This is the final shiur in the series.

Sefer Bamidbar: Chapter 10:35-36 two verses contained within two upside down letters nun

Shabbat 115b-116a. These verses are out of places. They are not connected to this subject matter, but belong earlier in Parshat Bamidbar

Bechor Shor points out that even though there are many parallels between Shemot and Bamidbar, we don’t find punishment in Shemot (with the exception of the Golden Calf) but only in Bamidbar. For apparently similar sins see here timesunion.com.

This is the explanation underlying the question of the Netziv. He writes (in the introduction to Bamidbar) that the change in paradigm begins with the complainers.

The problem with the Netziv’s explanation is that it really happens in parshat Chukat. But he locates the beginning of the change in Beha’alotecha, with the simanim mentioned by the Gemara.

Even though Chazal speak of seven books of the Torah, Rabbi Triebitz wants to claim that the beginning of Bamidbar is really the continuation of Shemot.

There is a contradiction between Shemot, where Moshe cannot enter the Mishkan, and Bamidbar, where he enters. Rashi explains that in Bamidbar the cloud rose up so that Moshe could enter. However, this is obvious. What is it teaching? Rabbi Triebitz explains that in Shemot it was all Written Torah, and there was no room for Moshe. Netziv points out that “He spoke with him” means a dialogues. God speaks with Moshe, allowing the creation of Oral Torah. Then there is room for Moshe in the mishkan.

Rabbi Triebitz explains that this is the basis of the machloket between Saducees and Rabbis with regard to the cloud of incense on Yom Kippur. Because the Saducees did not believe in the Oral Torah, they held that the incense must be placed on the coals before the Cohen Gadol entered the Holy of Holies. However, the Rabbis said that the incense must be placed on the coals only after the Cohen enters, because there is room for Oral Law and the role of Yisrael in defining that Torah.

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