[Par-reg] Naso --- Questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Jun 6 16:04:38 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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PARSHAT NASO
Part I - Questions for the 'Shabbat Table'
1. In Parshat Naso, we find the famous psukim of "birkat
kohanim" [the priestly blessing; see 6:22-27] 'sandwiched'
between the laws of Nazir (chapter 6) and the story of the
dedication of the Mishkan (chapter 7).
Can you suggest a thematic reason for the juxtaposition of
these three parshiot?
[After trying on your own], see Ibn Ezra, Ramban, and Chizkuni
on 6:23!
[See also Rashi and Rashbam for important halachot that they
learn from these psukim.]
2. Now that you've had a 'warm-up' with "smichut parshiot,"
can you suggest a thematic connection between the laws of
"sotah" (5:11-31) and the laws of "nazir" (6:1-21)?
After trying on your own (again), see Rashi and Ibn Ezra on
6:2. [See also Chizkuni (like Ibn Ezra). What important
"musar" can we learn from this Ibn Ezra?!]
3. Recall that Chumash had already recorded the story of the
dedication of the Mishkan in Shmot chapter 40 and in Vayikra
chapters 8-9.
Why do you think that yet another aspect of that event are
recorded here in Sefer Bamidbar?
In your answer, relate to 7:3-9 in relation to the general
topic in chapters 1-4! [Relate as well to the theme of
'leadership' in Sefer Bamidbar.]
4. In regard to "nedarim" [vows, in relation to the laws of
"nazir" in chapter 6] Chazal make a very interesting
statement:
"He who makes a vow - it is as though he builds a bamah [an
altar on a high place]; when he fulfills that vow - it is as
though he offers a sacrifice on that bamah..." [See Mesechet
Yevamot 109a.]
In your opinion, is this a positive or negative statement
concerning one who makes a vow [or possibly both]?
[Recall that a bamah is an altar built for God, but one is
permitted to set up a bamah only when a permanent Mikdash
does not exist. However, once the permanent Mikdash was
build by Shlomo HaMelech in Yerushalayim, bamot became
forbidden forever. See Rambam Hilchot Beit Ha'bechira 1:1
thru 1:4.]
Why do you think that Chazal chose specifically this
comparison to a bamah rather than simply say that "nedarim"
are not advisable?
Is there a time when "nedarim" are advisable?
How does this compare to the times when a bamah is
permitted?! [Relate to Rambam Hilchot Day'ot chapter 1.]
5. Sefer Bamidbar opens on the 1st of Iyar, as God commands
Moshe to take a census.
Note the order the tribes as they are organized by camps in
chapter 2. [See last week's shiur for discussion of the
reason for this order.]
Now, note the tribal order of the n'si'im, as they offer
their korbanot during the twelve day dedication ceremony in
chapter 7.
Is the order the same or different? Can you explain why?
Note the date of when these korbanot were offered a month
before the census was taken!
What does this tell you about reason for the order by which
the n'si'im offered their korbanot? [See Ramban 7:12]
Part II - Questions for Preparation (for weekly shiur)
1. Take a careful look at the last pasuk in Parshat Naso
(7:89), and its relation to the entire chapter that precedes
it.
Would you say that this pasuk simply doesn't belong here?!
Explain why yes, or why not.
2. Based on Shmot 25:21-22 and Vayikra 1:1, is this pasuk at
all necessary? If so, where should it have been written?
Why do you think that it is written here at the conclusion
of the korbanot of the n'si'im?
3. Based on chapter 7, can you determine on what date this
pasuk 'takes place?'
[Is it after the 12 n'si'im offer their korbanot?]
4. Now, take a careful look at 7:1-11, especially 7:10!
Based on 7:10-11, what did all of the n'si'im bring on the
first day of the dedication ceremony? Why did they only offer
those korbanot over twelve days instead of all together on the
first day?
How does this help explain the reason for the Torah's
summary of all of their korbanot in 7:84-88? [Note the date
that is implicit from 7:84 and its connection to 7:10!]
Now, answer question #3 again.
5. Based on Shmot 33:7 (and its context), from where did God
speak to Moshe in the aftermath of Chet Ha'Egel?
How does this relate to the purpose of the Mishkan and
especially to Shmot 25:7-8 ["v'shachanti b'tocham"]?
After Chet Ha'Egel, when is the first time that God speaks
to Moshe from within the camp of Israel again?
In other words, on what day is the Mishkan dedicated?
According to Bamidbar 7:89, after what event did God begin
to speak to Moshe from the Mishkan?
Can you relate this to the above questions?
6. What can you conclude from these sources concerning the
importance of unity among the tribes?
Can you explain now why the last pasuk in Parshat Naso
belongs exactly where it is?
How (and why) can it be considered the climax of the entire
chapter?
[Now that you've prepared, go to the shiur titled "The
Nsiim"].
Part III - Parshanut
1. In regard to 7:89 (and the questions in Part II above),
see:
Rashi -
What question in pshat does Rashi address?
Does he relate to why this pasuk is placed here?
Ibn Ezra (and Chizkuni) -
What question in pshat do they address.
Can this help you answer the questions in Part II?
Seforno -
What point does Seforno come to add?
How does he relate this pasuk to chet ha'egel?
Why does he compare this pasuk to Bayit Rishon and Sheni?
2. Finally, see Ramban on 7:12 and his argument with Rashi.
In your opinion, which approach seems to be closer to
"pshat"? How do the points raised by Ramban relate to the
questions in Part II above?
See also questions 1 and 2 in Part I above.
=====
Questions for preparation for shiur relating to the overall
structure of Sefer Bamidbar
1. Before we 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).
Quickly scan each chapter, and attempt to write a short
phrase that summarizes its primary topic. Note as well if 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 the flow of topic in this outline make more sense
that 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
(usually found 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).
b'hatzlacha,
menachem
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