuation of Sefer
Vayikra? If so, explain how and why.
If not, explain why it is not.
Could it be considered a continuation of Sefer Shmot?
If so, explain why.
According to your answer, why does Sefer Bamidbar start
where (and when) it does? [In other words, why does it begin
with a census taken on the first day of the second month in
the second year?]
What was the last topic discussed in Sefer Shmot?
Do we have any indication for when the mitzvot in Sefer
Vayikra were given? [Note for example Shmot 40:17 (in
relation toVayikra 1:1), Vayikra 7:37-38, 16:1, 25:1.]
2. From your previous knowledge of Sefer Bamidbar, can you
suggest a common theme for the entire Sefer (or at least for
most of it)? In other words, what is the primary topic of its
narrative and/or its mitzovt?
If you did identify any specific theme, how does it relate to
the themes of Sefer Shmot and Sefer Vayikra?
If you can't identify a common theme, explain which
details make it difficult to reach a conclusion?
Can you identify at least any distinct 'units' or general
topics?
3. Recall how the books of Breishit and Shmot contained
primarily 'narrative', i.e. an ongoing story), while Sefer
Vayikra contained primarily mitzvot (commandments).
In your opinion, does the style of Sefer Bamidbar seem to be
more like Sefer Shmot (story and some mitzvot) or Sefer
Vayikra (mostly mitzvot)?
Re: the stories in Sefer Bamidbar, do they appear to be
simply a random collection, or do they share a common theme?
Do they divide into any distinct groups?
Likewise, re: the mitzvot in Sefer Bamidbar, when were
they given and do they share any common theme?
4. In your opinion, had Bnei Yisrael not sinned during their
journey in the desert, would there have been a need for Sefer
Bamidbar?
If not, explain why not.
If so, what would have been its primary topic?
PART TWO - Preparation questions for intro. shiur
[Part Two will keep you quite busy, but it will help you
arrive at more precise conclusions for the above questions.
]
1. Our goal (as usual) is to compose a 'Table of Contents'
for Sefer Bamidbar, which will help us identify its primary
topics and their progression.
Before you begin, attempt to compose a Table of Contents
(or outline) for Sefer Bamidbar based solely on your previous
knowledge of the book. Be as concise as possible, i.e. it
shouldn't be more than 15-20 lines long. Based on your
outline, can you identify an overall theme?
2. Next, we will construct this same outline, but this time a
bit more carefully. To do so, start with a blank sheet of
paper, on which we will dedicate one line for each chapter
(and when necessary - sometimes two or three lines for
chapters that contain more than one primary topic (e.g.
chapter 15).
Quickly scan each chapter, and attempt to write a short
phrase that summarizes its primary topic. Note as well
whether the primary topic is a story (narrative) or a mitzva.
[For example, for chapter one, you could write - counting the
tribes; for chapter six - the laws of Nazir; for chapter 16 -
the story of Korach's rebellion.] Be as brief as possible;
the idea is not to read the entire book, rather just to review
it to get the general picture.
[Ideally, it would best to dedicate one line for each
'parshia', but as that would probably take too long, one
line for chapter will usually suffice. However, for
chapters 5,6, 9,10,15, and 27 it is recommended that you
dedicate one line for each parshia instead of one line for
the entire chapter.]
3. When you have completed your list for all 36 chapters,
take your list and group together any chapters that share a
common topic, and give a name for that common topic. For
example: chapters 1 thru 4 could be 'counting & organizing the
camp', while for chapters 22 thru 24 you could simply write
the story of Bil'am.
Those common topics now become the 'headers' of each
section of your outline. If several of these 'common topics'
can group together, then you've found a general topic - which
can become a sub-title for a certain section of your outline.
If possible, continue this process in an attempt to
identify a title for your entire outline - if so, you've found
the primary theme of the Sefer.
4. As you review your outline, attempt to identify the
progression of topic. Can you explain where (and why) there
are certain sections where the topic does not seem to flow
logically?
Notice in your outline how there are several transitions
from 'stories' to 'mitzvot'. In those transitions, does the
flow of topic usually make sense? If not, can you explain
why?
5. To clarify the point raised by the last question, review
your outline once again, this time paying careful attention to
whether each topic is either a narrative (story) or a mitzva
(a commandment).
Then, if it is a mitzva, make note if it is a 'mitzva le-
dorot' - i.e. a commandment that applies to future
generations, or a 'mitzva le-sha'a' - i.e. a one-time
commandment given only for that generation in the desert.
Then, make a new list, this time writing down only the
narratives and the mitzvot le-sha'a, while leaving out any
topic that is a mitzva le-dorot, i.e. which does not form an
integral part of the ongoing narrative.
Now, take this second list (i.e. the one without the
mitzvot le-dorot) and turn it into an outline (as before), and
identify its primary topics. Does its flow of topic make more
sense than the flow of topic in your first outline? If so,
can you explain why?
How would you title this new outline?
6. Next, construct a separate list for all of the parshiot of
"mitzvot le-dorot" - i.e. the ones which you 'filtered' out of
your original list.
In your opinion, are these mitzvot in any way connected
to one another? Are any of these mitzvot thematically
connected in any matter to the narrative in Sefer Bamidbar?
If so, explain how.
Can you find any similarities between these mitzvot and
the mitzvot found in either Sefer Shmot or Sefer Vayikra?
7. In your opinion, when do you think that these mitzvot were
first given to Moshe Rabbeinu? In other words, were they
given early, when Moshe was on (or at) Har Sinai; or were they
given at different times during the journey through the
desert, i.e. at the same time that they are recorded in Sefer
Bamidbar?
Do any of these mitzvot seem to continue topics that had
already been discussed earlier in Chumash? Are any of these
mitzvot 'repeats' from earlier in Chumash?
Is there one category that seems to be common to most of
these mitzvot? If so, where else in Chumash have we found
mitzvot relating to that category? Can you suggest a reason
why these mitzvot are recorded in Sefer Bamidbar instead?
8. Finally, see Ramban's introduction to Sefer Bamidbar
(before his commentary to Bamidbar 1:1). At first glance,
some of Ramban's conclusions appear to be rather strange.
Based on your analysis of the Sefer, attempt to explain how
(and why) Ramban reached those conclusions. What
question does Ramban leave unanswered?
See also Seforno's introduction to Sefer Bamidbar (if not
found in the beginning of Sefer Bamidbar, then you will find
it in his introduction to Chumash, before Sefer Breishit).
9. Based on your answers to the above questions, can you
explain why we find so many 'drashot' that attempt to explain
the juxtaposition between certain parshiot in Sefer Bamidbar?
[For example, why the laws of 'para aduma' (chapter 19) were
recorded before the story of the death of Miriam (chapter
20), or the questions that Korach asked re: the need for
'tzizit' in a garment that was made out of pure 'techelet'
(see end of chapter 15).
*************************************************************
THE TANACH STUDY CENTER www.tanach.org
In Memory of Rabbi Abraham Leibtag
Questions for self study - by Menachem Leibtag
*************************************************************
PARSHAT BAMIDBAR
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
WHO'S COUNTED or WHO COUNTS!
1. Chazal refer to Sefer Bamidbar as 'Chumash ha-pkudim'.
Based on the use of this word in Parshat Bamidbar, what is the
meaning of this name? [See for example 1:3 & 1:19.]
Are you aware of any other words in Hebrew that imply
'counting'?
To the best of your recollection, are there any other
places in Sefer Bamidbar where we find the word 'pkudim' or
the 'shoresh' 'p.k.d.' (in any context)? If so, what does the
word mean in each example? [See for example 26:51-52.]
Review 27:12-23, noting especially 27:16! What does the
word 'yifkod' imply in this context, and how does it relate to
the meaning of this word in chapter one?
Based on the meaning of "lifkod" in chapter 27, can you
suggest a deeper meaning of this word for chapter one? Can
this help explain why it may be the first chapter of the book?
[Relate your answer to the theme of Sefer Bamidbar as
discussed in the Intro to Sefer Bamidbar questions (above).
Finally, see Ramban's commentary on 1:3 in regard to the
phrase 'tifkedu otam'.
BIBLICAL NAMES
2. In 1:4-15 we find twelve examples of Jewish names from the
time period of Yetziat Mitzrayim. [In other words, the
leaders who are chosen in chapter one were given their names
several decades earlier, when Bnei Yisrael were still enslaved
in Egypt. Note as well that we find twelve more examples of
names at the beginning of Parshat Shlach (see 13:1-16).]
Review those names, noting how most of them are based on
a combination of two Hebrew words, and attempt to understand
the meaning of each.
How many of these names include God's Name in one form or
another? Can you explain why? [Do most of these names sound
Hebrew, or do any of them seem to be Egyptian?]
Which of God's Names do you find in these names?
Which Name of God is not found in these names?
Can you explain why?
Relate to Shmot 6:2-4 and to Bamidbar 13:16!
Review Bamidbar 13:16, noting how Moshe 'changes' Hoshea
bin Nun's name to Yehoshua. Based on these questions, can you
explain the deeper meaning of this name change, and more
specifically - the use of 'yud.key' for God's Name?
CARRYING THE MENORA
3. To the best of your recollection, what method was used to
carry the 'keilim' [vessels] of the mishkan (when traveling)?
[Relate to the 'badim' [poles] described in Parshat Teruma.]
Do you remember how the Levi'im were supposed to carry
the 'menora'? Did the menora have a place to insert "badim"
[poles], as did the other vessels of the mishkan?
Now, see Bamidbar 4:9-10! Does this answer the question?
[How come, you never noticed this before?]
A DANGEROUS JOB
4. Review 3:1-4, noting 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 primary responsibility of
the Levi'im, as described in the next set of psukim (i.e. 3:5-
10)?
Relate as well to 1:48-53 and to the special warning in 4:17-
20!
Finally, relate this to the tragic story that takes place
in II Shmuel chapter 6.
MAKING SENSE OF THE CENSUS
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.
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. What is the first general topic of Parshat Bamidbar (which
is in essence the first topic of Sefer Bamidbar)? How does
this topic relate to the 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, and in what order? [Note 1:20-42 & 2:3-30.]
Can you explain why the order is different each time?
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. As you review chapter two, note how two additional tribes
join each 'leadership' tribe to form a 'three tribe brigade'.
Attempt to explain the logic for which tribes are added to
each leader. For example, can you explain why specifically
Gad 'jumps camp' from the group with his brother Asher to the
camp of Reuven & Shimon? [How are Gad and Reuven 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. According the pasuk -"ish al diglo be-otot le-beit
avotam..." (2:2), each tribe is to have a 'flag' showing its
special 'ot'. In your opinion, what type of 'otot' were
these?
See Rashi on 2:2, noting that he offers two explanations,
one based on the stones of 'choshen' (described in Shmot 28:15-
21), and one based on Yaakov Avinu's funeral procession from
Egypt (see Breishit 50:12). Attempt to explain the reason for
these two commentaries, and how each understands the word 'ot'
in a different manner.
Next, see Ibn Ezra, noting how he 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 peirush. Explain this based on Ramban's
intro to Sefer Bamdibar, and his understanding of 'kabbala'.
Finally, see Chizkuni, noting how he too offers two
explanations. The first - a totally different explanation for
the 'otot' on the flags, based on the actual 'letters' of the
names of the avot; while the second seems to be a combination
of earlier commentators.
Explain the underlying reason for these two commentaries.
2. At the beginning of chapter 3, the Torah first describes
Aharon's family, from the day that God first spoke to Moshe
Rabbeinu 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
peirush?]
Then note how Ramban offers a different peirush 'al
derech ha-pshat...'. Be sure that you understand how that
peirush 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'.
First, see Rashi, Ramban, Ibn Ezra, & Sforno (on 9:1),
noting how each commentator offers a different explanation.
As this pasuk seems to provide a very strong proof for the
opinion of 'ein mukdam u-me'uchar...' [Chumash does not
necessarily follow in chronological order], how does Ramban
(who hold 'yesh mukdam u-me'uchar') deal with this problem?
How does Rashi's 'shtita' of 'ein mukdam...' affect his
interpretation?
Why do you think that Ibn Ezra considers this 'parshia'
as a continuation of the dedication ceremony (i.e. chapters 7-
8)?
Note especially the final line in Seforno's peirush.
Based on this Seforno, how would you explain his approach to
'ein mukdam u-me'uchar'? 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 on 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, there would be one first born for every 50
people, 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 Levi'im doesn't take place until this time.
be-hatzlacha,
menachem
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