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

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

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

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.