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1
YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Bamidbar 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
The Marcos and Adina Katz
YUTORAH
IN
 PRINT
Bamidbar 5774
Ramban’s Introduction to the Book of Numbers
Rabbi David Horwiz
I
n his inroducion o Seer Ba-Midbar, Ramban develops he idea ha he en o Meeing (Ohel Mo’ed) can be seen as a coninuaion o Moun Sinai. He wries:
 Ba-Midbar Sinai (in he Wilderness o Sinai): Aer having explained he laws o he offerings in he hird book, He [God] now began o se orh in his book he commandmens which hey [he children o Israel] were old wih reerence o he en o Meeing. Now, He had already given a warning or all imes abou [he prohibiion o] impuriy relaing o he Sancuary and is holy hings. Here he defined he boundaries o he abernacle while i was in he wilderness, jus as He had se bounds or Moun Sinai when he [Divine] Glory was here (Exodus 19:12), and He commanded ha he common man ha approaches shall be pu o deah (Numbers 1:51),  jus as He had said here no hand shall ouch him [i.e., Moun Sinai], bu he shall surely be soned (Exodus 19:13). He also commanded [here], and hey shall no go in o see he holy hings as hey are being covered, les hey die (Numbers 4:20),  jus as He warned here [a Sinai], les hey break hrough uno he Eernal o gaze, and many o hem perish (Exodus 19:21). He commanded here And you shall keep he charge o he holy hings and he charge o he alar [ha here be wrah no more upon he children o Israel (Numbers 18:5), jus as He said here, (Exodus 19:22) And le he priess also, ha come near o he Eernal, sanciy hemselves, les he Eernal break orh upon hem, and le no he priess and people break hrough o come up uno he Eernal, les he break orh upon hem. (Exodus 19:24). Tus He commanded [here] how he abernacle and is vessels are o be guarded, and how hey [he  people] are o pich round abou i and how he people are o sand aar off, and how he priess ha come near he Eernal are o rea i [he abernacle] when i is resing and when i is being carried [during he journeying], and how hey are o  guard i. Now hese are all signs o disincion and honor or he Sancuary, jus as he Rabbis o blessed memory have said (Sife Zua: Parasha Korah. 18:4): A kings palace ha has  guards over i canno be compared o palace ha has no such  guards.
[Elsewhere Ramban adds ha i is known ha he erm palace is a reerence o he Sancuary.]Ramban coninues and concludes ha he mizvoh menioned in Seer Ba-Midbar are only o be observed or a shor period o ime:
 Now his whole book deals only wih hose commandmens which were mean only or a paricular ime, being he period when he Israelies sayed in he deser, and [i deals also] wih he miracles which were done or hem, in order o ell all he wondrous deeds o he Eernal which He wrough or hem. I ells how he began o desroy heir enemies beore hem by he sword, and He also commanded how he Land should be divided up amongs hem. Tere are no commandmens in his book which are binding or all imes excep or some commandmens abou he offerings which he had begun in he Book o [he Law o]Priess [i.e., Leviicus], and whose explanaion was no compleed here, hereore he finished hem in his book.
Tere is a musar haskel implied in his las saemen o Ramban which is simple and proound. Wha i we knew ha we only would have ory years o live and no a minue more? Wha i we knew ha we would only have ory years o observe he commandmens o God? Wouldn’ we be especially careul o observe hem punciliously? Te children o Israel, ha is, he generaion o he deser, knew ha collecively hey would have no more (and ofen much less) han ory years o observe cerain mizvoh, and ha aferwards hey would all die.
 
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YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Bamidbar 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
Teir ask was o ace heir “ineviable appoinmen” wih equanimiy and coninue o observe hese emporary commandmens o he deser as bes as hey could.None o us knows when our own ineviable appoinmen will occur. aking are cue rom his Ramban,  we mus also srive o be God-earing Jews during our emporary sojourn on his earh as bes as we can. Te “emporary mizvoh” o he deser have a message ha perains o us all.
Te Connection between Bamidbar and Shavuos
Rabbi Shlomo Drillman z”lWriten by Rabbi Benjamin Kelsen based on a shiur fom Rabbi Drillman z”l
I
n Maseches Megillah (Da 31b) he Gemara explains ha Ezra HaSoer, upon his reurn o Erez Yisroel, esablished he pracice o reading he secion dealing  wih Berachos and Klallos rom Parshas Bechukosai prior o Chag HaShavuos and he Berachos and Klallos ound in Parshas Ki Savo beore Rosh Hashana. osaos in Megillah is bohered by he ac ha i our cusom Bamidbar prior o Shavuos and Parshas Nizavim prior o Rosh Hashana, a clear conradicion o he pracice esablished by Ezra.  According o osaos, Chazal waning o disinguish  beween he esive amosphere o Yom ov and he sobering message o he ochacha ruled ha here should  be a week beween he readings o he ochacha and he observance o he Yomim ovim.Based upon Ezra’s edic i would appear ha here is somehing abou Parshas Bamidbar ha connecs he parsha o Chag HaShavuos and he giving o he orah a Har Sinai. Ye wha is he connecion?Parshas Bamidbar’s main ocus, boh srucurally and halachically is he descripion o he seup o Klal  Yisroel in he wilderness based upon various issues o Kedushah. One can view he posiions aken by he various Shevoim as concenric circles ending wih he Machane HaShechinah, which included he Kodesh HaKedoshim and he Mishkan a he cener o he camp, encompassed  by he Machane Levi’im which in urn is encompassed by he Machane Yisroel.Te Rambam in Hilchos Beis HaBechirah (7:11) describes hese hree camps, he Machenos HaShechinah, HaLevi’im, and Yisroel, as he blueprin o be used when esablishing seup employed in laer years around he Baei Mikdosh, boh pas and “l’doros” (in he uure).  According o he Rambam, he Machane Shechina encompasses he Mikdosh and he Kodesh HaKedoshim, he Machane Leviya includes Har HaBayis and he Machane Yisroel reers o he res o Yerushalayim.Te Rav, z”l, explained ha he Rambam is emphasizing he concep o Machane especially as i relaes o l’doros, o he uure. Yerushalayim, which is unlike all oher ciies due o is special saus and Kedushah, obains ha same kedushah rom is posiion wihin he borders o Machane  Yisrael as a coninuaion o he concep o he Machaneh  Yisroel. Tis is exacly he same level o Kedushah ha was graned o he area o he Machane Yisroel in he wilderness. Te same idea holds rue or he Har HaBayis and he Mikdosh isel as being coninuaion o he Kedushas Machane Leviya and he Machane HaShechina. I is he aspec o Machane ha defines and esablishes he Kedushah o hese 3 places. Wihou he perpeuiy o he concep o Machane here would be no Kedushas Mikdosh. Te Rav derived his rom he language used by he Rambam, or example he Rambam does no say ha Yerushalayim has similar sancificaion o ha o Machane Yisrael in he deser. Insead he says ha he Machane concep is perpeual.However, we are sill lef wih a quesion: Wha is he naure o his concep o a perpeual Machaneh. Te machenos in he Midbar only mainained heir posiions in he wilderness on a emporary basis, moving rom one place o he nex. Wha one day was an area ha held he highes levels o kedushah o he presence o he Mishkan could and ofen was, merely anoher piece o he wilderness. Te Rav explained ha he cenral Machane, Machane HaShechina was he source o he Kedushah which emanaed rom he cener o he camp o he surrounding Machanos. Te Machane Leviya, in urn,  was closes o he Machane HaShechina, and hereore had a level o Kedushah ha was greaer han ha o he Machane Yisroel, which was urher removed rom he Kodesh HaKedoshim. Te applicaion o kedushah rom hese firs Machenos exended o he Beis HaMikdosh.
 
3
YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Bamidbar 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
Now ha we have examined he main elemens o Bamidbar we can examine he quesion o wha is he connecion o he Parshah o Chag HaShavuos? Te Rav explained ha a he ime o Maan orah, Har Sinai achieved he saus o Mikdosh. In ac, Har Sinai was, in acualiy, he firs Makom Mikdosh or Klal Yisrael.  Addiionally, jus as here were hree levels o Kedushah,  varying in degree, a he Mishkan and he Makom HaMikdosh in Yerushalayim, here were hree disinc areas a Har Sinai - he op o he mounain where Moshe Rabbeinu received he orah rom HKB”H had he saus o he Machane HaShechina. Furher down he mounain,  where Aharon HaKohein waied wih he elders o Klal  Yisroel had he saus o he Machane Leviya. Finally, he hird area o Maan orah, he area surrounding he mounain where Klal Yisroel waied had he saus o Machane Yisrael. Beore Maan orah began, as par o he preparaions ha were made, Moshe Rabbeinu was insruced by HKB”H o demarcae he hree separae mechizos ha would separae he hree machenos. Tereore, jus as prior o he acual day o Maan orah Klal Yisroel was separaed ino hree machenos, so oo, prior o he day se aside o commemorae Maan orah we read Parshas Bamidbar in order o prepare ourselves or he coming Chag.Te Rav poined ou anoher connecion beween he Mikdosh and he Kedushas HaMachanos. Chazal ask he ollowing quesion: i he Mishkan was a porable srucure and was disassembled in order o aciliae ravel, which means ha during he ime o acual ravel here was no Mikdosh exan, how was he Kedushah o he Lechem HaPanim mainained since wihou a Mikdosh here could be no Lechem Hyponym? Te Gemara answers ha Kedushas HaMikdosh remains in effec even hough he physical srucure o he Mishkan was no assembled. Each o he our groupings o he people surrounding he Machane Leviya and he disassembled Mishkan ha made up he Machane Shechina reained heir respecive Kedushos during heir ravels. Tis, however, is differen han he Kedushah which is associaed wih he Beis HaMikdosh, which has an added elemen o Kedushas HaMakom associaed wih he Har HaBayis.I his concep o a “ransien Mikdosh” , a Mikdosh wih no fixed place, such as ha described in Parshas Bamidbar ha has been essenial o he survival o Klal Yisroel during so many years o Galus wihou a Beis HaMikdosh. Tough  we no longer have a Beis HaMikdosh ha we can see and ener and hereby enhance our relaionship wih HKB”H,  we have no, B”H, los he Kedushas HaMachane associaed  wih he Mishkan. Tis concep is especially ineresing  when we examine he Bris Avos ha obligaed Bnei Yisrael o keep he Mizvos in reurn or being given Erez Yisrael. Ineresingly, he Bris ha was made beween he Ribbono Shel Olam and Klal Yisroel a Sinai was differen in ha here  was no dependency on Erez Yisrael inegral o he covenan. Te accepance o he orah a Har Sinai by Klal Yisroel was an agreemen o keep he Mizvos no mater where we may physically reside a any given momen.Tis is he meaning o “v’aem ihiyu li mamleches kohanim v’goy kadosh... ki li kol Ha’Arez”. HKB”H ells Klal Yisrael ha he Kedushas HaMachane can be ound anywhere he Jew may find himsel.
Kavod Hatorah U’Melamdehah
Rabbi Michael aubes
his Parsha ocuses primarily on he census o Bnei  Yisrael aken by Moshe Rabbeinu in he deser, a litle more han a year afer Yezias Mizrayim.  Among hose couned, alhough no ogeher wih he res o he naion, were he members o Aharon’s amily. Ta par o he census is inroduced by a saemen ha  wha ollows is a lis o he offspring o boh Aharon and Moshe (Bemidbar 3:1). Te Gemara in Sanhedrin (19b) is puzzled by he reerence here o Moshe, because his children are in ac no menioned in he subsequen Pesukim. Why does he orah speak in he inroducory Pasuk (ibid.) abou he offspring o Aharon and Moshe and hen ideniy only he children o Aharon? Te Gemara (ibid.) explains ha acually, Aharons children  were in ac Moshe’s children as well, because alhough Moshe didn’ aher hem biologically, he augh hem o-rah, and as such can be menioned as heir paren along  wih Aharon. From his, he Gemara (ibid.) concludes ha anyone who eaches orah o a child is considered, in cerain respecs, as i he produced ha child. A similar

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