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Bamidbar 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
The Marcos and Adina Katz
Bamidbar 5774
Ramban’s Introduction to the Book of Numbers
Rabbi David Horwiz
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.
Bamidbar 5774
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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
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.
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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