[Par-reg] Parshat Naso - & Intro to Sefer Bamidbar
Menachem Leibtag
tsc at bezeqint.net
Wed Jun 8 07:47:32 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 - Intro to Sefer Bamidbar
Parshat Naso contains what appears to be a very strange
progression of topics. After all, what logical connection
exists between:
* the duties of the Leviim in chapter 4
* laws concerning "korban asham" in chapter 5
* the laws concerning a "sotah" in chapter 5
* the laws of a "nazir" in chapter 6
* "birkat kohanim" in chapter 6
& * the dedication ceremony of the Mishkan in chapter 7?
Certainly, if we use our imagination, we could suggest
some tangential connections; but the fact remains - at first
glance, all of these various 'parshiot' appear to very
unrelated.
So why does the Torah record them together?
To your surprise, this week's shiur will NOT explain why
they are indeed connected. Instead, we will do exactly the
opposite -we will suggest a reason for why these parshiot do
NOT follow in logical progression!
To explain why, we will study the overall structure of
Sefer Bamidbar - in search of its unifying theme. While doing
so, we will uncover a rather fascinating pattern - that will
explain why it becomes so difficult to find a unifying theme
for Sefer Bamidbar.
INTRODUCTION
In our Parsha series thus far, our approach to the study
of Chumash has been based on the assumption that each "sefer"
carries a unique theme. To uncover those themes, we have
studied the progression of 'parshiot' of each Sefer.
[For a quick review, we could 'oversimplify' and summarize
as follows: Breishit focused on BECHIRA, Shmot on GEULAH,
and Vayikra on KEDUSHA.]
Following this methodology, we posit that we should be
able to find a unifying theme for Sefer Bamidbar that will
explain its structure. However, as we will see, finding such
a theme for Sefer Bamidbar will be much more difficult, for
the progression of many of its 'parshiot' appears to be rather
arbitrary.
To demonstrate this difficulty, we have already cited (in
our opening paragraph) an example from Parshat Naso. Let's
take another example from Parshat Shlach, where the story of
the 'spies' (see chapters 13->14) is followed by several
totally unrelated mitzvot (see chapter 15):
* the laws of "nesachim" for korbanot
* the laws of separating "challah" from dough
* laws concerning korbanot "chatat" of the nation
* the story of one who publicly defiled the sabbath
* the mitzvah of tzizit
[A similar phenomenon occurs in chapters 28 & 29 in
Parshat Pinchas as well re: the laws of the Musafim.]
To complicate manners, we also find that some of the laws
that are recorded in Sefer Bamidbar had already been mentioned
in Sefer Vayikra! [e.g. 5:5-7 compare w/Vayikra 5:20-25]
So what's going on in Sefer Bamidbar?
To answer this question, we must undertake a
comprehensive analysis of the book.
DIVIDE & CONQUER
Before we begin our analysis, we must differentiate
between the two basic types of 'parshiot' that we encounter
when we study Chumash in general, and in Sefer Bamidbar in
particular:
1) NARRATIVE - i.e. the ongoing STORY of Chumash
2) COMMANDMENTS - i.e. the MITZVOT that God commands Bnei
Yisrael to keep for all generations.
In our series thus far, we have shown how each "sefer" of
Chumash has been (primarily) either one type, or the other.
For example:
* Sefer Breishit was primarily NARRATIVE - i.e. the STORY
of the Creation and God's covenant with the Avot.
* Sefer Shmot was also primarily NARRATIVE (the story of
the Exodus, etc.), even though it included numerous mitzvot
that were presented as an integral part of that narrative
(.e.g. the mitzvot given during Ma'amad Har Sinai).
* Sefer Vayikra was primarily MITZVOT - presented in
thematic order (even though it did include two very short
narratives).
How about Sefer Bamidbar?
As we will see, it definitely contains BOTH narrative and
mitzvot. However, the relationship between its narrative and
those mitzvot is rather confusing.
Before we continue, we must differentiate between two
types of commandments. We will use the phrase "mitzvah
l'dorot" to describe the classic type of commandment - as that
mitzva will apply for all future generations; in contrast to
the phrase "mitzvah l'sha'ah" - which we use to describes a
'one-time' commandment that applied only to the generation of
the desert.
To clarify this distinction, here are a few examples:
- MITZVOT L'SHA'AH:
* Organizing the camp around the Mishkan (chapters 1->4)
* sanctifying the Leviim (chapter 8)
* travel and encampment following the "anan" (chapter 9).
- MITZVOT L'DOROT:
* the laws of "sotah" (chapter 5)
* the laws of "nazir" (chapter 6)
* the laws of "korbanot tmidim u'musafim" (chaps. 28->29).]
As the "mitzvot l'sha'a" are basically an integral part
of the ongoing narrative, for the sake of clarity, we will
treat them as part of the narrative.
To show how the "mitzvot l'dorot" in Sefer Bamidbar
appear to 'interfere' with its ongoing narrative, the
following outline charts the progression of topic within the
narrative of Sefer Bamidbar, while using CAPS to highlight
where we find MITZVOT L'DOROT.
As you study this outline, note the logical flow of topic
within its narrative, in contrast to the 'random' progression
of its mitzvot.
CHAPTER TOPIC
======== =====
1->4 Organizing the camp
5 KORBAN ASHAM
LAWS OF 'SOTAH'
6 LAWS OF 'NAZIR'
BIRKAT KOHANIM
7 Dedication of Mishkan
8 The appointment of the Leviim
9 Offering Korban Pesach in the desert /
Travelling following the "anan"
10 Gathering camp by trumpet / "chatzotrot"
Leaving Har Sinai (on 20th of Iyar)
11 Complaints during the journey
("mitoninim", "mitavim", etc.)
12 Complaints against Moshe
(sin of Miriam)
13 Sin of the 'spies' ("chet ha'meraglim")
14 The punishment: 40 years' wandering
15 LAWS OF THE 'NESACHIM' (wine & flour offering)
LAWS RE: 'CHALA'
15 LAWS RE: KORBAN OF THE 'EYDA'
LAWS RE: DESECRATING SHABBAT
LAWS OF TZIZIT
16-17 Korach's rebellion
18 LAWS RE: KOHEN'S COMPENSATION
19 LAWS RE: TUMAH CAUSED BY A DEAD BODY
20-21 Events of the 40th year:
death of Miriam;
the "mei mriva" incident; (Moshe's sin)
death of Aharon;
conquest of Transjordan, etc.
21-24 Story of Bilam & Balak
25 Sin of Baal P'or and the act of Pinchas
26 The census for inheriting the Land
27 Transfer of leadership from Moshe->Yehoshua
28-29 LAWS OF THE KORBAN TAMID & MUSAF
30 LAWS RE: 'NEDARIM' [VOWS]
31 War against Midyan
32 Inheritance of Reuven & Gad, & half of Menashe
33 Summary of the journey through the desert
34 Guidelines for upcoming conquest of the Land
35 Cities of the Levites, and cities of Refuge
36 Inheritance issues re: to daughters of Tzlofchad
Before you continue, review this table once again, but
this time ignoring all of the topics in CAPS - while noting
how the narratives (that remain) comprise a congruent story;
i.e. of Bnei Yisrael's journey from Har Sinai (through the
desert) until they reach Arvot Moav (some forty years later).
Hence, if we simply 'filter out' the "mitzvot l'dorot' from
Sefer Bamidbar, that story (of what transpired as they
traveled for forty years through the desert) emerges as its
primary topic.
ALMOST LIKE SEFER SHMOT
As such, the style of Sefer Bamidbar appears to be most
similar to Sefer Shmot. Just as Sefer Shmot describes Bnei
Yisrael's journey from Egypt to Har Sinai - plus various
MITZVOT; so too Sefer Bamidbar describes Bnei Yisrael's
journey from Har Sinai towards Eretz Canaan - plus various
MITZVOT.
However, there still exists a major difference in style
between these two books, in regard to the relationship between
the MITZVOT and the STORY in each book. Whereas the "mitzvot
l'dorot" in Sefer Shmot form an integral part of its
narrative, most of the "mitzvot l'dorot" in Sefer Bamidbar
appear to be totally unrelated (or at best tangentially
related) to its ongoing narrative.
In other words, the mitzvot in Sefer Shmot 'fit' - while
the mitzvot in Sefer Bamidbar don't! And to complicate
matters, most all of the mitzvot in Sefer Bamidbar that don't
fit - would have fit very nicely in Sefer Vayikra! [Simply
review the topics in CAPS in the above outline, and you'll
immediately notice how many of those mitzvot could easily have
been recorded in Sefer Vayikra.]
INTENTIONAL 'INTERRUPTIONS'
To appreciate this point, review the above table once
again, this time noting how a very interesting pattern
emerges: The ongoing story in Sefer Bamidbar is periodically
INTERRUPTED by certain MITZVOT, while the topic of those
mitzvot is usually totally unrelated to that ongoing
narrative.
To illustrate how this style is unique to Sefer Bamidbar,
let's compare it to the respective structures of Sefer Shmot
and Sefer Vayikra.
Sefer Shmot records the story of Bnei Yisrael's
redemption from Egypt (chapters 1->13), their subsequent
journey to Har Sinai (chapters 14->17), and the events that
took place at Har Sinai (chapters 18->40 / Matan Torah, chet
ha'egel, and building the Mishkan). As an integral part of
that story, Sefer Shmot also records certain mitzvot that were
given at that time. For example, as Bnei Yisrael leave Egypt,
they are commanded to keep the mitzvot of Pesach and Chag
Ha'matzot (that commemorate that event). At Ma'amad Har
Sinai, the Torah records the Ten Commandments and the laws of
Parshat Mishpatim, for they are part of that covenant (see
24:3-7). In reaction to "chet ha'egel" (or to perpetuate
Ma'amad Har Sinai), Bnei Yisrael are given the laws of the
Mishkan.
Hence we conclude that the MITZVOT in Sefer Shmot form an
integral part of its ongoing narrative!
Sefer Vayikra is quite the opposite for it contains
primarily "mitzvot l'dorot" organized by topic. In fact, the
lone narrative that we do find in Sefer Vayikra - the
dedication of the Mishkan (8:1-10:10) - relates specifically
to the topic of the mitzvah under discussion (i.e. the various
korbanot).
In contrast to those two books, Sefer Bamidbar contains
an ongoing narrative, which is periodically 'interrupted' by
'mitzvot l'dorot' that have no thematic connection.
RAMBAN'S INTRODUCTION
This analysis can help us understand the strange
statement made by Ramban in his introduction to Sefer
Bamidbar:
"... and this book deals entirely with "MITZVOT SHA'AH" that
applied only during Bnei Yisrael's stay in the desert...";
Then, only three lines later, Ramban makes a very bold, yet
puzzling, statement:
"This book does NOT CONTAIN any MITZVOT L'DOROT
(commandments for all generations) EXCEPT for a FEW MITZVOT
DEALING WITH KORBANOT that the Torah began discussing in
SEFER VAYIKRA, but did not finish their explanation there,
and they are finished here instead." [see Ramban 1:1]
Note how Ramban differentiates between two types of
mitzvot that are found in Sefer Bamidbar, one type - "mitzvot
l'sha'ah" that DO belong in the sefer, while the other type -
"mitzvot l'dorot" that DON'T belong!
This distinction between 'parshiot' that DO belong and
DON'T belong - implies that Sefer Bamidbar indeed carries one
primary theme, i.e. the story of Bnei Yisrael's forty year
journey from Har Sinai to Arvot Moav. The stories and the
"mitzvot sha'ah" that relate to that topic - 'belong' in the
sefer, while those mitzvot that are unrelated (to that topic)
do not!
[Note that even though the Ramban did not preface his
introduction to Sefer Bamidbar with 'questions for
preparation and self study', he clearly expected that the
reader was aware of this overall structure!]
Note as well that Ramban never explicitly defines the
primary topic of Sefer Bamidbar, however he does mention that:
This book contains:... the miracles that were performed for
Bnei Yisrael and how He began to deliver their enemies before
them... and He commanded them how the Land should be divided
among the tribes...]
To clarify the thematic connection between the various
narratives in Sefer Bamidbar, it is helpful to divide the book
into three distinct sections:
Chapters 1->10
How Bnei Yisrael prepare for their journey to Canaan;
Chapters 11->25
Why they don't make it to Canaan (i.e. their sins); &
Chapters 26->35
How the new generation prepares to enter the Land.
Basically, the book should have been the story of how
Bnei Yisrael traveled from Har Sinai to Israel. Instead, it
becomes a book that explains how and why they didn't make it.
How about the MITZVOT L'DOROT of Sefer Bamidbar?
Are they simply random, or do they share a common theme? At
first glance, most of these mitzvot appear to be totally
unrelated to Bnei Yisrael's journey through the desert.
WHERE DO THEY ALL BELONG?
Before we suggest an answer to this question, let's
review this list of mitzvot in Sefer Bamidbar, and attempt to
determine where they DO BELONG.
Take for example:
* Parshat "sotah" (5:11-31) and Parshat "nazir" (6:1-21):
Both of these 'parshiot' contain a set of laws that
Chumash refers to as "torot" (ritual 'procedures' /see 5:29
& 6:21), and focus on what korbanot need to be offered.
Hence, it would seems that these parshiot belong with the
other "torot" found in the first half of Sefer Vayikra.
* Parshat "parah adumah" (chapter 19):
These laws clearly 'belong' in Parshiot Tazria/Metzora,
together with all of the other laws of how one becomes
"tamey" and the necessary procedures to become "tahor".
* The laws of "korbanot tmidim u'musafim" (chap. 28->29):
These laws also clearly belong in Sefer Vayikra, together
with the laws of the holidays in Parshat Emor (see Vayikra
23 / note that on each holiday mentioned in Emor we must
bring an "ishe rayach nichoach l'hashem", while Bamidbar
chapters 28 & 29 details the specific "ishe" (korban) which
must be brought for each holiday. (see Vayikra 23:37)
Thus, it appears as though Chumash has deliberately taken
numerous parshiot of mitzvot, which could have been recorded
in Sefer Vayikra, and randomly 'inserted' them throughout the
narrative of Sefer Bamidbar! But - why would the Torah take a
mitzvah which 'belongs' in one sefer and move it to another?
One could maintain that these 'unrelated parshiot' are
recorded in Sefer Bamidbar simply for the 'technical' reason
that they just happened to have been given to Moshe Rabeinu at
this time (i.e. during this journey from Har Sinai through the
desert). For example, the mitzvah of "shiluach tmayim" (5:1-4)
- sending unclean persons outside the camp - most likely was
commanded only after the camp was organized (see chaps. 1->4).
However, that approach would explain only a few of these
parshiot, for most of the "mitzvot l'dorot" that are recorded
in Sefer Bamidbar seem to have been given at an earlier time
(most likely on Har Sinai or after "hakamat ha'Mishkan"). For
example, the laws of "tumat meyt" (in chapter 19) must have
been given before the Mishkan was erected, otherwise it would
have been impossible for the Kohanim to perform the "avodah".
Furthermore, certain mitzvot recorded in Bamidbar had already
been mentioned earlier in Chumash (e.g. see 5:5-8 / compare
with Vayikra 5:20-26).
Hence it would seem that this 'commercial break' type
pattern in Sefer Bamidbar is deliberate! And thus, our
question must be re-worded to: why does the Torah employ this
unique structure in Sefer Bamidbar?
THE 'PSHAT' OF 'DRASH'!
If this special structure of Bamidbar is deliberate, then
the obvious temptation is to find a connection, even if only
tangential, between these 'unrelated mitzvot' and the
juxtaposed narrative in Sefer Bamidbar.
In other words, it appears that the Torah deliberately
juxtaposes certain sets of laws to the ongoing narrative, EVEN
THOUGH they are unrelated - in order that we search for a
thematic connection between them! Thus, through this special
structure the Torah in essence is telling us to make up
"drash" to explain the reason for this juxtaposition. [We
could refer to this as the "pshat" of "drash".]
In this manner, the unique style of Sefer Bamidbar
challenges us to find a THEMATIC connection between these
"mitzvot l'dorot" and the ongoing story. And that is exactly
what Chazal do in their various Midrashim.
[This also explains why so often the commentaries ask the
famous question: "lama nis'm'cha..." (why are certain
parshiot juxtaposed...?)]
Therefore, when we study Sefer Bamidbar, we should not be
surprised to find certain parshiot of mitzvot that don't seem
to belong. Nonetheless, we are 'obligated' to attempt to
uncover a more subtle message that the Torah may be
transmitting through the intentional juxtaposition of these
mitzvot to its narrative.
With this background, we will now suggest some possible
reasons for the inclusion of these specific parshiot of
mitzvot in Parshat Naso, even though they could have been
recorded in Sefer Vayikra as well.
SHCHINA IN THE CAMP
The first topic of Sefer Bamidbar is the organization of
the camp ("sidur ha'machanot") surrounding the Mishkan
(chapters one thru four). As we explained last week, this re-
organization of the camp stresses the importance of the
interdependent relationship between the camp ["machine"] and
the Mishkan, i.e. between the nation and the kohanim & leviim.
This may explain the reason why Sefer Bamidbar chose to
include the parshiot which follow:
A) "shiluach tmayim" (5:1-4)
As the camp was organized with the "shchinah" dwelling at
its center, the first mitzvah is to remove anyone who is
"tamey" from the camp.
B) "gezel ha'ger". (5:5-10)
Here we find laws that reflect the special relationship
between the nation and the kohanim.
This mitzvah begins with the standard law of the "korban
asham" as explained in Parshat Vayikra (5:20-26). The halacha
requires that prior to bringing the Korban, the transgressor
must first repay the person ("keren v'chomesh"). This
'parshia' also relates to the case when the payment is given
to the kohen, when the person who is owed the money has passed
away and left no inheritors (see Rashi 5:8). The 'parshia'
continues with a general statement regarding the legal
ownership of tithes which the nation must give to the kohanim
(see 5:9-10).
C) Parshat Sotah (5:11-31)
Here again we find a special relationship between the
Mishkan and the nation, as the Kohen is instrumental in
solving problems in a marital relationship. Even though this
is a "korban mincha", its nature is quite different from those
korbanot mentioned in Sefer Vayikra (see Ramban 5:9) - for it
is only offered as part of this special circumstance, where
the kohen attempts to solve a marital problem within the camp.
D) Parshat Nazir (6:1-21)
Here we find a case where a member of the nation takes
upon himself laws similar to those of a Kohen (see 6:6-8), as
well as the 'kedusha' of a Kohen. Note also the similarity
between the Korban which the "nazir" must bring (6:13-21) and
the special Korbanot brought by the Kohanim during the 7 day
"miluim" ceremony (see Vayikra 8:1-30).
E) Birkat Kohanim (6:22-27)
The blessing which the kohanim bestow on the nation is
yet another example of the connection between the kohanim and
the camp. The kohanim serve as vehicle through which God can
bless His people.
TRAVELLING WITH THE "SHCHINA"
So why are specifically parshiot from Sefer Vayikra woven
into Sefer Bamidbar? One could suggest an answer that relates
to the underlying theme of each book.
Recall our explanation of how the laws of Sefer Vayikra
reflect the fact that God's "shechina" now dwells in the
Mishkan. Hence, we found numerous laws that relate to the
special level of kedusha in the Mishkan itself in the first
half of Vayikra (e.g. korbanot, tumah & tahara, etc.) as well
as laws that relate to the consequential "kedusha" on the
entire camp in the second half of the book (e.g. the laws of
"kedoshim t'hiyu" [adam], holidays [zman], shmitta [makom],
etc.).
Sefer Bamidbar, on the other hand, discusses how Bnei
Yisrael travel through the desert on their way to the Promised
Land. Considering that Bnei Yisrael will now travel with the
Mishkan at the center of their camp (as discussed in the
opening four chapters), it becomes thematically significant
that the Torah periodically interrupts the details of that
journey with mitzvot from Sefer Vayikra, especially those that
deal with the special connection between the Kohanim and the
nation.
As Bnei Yisrael leave Har Sinai, they must now deal with
mundane tasks such as preparation for the conquest and
settlement of the Land. While doing so, they must constantly
remind themselves of their spiritual goals, symbolized by the
Mishkan at the center of the camp - and applied in the various
laws that relate to the "kedusha" of Am Yisrael - because they
are God's nation.
shabbat shalom,
menachem
FOR FURTHER IYUN:
=================
A. CHANUKAT HA'MIZBAYACH (7:1-8:26)
This parsha, discussing the dedication ceremony of the
Mishkan, appears to be out of place. The story of the
dedication of the Mishkan was already detailed in Parshat
Pkudei (Shmot 40) and Parshat Shmini (Vayikra 9). Furthermore,
this dedication ceremony took place on the first of Nisan,
while the narrative of Sefer Bamidbar began a month LATER, on
the first day of Iyar (1:1)! Why then is it included in
Bamidbar, and why specifically here?
The primary topic of this perek is the 'korban' which the
tribal leaders brought on the day of the dedication of the
Mishkan. Their offering included a joint presentation of six
wagons and twelve oxen as well as an offering for the
mizbayach presented by each "nasi" individually.
Those wagons are given to the Leviim to help them while
transporting the Mishkan. Therefore, this detail of the
dedication ceremony is recorded in Bamidbar for it relates to
the organization of the camp ("sidur ha'machaneh") and the
duties of the Leviim in preparation for the journey from Har
Sinai. Even though the wagons were presented a month earlier,
Sefer Bamidbar begins with the census of the army in
anticipation of the journey from Har Sinai.
Once the detail of how the camp will travel is completed,
Sefer Bamidbar recalls the story of how "nsiim" presented the
Leviim with the wagons. The remaining details of that joint
presentation of the nsiim are detailed in the parsha that
follows (see 7:12-89 ).
B. Considering that chapters 7->8 discuss the dedication of
the Mishkan that took place on the first of Nisan (see 7:1)
including the appointment of the Leviim to work in the Mishkan
in place of the first born (see 8:5-15), one could also
conclude that the counting of the Leviim described in chapters
3->4 took place earlier - i.e. before the Mishkan's dedication
and definitely BEFORE the MIFKAD of the twelve tribes as
described in chapters 1->2 [note Ramban on 8:5 that would seem
to imply this, even though this seems to contradict Ramban on
1:45].
If so, then chapters 3-4 as well as 7-8 took place on (or
close to) the first of Nisan. Hence, one could conclude that
these parshiot of mitzvot detailed in chapters 5->6 were given
to Moshe Rabeinu from the Ohel Moed on the first of Nisan as
well.
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