Date: Thu, 20 Jul 1995 21:33:06 GMT Reply-To: yhe-parsha@jer1.co.il Originator: yhe-parsha@jer1.co.il Sender: yhe-parsha@jer1.co.il Precedence: bulk From: Menachem Leibtag To: Multiple recipients of list Subject: PARSHAT PINCHAS / MATOT X-Comment: Chumash shiur focusing on theme and structure by Menachem Leibtag PARSHAT PINCHAS / MATOT Should Chumash end in Parshat Pinchas? Obviously not, yet in the middle of this week's Parsha we find the story of the 'death' of Moshe Rabeinu and the transfer of his leadership to Yehoshua! A closer examination of the Parsha will reveal many other 'parshiot' which appear to be 'out of place'. In this week's shiur will we will A) attempt to better define this problem, and B) suggest possible reasons for this strange order of parshiot. [ It is wothwhile to note that this week's shiur will be a bit more technical and less thematic than usual. As always, it pays to have a tanach handy. Also, a quick reminder: Parsha - with a capital 'P' refers to Parshat HaShavuah (Chumash was divided into Parshiot by Chazal) parsha - with a small 'p' refers to a parsha "ptucha" or "stumah" (the division into 'parshiot' are "halacha l'Moshe m'Sinai")] PART I - DEFINING THE PROBLEM Up until Parshat Pinchas, the narrative of Sefer Bamidbar has, more or less, followed chronological order. Now, early in the Parsha, we encounter a problem. After the plague stopped and Pinchas was rewarded for his deed, Hashem commanded Moshe to avenge the Midyanim (25:16-18). Logic would dictate that Chumash should continue with the story of that war. Instead, the details of that war are only recorded some five p'rakim later, in the middle of Parshat Matot (31:1-54)! In the interim, we find several 'parshiot' which appear to be unrelated, and most probably took place at a later time. [Compare 25:17 to 31:2 to verify that perek 31 is the logical continuation of perek 25. Compare 31:2 to 27:13 to prove that Hashem's commandment to Moshe ascend 'Har HaAvarim' and die there must have been given AFTER "Milchemet Midyan".] To help illustrate this point, we will list the various topics of these interim 'parshiot' in the following chart: (Parsha) EVENT (Pinchas) 25:10-15 / The reward of Pinchas for his deed. 25:16-18 / The commandment to avenge the Midyanim | 26:1-65 / The Census for inheriting the Land | 27:1-11 / The story of Bnot Tzlophchad | 27:12-14 / Moshe Rabeinu's final day | 27:12-23 / The transfer of leadership to Yehoshua | 28 -> 30 / The laws of the Tmidim & Musafim (Matot) | 30:2-17 / The laws of n'darim (vows) 31:1-54 / The War against the Midyanim Precisely at the point where this 'interruption' begins, we find a rare occurrence of a new 'parsha' beginning in the middle of a pasuk (26:1). [If you are not familiar with this, take a look at this pasuk in a tanach Koren.] Thus, it appears as though the Torah intentionally interrupted the story of "Milchemet Midyan"! The obvious question arises - WHY? [Note: One could argue that this census is not an interruption, rather a continuation of the previous topic as it was taken in preparation for "Milchemet Midyan". (This is usually our impression when reading only the first 'aliyah'.) This however can not be, as the Torah states explicitly the purpose of this census : "l'eyleh t'chalek et ha'aretz b'nachalah" (26:53). The census was taken in order to know exactly who would receive an inheritance in the Promised Land. Furthermore, in the actual battle against Midyan only 1,000 soldiers are sent from each tribe. Prior to such a battle, there is obviously no need to take a complete census of 600,000 soldiers.] To better define this question (and to set the groundwork for an possible answer) we must examine the progression of 'parshiot' in the second half of Sefer Bamidbar. We will once again use a chart to summarize the major topic of each perek. In order to show the logical connection between certain 'parshiot' in the table, we will group the topics into three general categories, 'coded' by the following symbols: CODE CATEGORY @ = The ongoing narrative of Sefer Bamidbar * = Preparation for entering and inheriting the Land ^ = General Mitzvot (such as tmidim & musafim) [This would be much easier with a blackboard and colored chalk!] PEREK CAT. TOPIC 20->24 @ The journey of the 40th year from Kadesh to Arvot Moav 25 @ The sin of "Bnot Midyan", the plague, act of Pinchas etc. 26 * The Census - of who will inherit the Land 27a * Bnot Tzlophchad - a problem relating to that inheritance 27b * The transfer of leadership to Yehoshua (who will lead them) 28->29 ^ MITZVAH L'DOROT / Tmidim & Musafim (Vayikra) 30 ^ MITZVAH L'DOROT / N'darim 31 @ The war against Midyan (the continuation of perek 25) 32 @ Gad & Reuven requesting Transjordan 33a @ A summary of the journey from Egypt until Arvot Moav 33b * The commandment to Conquer and Inherit the Land 34a * The precise borders of the Land (eretz cna'an) 34b * The names of the tribal leaders who will divide the Land 35 * The Cities of the Leviim and the Cities of Refuge 36 * Inheritance laws relating to inter-tribal marriages [ Take a minute to study this table, as it will be the key to defining the problem. Note the 'parshiot' (26->30), mentioned earlier, which interrupt the flow of the narrative (@) of Sefer Bamidbar. Where do you think these 'parshiot' should be located?] It would seem to be more logical for Sefer Bamidbar to first complete its ongoing narrative - the journey of Bnei Yisrael from Har Sinai to the Promised Land (all the code @'s), and then focus on the preparation of the Nation for entering the Land (all the code *'s). In other words, p'rakim 26->27 (*'s) belong in Parshat Masei (somewhere between p'rakim 34->36). Parshat Masei should include the official census of those who are to receive a portion in "Eretz Cna'an", just as it includes its official borders and the laws governing its division. (To prove this, simply compare 26:53-55 to 33:54!). The story of Bnot Tzlophchad (27a) also belongs in Parshat Masei as it also deals with inheritance of the Land (see perek 36!). Likewise, the final day of Moshe Rabeinu, and the transfer of his leadership to Yehoshua (27b), would also appear more appropriate for the end of the Sefer. In other words, to put the narrative of Sefer Bamidbar 'back' in its logical order we simply need to 'return' p'rakim 26->27 (the *'s) to where they belong in Parshat Masei. The Mitzvot (code ^) are also obviously out of place. These mitzvot l'dorot (commandments for all generations), the laws of the korbanot Tmidim u'Musafim and n'darim, don't belong in Sefer Bamidbar at all. Rather they seem to belong in Sefer Vayikra, most likely belong in Parshat Emor, together with the details of other korbanot brought on the holidays. [Note the these korbanot are referred to directly in Parshat Emor as "v'hikravtem ishe l'Hashem" on each holiday (see Vayikra 23:8,25,27,36, & especially 37).] Thus, with the help of the chart, we have defined the two primary topics which 'interrupt' the story of the war against the Midyanim (the jump from perek 25 to perek 31 / code @) and where they appear to belong: (1) - The preparation for entering the land (26->27 /code *), parshiot which belong in Parshat Masei. (2) - The Mitzvot L'dorot (28->30 / code ^), parshiot which belong in Sefer Vayikra. PART II - THE SOLUTION By defining the problem with the help of the chart, we have narrowed our dilemma down to one major question: Why did the Torah take these 'parshiot' from where they appear to belong and place them here in the middle of the narrative of "Milchemet Midyan"? We will attempt to 'tackle' this problem, one topic at a time. [It is worthwhile noting that questions may remain stronger than the answers which will be suggested. The main purpose of this week's shiur is to recognize the structure of the end of Bamidbar and the problem it presents. Any additionial solutions to these questions are more than welcome.] Topic (1)/ The parshiot in preparation for entering the Land. (p'rakim 26->27) As we have already noted, the explicit purpose of the census was to determine who was to inherit the land (see 26:53-55 and compare to 33:54). Therefore, this census would have been necessary even had there not been a plague of 24,000 casualties after the sin of "Bnot Midyan". Nevertheless, the Torah juxtaposed this census to the aftermath of the plague caused by the sin with "Bnot Midyan". One could suggest a reason based on the theme of Sefer Bamidbar. Sefer Bamidbar describes the journey of Am Yisrael from Har Sinai towards the Promised Land. Ideally that journey should have taken only a few weeks and the Land should have been inherited by those who left Egypt (the census of Parshat Bamidbar). Instead, various incidents of rebellious nature took place, culminating with "Chet HaMraglim" and the decree that "Dor Ha'Midbar" must perish in the desert. Similar incidents took place during the 40th year, beginning with "Mei M'riva" and ending with "chet Bnot Midyan". Most of these incidents included severe punishment and many deaths. The story of "Bnot Midyan" marks the last incident of sinful behaviour and thus, the last punishment which Bnei Yisrael received before entering the Land. The survivors of that plague are to become the inheritors of Eretz Cna'an. By interjecting the census at this point, introducing it with "va'yhi acharei ha'mageyfa..." [and it came to pass after that plague... (26:1)], the Torah may be emphasizing this point, that the tragic events of their journey through the desert have finally come to an end. Those who have survived are now worthy of inheriting the Land. The story of Bnot Tzlophchad (27a) can simply be understood as a continuation of the census (compare 26:64-65 to 27:3-4). Note that perek 27 continues the narrative of perek 26. The commandment to Moshe to ascend "Har HaAvarim" to die could also be understood as a continuation of the census. The census ends with the statement that no one was included who was in the original census of Parshat Bamidbar, with the exception of Kalev and Yehoshua. Moshe, like the rest of "Dor HaMidbar", will not receive a portion in the Land. Nevertheless, Hashem allows him one last view of the Promised Land before his death (27:12-14). The appointment of Yehoshua is the logical continuation, as he will take over the leadership from Moshe, and lead the people to conquer and inherit the Land. Topic (2) - The Mitzvot l'dorot (p'rakim 28->30) The placement of "mitzvot l'dorot" (the korbanot of Tmidim uMusafim and n'darim - p'rakim 28->30 / code ^) in the middle of this narrative should not surprise us. This is typical of the unique style of Sefer Bamidbar, where 'parshiot' which appear to belong in Sefer Vayikra are interspersed throughout the Sefer, usually because of their thematic connection to the ongoing narrative. This was explained in detail in our shiur on Parshat Naso. In that shiur, we explained that whenever the narrative of Sefer Bamidbar is 'interrupted' by a parsha of Mitzvot, we should expect to find a thematic connection between that mitzvah and the ongoing narrative. What connection could there possibly be between the mitzvot of T'midim & Musafim and the preparations for entering the Land? Once again, the answer lies in the theme of Sefer Bamidbar and a deeper understanding of the significance of the Korban Tamid. The first ten p'rakim of Sefer Bamidbar described the preparation of Bnei Yisrael for their journey from Har Sinai to the Promised Land. In those p'rakim, Sefer Bamidbar emphasized that Bnei Yisrael were to travel together with the "Shchinah". (It is this characteristic which makes Am Yisrael unique.) The camp was organized surrounding the Mishkan (4:1-49 & 10:11-24), and they were to travel with the Mishkan at their center, led by the "anan" (9:15- 23) and the "aron' (10:35). Likewise, as Bnei Yisrael now prepare to enter the Promised Land, the Torah must emphasize this same concept, that Am Yisrael must enter with the "Shchinah" in their midst. Of all the korbanot, it is 'davka' the Korban Tamid, purchased with the "machtzit ha'shekel, which represents the connection between Am Yisrael and the "Shchinah". This concept was explained in detail in our shiur on Parshat T'zaveh. In that shiur we pointed out that the unit which describes the dwelling of the "Shchinah" on the Mishkan began with perek 25 : "v'asu li Mikdash, v'SHACHANTI b'tocham" (25:8), and ended with perek 29: v'SHACHANTI btoch Bnei Yisrael, v'hayiti lachem l'Elokim" (29:45). The final 'parsha' of that unit (29:38-46) directly connected the "Shchinah" to the Korban Tamid. That 'parsha' began with the mitzva of the daily Korban Tamid, and immediately connected it to entire purpose of the Mishkan (I recommend reading the p'sukim inside). The finale pasuk of that 'parsha' highlighted the "Shchinah" as the primary purpose of Yetziat Mitzraim and entering the Promised Land: "v'yadu ki ani Hashem Elokeichem asher hotzeiti o'tam m'eretz Mitzrayim l'SHACHNI btocham, Ani Hashem Elokeichem" (29:46). In other words, the Korban Tamid, as defined in Sefer Shmot, symbolized the special connection between Bnei Yisrael and the "Shchinah". It is this relationship which must crystalize as Bnei Yisrael conquer and inherit their Land. This may explain why each Korban Musaf in Parshat Pinchas concludes with the phrase "milvad Olat HaTamid ..." Now that we have provided an explanation for the parsha of Tmidim Umusafim, we must also suggest an explanation of the placement of the laws of n'darim in this location. The mitzvah of n'darim could be understood as a direct continuation of parshat Tmidim Umusafim. The final pasuk of that parsha states that these korbanot were brought on the holidays in addition to other "n'darim" and "n'davot" (see 29:39). Therefore the next parsha continues with the laws of "n'darim". Alternatively, this 'parsha' of n'darim, given to the "rashei ha'MATOT" (the tribal leaders), could also relate to the following 'parsha' of "Milchemet Midyan" which was fought by all the tribes, "elef l'MATEH", or it could be connected to the story of the Reuven and Gad who PROMISED to lead the battle for Eretz Cna'an before returning to their inheritance in Transjordan. Another possibility is that this 'parsha' relates to an ongoing theme of Sefer Bamidbar which focuses on the tribal leaders. As this mitzvah of n'darim was given specifically to the "rashei ha'matot", it must be included in Sefer Bamidbar. [ Should you ask, why should 'davka' the laws of n'darim (vows, promises etc.) be given specifically to the tribal leaders; simply recall election year and politicians, and you have an indisputable answer.] shabbat shalom menachem ----------------------- FOR FURTHER IYUN A. Rashi, quoting the Midrash, offers two explanations to the juxtaposition of the census to parshat Bnot Moav. 1. Explain the difference between these two explanations? 2. How can the above chart (from the shiur) help you understand the reason for these two alternate explanations? 3. Do the reasons given by Rashi contradict the reason suggested in the shiur? If so, why? B. Ideally, Moshe should have led Bnei Yisrael into Eretz Cna'an. Instead, Yehoshua takes over that responsibility. Nevertheless the laws of conquering and inheriting the Land in Parshat Masei are given by Hashem to Moshe. 1. Can this observation be helpful in offering an additional reason why the story of the transfer of leadership to Yehoshua takes place before Parshat Masei? 2. Look how the Ramban explains why the parsha of Moshe's "death" is written at this time. What issue was bothering the Ramban which led him to this conclusion? [Relate this question to the shiur.] C. The story of Bnei Gad & Reuven could be considered part of the nachalah section. 1. Explain why. 2. Explain why it isn't, and why it actually continues to the story of Milchemet Midyan. Pay attention to the opening words of perek 32 . How does this relate to Milchemet Midyan? 3. How does this story relate to other events in the desert, such as "chet ha'mraglim" for example. (see the N'tziv on this issue.)