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Parashat BaMidbar

Parashat Bamidbar
Bamidbar 1:1-4:20
Haftarah
Hoshea 2:1 - 22


Parashat Summary

Gd commands Moshe to take a census of all the Benei Yisrael males over the age of twenty 
The duties of the Levi'im, who are not included in the census, are detailed
Each Tribe is assigned specific places in the camp around the Mishkan
The sons of Levi are counted and their responsibilities are set forth
A census of the firstborn males is taken and a special redemption tax is levied on them
G-d instructs Moshe and Aharon regarding the responsibilities of Aharon and his sons, and their duties

1:1 Vayedaber HASHEM el-Moshe bemidbar Sinai be'Ohel Mo'ed be'echad lachodesh hasheni bashanah hashenit letzetam me'eretz Mitzrayim lemor
And HASHEM spoke to Moshe in the Sinai desert, in the Tent of Meeting, on the first [day] of the second month, in the second year of their exodus from the land of Egypt, saying,
 In Sefer Bereishit, the Torah spoke to us of the initial creation of the world, of the origin of the Jewish people, and of its family branches prior to the time of the Egyptian captivity.  In the Sefer Shemot, it related the story of that captivity and the subsequent redemption.

Included in its account of the subjugation of the community of Yisrael was a description of both the physical bondage: their bitter condition of slavery, and the spiritual bondage: the evil of their immersion in the superstitious practices and beliefs of the Egyptians.  But their G-d rescued them from these enslavements; He set them apart at the Revelation at Sinai, and commanded that they erect the Mishkan where He would cause His Presence (Shechinah) to dwell.

In Sefer VaYikra, G-d taught them about the life of holiness and purity they were to live so as to be in harmony with the sacred service of the Mishkan.  Only when the Kohanim and the rest of the community of Yirael is meticulous at all times in matters pertaining to the sacred order (kedushah), will the Divine Presence continue, without interrruption, to dwell within their midst.

Here, in Sefer BaMidbar, after G-d has finished instructing and cautioning the Benei Yisrael concerning these matters of sanctity, the Torah proceeds with an account of their sojourn in the desert, recording their resting places and travel routes, the ordeals they passed through, the miracles performed on their behalf, and what happened to Korach and his band when they rebelled against Moshe. (Abarbanel)

In this book, G-d also teaches us a portion of the commandments.

Studying Sefer BaMidbar (Book of Numbers) is counted as sacrificing a crime offering.   As previously explained, there are five types of sacrifice:
  1. Olah - burnt offering
  2. Minchah - meal offering
  3. Chatat - sin offering
  4. Asham - guilt offering
  5. Shelamim - peace offering
Studying Sefer Bereishit is considered as sacrificing a burnt offering.  Sefer Shemot is considered like a meal offering.  VaYikra is like a sin offering; BaMidbar is like a guilt offering; Devarim is like a peace offering. (Kli Yekar, Tzav)

In general, when a person studies the entire Torah in order to know which laws he must keep and how they are to be kept, it is as if he had observed all the commandments.  This remains so even if there are laws that he cannot keep when - for example, there has never been an opportunity to keep them - since his intent is good.  Thus, as long as in his study of each individual portion of the Torah, his intent is not merely to pass the time, to know the world, or to be able to show off his knowledge, it is counted as actual observance of the particular laws studied. (Zohar, VaYera)

1:2 Se'u et-rosh kol-adat benei-Yisra'el lemishpechotam leveit avotam bemispar shemot kol-zachar legulgelotam
"Take a head count of the entire congregation of the Children of Yisrael according to their families to the house of their fathers counting the names of all males individually.
 As a general rule in the Torah, we know that conducting a census signifies esteem and importance; it is an expression of G-d's special regard for the Jewish people that He repeatedly counts them.

At the time of the Exodus, G-d's purpose in counting the Benei Yisrael was to show them that they had been blessed.  Although they had numbered only seventy souls when coming to Egypt, upon leaving they comprised a total of six hundred thousand males, not counting the young.

G-d counted them again after the events associated with the Golden Calf, to determine the total number of survivors.

Regarding that count, we can draw a comparison.  A flock of sheep, prized by its owner, was struck by a plague and decimated.  After the plague passed, the owner of the flock said to his shepherd, "Count my sheep so that I may know how many remain."  Similarly, G-d said to Moshe, "After they made the Calf and brought death upon themselves, I want you to count them so that I may know the number that survived."

Here, in Sefer BaMidbar, the Torah relates that once again G-d tallied the Benei Yisrael, and that it took place after H had caused the Divine Presence to dwell among them on the first day of the month of Nissan, when the Mishkan was completed.  That is, "On the first [day] of the second month" - the month of Iyyar - G-d commanded Moshe to count them. (Rashi; Mizrachi)

The Torah specifies the location where the census was conducted, the month, and the day of the month, to teach us that it was undertaken out of G-d's love for the Jewish people. (Sifetei Kohen)

When G-d brought into being the Flood Generation, He did not disclose the year, and when He destoryed them, He did not record the date of their destruction.  Nor did He mark the date of birth of the Bavel Generation, nor of the Egyptian; neither did he disclose when they were destroyed.

But when the Jewish people came into the world, G-d said to Moshe, "I will not act toward them as I acted toward the others before them.  For those were of lowly origin, while these are descended from Avraham, Yitzchak and Yaakov, and it is My wish to record exactly when I caused My Present to dwell within their midst.  Write down, therefore, the month and the day of the month, and exact location."

Therefore the Torah has written, "G-d spoke to Moshe in the Sinai Desert, in the Ohel Mo'ed (Tent of Meeting) on the first [day] of the second month of the second year." (BaMidbar Rabbah; Yalkut Shimoni; Tzeror HaMor; Olat Shabbat)

At the same time, G-d cautioned Moshe against improperly executing the commandment to count the Benei Yisrael.  In particular, he was to avoid the procedure used for enumerating objects of no importance.  These are counted by direct numbering: one, two, three, and so on. (Sifetei Kohen)

Nor should he "count the heads," in the sense of first listing the heads of families and then adding to the total the number of persons in each family.

Rather, the dignity and integrity of every person had to be safeguarded by recording their names individually. Each and every name is as precious to G-d as the finest fragrance.

For this reason, the Torah has also written, "according to the names," that is, Moshe was to mention every person by his name. (Abarbanel)


Census Results:

Reuven -    46,500
Shimon -    59,300
Gad      -    45,650
.............................
                151,450

Yehudah  - 74,600
Yissachar - 54,400
Zevulun    - 57,400
.............................
                186,400

Efrayim    - 40,500
Menashe  - 32,200
Binyamin  - 35,400
.............................
                 108,100

Dan         -  62,700
Asher      -  41,500
Naftali     -  53,400
.............................
                 157,600

Total       - 603,550

In the cases of all the tribes, other than Naftali, the Torah begins the tally by saying "for the descendants" (li-bnei).  In the case of Naftali, however, the opening expression is "the descendants" (b'nai), without a lamed.  This alludes to the fact that in the tribe of Naftali, females outnumbered male descendants.

This is alluded to in Yaakov's blessing to Naftali, "Naftali is a free running deer, who delivers words of beauty" (Bereishit 49:21). The Hebrew for "free running deer who delivers" is ayalah sh'luchah ha-noten.  The initial letters of this phrase spell out Isha, meaning "woman."  This denotes that women would form the majority of this tribe.

1:48 Vayedaber HASHEM el-Moshe lemor
HASHEM spoke to Moshe, saying,
49 Ach et-mateh Levi lo tifkod ve'et-rosham lo tisa betoch benei Yisra'el
"However, the Tribe of Levi you shall not count and you shall not take their head count among the Children of Yisrael.
G-d told Moshe that the Levi'im were not to be counted in the same manner as the other tribes, by beginning with those over twenty.  Their census was to include everyone from one month of age.

Since the Levi'im were the King's own legion who would serve Him in the Temple, they deserved to be counted separately, and it was a mark of their distinction that they should all be counted, the young as well as the old. (Rashi; Mizrachi)  Even the one-month-old infants possessed the same distinction. (Sifetei Chachamim)

Another reason for not assigning to the Levi'im the same census classificaqtion of "over twenty years old," is this.  In the aftermath of the sin of the Golden Calf and the sin of the spies [who spoke against the Promised Land and swayed the people], all the Benei Yisrael who were twenty or over [at the time of the present census] were condemned to die in the wilderness, and they did not enter the Promised Land.

The Levi'im were untainted by the sin of the Calf or that of the spies.

However, since the decree applied to all those who had been included in the census of "over twenty years old," G-d commanded that they not be accorded the same classification, lest they, too, succumb to this decree. (Nachalat Yaakov.  See Mizrachi; Sifetei Chachamim)

1:50 Ve'atah hafked et-haLevi'im al-Mishkan ha'edut ve'al kol-kelav ve'al kol-asher-lo hemah yis'u et-haMishkan ve'et-kol-kelav vehem yeshartuhu vesaviv laMishkan yachanu
You shall appoint the Leviim to oversee the Mishkan of Testimony and over all of its utensils and over all that belongs to it. They shall carry the Mishkan and all its utensils, and they shall administer it, and they shall camp around the Mishkan.
G-d said to Moshe that before beginning to count the Levi'im, he should appoint from among them supervisors and officers over the Mishkan and all its furnishings.

"I command you to do this," He said to him, "because the Levi'im are fewer in number than any of the other tribes."

Even the smallest of the tribes, Menashe, numbered 32,000 persons, compared with the 22,000 members of the tribe of Levi, even though Menashe's tally included only those twenty years old and over, while that of the Levi'im included everyone, beginning with one month of age.

G-d therefore says to Moshe, "Make them realixze their privileged status of My servants, lest they succumb to dismay at being so few in number.  Tell them that they will be th eones in charge of the Mishkan and its accouterments   They will "carry the Mishkan and all its furniture," when travelling, takingit apart at the beginning and putting it together again at the end of each journey.  And when it is at rest, they will "serve in it." (Sifetei Kohen)

"They shall also 'camp around the Mishkan' for a distance of two thousand cubits." (Rashi)

1:51 Uvinsoa haMishkan yoridu oto haLvi'im uvachanot haMishkan yakimu oto haLevi'im vehazar hakarev yumat
When the Mishkan is to be moved the Leviim shall take it down, and when the Mishkan is to rest [in one place] the Leviim shall erect it, and the stranger who approaches, shall die.
52 Vechanu benei Yisra'el ish al-machanehu ve'ish al-diglo letziv'otam
The Children of Yisrael shall camp, each man at his own camp and each man at his own banner, according to their divisions.
No stranger was permitted to come near to perform any of the functions and duties reserved for the Levi'im. Death by the heavenly tribunal awaited anyone who did approach for this purpose, even if he was a Kohen.

This explains why the Levi'im were bidden to "camp around the Mishkan"; specifically, to guard it against intruders.

1:53 VehaLevi'im yachanu saviv leMishkan ha'edut velo-yihyeh ketzef al-adat benei Yisra'el veshameru haLevi'im et-mishmeret Mishkan ha'edut
The Leviim shall camp around the Mishkan of the Testimony, so that there will not be anger upon the congregation of the Children of Yisrael, and the Leviim shall be careful to preserve the Mishkan of Testimony."
54 Vaya'asu benei Yisra'el kechol asher tzivah HASHEM et-Moshe ken asu
The Children of Yisrael did according to all that HASHEM commanded Moshe; they did it [exactly].
"Divine anger" had befallen Korach and his band, when they drew near to perform unauthorized ministrations in the Mishkan; it was now the task of the Levi'im to prevent any recurrence of such calamities.

By conveying these instructions to the Levi'im, Msohe will stress their importance and this will comfort them for their numerical inferiority.  His words will have the desired effect, moreover, because they will solace are spoken to someone in distress, they can be effective if the that had the comforter been in the situation of the sufferer, he would not have been comforted.

Such is the intent of the verse, "As one whom his mother comforts, so will I comfort you..." (Yeshayahu 66:13).

G-d says to the Jewish people, "The salutary comfortings which you shall receive, will set your minds at east.  Even as a man who is anguished over the death of his father, the mainstay of his life, will find comfort in the solace expressed by his mother, since she, too, having lost her husband and provider, shares in his anguish; so will My consolation enter your hearts.  For I, too, am immersed in the same pain of exile."

Similarly, the Torah says here, "You shall appoint the Levi'im."  It would have been sufficient for the Torah to say "appoint the Levi'im," without including the expression "you shall."  The additional expression is inserted to stress the above idea.

G-d is thus telling Moshe, "If the Levi'im are to be comforted for being smaller than any of the other tribes, you personally must comfort them, for you partake of their pain." (Sifetei Kohen)


Why the Tribe of Levi Was Small

The tribe of Levi was small because of the confrontation between G-d and Pharaoh.

Pharaoh's purpose was to diminish the population of the Benei Yisrael, and for this reason he forced upon them the harsh labor of "mortar and bricks."  But even as he said to his people, "They may increase so much," (Shemot 1:10) revealing his obstinate resolves to stop them from increasing, G-d said, "Let them increase and flourish" - and they multiplied unceasingly.

The more Pharaoh forced them to toil, the more they would increase; as it is written, "But the more [the Egyptians] oppressed them, the more [the Benei Yisrael] proliferated and spread." (Shemot 1:12)

This did not apply, however, to the Levi'im; for the tribe of Levi was never subjected to the Egyptain bondage.  Accordingly, neither were they affected by the miracle.  They failed to multiply prodigiously, and as a result became the smallest tribe numerically. (Ramban; Sifetei Kohen; Parashat Derachim, Derech Mitzrayim.  See Tzeror HaMor)

2:1 Vayedaber HASHEM el-Moshe ve'el-Aharon lemor
HASHEM spoke to Moshe and Aharon, saying,
2 Ish al-diglo ve'otot leveit avotam yachanu benei Yisra'el mineged saviv le'ohel-mo'ed yachanu
"Each man at his own banner, with the insignia of their fathers' houses shall the Children of Yisrael encamp, at a distance around the Tent of Meeting they shall encamp.
When G-d came down on Mount Sinai, to present the Torah to the Jewish people, there came with Him a great host of an uncountable number of angels.  Of those, the retinue immediately around Him numbered 22,000 - the same as the number of the Levi'im.

It was an added indication of the pre-eminence of the tribe of Levi among the Jewish people.

The host of angels, moreover, was arrayed under banners (degalim) about the Throne of Glory (Kissei HaKavod); as it is written, "He is bannered (dagul) by the ten-thousand" (Shir HaShirim 5:10).

Upon seeing them thus arrayed, the Benei Yisrael were seized by a desire for the same thing, and they cried out, "O that we, too, would be marshaled under banners like the angels who camp about the Divine Presence!"

It is the same cry recalled in Shir HaShirim (Song of Songs) 2:4, "He brought me to the house of wine, and His banner (diglo) over me was love."

That is, "When G-d brought me to the house of wine," - Mount Sinai, where the Torah, which is like intoxicating wine for the human mind and spirit, was revealed - "we declared, if only G-d would confer upon me (Yisrael) the same love which He has conferred upon the angels that are marshaled under banners."

G-d then responded, saying, "Just as the angels are distinguished by banners, so will you be distinguished by banners; and even as you long for it, so do I swear to render it unto you."

It is as the Scripture has written, "May we rejoice in Your salvation, and in the Name of our G-d set up our banner (nidgol).  May HaShem fulfill all your petitions" (Tehillim 20:6).  The Benei Yisrael asked for the boon of being arrayed under banners, and G-d granted this petition.

Accordingly, the Torah says, here, "The Benei Yisrael....each person near the banner (diglo) having his paternal family's insignia." (Yalkut Shimoni; Bachya; Tzeror HaMor; Sifetei Kohen)

The degalim, which set off the various encampments in the wilderness, were of profound spiritual significance, and are not to be confused with today's familiar royal or national banners.

In fact, the nations of the world copied the idea of national banners from Jews; however, their flags are but poor imitations of the degalim, which were designed and displayed entirely by Heavenly direction.

Benei Yisrael prophetically envisioned the degalim at Matan Torah. They perceived the Shechinah descending upon Har Sinai accompanied by 22,000 chariots of angels that were close to the Shechinah and vast numbers of additional chariots surrounding them.

The angels were grouped around the Shechinah as four divisions, flying different flags:


  1. to the right (south) was the angel Michael's division
  2. to the left (north) was the angel Uriel's division
  3. in front (east) was the angel Gavriel's division
  4. in back (west) was the angel Rafael's division.
The fiery Heavenly banners were perceived by the Benei Yisrael in varying shades of color.

The inspiriting sight of the celestial armies called Benei Yisrael to exclaim, "If only we were organized under degalim, with the Shechinah in our midst, just like the angels"!

Why did they desire degalim?

They yearned to experience the special holiness of being situated like the Heavenly army, who enjoyed a higher level of attachment to Hashem.

Hashem informed Moshe then that He would grant Benei Yisrael's request for degalim

It was not until thirty days after the Mishkan was established (and the Shechinah, that had departed after the chet ha'egel [sin of the golden calf] had returned permanently) that Hashem considered Benei Yisrael worthy of achieving this superior level of kedushah.

He commanded Moshe, "Benei Yisrael shall encamp under four leading banners."

The four divisions corresponds to the four angelic divisions, as follows:

  1. Yehudah's division (in the east; included Yissachar and Zuvulun) reflected the Heavenly division led by the angel Gavriel.
  2. Efrayim's division (in the west; included Menashe and Binyamin) paralleled the angelic vision led by the angel Rafael.
  3. Reuven's division (in the south; included Shimon and Gad) corresponded to the Heavenly hosts headed by the angel Michael.
  4. Dan's division (in the north; included Asher and Naftali) was the earthly counterpart of the Heavenly division of Uriel Above. (Bamidbar Rabbah 2:9)
*Zohar, Bamidbar 118 has a different version.

Additionally, the symbols embroidered upon the four leading degalim corresponded to the four creatures that surround the Kisei Hakavod (as described in Yechezkel 1:10).
  1. Corresponding to the figure of a man beneath the Heavenly Throne of Glory was Reuven's degel, on which was embroidered dudaim-plants (whose roots resemble a person).
  2. Parallel to the figure of a lion underneath the Kisei Hakavod was Yehudah's degel, which bore a lion.
  3. Parallel to the heavenly figure of a bullock was Efrayim's degel, on which was embroidered a bullock.
  4. similar to the image of an eagle underneath the Heavenly Throne was Dan's degel, which bore the picture of an eagle (Midrash Lekach Tov, Yalkut Reuveni)



The Banners and Yaakov's Blessing

Before his death, Yaakov left them the following instructions. "Heed my words!  During the furneral that you will arrange for me in somber awe and concern for my honor, take care that no one who is uncircumcised shall come in contact with my coffin.  Neither shall any of your sons touch it, for you married Kanaani women and it is not my wish that their offspring touch my couch."

"When bearing my coffin, moreover, position yourselves in the following manner:

"Yehudah, Yissachar and Zevulun shall be on the eastern side; Reuven, Shimon and Gad to the south; Efrayim, Menashe and Binyamin to the west; Dan, Asher and Naftali to the north.

"It is not my wish that Yosef help carry the coffin.  He is a monarch and must be accorded the honor that belongs to a king.  Neither shall Levi help carry it, for in the future he will be the one to carry the Ark of G-d."

It follows that the specific positioning of the sons of Yaakov, and later of their descendants in the desert, corresponds to the lofty matters relating to transcendent aspects of reality.  In the language of everyday speech, this transcendent order is usually spoken of in the following manner.

On high, the angelic hosts are arranged three to every side - east, south, north and west.  The Archangel, Uri'el, with two companions, is positioned east of the Throne of Glory; the Archangel, Micha'el, with two companions, is positioned south; to the norht is the Archangel, Gavri'el, with two companions; and to the west is the Archangle, Rafa'el, with two angels at his side.

In accordance with this ordering, G-d commanded the Benei Yisrael to be arranged about the Mishkan, three to every side.

Yehudah, Issachar and Zevulun will be in the east, imaging the encampment of the Archangel Uriel and his companions, east of the Throne of Glory; Reuven, with Shimon and Gad at his side, to the south, imaging the encampment of Archangel Michael, south of the Throne of Glory; the tribe of Efrayim, with Menashe and Binyamin, to the west, imaging encampment of the Archangel Rafael and his companions, west of the Throne of Glory; and the tribes of Dan, Gad and asher to the north, imaging the encampment of Archangel Gavriel and his companions, north of the Throne of Glory.

Such was the grouping of the tribes about the Mishkan by banners, in accordance with the order of the angels about the Throne of Glory. (Zohar)

Moreover, the colors of the tribal banners correspond to the colors of the particular precious stones upon which the names of the respective tribes were inscribed.  The verse says, accordingly, "Each person near the banner having his paternal family's insignia."  That is, each tribe will be associated with a characteristic banner and an insignia, by means of which every man will recognize his own tribe.


Insignias and Colors


The tribe of Reuven had a red banner, since its name was etched on a ruby (odem).  Depicted upon it was a mandrake plant (dudaim) of the kind Reuven had brought to his mother.




The Tribe of Shimon, whose name was etched on a topaz (petedah), had a green banner, upon which was depicted the city of Shechem, recalling the crime that Shechem had perpetrated.





The tribe of Levi, whose name was etched on an emerald (bareket), which is a multi-colored crystal, had a banner of three colors: one-third red, one-third white, and one-third black.  It depicted the Urim and Thumim - the special garment worn by the Kohen Gadol, who was descended from the tribe of Levi.







The name of Yehudah was etched on a garnet (nofech) or carbuncle, and its sky-blue banner depicted a lion, reflecting the verse, "Young lion, Yehudah" (Bereshit 49:9).






The tribe of Yissachar, whose name was etched on a sapphire (sapir) and whose banner was therefore a darkish hue, depicted the sun and moon, since the descendants of Yissachar would be conversant with astronomy and the sciences of the calendar.  It is indicated in the verse, "And from the progeny of Yissachar who have understanding of the times" (1Divrei HaYamim 12:23).



The name of Zevulun was etched on a white-colored yahalom, which some identify as a diamond, and others, as a pearl.  Depicted upon it was a ship, since Zevulun would venture forth in ships in order to provide for Yissachar who would dedicate his time to the study of Torah.  As it is written, "Zevulun shall settle the seashores; he shall be a harbor for ships" (Bereishit 49:13).





The tribe of Dan, whose name was etched on an opal (leshem), had an opal-colored banner.  Upon it, a snake was depicted, Dan having been likened to a snake, "Let Dan be a snake on the road" (Bereishit 49:17).







The name of Gad was etched on an agate (shevo), also known as a turquoise, and his banner was partly white and partly pitch black.  It showed the outline of an encampment or troop of armed men, since the Torah said, "Raiders (gad) shall raid Gad, but he will raid at [their] heel" (Bereishit 49:19). The blessing conferred upon Gad was that he would be victorious whenever he ventured forth to wage war.


The name of Naftali was etched on an amethyst (ahelamah), and its color was that of off-red wine.  Depicted upon it was a deer, Naftali having been described as "a deer running free" (Bereishit 49:21).







Asher, whose name was etched on a beryl (tarshish), had an emerald-colored banner. It depicted a tree, as it is written, "From Asher shall come the richest foods" (Bereishit 49:20).






Since Yosef's name was etched on an onyx (shoham), his banner was a very deep black - the color of onyx. It depicted the two princes, Efrayim and Menashe, as well as the capital city of Egypt.  The latter was an allusion to their having been born in Egypt.  The ox was depicted on the banner of Efrayim, for Yehoshua came from this tribe, and about Yehoshua the Scripture has said, "His glory is like a first-born ox" (Devarim 33:17).  The banner of Menashe showed the form of aurochs (re'em); this is an allusion to Gideon who came from this tribe, and about whom it is written [prophectically], "and his horns are the norns of an aurochs" (Devarim 33:17).

Binyamin, whose name was etched on a jasper (yeshefeh), had a multicolored banner.  Since Binyamin had been likened to a wolf - "Benyamin is a vicious wolf" (Bereishit 49:27) - his banner depicted a wolf.





Lettering Inscriptions

In addition to the above depictions, every banner had inscribed upon it one letter of G-d's hallowed Name, YKVK.

Yehudah's banner bore the letter י (yod); Reuven's had a ה (heh); Efrayim's a ו (vav); Dan's banner carried the second ה (heh) of G-d's Name. (Sifetei Kohen)

These letters were specifically inscribed on these four banners, because they were the banners of the leader tribes. (Abarbanel)

Take together, the banners spanned the Name of G-d; as it is written, "And in the Name of G-d we shall make banners (nidgol)" (Tehillim 20:6).

According to another view, the banners had inscribed upon them the following letters:

The banner of Yehudah bore the letters איי (alef yod yod) - the alef of Avraham's name, the yod of Yitzchak's name, and the yod of Yaakov's name.

Reuven's banner carried the letters בצﬠ (bet tzade ayin) - the second letters, respectively, of the names of Avraham, Yitzchak and Yaakov. The banner of Efrayim had upon it the letters רחכ (resh chet kof) - the third letters, respectively, of the above names, and the banner of Dan had inscribed upon it the letters מכב (mem kof bet) - the last letters, respectively, of their names.

A light cloud was divinely set over the banners, and upon it was inscribed the letters corresponding to the splendor of the Divine Presence.  That cloud rested atop the sword-shaped letter ו (vav) which had been inscribed in gold on every banner.

The letter י (yod), of the hallowed Name of G-d, was inscribed on the cloud that advanced ahead of the Benei Yisrael.  Joined to the letter ה (heh) of the name of Avraham - it will be noted that in the foregoing, no use was made of that letter heh - the sacred Name of Y-h was formed.

Whenever this cloud set forth, the four banners would set forth as well.

The meaning of "each person near the banner having his paternal family's insignia (אֹתֹת)," is thus clarified.  For אֹתֹת read otiot (אוֹתִיוֹת) "letters"; whereupon this part of the verse becomes, "each person near his banner, and inscribed upon them were the (letters of the) names of the paternal family."

Torah tradition also teaches us that those two letters יה (yod heh) would blaze during the day with the brightness of a thousand suns, and at night they would shine like the moon. (Tzeror HaMor; Sifetei Kohen; Yalkut Reuveni)


Positioning of the Banners

The Torah describes how the banners were positioned in relation to one another and to the Mishkan, both when the Benei Yisrael were encamped and when traveling.

The Tribe of Yehudah, its divisions numbering 74,600 men, led by Nachshon son of Aminadav, was directed to pitch camp to the east.

Alongside Yehudah would camp the tribes of Yissachar and Zevulun, each with its own leader and troop of men.  The captain of Yissachar was Netanel son of Tzuar, and his men numbered 54,400.  The captain of Zevulun was Eliav son of Chelon, and his division numbered 57,400 men.

Thus, the total number of men arranged as the camp of Yehudah, and positioned on the east side, was 186,400.

Pitched on the south side and led by Elitzur son of Shedei'ur, was the division of Reuven, numbering 46,500 men.

Camped alongside the tribe of Reuven, were the two tribes of Shimon and Gad, each with its own leader and troop.  The captain of Shimon was Shelumiel son of Tzuri-shaddai, and his men numbered 59,300.  The captain of Gad was Elyasaf son of Reuel, his division numbering 45,650 men.

The combined total for these tribes, designated as the camp of Reuven, was thus 151,450 men.

The text then goes on to declare that "On the march, they shall go second."  That is, when the Benei Yisrael traveled the camp of Yehudah would lead, and after them would follow the camp of Reuven.

First would march the camps of Yehudah and Reuven, followed by the Mishkan, and then by the other two camps, Efrayim and Dan.

The Mishkan will thus be preceded and followed by two camps. (Rashi; Mizrachi)

The Torah also stresses that the formation which the camps maintained when stationary, did not change when they were moving. (Rashi)

On the west side was the banner of the camp of Efrayim, with its constituent individual divisions and their captains.  Their overall leader was Elishama son of Amihud, captain of the troop of the tribe of Efrayim.  There were 40,500 men in that troop.

Camped alongside the tribe of Efrayim, were the tribes of Menashe and Binyamin, led by their leaders.  The captain of Menashe was Gamliel son of Padah-tzur, his men numbering 32,200; and the captain of Binyamin was Avidan son of Gid'oni, his troop numbering 35,400 men.

The combined total for the three tribes was 108,100 men.

Here, too, the Scripture goes on to stress that "On the march, they shall third": the banner of Efrayim followed the banners of Yehudah and Reuven.

Stationed on the north side, with its array of tribally distinct troops and ccaptains, was the camp of Dan.  Its overall leader was Achiezer son of Ami-shaddai, the captain of the tribal troop of Dan.  This troop of the tribe of Dan numbered 62,700 men.

The tribes of Asher and Naftali, with their respective captains and men, were camped alongside the tribe of Dan. The captain of Asher was Pag'iel son of Achron, his men numbering 41,500. The tribe of Naftali was captained by Achira son of Einan, and his troop numbered 53,400 men.

Altogether, then, the three tribes numbered 157,600 men.

Again, the text goes on to emphasize that "On the march, they shall be the last of the banners."  They will travel after the other three camps.


The location of the Mishkan - "the camp of the Divine Presence" - was situated in the center, surrounded on all sides by the Levi'im and, beyond them, by the tribes of Yisrael.

The positioning of the Leviim was as follows:  Moshe, Aharon and Aharon's sons were on the east side of the Mishkan, where the entrance was; the sons of Gershon were on the west side; the sons of Kehat were on the south side; and the sons of Merari were on the norht side.  The area taken by the Leviim was called the Campe of the Leviim.

Beyond the Mishkan, a distance of 2000 cubits on all sides, the twelve tribes were camped, three tribes in each of the four directions. (Malkut Shimoni, Pekudei)

We have already observed that Yehuda, Yissachar and Zevulun were positioned to the east; this is because the light that illuminates the world comes from the east.

It was fitting that Yehudah, in whom royal dominion was vested, should camp in the direction of the light.  Yissachar, on account of his Torah scholarship, was worthy of being alongside Yehudah, since Torah is the mental and spiritual light of the world.

Zevulun belonged near Yissachar, since he, later, made it possible for Yissachar to devote himself to Torah, by supporting him with his wealth.

It can be noted that the positioning of these three tribes teaches us the advantages of choosing good neighbors.  This proves the adage, "What is beneficial for the righteous man is beneficial for his neighbor."  As a result of having been stationed near Moshe and Aharon, they, too, were found worthy of attaining greatness in Torah.

Reuven, Shimon and Gad were stationed to the south, because spiritual and physical blessings for the world emanate from this direction.

Being a penitent, Reuven was appropriately placed on this side, since remorse stirs G-d's compassion to affect the world.

Gad is associated with strength, even as a penitent exhibits strength of character.  Therefore, he, too, was worthy of being positioned in this direction, alongside Reuven.

Shimon was camped between Reuven and Gad, so that the sin of Zimri son of Salua, of the tribe of Shimon, would find expiation.

Another lesson is taught here - how evil is propagated by evil neighbors, as our Sages have written, "Woe to the wicked and woe to his neighbor."  Being stationed on the same side as the descendants of Kehat, and who came Korach and his band, these three tribes later suffered from the consequences of Korach's inssurection against Moshe, as explained in Parashat Korach.

Efrayim, Menashe and Binyamin were stationed to the west.  From this direction come hail, clouds, cold and heat - phenomena associated with the attribute of G-d's strength - and about these tribes it is written, "Before Efrayim and Menashe and Binyamin stir Your mighty strength" (Tehillim 80:3).

 Another reason is that the Divine Presence was designated as dwelling in the land portion of Binyamin, which was located on the western side of the Land of Yisrael.  As it is written, "To Binyamin he said, "G-d's beloved one shall dwell securely beside HIm.  G-d protects him all day long and dwells among his slopes" (Devarim 33:12).

Dan, Asher, and Naftali were camped to the north.  Out of Dan issued Yerovo'am who darkened the world with the two calf-like idols, which he was to place in the land portion of Dan.  Since he was to darken the world, it was fitting that Dan should be positioned in the north - the direction from which darkness comes upon the world.

The tribe of Asher was to have an abundance of oil, as it is written, "He shall... dip his feet in oil" (Devarim 33:24).  It was thus fitting that he be stationed on this side, and with his oil dispel the darkness of Dan.

Naftali camped alongside him, for Naftali was invested with blessing. (Ramban; Bachya; Tzeror HaMor; Sifetei Kohen)



The Benei Yisrael at Rest

Seven Clouds of Glory enveloped the Benei Yisrael.  Four surrounded them on their sides, one was over them, and one beneath them. Hence they suffered from neither sun and the winds, nor the mist and rains.  One cloud advanced in front of them, flattening a path. (Yalkut Shimoni)

The mixed multitudes (erev rav) stayed beyond these clouds, for they were not on a sufficiently high spiritual plane to merit being enclosed by Clouds of Glory. They were located near the animal compound. (Zohar, Ki Tisa)

The total area taken up by the three camps - the Camp of the Divine Presence, the Camp of the Leviim, and the Camps of the Benei Yisrael - measured twelve miles by twelve miles (24,000 cubits by 24,000 cubits), and was partitioned as follows:

The Camp of the Divine Presence and the Camp of the Leviim, together, covered an area of four mil by four mil (8,000 cubits by 8,000 cubits), and the Camp of the Benei Yisrael covered an area of four mil by four mil on every side of the Mishkan.

The banner of Yehudah, covering the divisions of Yehudah, Yissachar and Zevulun, covered an area of four miles by four miles to the east.  The banner of Reuven, plus its two sister tribes, similarly used an area of four miles by four miles, to the south; and a like-sized area, to the west, was given to the standard of Efrayim and the other two tribes.  To the north, the standard of Dan and its two sister tribes also occupied an area of four miles by four miles.

Altogether, then, the Camp of the Benei Yisrael covered an area of four times sixteen, or sixty-four square miles.  If we include the camps of the Leviim and the Divine Presence, the total area actually occupied, was eighty square miles.  Also, the distance from one outer edge of the Yisraeli camp to the other, on the opposite side of the Mishkan, was twelve miles (4+4+4).

The east-west distance was thus twelve miles, as was the north-south distance.

The difference in area between the eighty square miles and the equivalent of twelve miles by twelve miles - 144 minus 80 = 64 square miles - is accounted for by the four outer corner areas of four miles by four miles each (4 x (4x4) = 64). These "empty" corners were reserved for livestock. (Yalkut Shimoni, end of Pekudei)

This is how the Benei Yisrael were arranged in the wilderness, when camped.


The Benei Yisrael When Traveling

This configuration remained unchanged when they were en route.  In other words, they traveled in a square formation, with the Mishkan and the Leviim who carried it in the middle, and the twelve tribes surrounding them, three tribes on each side.

Accordingly, the Torah says, "[The people] shall travel in the same manner as they camp": as they were positioned when camped, so were they positioned when moving. (Yerushalmi, Eruvin 5:1; Mizrachi)

The foregoing conclusion is based on one interpretation of the Torah text.  According to another opinion, the Benei Yisrael would travel as a single column.  The verse, "[The people] shall travel in the same manner as they camp," would then be understood as follows: Just as they camped by divine command, stopping at the site with G-d chose, and arranging themselves in accordance with His will, so would they set forth only by divine command and move along routes that He chose. (Yerushalmi, loc. cit.  Cf. Sifetei Chachamim, BeHaAlotecha)

When it was G-'d's will that the Benei Yisrael break camp and depart for another location, this would be conveyed to them by means of the covering cloud.  It would collapse and roll up into the shape of a giant pillar over the camp of the banner of Yehudah, then point in the direction they were to take.

This was the cue for two Kohanim to take up silver trumpets and blow four times, each successive blasts signaling a different banner to being making preparations for the journey.  Each blast would be characterized by one prolonged continuous sound (tekiyah), followed by a staccato (teruah), and then by another continuous sound (tekiyah).

Af the first blast, the camp of Yehudah would begin preparing, by placing their possessions and furnishings upon beasts of burden.  Whatever was not loaded on the animals would be picked up and borne away for them by a cloud.

At the same time the camp under the banner of Yehudah began making its preparations, Aharon and his sons would enter the Mishkan and remove the curtain that hung before the Aron (Ark).

When the second blast was sounded, the tribes under the banner of Reuven would begin to get ready, while the Gershoni and Merari began disassembling the Mishkan into the component parts and loading them on wagons.  They would then wait for the arrival of the Kehati, who carried the Aron Kodesh.

When the third blast sounded, the tribes included under the banner of Efrayim would commence their preparations for the journey.  Then, too, the descendants of Kehat would arrive, take hold of the Aron and place it on their shoulders.

Finally, at the sounding of the fourth blast, the tribes of the banner of Dan would begin to prepare themselves.

When all the banners stood in readiness, they would set forth - but not before the cloud which was positioned over the banner of Yehudah had begun to move.  That cloud, in turn, would not begin moving until Moshe cried out, "Arise, O HaShem, and scatter your enemies!  Let your foes flee before You" (BaMidbar 10:35). (Yalkut Shimoni, here and Pekudei; Tanchuma)

En route, the Benei Yisrael were positioned in the formation discussed earlier, according to the first interpretation, with the Mishkan and the Leviim in the center and the four banners on the four sides.

If we accept the second interpretation - that the Benei Yisrael traveled as a single column - the Mishkan was still in the middle, since that is indicated by, "On the march, the Tent of Meeting... shall be in the middle of the [other] camps."  It was preceded by the camps of Yehudah and Reuven, and followed by those of Efrayim and Dan. (Yerushalmi, loc. cit.; Yeffeh Toar ad loc.)

In any case, they would keep moving until signaled to halt - by means of the same cloud.  When the cloud unfolded, forming a kind of booth over the banner of Yehudah, this conveyed G-d's will that the Benei Yisrael pitch camp at that particular location.

This would take place only after Moshe exclaimed, "Return, O HaShem, [to] the myriads of Yisrael's thoudands" (BaMidbar 10:36).


The Well of Miriam

The well of Miriam, which accompanied the Benei Yisrael in their wanderings, served another function besides that of providing them with water.  In particular, it was by means of this well that the campsites of the different banners were identified and their individual boundaries outlined.

The well would halt at the site where the Mishkan was to repose, exactly at the entrance to the courtyard, near the tent of Moshe, so that when, subsequently, the twelve pillars of the Mishkan were set up, they would be situated around the well.

With the onset of the Song of the Leviim - as described in Parashat Chukat - the water in the well would begin to rise.  It then formed a number of streams.  One of these would branch off to flow inward to the four corners of the Mishkan enclosure, and outward to the terminal points of the entire camp.

On its passage outward, one of these streams traversed the Leviim camp, encompassing it, with its flux reaching every family individually.  Others branched off into the direction of the tribes of Yisrael, until a stream passed by every tribe, encircling it. As a result, each tribe knew the limits of its territory.

Also, a waterway linked one banner with another.  Hence, whenever a woman wished to pass from one banner to another, for example, when marrying a man who belonged to that other banner, she would go by boat.

Moreover, these streams did not contain only water.  They flourished with every delicacy of the World to Come.  It was as Scripture has written, "Your shoots are an orchard of pomegranates... henna and nard; nard and saffron, calcmus and cinnamon, with all trees of frankincense..." (Shir HaShirim 4:13, 14). (Yalkut Shimoni, end of Pekudei)

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MeAm Lo'ez; Bachya; Ramban; Rashi

Parashat Massei

BaMidbar 33:1-36:13
Birchat HaChodesh


  • Recounting of the journeys of the Benei Yisrael in the desert.
  • G‑d instructs the Benei Yisrael to eradicate all Kenaan's inhabitants and destroy their idols.
  • Division of the portion of land between the Tribal members.
  • The Leviim are provided 48 cities where they would dwell -- 42 cities plus the six cities of refuge. 
  • The Command to designate six cities of refuge. 
  • G‑d instructs Tzelafchad's daughters to marry men from their own tribe, so the land they inherit will remain in their ancestral tribe.

Rabbi Pinchas Winston's "Perceptions: Parashat Massei




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