1. In the sin of "bnot moav" (see 25:1-9), both the daughters of MOAV and MIDYAN participate. Afterward, in 25:16-18, God commands Bnei Yisrael to attack only the MIDYANITES (and not Moav). In your opinion, can you explain why?

2. Why was MOAV interested in causing Bnei Yisrael to sin?
[Relate to 22:2-8.]
Why was MIDYAN interested in causing Bnei Yisrael to sin?
[Note which of these two countries borders with Israel.]
Whose sin would you consider worse?
[In your answer, relate to Devarim 2:9-10,17-19.]
[see also Rashi & Ramban on 25:18.]

3. When Bnei Yisrael finally go to war with Midyan (see 31:1-8), they send only 1,000 soldiers from each tribe (total 12,000) and the army is led by Pinchas the kohen.
How is this form of going to battle different than other battles that Bnei Yisrael have fought thus far (or that they will fight in the future)? Who has led Bnei Yisrael in battle in their previous battles?

4. Even though we don't have exact population figures of how large of an army Moav had, we can extrapolate a rough estimation from the number of female children (most likely under the age of 13) whom were taken captive = 32,000 (see 31:35). [Note also that not all of Midyan was destroyed. This nation appears again many other times in Tanach - see Shoftim chapter 6.]

Based on that figure, how many adult males would you estimate lived in Midyan? How big of any army would they have in potential?
Based on the size of Bnei Yisrael's potential fighting force (i.e. 600,000 men age 20 and up), does it make sense that they would send a force of only 12,000 men? If not, why do you think that this is the 'strategy' that God commands Moshe to follow?

5. Based on the above questions, what do you think is significant about "milchemet Midyan"?
Use your answer to explain the reason for the special tax that was levied in 31:25-54.]
[Can you relate this as well to Moshe's special relationship with Midyan. Note Bamidbar 10:29-32.]

6. Is there any relationship between Midyan and Amalek?
Relate to Bilam's final blessings in Bamidbar 24:20-25
& Sefer Shoftim 4:11,17-20. [See also Breishit 25:1-6.]

NUMBERS
5. As long as we are dealing with numbers [in the Book of Numbers], what is the population drop in Shevet Shimon between the census in Bamidbar chapter 1 and chapter 26? Is there any other shevet in which we find such a drastic drop?
Can you relate this to 25:14 and 25:9?!
Does Shimon receive a blessing from Moshe Rabeinu in Parshat V'zot ha'Bracha (Devarim chapter 33)? If so, what is it; if not, why not? Is this similar to any other "shevet"?

QUESTIONS ON SHIUR

PARSHAT TMIDIM U'MUSAFIM - 1. Chapters 28->29 form a unit. Explain why, and give a title to this unit.
Would the heading: 'The Jewish Holidays' - be a precise title for this unit? Explain why yes and why not. Does your title of this unit explain the reason for the repetition of the phrase "milvad olat ha'tamid..." in each holiday? [If it doesn't it should.]
What does the word "musaf" mean. Did you include it in your title?
When we doven "tfilat musaf", do we ever quote the psukim from Parshat Pinchas? If so, when, where, and why? When we read the Torah on "yom-tov", do we ever read from Parshat Pinchas? If so, for which aliyah? Can you explain why?

2. How does this unit relate to Vayikra chapter 23?
Is it simply a repeat? If not, what it is?
Be sure that you relate to the phrase "v'hikravtem ishe l'Hashem" that is repeated so often in chapter 23. Relate as well to Vayikra 23:37-38 - See Rashi on that pasuk!
[See also TSC shiur on Parshat Emor re: the "chagim".]

3. Based on Bamidbar chapters 28-29, organize a table that lists (and compares) the specific animals (and their numbers) that are offered on each holiday. Can you identify any type of a 'pattern'?
If so, based on that pattern, attempt to group the holidays together based on their similar "korbanot". Can you find a reason for the groupings that emerge?
According to these groupings, should Shmini Atzeret be considered one of the "shalosh regalim" or one of the Days of Judgement?

4. In YOUR opinion, should the special Musaf offering of Rosh Chodesh be offered on Rosh Ha'shana as well, or does the special Musaf offering of Rosh Ha'shana 'override' it?
Now, look at the parsha carefully, and see if you arrived at the same conclusion that Chumash does (i.e make sure that you study 29:6 in its context)!

Also, if you look carefully at the names of the chagim in the opening pasuk of each parshia in Parshat Pinchas, you'll notice that each specific name reflects the primary aspect of the chag as described in Parshat Emor! [That comparison is quite straightforward, but beyond the scope of this shiur.]

With this background, the presentation of the holidays in Parshat Pinchas is quite easy to understand. Each holiday is introduced by its lunar date and name (based on its more detailed description in Parshat Emor). This introduction is followed by the complete details of the korban MUSAF for that holiday, including the type of each korban, and the number of animals that are to be offered. Other than those details (of the korban MUSAF), Parshat Pinchas does not add in any new laws for any of the "chagim".

THE INTERNAL STRUCTURE OF PARSHAT HA'MUSAFIM

Let's return now to Parshat Pinchas to take a look at the actual korbanot and what they're all about. Even though the korban MUSAF of each holiday is presented in a separate parshia, the set of korbanot for each holidays are quite similar. Note how each set contains:
* an OLAH offering of PARIM, AYLIM, & KVASIM;
* the appropriate flour & wine offerings,
[better known as "MINCHATAM V'NISKAM";
* and a CHATAT offering of a SEIR IZIM (a goat).

The following table compares the specific korbanot of each chag. [If you have the time (and patience), I recommend that you try to work it our first on your own.]
As you review this table, note how similar most of the MUSAFIM are. However, note as well where and how they differ!
[same as R.H.]

CHAG / OLAT:	PAR	AYIL	KEVES	/ SEIR CHATAT
ROSH CHODESH	- 2	1	7	1
CHAG HA'MATZOT [same for all 7 days]	2	1	7 1
SHAVUOT	- 2	1	7	1
ROSH HA'SHANA	1	1	7	1
YOM KIPPUR [same as R.H.]	- 1	1	7	1
SUCCOT (day 1)	- 13	2	14	1
SUCCOT (day 2)	12	2	14	1
SUCCOT (day 3)	- 11	2	14	1
SUCCOT (day 4)	- 10	2	14	1
SUCCOT (day 5)	- 9	2	14	1
SUCCOT (day 6)	- 8	2	14	1
SUCCOT (day 7)	- 7	2	14	1
SHMINI ATZERET [same as R. H.]	- 1	1	7 1

As you study this chart, note how one can easily identify certain groups of holidays. Let's organize them as follows:

GROUP ONE: [the 2-1-7-1]

Rosh Chodesh, Chag ha'Matzot, and Shavuot
Note how all three are connected to YETZIAT MITZRAYIM!
[Rosh Chodesh - based on Shmot 12:1, and Shavuot can be considered the conclusion of Pesach.]

GROUP TWO: [the 1-1-7-1]

Rosh ha'Shana, Yom Kippur, and Shmini Atzeret
Note, that all three are in Tishrei! Since the first two are 'days of judgement', then we must conclude that Shmini Atzeret must also be a 'day of judgement'!
[e.g. "tfilat geshem" etc.]

GROUP THREE: [the {13->7}-2-14-1]

The seven days of Succot
This is the most interesting group, for (unlike "chag ha'matzot") even though each day of Succot is the same holiday, for some reason the number of PARIM decreases daily.

DOUBLE NATURE

In addition to this obvious division into three groups, there remains another interesting phenomena in the above chart. For some reason, the OLAH offering on Succot seems to be DOUBLE. On every other holiday we offer one AYIL and seven KVASIM, but on each day of Succot we double that - offering TWO and FOURTEEN instead! Furthermore, in regard to the PARIM, there's an 'explosion'. Instead of either one or two, we find THIRTEEN! More puzzling is the fact that each day we bring one less. So what's going on with the korbanot on Succot?
One could suggest that Succot should not be considered a separate category, but rather a COMBINATION of the other two.
Let's explain why.
On the one hand, Succot could be included in Group One, for that group contains the other two "shalosh regalim" (i.e. Chag ha'Matzot and Shavuot). On the other hand, Succot could also be included in Group Two, for that group contains all of the other holidays that fall out in the seventh month (i.e. "chagei Tishrei").
[Thematically as well, Succot fits into both groups. On the one hand it is a thanksgiving holiday (like the holidays in Group One), where we thank God for our fruit harvest /that's why we recite the Hallel. On the other hand, it is also a time of awe (like the holidays in Group Two), for we anticipate the rainy season which will determine the fate of the forthcoming year/& that's why we recite the "Hoshanot"].
This 'double nature' of Succot can explain why its korbanot are DOUBLE - two AYLIM instead of one; & fourteen KVASIM instead of seven. But what about the PARIM? According to this interpretation, we should only bring THREE on each day of Succot. So why do we bring and 'extra' ten on the first day, an extra nine on the second, etc.
It's rather cute, but if we add up all the 'extras', i.e. 10+9+8+7+6+5+4 we find that we've added 49 [=7x7] PARIM. In relation to the "chagim", finding significance in the number seven ( or its multiple) shoulld not surprise us. There are many instances in Chumash when 'seven' relates to our recognition that it God who controls what we perceive as nature (see shiurim on both Parshat Breishit and on Parshat Emor).
Our recognition that God controls nature is most critical on Succot - for it sits at the junction (and 'overlap') of the agricultural year, i.e. at the end of the previous year (the autumn fruit harvest) and beginning of the new year (the upcoming rainy season). Furthermore, should we add these 49 PARIM to the original 21 PARIM [3x7days], we find that a total of SEVENTY parim are offered during SUCCOT. Chazal point out that these seventy bulls are representative of the seventy nations of mankind. [See shiur on Parshat Noach and the 'Migdal Bavel 'vort'.]
[If you want to find additional meaning to the number 7 or 49 [=7x7] in relation to the 7 days of Succot in the 7th month, ask your local kabbalist. - "v'akmal".]

In summary, we have shown how what appears to be a rather monotonous list of korbanot may actually be hiding some very fundamental aspects of the "chagim". Hopefully, next time you doven MUSAF, it will make your tfilah a bit more meaningful.