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YOU ARE HERE: Study Programs >> Perek Yomi (A Chapter a Day) >> Questions to Guide You

Perek Yomi - Numbers

Chapter 1

The Greek name of the book is Arithmoi ("Numbers"); the Latin is "Numeri." How do the opening chapters explain these titles?
Although at Sinai, is Moses instructed "on the mountain" or ______?
Is the census of an "Am" (nation) or of an assembly (congregation) "Eydah?"
Are all counted, or only the adult males?
Who conducts the census (verses 3 and 4)?
What determines the sequence of the listing in verse 5 et seq (maternal descent of Jacob's children, or other)?
Which group is made up, actually, of two divisions (verses 32 – 35)?
Does the count in verse 46 coincide (in rough numbers) with the count upon leaving Egypt as set forth in Exodus?
Which tribe is not in the count (verse 49)?
Why is this group excluded from the overall census (verse 50)?
What is the function of the Levites according to verse 51?
Who is not to approach the Mishkan?
Has this been said before?
What might happen if an "unauthorized" person approaches too close (verse 53)?

Chapter 2

What is the center of the tribal arrangement?
Is the sequence of placing the tribes in this order the same as the census in chapter 1 – and if not, (possibly) why?
Do the numbers here (Judah, for example) coincide with the numbers in the overall census of chapter 1?
Is there any dispute as to the placement of the groups around the Mishkan (verse 34)?

Chapter 3

Do verses 1 – 3 specify that Aharon and Mosheh are of the tribe of Levi?
According to verse 6, whom are the Levites to serve (see also verse 9)?
What are "netunim?"
According to verse 12, to whom do the Leviim belong – to Aharon or to _________?
And, according to verses 12 and 13, why are the Leviim considered special?
In verses 14 – 39, in addition to a census of the Leviim, what else is specified for each "family?"
How do verses 40 – 44 affirm the purpose of selecting the Leviim?
How are verses 47 and 48 continued in our tradition to this day?

Chapter 4

Why would the task of the Kehatites among the Levitical families be singled out in this chapter?
What is "altar of gold" (verse 11)?
What is the altar in verse 13?
What limitation is set on the function of the Kehatites (verse 15)?
Why the specific mandate re: the Kehatites in verse 18?
How is verse 19 to be understood?
Why are the Kehatites not to see "the swallowing of the unique (kadosh)" (verse 20)?
What is "the kodesh that is swallowed?" Is it the preparation/covering of the religious center's items before travel – or does it refer to something other?
What tasks are assigned to the Gershonites (verses 21 et seq)?
Who (once again stated) supervises their labors (verses 27 and 28)?
Are the B'ney Merari assigned to any of the religious center's furnishings (i.e. altars, table, etc.) or to the overall "building elements" (verses 31 et seq)?
In verses 34 – 49 is any additional information set down as to the function of the three groups, or is it a summary?

Chapter 5

Why would those suffering from "leprosy" and other skin ailments be sent to dwell outside the camp?
Is this an expulsion from the community, a punishment, or an attempt to keep the community "clean?"
If one transgresses (verse 6), what is the first step in exculpation (verse 7)?
What does the summary in verse 10 stipulate?
If a man suspects his wife of infidelity can he summarily end the marital relationship (verses 11 – 15)?
Is there any interrogation of either husband or wife in the procedure which follows (verses 15 et seq)?
In verses 19 – 24 what is "the test" of fidelity – and what result is expected (verses 27 and 28)?
Is this entire procedure to obtain if there are witnesses (and prior warning) to an adulterous act?
In verse 31 what is meant by "the man will be free of transgression" – what transgression?
Is any punishment, as such, set down for either the woman or the man (unless one regards this process as punishment, rather than mode of ascertaining guilt or innocence in the absence of witnesses)?
Why would the Torah have used this mode "of proof"; what was the alternative (in the absence of witnesses or other objective attestation)?
Is there any comparable (or other) procedure set down for the husband suspected of adultery by his wife?

Chapter 6

What is a "Nazir"?
Can either a man or a woman take an oath to be a "Nazir?"
Why would one take such an oath? Is the reason given in text?
What is the prohibition stated for a Nazir as to food?
What is the prohibition re: personal appearance (verse 5)?
What is the prohibition re: a death – including a member of the family?
Is there any personality in the Tanakh who was to be a Nazir, not according to his or her oath, but from birth, according to instruction to parents?
Does the Nazir have any task assigned during Nazirdom?
Are any of the regulations different for a male than for a female taking the oath to be a Nazir?
According to verse 13 and following, how does the term of the Nazir end?
And, when it ends is the former Nazir, male or female, in any way "different" or to be treated differently by the community from that point on?
Why would (might) text have the sequence of the "suspected" wife, followed by these regulations for the Nazir?
Do verses 22 – 27 bear any apparent relationship to the immediately prior text?
Are the Kohanim told directly how to "bless the Israelites" or are they told via Moses and, if the latter, why?
Is there any detail as to when or where the blessing is given?
Is there any detail as to how the Kohanim blessed (i.e. hands outstretched? following lavation by the Levites?)
Is the b'rakhah that of the Kohanim or communicating that of Divinity (verse 27)?
Is any special preparation incumbent upon the Israelites to receive the blessing?
What three desiderata are included in the three sentences (ending phrase in each case)?

Chapter 7

In chapter 7, how is the final erection of the worship center celebrated?
According to verses 2 and 3 what did the leaders of the Israelites bring as a group to celebrate the completion of the Mishkan?
According to verses 10 and following, what additional gifts did the Nesiim bring?
Is the order of the Nesiim the same as the order in the census (chapter 1)? If no – why the change?
Is there any variation in what each of the Nesiim brought?
When is this portion of Torah read in the holiday readings?
In verse 89 – what Voice speaks to Moses from the Ark covering, between the cherubs?
Why would this sentence end the narrative of the dedication of the worship center?

Chapter 8

How is the description of the lights and the candelabra continued as a tradition to this day?
Having dedicated the Mishkan, what "dedication" follows?
Should verse 12 immediately follow verse 10 – and what does the symbolism convey?
What is the relationship between verses 11 and 13?
According to verse 14 to whom did the Leviim "belong?"
Does verse 17 change the earlier reason for the selection of the Leviim?
Why, were it not for the Leviim, might there be a "plague" amongst the Israelites approaching the "Kodesh?"
How long do the Leviim serve, and what is their role following "retirement" (verses 24 – 26)?

Chapter 9

What is the "first month" of the year according to verse 1 and what, then, is the "New Year" holiday?
Is there any reference to Hag HaMatzot in these passages?
Are those who were unclean permitted to observe Pesah (verse 6)?
What ruling is set down for those in this category of "unclean" (verses 10 – 12)?
What/when is the "one law for the stranger and for the citizen" to obtain?
With the completion of the dedication of the Mishkan and the dedication of its personnel, what now hovers over it?
What is the function of the "hovering cover?"
Who/what, then, determines the itinerary of the Israelites in the wilderness?
Lest there be any uncertainty as to the movement of the Israelite camp, what does verse 23 affirm?

Chapter 10

What is (are) the function(s) of the hatzotzrot?
Are the hatzotzrot man made?
Does their "sounding" have any magic purpose?
Is military activity following settlement in Kanaan for conquest or for defense (verse 4)?
What are "alfei Yisrael": "thousands" or "contingents?" And if the latter, might this introduce a possible solution to the matter of numbers and texts?
What is the difference between "tekiah" and "truah?"
What type of warfare is described in this portion?
Does the text say "God will save you" when the hatzotzrot are sounded?
What is the signal that the Israelites are ready to "be on their way?"
What is Har Adonai?
What is "Aron Brit Adonai?"
Why does the Torah scroll have reverse "nuns" around verses 35 and 36?
Now that the Israelites are fully instructed with the Kirvah Center in their midst, the Brit explained, are they now ready to move up to Eretz Yisrael?
And, in this chapter, who/what is the actual leader of the people?

Chapter 11

Does this chapter describe a community as homogenous in its thinking/reaction?
Will the same experience have different consequences depending on the perceiver(s)?
Can the "lumpenproletariat" lead the overall community; or are feelings infectious?
Can petty desires which are immediate overcome desire/needs in terms of major long-lasting objectives?
When the present is (even marginally) demanding, can memory become a variable stressing the "good old days?" Is nostalgia selective?
Will even the finest, most patient leader complain at times? However, will such a leader blame the people or denounce them?
Or, will he assert his own inadequacy for the task?
Is Mosheh's position in this chapter that the people (as at the golden calf incident) must be protected (or at least cared for) at all costs, even if it means his end as a leader? Put otherwise, is the difference between the politician and the statesman that, where the latter is concerned, he will focus the problem on himself and the solution must come from him?
Is the solution to the problem of over-centralization of authority to make the leader "supernatural" with "supernatural talents and attributes" or, rather, to decentralize (some of) the authority?
Will more teachers alleviate mass misunderstanding and general strain on the part of the group? Can complaining be offset by increasing the number of "Mosheh-type personalities" as distinct from law "shotrim", that is, law enforcers rather than law explicators?
Can unfettered desire result in unfettered indulging?
Can unthinking, extreme desire threshold disaster?
In reading verses 21 and 22, does it appear that even the most committed leader can (will) still have moments of doubt and might even wax sarcastic?
Is the doubt of the committed dealt with in the same fashion as the doubt (and action) of the perpetually vacillating? Put otherwise, are there gradations of consequence in "questioning" God's omnipotence?
In verse 25, does it appear that the essence of the teacher/leader is projective instruction rather than personal charisma?
And, in verses 26 and 27, does the teacher/leader need a magic place to evidence his skill/concern?
In verses 27 – 29, is the message that leadership trainees (Joshua, for example) are prone to be meticulous about the detail of major plans, whereas the tested leader understands the difference between detail and objective?
Does the responsible leader aspire to the day when his leadership will have eliminated the need for its exercise?
The gluttonous are victimized by their gluttony. Does this mean that desire per se is disapproved or, rather, that unfettered desire for immediate satisfaction is not the norm of the Brit/Kadosh approach?
What does the term "asafsuf" mean and why is the "eyrev rav" (used in the Exodus story) not used here?
Specifically, what is the complaint of the entire community?
And, specifically what do the people remember of the Egyptian experience?
What is meant by the phrase "nafsheynu yevaysha?"
In this chapter there is a literary device of pluralizing the complaint; what does this achieve?
Why is it necessary to define "mun?"
Do the people, or their tribal leaders, bring their complaints to Mosheh?
In "raising" the problem in this chapter before Divinity, what does Mosheh specifically say of the Israelites and what does he not say?
To whom (or what) does Moshe seek to direct "God's anger?"
Of the seventy people who are gathered, what are their characteristics in terms of appearance, age, strength, speaking ability – or are these not mentioned?
Do the seventy kneel or "stand tall" as they gather around Mosheh?
Does the designation of the seventy answer Mosheh's first request of Divinity?
What is the answer to the second request (the wish for meat)?
What is the actual transgression of the Israelites – that they want meat or that they preferred life in Egypt?
Who questions the possibility of fulfilling the people's desire; and is this questioner punished for doubting? Why? Why not?
Where the seventy are concerned, what is meant by "va'yitnabu?"
Why is Joshua troubled by the "prophesying in the camp" and Mosheh not so?
In sum, does Divinity deal with the two problems raised in this story – the people's desire for meat and the leader's problem of leadership/control?
In both cases, the quester gets quested but what is the difference between the way the two problems are dealt with?

Chapter 12

What is the grammatical problem in verse 1?
Why is Miryam listed first?
Does the text indicate, specifically, what was said about Mosheh's Kushite wife?
Does text indicate when Mosheh married the Kushite?
Besides talking about Mosheh and his Kushite wife, what other "complaint" did Miryam and Aharon voice?
When, indeed, does text indicate that Divinity "spoke" to Miryam?
What is an "anav?"
Is there any record of what Mosheh said to Miryam and Aharon?
Is the family relationship of Mosheh to his detractors mentioned in text?
What "mood" is communicated by the word "pitom" (suddenly)?
Is the word "pitom" (suddenly), not used in any other point in Tanakh, instructive? Is it clear from the story that Mosheh is a leader non-pareil and that there will never be one comparable?
In terms of attacks on a leader which are "ad hominem" (that is, quite personal) does the text indicate that the one who initiates is more responsible than the one who echoes (verse 1 and verse 10)?
What distinguishes Mosheh from other Neviim; from everyone else?
Why is no answer expected of Miryam and Aharon after Divinity castigates them?
Why does Aharon address Mosheh as "Adoni" and not as "Ahi" (my brother)?
Is Aharon apologizing for what was said of Mosheh by Miryam and himself?
Why does text (verse 12) use the masculine in referring to Miryam – or is it Miryam that the text describes?
What is Mosheh's tefillah – for healing or for forgiveness?
Is his tefillah answered? If not, why not; if yes, when?
Is Miryam described here as she was described at Yam Suf (Sea of Reeds)? Why? Why not?
Does this chapter indicate that the Brit leader is color blind and that pigmentation means nothing to Mosheh but, rather, it is what is under the epidermis that counts?
Yet, do some people judge by color? The text does not say a "young woman" or " a pretty woman"or "an intelligent woman" but rather "a Kushite woman."
Does prejudice lead to disregard of the Brit legislation and does bias warp good sense? Do they bring their displeasure to Mosheh or, rather talk about him, forgetting the mandate "hohiah tokhiah" – directly confront if you have a problem?
Is prejudice, as presented here, a device of the prejudiced to escalate their stature?
Are there unusual features as to how text relates to the two-fold act of (a) personal attack based on prejudice and (b) aspiration to leadership? Are Miryam and Aharon among the seventy selected in the previous story? Does their plaint recall Moshe's own prior request for sharing authority?
Does the genuine leader readily "forgive" and, too, seek to protect the guilty if at all possible?
Is the basic lesson of the text that the transgression of "lashon hara" is not erased that easily, and is this particular narrative one of the few occasions when Mosheh's intervention does not yield the desired response – at least not immediately?

Chapter 13

Who directs that the survey of Kanaan be undertaken?
Why are twelve sent; and why are they all leaders?
What direction does Mosheh give to the group? Do they all receive the same briefing?
What are the two main concerns of the survey?
Do the surveyors carry out their responsibility as directed?
What does the word "aetiology" mean (utilizing verse 24)?
Is the "tour" of substantial duration in time?
To whom do the surveyors report?
What does the epigram "zavat halav u'devash" imply?
Is the report technically correct; is it exaggerated in any way? Is the report – especially the sequence of information – encouraging to the people?
Do all of the surveyors make the same recommendation? As a matter of fact, were they asked to make any recommendation?
Is the editorial comment of the surveyors consistent with their report (verse 32)?
What is the message in the closing remarks "we felt like grasshoppers and that is the way we looked to them?"
Is the opinion split 11 – 1 or 11 – 2 in this story?
What (key) word is entirely missing in the dialogue of the surveyors?
Does this chapter indicate that a plan, however carefully prepared, can go awry, since it depends on "people" and "people" exercise free will – so that anything can happen?
Does the text indicate that an important task should be entrusted to those who are on the leadership echelon?
And does the text indicate that an assignment should be carefully explained even to leaders?
Since the perceived is rarely objective but largely determined by the perceiver, is it ever possible to instruct people (even leaders) in courage?
Will the fainthearted, at first, say "we cannot do it" but hint and stress the problems?
Put otherwise – is the majority always right?
Is a lackluster self-image of inferiority and weakness usually what the individual believes others think of him?
Is self-deprecation frequently self-fulfilling?
Is the past (in this case the victory over Amalek, for example) forgotten by the fainthearted when faced with another challenge?
And, from this chapter, would one learn that differences of opinion among the leadership should be voiced with full openness before the rank and file?

Chapter 14

Do the Israelites reason with Mosheh?
What is (are) the only alternative(s) to entering the land that B'nai Yisrael consider?
And, do they prefer to fight for their land or to return to slavery?
Were they justified in their preference? Why? Why not?
Who, now, joins Caleb in arguing for entering the land?
What is the main argument "to move ahead" that Caleb and Joshua advance?
How do the people respond to this argument?
What is to become of the B'nay Yisrael who left Mitzra'yim; why?
Did the Israelites "break the Brit?"
But (and) is the Brit still in place?
Is the Brit a one generation covenant?
What is the reaction of the Israelites to announcement of the future of their own slave generation?
Why is this reaction not successful?
Does the defeat validate that the majority of the surveyors of the land really were right in their opinion? Why? Why not?
What does Torah teach as being absolutely essential to avoid defeat in war?
According to this narrative, what is now to happen for the next four decades?
Does this chapter indicate that those brought up in despair and slavery, even when freed, will yet revert to the slave mentality at times of stress?
And does the text teach that the absence of will, the lack of courage, can cancel out all encouraging signs?
Do the rank and file usually look elsewhere to place blame rather than look to themselves?
According to this chapter, as between freedom and independence with some risk, on the one hand, versus the security of chains and survival on the other, will the slave mentality prefer the latter?
According to verse 8 those who are courageous will call upon the new or the old? Note: Is the promise of the Brit (yet to be fulfilled and therefore new) the argument of those who do not yield to the slave mentality?
Does the rank and file, which can quickly become a mob, want to be contradicted or, if contradicted, will it seek to destroy those who would reason with it?
While text has taught that the consequences of cowardice and rebellion against the Brit can be overlooked again, when the evidence is that all of this repeated instruction was meaningless, what will eventuate?
Does this chapter teach that "people will usually get what they ask for" (deserve)?
If the Brit will remain in place, will its fulfillment be with the slave population or for those who are born and grow up as free men?
Does the text teach that it is not always possible to change your mind at a later time – it can be too late?
And does the text teach that action denuded of purpose and contravening what is absolutely certain is not courage but foolhardiness?
Since the new generation will enter the land, is the text asserting that lack of courage and vacillation are not hereditary – each generation has a new opportunity and the children need not always imitate their parents, given opportunities and living in different circumstances, they can be other than their antecedents?

Chapter 15

Why are tzitzit on the "knaph" and not, for example on the neckline?
Are the tzitzit intended for a special garment or every garment?
Are the tzitzit a temporary or permanent measure; and in either case – why?
Do the words "layv" and "eyna'yim" mean these specific organs or is this a "merism" to include thought and all the senses? ("Layv" is understood as the seat of thought; "kaveyd", the liver, as the seat of emotions – as understood in those days.)
What specific purpose does Torah set down for the tzitzit?
Does Torah indicate what will happen if the tzitzit are not provided?
Is there any explanation for the "petil tekheylet", the blue strand?
Does Torah seem to accept sense perception as the best measuring rod of reality?
What might (does) the repetition in verse 41 communicate?
Is there a self-evident reason for placing this entire passage at this point instead (for example) at Sinai?
Is the specific detail of how the tzitzit will look set down?
Does this passage, then, indicate that the Israelites need constant reminders of their lifestyle (so that the food regulations are helpful but not sufficient)?
Is the mnemonic device that which is always at hand?
Is the purpose of tzitzit "magic"; does it offer any protection; is it made of any but natural substance?
According to verse 39, are individual conclusions about lifestyle and the seduction of the senses to yield to (ranked inferior to) the Brit legislation (mitzvot)?
And, according to verse 39, since the Israelites could not be impervious to the attraction of "alternate lifestyles" (they are neither saints nor supermen), are persistent reminders essential?
Does this section affirm free will? Does Divinity "miraculously" change human nature so that it cannot go astray – or, put otherwise, are tzitzit a guarantee or an aid and, when all is said and done, can even an omnipresent reminder be disregarded?

Chapter 16

From what tribes do those who challenge Moses derive?
Are they joined by any others?
What is their complaint – "undemocratic authoritarianism" – in the actions/conduct by Moses and Aaron?
Does Moses deny the charge that, indeed, some Israelites are "chosen" and "closer" (verse 4)?
What test does Moses posit (verse 6 and 7)?
In verses 8 – 10 what specific aspiration does Moses allege as to the challenge of Korah (and does he mention the Reubenites)?
How is Aaron described by Moses in verse 11?
How does the Reubenite refusal to come to Moses parody Moses' statements?
Is their argument the "lack of equality" or the failure of Moses' leadership to do what he promised?
How do Dathan and Aviram recall life in Egypt (verse 13)?
In Moses' (angry) reply does he address the "charges" of failure to produce or does he address another issue (verse 15)?
Is verse 17 other than verses 6 and 7?
How does verse 19 "diffuse" the confrontation – or does it?
Is Divinity cited as partisan – and, if so, in whose favor?
Do Moses and Aaron "welcome" the proposed action?
What theological view of Divinity and Its universality is reflected in verse 22 – and how does this verse echo Abraham at Sedom?
How is verse 22 consistent with Moses' "position" at the "golden calf" – a traumatic incident?
From this point on, between whom and whom is the confrontation (verses 25 – 27)?
What does Moses predict for the challenger – and in what mode? Will the Levites "go through the camp" as with the golden calf rebellion or _____?
And – is Moses' prediction affirmed?
How do the Israelites react – with awe or fear of a similar fate?
And what becomes of the 250 individuals who approached with the "censers" (fire pans)?
The conflict ends, then, by human action (as at the golden calf) or otherwise? How, in this narrative, is the role of God radically different when compared with the earlier rebellion?
Is Moses' argument that the guilty are to be punished and not the entire community, validated?

Chapter 17

Why would the fire pans be a "sign" to the Israelites (verse 3)?
According to verse 5, what is the "reminder" that this covering of the altar is to symbolize?
And, specifically, according to verse 5 who, and only who, would be permitted to offer incense before Divinity?
Accordingly, then, the impunity of Korah was not to challenge Moses' leadership but, rather, to aspire to Kohanic responsibility. Is this correct?
And, in verse 6, why would the Israelites say to Moses and Aaron "You have killed the people of God?"
What causes the people to pause from further action according to verse 7?
Would it appear, then, that the Korah incident convinced the Israelites to follow the leadership of Moses and Aaron?
As a result of this new upsurge, what afflicts the people?
And, according to the text, what brings about a cessation of the "plague?"
In verses 17 and 18, is another proof being called for?
And, according to the text which follows, what is the nature of the proof and who was it intended to indicate as the "select?"
According to verse 23, what becomes of the staffs and which staff is "singled out?"
Finally, the reaction of the Israelites in verse 24 would seem to be enthusiastic acceptance or, rather blasé?
As a matter of fact, what is the reaction of the Israelites in verses 27 and 28?

Chapter 18

Is it not unusual for Divinity, in Humash text, to speak directly to Aaron – as is stated here? What might explain that "direct communication" in this instance, rather than through Moses?
Does verse 2 echo that which has been set forth earlier in this volume on a number of occasions regarding the Levites?
According to verses 4 and 5, so long as no "stranger" (that is a non-descendant of the tribe of Levi) approaches the altar, what will eventuate?
And, according to verses 6 and 7, what is the relationship of the Levites to Divinity and to the Kohanim?
In verses 8 through 19 what is set forth in terms of the Kohanim and their relationship to various offerings which are brought by the Israelites?
In verse 19, are only the male Kohanim to receive these portions or are the women included as well?
However, according to verse 20, what do the Kohanim not receive?
In the description of the Levites, once again reference is made in verse 23 that "they will bear their transgression"; what transgression?
Do the Levites have any portion in terms of land in the distribution which will take place in Canaan?
However, according to verses 25 et seq, do the Levites keep the tithe or do they share it with the Kohanim?
In summary, would this chapter, then, indicate what the means of survival and "income" are to be for those who serve in the Worship Center?

Chapter 19

From verse 1 through verse 8 there is a description of a red heifer which is to be selected and slaughtered (the word offering is not used here nor is there any reference to any altar), and this first section concludes with the fact that there are those who have specific roles. In verse 9, what is to become of the ashes of the heifer?
In verse 9, further, it is noted that these ashes are to be placed in a specific location. Is there any indication of their use?
In verses 11 through 22 there is a description of the utilization of the ashes of the red heifer for the purpose of rendering clean those who have become impure through touching a cadaver or that which is related thereto. Are these ashes for any individual in this situation?
Why would the attitude towards a cadaver or that which is associated by the dead require a very special treatment?
Would the principle of this chapter be that one must prepare for community needs (in this case purification) before the need actually arises?
Could that principle, then, be extended to other services for the community, of varying natures, prior to the actual need arising?
And, if that is a principle, what is the Torah teaching as to community planning and what the religious leaders are expected to do for the overall community?
Would this chapter, then, suggest "crisis response" or, rather, preparation before crisis and before need?

Chapter 20

How are the Israelites intensifying their complaints?
What would (does) the mateh bring to mind?
What makes of this incident a public demonstration?
What is Mosheh to do, specifically?
Who "talks" in verse 10?
In spite of failure to specifically follow instructions, what is the result – for the people?
Is the prediction that Mosheh will not take the Israelites into Eretz Yisrael the same as "he himself will not enter?"
Is this prediction described as a punishment?
What is the nature of Mosheh's failure?
Had Mosheh failed in this way in the past?
Does "the prediction fit the failure"; is it "just?"
Does Mosheh, who argued vigorously for the Israelites on many an occasion, argue (or plead) for himself?
Does he sulk and/or "resign?"
Is he rendered inactive by the "Merivah" incident?
What relationship does Torah see between Edom and the Israelites?
Why is the message to Edom a synopsis of what happened – and quite selective?
What does "peaceful passage" mean?
Why do the Israelites not force their way through?
Is the reaction of Divinity to this incident recorded?
Would verses 14 – 21 indicate that negotiation is preferable and, in any event, one does not fight with "brothers?"
Would engaging in conflict be regarded as cowardice or, depending on circumstances, as other?
Does Aharon select a successor?
What is Aharon's closing message to the Israelites?
What is the (possible) meaning of the transfer of clothing from Aharon to Eliezer?
What is different in the instance of Miryam's death and of Aharon's death? What is the same in the instance of their passing?
In this chapter, Miryam's death is recorded tersely without any involvement of Divinity and without mourning recorded and without even a minimal epitaph – what does this imply?
And in this chapter, when the goal becomes more distant, do troubles multiply?
Does this text teach that even the rebellious, however noxious their posture, ought to be cared for rather than "punished?"
And does text indicate that, taunting or otherwise, Divinity is "concerned" for the Israelites since the needs of the people, even rebellious – (not preference but indispensable needs), are so significant that the unusual will occur?
Should leaders fulfill their charge or embellish it? Is initiative always advisable?
In connection with the action of Mosheh in this instance, he was specifically instructed, and his action was contrary to the overall ambience and intent, with what result?
According to verse 16, is history, even by those who experienced it, always recalled precisely?
In verses 22 – 29 is the text indicating that leaders are judged by their actions, especially in their mature years? For example, Aharon who was older, dies first; has no role in selecting his successor; gives no charge to his successor; he, "the speaker", does not say one word prior to passing; he does not view the land from afar. What is the text teaching?
Yet, does the text also teach (verse 29) that a weak, indecisive leader is usually "loved" (at least) as much as a strong principled leader? Do the masses appreciate the permitter?

Chapter 21

Would this chapter's content indicate that there is an assumption that there has been a passage of about four decades and that these events now involve the new generation?
And, unlike the previous chapter, is it clear that negotiation and peaceful solutions are preferred but not always available?
When minimal reasonableness is not evidenced by the "other party" and the need is imperative, can force be used; should it?
And, has the new generation learned well? Is there any evidence of fear, whining, cowardice or, rather, resolution and efficiency?
Thus, is the "first test" of the new generation successfully passed and is it (essentially) the same test that the old generation failed?
Who were the Amorites (does text say)?
Is Sihon a Semitic name?
What is "derekh hamelekh?"
Does the area of Sihon seem to be "midbarish" (wilderness) or settled and developed?
What assurances were offered by the Israelites to Sihon?
Does Sihon negotiate or escalate to confrontation?
Who leads the Israelites in battle?
Why do the Israelites pause at the Amon border?
What could "va'yakeyhu" mean – destroy? defeat? both?
What became of the defeated Amorites (is it recorded here)?
Is any victory celebration noted?

Chapter 22

Has Moab been encountered before?
Does the verb "va'yakatz" (verse 3) call to mind an earlier similar situation?
How do verses 2 and 4 (b) relate to each other? Does the text tell who/what Bilaam is?
What is the geography of verse 5; where did Bilaam live?
Do Moab/Amon consider negotiating with the Israelites?
Have the Israelites made any threatening moves?
According to verse 6, what power did pagans see in curses?
Does Bilaam show any eagerness to curse the Israelites; any reluctance?
When does Divinity "communicate" with Bilaam – day? night? and how?
How can verse 9 be understood? Does Divinity not know?
What reason does Bilaam give for refusing to go with the messengers?
Does verse 20 contradict verse 6?
Does Bilaam show any surprise or fear at the communications from Divinity?
Is Mosheh (and/or any of the Israelites) alerted to "what is going on?"
Do we (the readers) know (to this point) what will happen?
In this chapter, are the Israelites facing a new/yet very old enemy: the pagan approach, a combination of magic and wiles?
Since the Israelites are not conscious of the plans designed against them, is text teaching that in a complex world, the absence of apparent confrontational forces does not mean that no threat obtains, and that alertness, then, is always called for?
Yet, as in Egypt, there is "complete awareness" by __________?
Does text teach that paganism, while it relies on magic, does not rely only on magic (verse 26)?
And does text teach that unusual men are not only to be found among the Israelites?
Does text also teach that communication with Divinity (however articulated) is not limited to those who are part of the Brit people?
Is it clear, then, that the text also teaches that Divinity has provenance quite beyond the Israelites?
Is the pagan seer here (unlike the Egyptian magicians) responsive to Divinity?
Would text indicate that there are recognizers of Divinity among non-Israelites, albeit they are not bound by the Brit? Could this be a note of non-exclusiveness?
In this particular chapter there are a number of contradictions; do these (seeming) contradictions in text (verses 12 and 20 for example) imply that "God changed Its mind?" If not, what?
Can difficult passages in text be understood in terms of authorship (sources), copyist error, and/or a subtlety which is no longer apparent to the modern reader but was originally apparent?
Withal, does this text evidence consummate skill in description, maintaining tension, telegraphing results without destroying interest – and, above all, making a point of ideological/moral consequence?
In the last analysis is the pagan "blesser/curser" subject to the same control as the Israelite leader?
And, does text indicate that political leaders (especially those who are authoritarian/absolute) assume that any man can/will be moved by money/honor/status (verse 37)?
Does text indicate that the seer/thinker/man of ideology is moved, nevertheless, by non-material considerations (verse 38)?
In the final analysis, is the pagan ideologue a contestant of Divinity or rather controlled by same?
Finally, in this treatment, is the pagan ideologue projected as mean, rebellious, a hater – or the contrary?

Chapter 23

Do the preparations in verse 1 and 2 reflect any "certainty" on the part of Bilaam as to what would eventuate?
Indeed, in verse 3 what is Bilaam's specific statement in terms of "revelation?"
Does text indicate what it was that Divinity imparted to Bilaam (verse 5)?
In the utterances in verses 7 through 10, what is the substance of Bilaam's "prophecy" and does the presence of Balak and his retinue seem to inhibit him at all?
In the exchange between the king and Bilaam (verses 11 and 12), how does Bilaam affirm his position?
Does Balak decide to try again (verse 13 through 15)?
Verses 4 and 16 vary in one important word; what is it?
Is the second declamation of Bilaam (verses 18 through 24) in any way different from the first statement?
By this time, Balak has decided that he will settle for __________?
Does Balak decide to try yet once again?
And how does chapter 23 end?

Chapter 24

What are "nehashim"? Has this term been encountered before in text?
What is meant by "ruah Elohim"?
Does text say that Bilaam knew that it was "ruah Elohim"?
Was Bilaam's oracle his – or was he serving as a megaphone?
Where is the word "neviim" usually found in Tanakh?
What does Bilaam dwell upon – the acts of the Israelites and their lifestyle or their organization and their numbers?
What key word is not mentioned in verses 3 – 9?
Are the Israelites aware of what is happening? Are they in any way active in the drama or is it a drama of Divinity, a pagan king, and a pagan seer?
Are Bilaam's words to be understood as a "berakhah" or as a description?
Would this chapter indicate that the mode and channels of communication of Divinity are "quite varied?"
Is "description" necessarily "preference?" Are the verses of "Mah Tovu" a verbal portrait or a proffering of good wishes?
And, (especially in verse 7) is there an implication that pagan seers (at times) are capable of the projective?
In the final analysis, does this chapter indicate that any individual can be an instrument of Divinity?

Chapter 25

What were the Israelites doing with the daughters of Moab that warrants the term "liznot?"
Was the transgressive act of the Israelites by the few or by the many?
What does the word "va'yitzamed" imply; what does "tzemed" as a noun signify?
Does text explain why the Israelites did not persuade the daughters of Moab to convert to Brit adherence?
Why is Mosheh instructed to hang the leaders facing the sun; why not the perpetrators? (Do some say that it actually was the perpetrators that were intended?)
Does Mosheh do as he is told; does he act himself? What does he ask be done? Does text indicate it was done?
Is a Midyanite the same as a Moabitess?
Specifically, what does Mosheh finally do?
Does crying/hand-wringing solve the problem?
In verse 7, what did Pinhas see (or perceive)?
Is Pinhas second or third generation out of Egypt?
Is he among the recognized leaders (verse 7)?
Does Pinhas' action solve the problem?
Who joined with him in what he did?
Is violence always to be avoided? sometimes? when?
Does this chapter indicate that "temptation is always at hand" and that reminders, education, do not preclude yielding to an essential drive – such as sex?
Does the text indicate that inter-dating and "inter-marriage" are essentially destructive since they lead to the violation of the Brit mandate – that is, that they lead to a reversion to paganism?
Does text indicate that when a society goes awry the leaders are to be singled out for responsibility?
Mosheh is on in years in this story. Does text indicate (imply) that an aging leader, however talented, cannot always bring to bear either the insight or the resolve evidenced at earlier crises (as, for example, the golden calf)?
And does text teach, too, that the young are "not always wrong?" Can the rank and file yield a leader who would better appreciate what need be done, and is youthful action always to be regarded as impetuous or subject to establishment direction?
Does Divinity instruct Pinhas?
Would the text indicate that transgression is indigenous to human experience and that its correction is essentially in the hands of the self-same humans?
Are pity and permissiveness, in this narrative, of equal, greater, or lesser consequence than communal need/Brit observance?
And does text indicate that a new situation calls for new (sometimes radical) measures, even when established authority neither calls for it nor approves of it?

Chapter 26

How does the counting in this chapter differ from the counting in the beginning of Bemidbar?
Is the sequence of the tribes other than in the counting at the beginning of this volume – that is, the sons of Leah, the sons of Rachel and the sons of the handmaidens?
In the course of the counting, are any editorial comments made (verses 9 and 10 for example)?
Why would the text specify here, and not in the story above, that "the sons of Korah did not die?" Why is this particular statement necessary in terms of the overall Tanakh literature?
According to verses 20 et seq did Shelah, the son of Judah (the one remaining son of the three) marry and have children?
Is there any great specificity in the descendants of Judah as there is with the other tribes – and if not, possibly why not?
Of all the tribes, which would appear to have the longest and most detailed listing of descendants?
Is the final number (verse 51) essentially different from the number set forth at the beginning of Bemidbar?

Chapter 27

Are women given the right to present a claim to Mosheh?
Is there any special preparation that women need make for such "approaching" (verses 1 and 2)?
Do the women kneel before Mosheh or do they stand?
Do they apologize for wanting to do something "not quite acceptable?"
Is Mosheh either surprised or upset that they are approaching him?
Are women permitted near "Ohel Moed?"
Does anyone tell them "be gone" or send a male representative?
What would have happened if they had had brothers?
What do B'not Tzlafhad say of their father?
What do they want?
Has anyone asked this question before?
From whom (or what) does the instruction come?
Does "property" inherit property or do people inherit property?
Does this incident teach that women are equal in all respects according to the Brit legislation?
Aside from what this teaches about women, what does it teach about family name and family continuance?
Does text, then, teach that the Brit notion of tzedek is not delimited to the male?
And does text also teach that obsequiousness in legal process is no more expected of the female than of the male?
How does text indicate that the issue isof a great significance?
Does the fact that a Divine imprimatur is given to the decision bespeak that this is more than a simple decision?
Does text indicate that "the perpetuation of a name (family continuance)" is a ranking preference?
Is it clear that the general process for distributing the land will require refinement, but that the basic principle is to be retained?

Chapter 28

In this sequence of offerings, what comes first (verses 2 – 8)?
And on the Sabbath, there is an offering. What would that indicate as to "changes in approach as to fire and the like", since this particular text was set down?
Would Rosh Hodesh appear to rank Shabbat – does the list go from the "least important" to the most, or is that not the pattern?
In verses 16 through 17, is Passover one day followed by another holiday or are the two meshed?
What follows the listing of offerings for the Passover (verses 26 et seq)?
Are any holidays of a biblical nature omitted in this chapter?
And if your answer is "yes", please move directly to chapter 29!

Chapter 29

What do we call the day described in verse 1?
And how do we describe the day set down in verses 7 through 10?
Is this day described in somewhat other fashion elsewhere?
What holiday follows, described in verses 12 et seq?
In verse 35, what is the meaning of the word "atzeret" and the refrain that "no work is to be done?" How would that reflect on the earlier days in this chapter for this particular holiday?
And, with this chapter, have all of the biblical holidays been "covered?"
Would the first verse of chapter 30 appear to belong with that chapter or to serve as a conclusion to chapter 29?

Chapter 30

Is a vow to be regarded lightly?
Do women vow as well?
However, where women are concerned, can their vows be "cancelled" by father or husband, as the case may be?
What must be done by either father (for daughter) or husband (for wife) to cancel her vow?
On the other hand, for a widow or a divorcee, is there any mode of canceling their vows (verse 10)?
In essence, then, who controls the vowing "capacity" of the woman?
Does this particular legislation adhere to the overall approach that there is no complete "equality" in many matters between the man and the woman?

Chapter 31

What is to be the final act of Moses (according to this narrative) before he dies?
Why is the phrase in verse 3 "nikmat Adonai?" And is this revenge or "justice?"
What becomes of the Midianites and their leaders?
What becomes of the women and children of the Midianites?
When Moses greets the victorious troops, why is he angered (verses 14 – 16)?
What is Moses' mandate to the military in verse 17?
Does the text indicate that this particular order was carried out?
How is the booty to be distributed?
Does anybody come to the worship center?
What purpose might there be for such a specific listing of the booty in various categories – virtually 40 sentences?
What is brought to the "tent of meeting" and for what purpose?

Chapter 32

Does text explain how, in the wilderness, the tribes of Reuben and Gad could have developed such large numbers of cattle?
To whom do the representatives of these tribes bring their requests to inherit the land to the east of Canaan?
What is Moses' immediate response?
What historical reference does he make to justify his negative reaction?
Who (verse 11) are the only ones of those leaving Egypt who will enter Canaan?
What is Moses' conclusion to his response (verses 14 and 15)?
Have the leaders of Reuben and Gad implied in their original request what they now promise (verses 16 – 18)?
However, what is the position that they insist upon, one way or the other (verse 19)?
Is Moses prepared to accept the (expanded? revised?) commitment?
Does Moses (according to verse 28 et seq) expect to cross into Canaan – so that he can see to the two tribes living up to their commitment?
Who, in addition to these two tribes, is granted the east bank (verse 33)?
As the chapter ends, how many of the tribes are eventually to divide Canaan (west of the Jordan)?
Would this chapter indicate that cattle raising was not the "major occupation" of the (other) Israelites?

Chapter 33

Where, according to verse 2, did Moses write the record of this wilderness journey?
Do verses 3 and 4 differ in synopsizing the Exodus from Egypt?
Is there any reference to the Sea of Reeds disaster for the Egyptians?
In this synopsis of the "itinerary", are many of the signal events detailed in earlier text described or alluded to (Marah, Midbar Sinai, Kivrot Hataavah, for example)?
Yet, in verses 37 – 39 there is recall of Aharon's passing. What would (might) that indicate as to the author's ranking of "importance?"
The list of the wilderness travels ends where (verse 49)?
What primary charge is Moses instructed to communicate to the Israelites on the "threshold" of Canaan?
How is the land, when conquered, to be distributed (verse 54)?
And, if B'ney Yisrael do not expel (conquer) the dwellers of Canaan – what then (verse 56)?

Chapter 34

Do the boundaries of the land to be Israel's include territory east of the Jordan?
What is the "great sea" (verse 6)?
Are these "boundaries" identical with earlier descriptions of the area to be conquered?
And, how many tribes are to divide the land by lot (verses 13 – 15)?
The supervisors of the land distribution are _________? (verses 17 et seq)
Is the sequence of the tribal leaders identical with the sequence at the beginning of Bemidbar?
Is there any indication of when the lots are to be cast for the land distribution?

Chapter 35

Will social relations in the Brit land/community be utopian (that is, no problems)?
Is "family vengeance" ever acceptable before establishing guilt?
What is "goel hadam?" How is this "geulah?" Whose "dam?" (verse 12)
What is a "miklat?"
Speculatively, why is a "miklat" not a section of every town or city?
What is considered "accidental killing?"
Is any punishment set down here for accidental killing?
What determines that a killing is a murder?
Can a murderer ever escape execution?
How is murder described in its impact on both the land and the social group?
Does this section tell anyone – the killer, the community, the family of the killed – how to feel?
What is the only obligation placed upon the accidental killer?
And, speculatively, why?
Can circumstantial evidence convict a killer of murder?
Can single witness evidence convict a killer of murder?
What is "kopher?"
Are there any circumstances when "kopher" will be accepted in lieu of the execution of a murderer?
Can a murderer plead on the basis of (a) his psychological state, (b) he was told to do it, (c) his upbringing was bad, (d) he is impoverished, (e) the man/woman killed "deserved to die?"
Or, any other plea save that it was an accident?
What does a murderer do to the land?
What becomes of the land if the murderer is not executed?
Why is this section (virtually) the last section before the "closing oration" by Mosheh?
Does this chapter teach that in any society, including the Brit society, inter-personal affairs are so complex that there must be conflict, sometimes serious?
Does the chapter teach that Brit legislation will not change a human's nature, but it is intended to regulate the human's conduct in an intelligent fashion?
Over and above just regulations, provision must be made for certain contingencies beyond the law; how?
Does this chapter presuppose a social system in which family/tribe is central and wherein the family/clan/tribe will expect (and itself fulfill the expectation) avoiding wrong to one of its members?
Would this presuppose a mode of carrying out "justice" in the (yet) absence of a full civil authority structure typical of a much later social organization?
Does Torah seek to control the deep-seated emotion on the part of the family members of the killed or to regulate the action in a number of ways?
Is killing per se a criminal act; or is its nature determined by ascertainable intent its criminality as a function of deliberateness? Is accidental killing regarded as "murder?"
Is the accidental killer to be protected from the response of the dead individual's family?
Is the purpose of this legislation to avoid "lynch" activity by positing that even if family "retribution" is valid, it is only following a proper procedure, and that guilt and/or innocence are not functions of anything but due process?
Does this protective legislation include non-citizens?
Does the execution of the murderer validate the earlier aphorism "nefesh tahat nefesh" – a life for a life?
Is it clear that the protection of the full society is afforded the killer who is not a murderer (verse 25)?
And is it equally clear that there is no escape for the murderer – neither fleeing, nor blood money (verse 33)?
What is the relationship between pity and justice? Put otherwise, does pity for the murderer overcome pity for the murdered, or does justice overcome pity?

Chapter 36

In earlier text (chapter 27), Torah legislates inheriting by female children if there is no male descendant. Why is the issue raised again at this point?
What argument is advanced to justify reopening the matter (verses 2 – 4)?
How is the decision regarding female inheritors now modified by Moses?
Do the daughters Tzlaphhad retain the inheritance right and, too, the right to choose their mates (verse 6)?
But, what is the "limitation" on this right of choice?
Irrespective of limitation, does text affirm that the woman (and none other) has the prerogative of which husband she will marry (or is the selection by the woman only in these circumstances)?
Is any objection on the part of the women recorded?
The book ends with the wilderness experience over, and what is to come?