Date: Fri, 13 Jun 1997 09:53:52 +0200 (GMT+0200) Sender: owner-yhe-parsha.ml@jer1.co.il Precedence: bulk From: Menachem Leibtag To: yhe-parsha.ml@jer1.co.il Subject: PARSHAT NASO *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT NASO In Parshat Naso we find what appears to be a very strange progression and collection of parshiot. In this week's shiur we attempt to understand why by undertaking a general analysis of Sefer Bamidbar in search of its unifying theme and the nature of its complex structure. INTRODUCTION The basic assumption in our series of shiurim on Chumash has been that each "sefer" (book) in Chumash carries a unique theme. In the shiurim on Breishit, Shmot, and Vayikra we found a specific theme for each sefer which explains its overall structure. Finding such a theme for Sefer Bamidbar will be more difficult, for it contains numerous parshiot which appear to be totally unrelated. Parshat Naso, for instance, is an excellent example of a Parsha containing unrelated topics. What logical connection exists between the details of the duties of the Leviim (chapter 4) and the laws of "sotah" & "nazir" (chapters 5->6)? In his introduction to Sefer Bamidbar, Ramban presents a concise overview of its content, opening with: "É and this book deals entirely with "MITZVOT SHA'AH" (transient commandments) which applied only during Bnei Yisrael's stay in the desertÉ"; Then, three lines later, he 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 which the Torah began discussing in SEFER VAYIKRA, but did not finish their explanation there, and they are finished here instead." For some reason, Ramban differentiates between two types of mitzvot that are found in Sefer Bamidbar, one type - "mitzvot l'sha'ah " - BELONG in the sefer, while the other type -"mitzvot l'dorot"- DO NOT BELONG! [ If you are not familiar with this distinction, here are a few examples: (1) "Mitzvot l'sha'ah" - commandments which were given specifically for the generation of the desert - e.g.: * Organizing the camp around the Mishkan (chapters 1->4); * sanctifying the Leviim (chapter 8); * travel and encampment following the "anan" (chapter 9). (2) "Mitzvot l'dorot" - regular mitzvot - e.g.: * the laws of "sotah" (chapter 5); * the laws of "nazir" (chapter 6); * the laws of Korbanot Tmidim u'Musafim (chapters 28->29).] The factthat Ramban makes this distinction between parshiot which BELONG and DO NOT BELONG implies that Sefer Bamidbar has a main theme, i.e. a primary topic. Mitzvot that are related to that topic 'belong' in the sefer; those unrelated do not. Although the Ramban never explicitly tells us what the primary topic is, we can deduce it from two additional statements regarding the NARRATIVE of Sefer Bamidbar which he makes in his introduction: "[This book containsÉ ] the miracles which were performed for Bnei Yisrael and how He began to deliver their enemies before themÉ and He commanded them how the Land should be divided among the tribesÉ In other words, Sefer Bamidbar details the events which take place during Bnei Yisrael's journey from Har Sinai towards the Promised Land. This includes BOTH the NARRATIVE that details those events, as well as the special mitzvot - MITZVOT L'SHA'AH - which Bnei Yisrael are given concerning that journey. Therefore, Ramban concludes that the MITZVOT L'DOROT, dealing with topics unrelated to the journey through the desert, do not belong in Sefer Bamdibar! Before we discuss this conclusion, we will prove that the Ramban's analysis is indeed correct. The following table illustrates the distinction made by the Ramban in his overview by listing the main topic of each chapter of Sefer Bamidbar according to the Ramban's two categories: (I) WHAT SHOULD BE IN SEFER BAMIDBAR including both (A) narrative and (B) mitzvot "l'sha'ah"; (II) WHAT SHOULD NOT BE IN SEFER BAMIDBAR i.e. the "mitzvot l'dorot", that belong in Vayikra. SEFER BAMDIBAR PARSHIOT THAT DO BELONG / PARSHIOT THAT DON'T Narrative & Mitzvot l'sha'ah Mitzvot l'dorot 1->4 Organizing the camp 5 ("sidur ha'machanot") Korban Chatat Laws of Sotah 6 Laws of Nazir Birkat Kohanim 7 Dedication of Mishkan 8 The appointment of Leviim 9 Offering Korban Pesach in the desert / Laws of Pesach Sheni Travelling by the Anan 10 Gathering camp by trumpet/"chatzrotrot" Leaving Har Sinai (on 20th of Iyar) 11 Complaints during the journey ("mitonnim", "mitavim", etc.) 12 Complaints against Moshe ("chet miriam") 13 Sin of the 'spies' ("chet ha'm'raglim") 14 The punishment of 40 years' wandering 15 Laws of Shlamim, chala, chatat, shabbat, & tzizit 16-17 Korach's rebellion 18 Laws concerning what the kohen receives in reward for his service. 19 Laws of "tumat meyt", 20-21 Events of the 40th year: death of Miriam; "mei mriva" incident; 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 Korbanot Tmidim u'musafim 30 The laws of "n'darim" 31 War against Midyan 32 Inheritance of Reuven & Gad 33 Summary of the journey through the desert 34-36 Laws in preparation for conquest and inheritance of the land ("nachalot", "arei miklat"). Carefully study this table. Note that if Sefer Bamidbar did not contain the parshiot listed in the right column, it would have a very simple continuous theme, i.e. the story of Bnei Yisrael's journey from Har Sinai, through the desert, until they reach Arvot Moav. Note also that most of the MITZVOT L'DOROT (the right hand column) appear to be either totally unrelated or only tangentially related to the ongoing narrative. In other words, the ongoing narrative of Sefer Bamidbar appears to be periodically 'interrupted' by parshiot containing "mitzvot l'dorot" [sort of like 'commercial breaks' in the middle of the sefer]! This structure is unique to Sefer Bamidbar. To show how, we will compare its structure, as described above, to the structure of Shmot and Vayikra. Sefer Shmot, although somewhat similar to Bamidbar, differs in a number of ways. Though Shmot contains both NARRATIVE and MITZVOT L'DOROT, its mitzvot constitute an INTEGRAL PART of the ongoing narrative! Let's explain: Sefer Shmot contains the story of Bnei Yisrael's journey from Mitzrayim until their arrival at Har Sinai. [This includes the story of Yetziat Mitzrayim (chapter 1->13), the journey from Mitzrayim until Har Sinai (chapters 14->17), and the events that take place there: Ma'amad Har Sinai and building the Mishkan (chapters 18->40.] Within that narrative, we find mitzvot that are directly related. For example, as Bnei Yisrael leave Egypt, they are commanded "mitzvot l'dorot" which commemorate that event, such as korban pesach, chag ha'matzot, kedushat bchor, etc. Sefer Shmot also contains many mitzvot which are part of the narrative. "Aseret ha'dibrot" (20:1-14) are an integral element of the story of Ma'amad Har Sinai, while the mitzvot recorded in Parshat Mishpatim" (20:18-23:33) constitute the "sefer ha'brit" (see 24:3-7) over which Bnei Yisrael proclaim "na'seh v'nishma" during the ceremony which took place at Har Sinai (see Ramban 24:7). The Mishkan itself is a mitzvah which perpetuates Har Sinai. Unlike Sefer Bamdibar, Sefer Shmot does not contain independent parshiot containing "mitzvot l'dorot" which do not relate directly to the ongoing narrative. In Sefer Vayikra, we find a structure which is almost the opposite to that of Sefer Shmot. Vayikra, as we explained in our shiurim, contains primarily "mitzvot l'dorot" organized by topic ("kedushat ha'Mishkan v'ha'am" or "torat kohanim"), presented in a very organized fashion. The lone narrative found in Sefer Vayikra, the dedication of the Mishkan (8:1-10:10) directly relates to that topic. Thus, the structure of Bamidbar - an ongoing narrative with related mitzvot, periodically interrupted with unrelated "mitzvot l'dorot" - is quite unique. Why does the Torah employ this structure in Sefer Bamdibar? To answer this question, we must review all the mitzvot which DON'T BELONG in order to determine where they DO BELONG. A quick glance at the list in the right hand column of the above table confirms what the Ramban stated in his introduction that the "mitzvot l'dorot in Bamidbar actually belong in Sefer VAYIKRA. For example: * Parshat "sotah" (5:11-31) and parshat "nazir" (6:1-21) are both contained "torot" (ritual procedures) for korbanot (see 5:29 & 6:21). Thus (as we explained in previous shiurim) these parshiot belong with the other "torot" found in the first half of Vayikra. * Parshat "parah adumah" (chapter 19) belongs in Parshiot Tazria/Metzora, together with the presentation of all of the other laws of how one becomes "tamey" and the necessary procedures to become "tahor". * "Korbanot tmidim u'musafim" (chaps. 28->29) belong with the chagim in "Emor" (Vayikra 23 / note that on each holiday mentioned in Emor we must bring an "ishe rayach nichoach l'hashem". Sefer Bamidbar details the specific "ishe" (korban) which must be brought for each chag. Thus, it appears as though Chumash has deliberately taken parshiot which could have been in Sefer Vayikra and 'randomly' placed them throughout the narrative of Sefer Bamidbar! Why would the Torah take a mitzvah which 'belongs' in Sefer Vayikra, and purposely move it into Sefer Bamidbar? One might suggest that these 'unrelated parshiot' are recorded in Sefer Bamidbar for the technical reason that they just happened to have been given to Moshe Rabeinuat this time (i.e. during the 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 (chaps. 1->4). However, this approach explains only a very few parshiot. Most of the mitzvot l'dorot in Bamidbar must have been given at an earlier time, most probably on Har Sinai. For example, the laws of "tumat meyt" 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). 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, this unique style of Sefer Bamidbar challenges us to find a THEMATIC connection between these "mitzvot l'dorot" and the ongoing story. This approach is reflected in many commentaries that begin with the question: "lama nis'm'chaÉ" (why are certain parshiot juxtaposedÉ?). Based on this approach, we will suggest possible reasons for the inclusion of the various parshiot of mitzvot in Parshat Naso. SHCHINA IN THE CAMP The first topic of Sefer Bamidbar is the organization of the camp ("sidur ha'machanot") surrounding the Mishkan (chaps. 1->4). As we explained last week, this re-organization of the camp stresses the importance of the interdependent relationship between the camp 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 parsha describes the case when the payment is given to the Kohen, i.e. when the person who is owed the money has passed away and left no inheritors (see Rashi 5:8). The parsha 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 mentioned in Sefer Vayikra (see Ramban 5:9). 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 (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 machaneh. The kohanim serve as vehicle through which God can bless His people. 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 which follows (7:12-99 / the individual korban of each "nasi". TRAVELLING WITH THE "SHCHINA" Why are parshiot from Sefer Vayikra in particular woven into Sefer Bamidbar? This structure of Bamidbar may reflect a 'way of life'. In our study of Sefer Vayikra, we explained how the kedusha of the Mishkan (first half of Vayikra) affects the kedusha of the entire nation (second half). This fundamental concept is now applied to Sefer Bamidbar. The Torah periodically interrupts its detail of the journey of Bnei Yisrael through the desert with mitzvot that deal with the special connection between the kohanim and the nation. As the nation leaves Har Sinai, Bnei Yisrael begin to deal with mundane tasks such as preparation for the conquest of the Land. At the same time they must constantly remind themselves of their spiritual goals, symbolized by the Mishkan at the center of the camp. shabbat shalom, menachem