1. In your opinion, is Sefer Bamidbar a continuation of Sefer Vayikra? If so, explain how and why. If not, explain why it is not.
Could it be considered a continuation of Sefer Shmot?
If so, explain why.
According to your answer, why does Sefer Bamidbar start where it does? In other words, why does it begin with a census taken on the first day of the second month in the second year.
[See Ramban 1:1, and Seforno in his introduction to Chumash.]

2. From you previous knowledge of Sefer Bamidbar, can you suggest a common theme for the entire Sefer? If so, how is this theme unique in relation to the other books of Chumash?
If not, why is it difficult to find a common theme?
From what you recall, does Sefer Bamidbar contain primarily 'narrative', i.e. does it contain an 'ongoing story'? If so, what is that story?
Likewise, does Sefer Bamidbar contain "mitzvot"? If so, what are they, when were they given, and do they follow any common theme? In what manner are they connected to the ongoing story?

3. If you have suggested a theme for Sefer Bamidbar, how does that theme relate to the themes of Sefer Shmot and Sefer Vayikra?

4. In your opinion, had Bnei Yisrael had not sinned during their journey in the desert, would there have been a need for Sefer Bamidbar? If not, explain why not.
If so, what would have been the topic of that Sefer?

PART TWO - PREPARATION FOR THE INTRODUCTORY SHIUR

2. As you review Sefer Bamidbar, attempting to summarize each 'parshia' (or at least each chapter) with a short phrase (or two), but no more than one line for each.
Then, (as we have done before), attempt to turn your list into an outline. If [and when] you encounter certain difficulties while attempting to develop your outline, be sure to note them. Based on your outline, do the topics in Sefer Bamidbar follow a logical progression? [Can you explain where (and why) they do not?]

3. Next, go over your list one more time. For each chapter make note whether the topic is a narrative - i.e. a story, or if it is a "mitzvah" (a commandment). If it is a "mitzvah", make note if it is a "mitzvah l'dorot" - i.e. a commandment which applies to all generations, or a "mitzvah l'shaah" - i.e. a one time commandment given special for that generation. Then, make a new list, this time writing down ONLY the narratives and the "mitzvot l'shaah", while leaving OUT any chapter which is a "mitzvah l'dorot" (and hence not part of the ongoing narrative).
Now, take this second list (without the "mitzvot l'dorot") and turn it into an outline, and identify its primary topics. Can you find a more logical flow of topic is this outline compared to your first outline? If so, can you explain why? How would you title this new outline?

4. Now make a separate list of all of the parshiot of "mitzvot l'dorot" (which you 'filtered' out of your list in question #3). In your opinion, are these mitzvot in any way connected to one another? Are these mitzvot thematically connected in any matter to the narrative in Sefer Bamidbar? If so, explain how.
Can you find any similarities between these mitzvot and the mitzvot found in either Sefer Shmot or Sefer Bamidbar? Do any of these mitzvot relate to mitzvot which have been recorded earlier in Chumash? If so, in what Sefer? Can you suggest a reason why they are recorded in Sefer Bamidbar instead?

5. See the first Ramban on Sefer Bamidbar, especially the last several lines. How do your answers to the above questions help you understand this Ramban?

What question does Ramban leave unanswered?

6. Based on your answers to the above questions, can you explain why we find so many "drashot" that attempt to explain the juxtaposition between certain parshiot in Sefer Bamidbar?

PARSHAT BAMIDBAR
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

2. In 1:4-15 we find twelve examples of Jewish names from the time period of Yetziat Mitzraim. [Note that we find twelve more examples at the beginning of Parshat Shlach (see 13:1-16).]
Review those names, and attempt to understand the meaning of each name (note that most of them are based on a combination of two Hebrew words).
How many of these names include God's Name in one form or another? Can you explain why? [Are all the names Hebrew?] Which of God's Names do you find in these names?
Which Name of God in NOT found in these names!
Can you explain why?
Relate to Shmot 6:2-4 and to Bamidbar 13:16!
Now, review Bamidbar 13:16, noting how Moshe 'changes' Hoshea bin Nun's name to Yehoshua! Based on these questions, can you explain why?

3. To the best of your recollection, how were the "keilim" [vessels] of the Mishkan carried when Bnei Yisrael travelled? [i.e. What method was used to carry them?]
[Relate to "badim" [poles] described in Parshat Terumah.]
How did they carried the MENORAH? [Did the MENORAH have "badim" attached (like the other vessels of the Mishkan)? Now, see Bamidbar 4:9-10! Does this answer the question?
[How come you never noticed this before?]

4. Note in 3:1-4 how the Torah goes out of its way to mention the death of Nadav and Avihu when counting the Kohanim. How does this specific explanation of how and why they died (see 3:4) relate to the next set of psukim (see 3:5-10) that describe the primary responsibility of the Leviim?
Relate as well to 1:48-53 and to the special warning in 4:17-20!
5. Sefer Bamidbar opens on the first day of the second month with God's commandment to take a census. What was the purpose of this census? [Support your answer.]
How does this relate to the DATE of the commandment?
[Relate to 10:11-28! / See Rashbam & Seforno on 1:2] How does this relate to WHO is counted?
How does this relate to the theme of Sefer Bamidbar?
Towards the end of Sefer Bamidbar we find that another census is taken in the fortieth year (see 26:1-52).
In what manner are these two censuses similar?
In what manner are they different?
[Compare them carefully!]
What is the purpose of the second census?
[Relate to 26:52-56 (as well as 26:1)!]
Is it for the same reason as the first census?
Use your answer to explain the differences between them.

6. Finally, see Bamidbar 34:16-29. How do these psukim help explain the need for the leaders mentioned in 1:5-19? How do those psukim help you understand the mission of the "meraglim" as described in 13:1-17?

PART II - QUESTIONS FOR PREPARATION (for weekly shiur) 1. What is the first general topic of Sefer Bamidbar - or, in other words, what is the primary topic of Parshat Bamidbar? How does this topic relate to theme of Sefer Bamidbar (based on your answers in the 'introduction section')?

2. Considering that all the "shvatim" are to be counted, in what order would you expect the Torah to list them? [What was their order in Parshat Shmot (1:1-4)?]
How many times are the "shvatim" listed in Parshat Bamidbar? In what order? [Note 1:20-42 & 2:3-30.] Can you explain why the order is different each time?
[Relate to their 'military formation' as they travel.]

3. Review chapter two once again, and note the FOUR tribes who are chosen to LEAD each group of three. What is special about the forefather of each of these four tribes?

How does this help you answer question #2 above?
[If you have time, see Ramban on 2:3.]

4. Note that each of the four 'leadership' tribes is joined by two more tribes. Attempt to explain the logic of which tribes are added to each camp. Can you explain why specifically GAD 'jumps camp' from the his brother ASHER to REUVEN & SHIMON?
[How are they related?]

5. In your opinion, is there any significance in the manner by which the "shvatim" travel through the desert with the Mishkan at the center of their camp?
Can you relate this to the purpose of this journey?
In what manner is it similar to Ma'amad har Sinai. [See first Ramban on Sefer Bamidbar.]

PART I - THE ORDER OF THE SHVATIM

The following table compares the order of the shvatim in each respective list. A star -*- notes a significant change from one list to the next:

#	(A)	(B)	(C)
1)	Reuven	Reuven	*Yehuda
2)	Shimon	Shimon	*Yisachar
3)	Yehuda	*Gad	*Zevulun
4)	Yisachar	Yehuda	Reuven
5)	Zevulun	Yisachar	Shimon
6)	Ephraim	Zevulun	Gad
7)	Menashe	Ephraim	Ephraim
8)	Binyamin	Menashe	Menashe
9)	Dan	Binyamin	Binyamin
10)	Asher	Dan	Dan
11)	Gad	Asher	Asher
12)	Naftali	Naftali	Naftali

Before we explain why the order changes from one list to the next, we must first identify what those changes are.

THE COMPARISON

The second list (when the census is taken) - column (B) - is almost identical, but with one very peculiar change: GAD has 'moved up' from position #11 to position #3! For no obvious reason, it appears as though Gad has been 'adopted' by the children of Leah.

In the third list (when the shvatim are organized surrounding the Mishkan) - column (C) - we find once again that Gad is placed with "bnei Leah". However, this time we find yet another very peculiar change: Yehuda, Yisachar, and Zevulun - the YOUNGEST children of Leah - have 'jumped' to the top of list - ahead of their older brothers Reuven and Shimon! Even though there is not obvious reason for this change, we should expect it to be significant, for this final list reflects the actual formation in which Bnei Yisrael travel through the desert on their journey to Eretz Canaan (see Bamidbar 10:13-28).

Now that we have identified what is peculiar about each listing, we will attempt to explain the logic of this 're-organization' by considering the purpose of the Mishkan, and its strategic location within the camp of Bnei Yisrael.

DIVINE DIVISION

"v'assu li MIKDASH v'shachanti b'TOCHAM - they shall make for a sanctuary that I may dwell AMONG THEM..." (see Shmot 25:8)

REUVEN - Reuven is the first son actually born of Leah, therefore, he becomes one of the leaders.

YEHUDA - Because of Reuven's sin (taking the maidservant of his father/ see Breishit 35:22), Yaakov decided to award the family leadership to a different son. Yehuda is chosen over Shimon and Levi, even though they are older, due to their reckless behavior during the incident at Shchem (see Breishit 34:30). [See also Yaakov's blessing to his children in 49:3-12 & Divrei Hayamim I 5:1-2!]

EFRAIM - Even though Leah was Yaakov's first wife to bear children, he still treats Rachel as his 'primary' wife as well. Therefore, Rachel's first child - Yosef - is also considered a "bechor". However, in his deathbed blessing to Yosef, Yaakov awards him with a 'double portion' (see Breishit 48:5), and hence each of his two sons - Efraim and Menashe - becomes a tribe. Although Menashe is the eldest son of Yosef, Yaakov awards the "bechora" of the children of Rachel to Efraim, as explained in Breishit 48:17-19.

DAN - The children of the "shfachot" [maidservants] also became an integral part of Yaakov's family, and therefore, the firstborn of these children is also awarded the status of "bechora". Dan is chosen for he is the first born of Bilha, the "shifcha" of Rachel, the first maidservant to give Yaakov a child.
[Note that the four leadership positions are divided equally between Yaakov's two wives: Rachel -2 and Leah -2.]

Once these four leadership tribes have been designated, each must be joined by two additional shvatim in order to form the necessary four groups of three. Considering that the leaders are chosen based on the 'first born' of each of Yaakov's wives, it is only logical that each leader should be joined by his closest brothers. Therefore:

* Shimon and Levi should join Reuven, for they are his two younger brothers. However, Levi has a 'new job' and must encamp in closer proximity to the Mishkan (see Bamidbar chapter 3). Thus, Reuven is joined only by Shimon and remains one shevet 'short'.

* Yehuda is joined by his two younger brothers: Yisachar and Zevulun. Hence, they have a complete group of three.

* Efraim, the "bechor" of the 'house of Rachel' joins with his brother Menashe and his uncle Binyamin (Rachel's youngest son). Thus, the group of "bnei Rachel" - is also complete.

* Dan should be the leader for all of children of the shfachot, i.e. his brother Naftali, and the two children of Zilpa: Gad and Asher. However, had this been the case, his group would have too many for it totals four! Therefore, Dan's group has an extra "shevet".

Considering that Reuven is 'short' one shevet and Dan has one too many, it is only logical that one of Dan's 'extras' moves to Reuven's group. For this reason, Gad 'moves' from his 'home camp' to join the camp of Reuven. Why was specifically Gad chosen?
Naftali remains with Dan, for he is Dan's full brother. Therefore, we are left to choose between Gad and Asher, the two children of Zilpa. Gad is chosen for he is the eldest son of Zilpa, and hence given the 'privilege' to join the camp of Reuven, while his younger brother Asher remains with the camp of Dan.

These considerations explain the four divisions in the encampment of the tribes surrounding the Mishkan (and during their travel through the desert). Now we must explain the direction in which these four groups travelled (as detailed in Bamidbar 2:3,10,18,25):
EAST - Yehuda, Yisachar, and Zevulun [Bnei Leah]
SOUTH - Reuven, Shimon, and Gad [Bnei Leah +Gad]
WEST - Ephraim, Menashe, and Binyamin [Bnei Rachel]
NORTH - Dan, Naftali, and Asher [Bnei ha'Shfachot]

When Bnei Yisrael travel from Har Sinai (through the desert) toward Eretz Canaan, the basic direction of travel is eastward. Therefore the camp in the East travels first. Yehuda is chosen for this direction because of his leadership qualities. Recall that Yehuda was chosen by Yaakov for his leadership qualities (most probably for the manner by which he took responsibility for Binyamin). Later, the tribe of Yehuda is known for their strong army (see Yehoshua chapters 14->15).
The group of Reuven follows (to the south), as they are the other tribes from Leah. Efraim follows (to the west), as he leads the children of Rachel. As we would expect, the children of the "shfachot" (led by Dan) travel last.
With this background, we can now return to our original question and explain the logic behind the three conflicting orders of the shvatim:

LIST (A) - The Leaders
The presentation of tribal leaders (list A) follows the most logical order: by mother/ by birth, i.e. the children of Leah - followed by the children of Rachel - followed by the children of the shfachot.
[For some reason, the children of the shfachot are not listed by the order of their birth. It seems that Naftali must always be last, and Asher precedes Gad for he will remain within the camp of "bnei ha'shfachot."]

LIST (B) - The Census
The census (list B) is basically the same, however it already reflects the 'transfer' of shevet Gad into the camp of Reuven, placing him in the position of Levi (#3). Most likely, this is because this census will be the basis for the organization of the tribes into groups of three.

LIST (C) - Surrounding the Mishkan
The organization of the shvatim around the Mishkan (list C) reflects not only Gad's new position within the camp of Reuven, but also Yehuda's leadership role in travel formation, for he is destined to be the leader of all the shvatim. [See Breishit 49:10 - "lo yasur shevet m'yudah..."] Therefore, this list begins with Yehuda, followed by the tribes of his camp, then Reuven and his camp, etc.

Up until this point, our discussion has been rather technical. In Part II, we discuss the significance of this special manner by which the tribes encamped around the Mishkan.

PART II - WHEN AND WHY

Let's explain:
(1) The census in Parshat Bamidbar is of military nature, for it counted all the males above the age of twenty - "kol yotze tzava b'Yisrael" - because they will be fighting the battle to conquer Eretz Canaan (see 1:3). Furthermore, the subsequent organization of the twelve tribes into four divisions, was also of a military nature. Finally, the census is taken on the first of Iyar, for only 20 days later Bnei Yisrael will actually leave Har Sinai (see 10:11) and begin their journey to conquer Eretz Canaan.

(2) One month earlier, when the Mishkan was dedicated, we find that this same order of the shvatim already existed. This implies that even before the census, the camp of Bnei Yisrael had already been organized in a manner so that the Mishkan would be located at its center. To do so, it was necessary to divide the twelve tribes into four groups of three, with each group flanking the Mishkan in a different direction.

Even when Bnei Yisrael encamp (and don't travel to war), they still require a constant reminder that God's presence is in their midst. [See Ramban's introduction to Sefer Bamidbar!]

THE SHCHINA RETURNS

"And Moshe took the Tent, and pitched it OUTSIDE the camp, at a FAR DISTANCE from the camp, and called it 'OHEL MOED', then whoever sought God would have to go to the 'Ohel Moed' located OUTSIDE THE CAMP." (33:7)

"And they shall build for Me a Mishkan, and I will DWELL IN THEIR MIDST [v'shachanti b'TOCHAM]" (see Shmot 25:8)

Because of its significance, this arrangement of the shvatim 'around the Mishkan' continued even after the forty years in the desert. In Sefer Yehoshua, when the shvatim receive their "nachalot" (as described in chapters 13->19), we find a very similar configuration!
Let's explain:
Recall that according to the blessing of Moshe in Parshat v'Zot ha'Bracha, the tribe of Binyamin is destined to house the Bet Ha'Mikdash (see Devarim 33:12 /"ydid Hashem, yishkon l'vetach alav..."). If we consider the nachala of Binyamin "nachlat shchina" (as Chazal do), then the following parallel emerges.

IN THE DESERT     IN ERETZ YISRAEL
Dan            Efraim
|                |
Efraim - Mishkan - Yehuda              Dan - Binyamin - Reuven
|    |
Reuven    Yehuda

Note how in both configurations the site of the SHCHINA - be it the Mishkan or the Mikdash in "nachalat Binyamin" - is surrounded by the same four 'leadership' shvatim! [The directions have simply rotated 90 degrees (and inverted).] The Torah dedicates minute detail to tell us precisely how Bnei Yisrael encamped and travelled, for the Mishkan serves a double purpose:
1) It acts as a symbol of God's presence within the camp of Israel (see Shmot 25:8 and above), and...
2) It functions as a constant reminder to Bnei Yisrael, as they travel, of their Divine purpose.

As Bnei Yisrael prepare their departure from Har Sinai towards the conquest of the Land of Israel, they face a new challenge. Can they translate what they have learned at Har Sinai into the norms of the daily life of a nation? Are they capable of fulfilling the mundane tasks of fighting battles, establishing a nation, and cultivating the land etc., while at the same time remaining on the spiritual level of Har Sinai?

One could suggest that Mishkan's location at the epicenter of the camp reflects the complexity of this goal. Not only must Bnei Yisrael travel with the Mishkan in their midst, they must also face the challenge to re-construct the Mishkan at each new location during their difficult journey.

This week, as we celebrate Yom Yerushalayim and Matan Torah, this challenge takes on special significance. Can we continue the battle for Yerushalayim and the mundane chore of maintaining a secure and prosperous state, without compromising on the spiritual ideals of Har Sinai? Can we maintain Yerushalayim not only as a unified capital city, but also as a city characterized by "tzedek u'mishpat" (justice and righteousness)? Although the Bet-Mikdash on Har HaBayit, the symbol of this challenge, were destroyed some two thousand years ago, Parshat Bamidbar remains as a yearly reminder of this eternal challenge.