Komentarz do Liczb 2:40

וידבר ה' אל משה ואל אהרן, “Hashem spoke to Moses and Aaron. Ibn Ezra explains that the reason why Aaron was addressed also was that his sons had to place the various furnishings of the Tabernacle on the shoulders of the priests.

Kap. 2. V. 1. Die am Schlusse des vorigen Kapitels bereits im allgemeinen angeordnete Gruppierung Israels in verschiedene bestimmte Lager und getrennt von ihnen das Lager der Leviten und die Wohnung des Zeugnisses wird nun in diesem Kapitel des nähern ausgeführt. Die bisherige Anordnung der Zählung der Gemeinde nach Stämmen und Familien war nur an Moses allein gerichtet, diese endliche Gruppierung der gezählten Stämme in Lager im Fernkreis um die Zeugniswohnung richtet das Gotteswort an Moses und Aharon, und ist eben damit diese Lagergruppierung um das Gesetzeszelt als bedeutsames Ziel der ganzen Zählung angedeutet. Wir haben bereits Wajikra Kap. 11, 1 u. 13, 1 bemerkt, wie die Herbeiziehung Aharons zum Empfange des gesetzgebenden Gotteswortes die ganz besondere Bedeutsamkeit der also erteilten Gesetze bezeichnen dürfte nicht nur für die theoretische Erkenntnis und praktische Verwirklichung des Gesetzes, die durch Moses repräsentiert wird, sondern insbesondere auch für die Gewinnung und Heranziehung, der Individuen für die Gesetzerfüllung, die dem Lebensberufe des Priesters als Aufgabe gesteckt sind. Und auch dieses Gesetz, welches jeden einzelnen zu seiner Familie und zum Stamme, und den Stamm zu seiner Lagergruppe weist und alle die Lager rastend und wandernd, מנגד סביב לאהל מועד, rasten und wandern lässt, erhält durch die Nennung Aharons in der einleitenden Überschrift eine hohe Bedeutung für die Erziehung des jüdischen Menschen, der jüdischen Familien, der jüdischen Stämme zum Gesetz. Der Lagerfürst, der seine Fahne מנגד סביב "fern und doch in gemessenem Umkreis" rastend aufpflanzte und wandernd erheben ließ und zu dieser Fahne seine Stämme, und so jeden Stamm seine Familien und jede Familie ihre Glieder sammeln und halten ließ, sprach damit sich und seinen Stämmen und seinen Familien und allen deren Gliedern bis zum kleinsten zum Bewusstsein erwachten jüdischen Kinde herab das משכן העדות als אהל מועד, die Wohnung des Zeugnisses als die Stätte der gemeinsamen, sie alle zusammen einigenden Bestimmung aus, und es ward damit das עדות, das von Gott bezeugte Gesetz, vom Lager- und Stammesfürsten bis zum letzten lallenden Familienkinde herab, zur wirklichen und wahrhaftigen, immer gegenwärtigen Lebensseele des Volkes in der ganzen Höhe ihrer ihre ganze Wirksamkeit bedingenden Heiligkeit — מנגד — und in der ganzen Nähe ihrer alles und alle erfassenden und zu sich und an sich haltenden Macht: סביב. Darum wird auch hier, in diesem Kapitel der örtlichen Anordnung, das zuvor Verse 50 und 53 als משכן הערות bezeichnete Gesetzeszelt אהל מועד genannt. Es ist an sich משכן הערות, die Wohnung des Gesetzes, und es, ist für das Volk אהל מועד, der überall vor ihren Augen mit ihnen wandernde Mittelpunkt, der sie alle zusammen einigenden, gemeinsamen Bestimmung (יחד יעד :מועד).

באתת [EVERY MAN OF THE CHILDREN OF ISRAEL SHALL ENCAMP BY HIS OWN STANDARD] WITH THE SIGNS [OF THEIR FATHERS’ HOUSES] — Each banner shall have a different sign — a piece of coloured cloth hanging on it, the colour of the one not being the same as the colour of another, but the colour of each tribe shall be like that of his stone that is fixed in the breastplate (of. Exodus 28:21), and by this means everybody will be able to recognise his banner . Another explanation of באתת לבית אבתם is: by the signs (i.e., following the signs) which their father Jacob gave them severally when they carried him out from Egypt, as it is said, (Genesis 50:12) “And his sons did unto him exactly as he had commanded them”. For he had commanded that Judah, Issachar and Zebulun should carry him, having their position at the east side of the bier, Reuben, Simeon and Gad at the south side, etc., — as it is related in Tanchuma on this section (Midrash Tanchuma, Bamidbar 12; cf. Rashi on Genesis 50:12).

EVERY MAN SHALL ENCAMP BY HIS OWN STANDARD, WITH THE SIGNS OF THEIR FATHER’S HOUSE. “Each standard was to have a colored cloth hanging on it, the color of one being unlike the color of another.¹⁰⁶There were thus twelve standards, one for each tribe (Maskil l’David in his commentary on Rashi). These twelve standards are not to be confused with the four main standards, around each of which three tribes rallied. The color of each standard corresponded to that of the stone fixed in the breastplate [of the High Priest, on which the name of that tribe was engraved], and by this method everyone would recognize his standard.” This is Rashi’s language. But Rabbi Abraham ibn Ezra commented: “There were signs on each of the [four main] standards. Thus the ancient Sages said that on Reuben’s standard there was a figure of a man decorated with mandrakes,¹⁰⁷See Genesis 30:14. and on Judah’s standard there was the form of a lion, to which Jacob had compared him,¹⁰⁸Ibid., 49:9. and on Ephraim’s standard was the figure of an ox, based upon [the expression that Moses used in speaking of that tribe], the firstborn of his ox,¹⁰⁹Deuteronomy 33:17. and on Dan’s standard was the figure of an eagle.¹¹⁰This was because of the expression, as an eagle stirreth up his nest (ibid., 32:11), and of Dan it is written that he was the rearward of all the camps (further, 10:25), who stirred the attention of all the camps to any lurking dangers (Tziyoni). Thus [the four signs on the four main standards] were similar to the four figures that the prophet Ezekiel saw [in the Divine Charriot].”¹¹¹Ezekiel Chapter 1. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle (ibid., Verse 10). The Tent of Meeting was in the exact center, with the camps of the Levites surrounding it in the midst of the camps [of the other tribes], as is mentioned in Sefer Yetzirah:¹¹²I have not found it in our editions of the Sefer Yetzirah (Book of Creation). On the book itself, see Vol. I, p. 24, Note 41. “And the Holy Temple is placed exactly in the middle.”
Now the directions [in which the standards were to be set up] begin with the east, like the movement of the sun [in its daily course], and afterwards the south, and then the west and finally the north. They put the [main] standard of Judah in the east because he was the first to start journeying as he was the prince,¹¹³I Chronicles 28:4. just as G-d commanded, Judah shall go up¹¹⁴Judges 1:2. first,¹¹⁵Ibid., 20:18. and Reuben was [set next to him] in the south to honor him as the firstborn. Thus these two neighboring standards consisted of [the children of] Leah [i.e., Judah, Issachar, Zebulun, Reuben Shimon] together with the firstborn of her maidservant who was born upon her [Leah’s] knees [i.e., Gad the son of Zilpah.]. And there was one [main] standard for the children of Rachel [Ephraim, Menasheh, and Benjamin] in the west, and the standard of the [other] children of the maidservants [Dan, Asher, and Naphtali] was last, in the north.
I have furthermore seen in the Midrash [the following text]:¹¹⁶Bamidbar Rabbah 2:9. “And just as the Holy One, blessed be He, created four directions in the universe, so He surrounded His Throne with four ‘living creatures,’¹¹¹Ezekiel Chapter 1. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle (ibid., Verse 10). and high above them all is the Throne of Glory. The Holy One, blessed be He, told Moses to arrange the standards in a manner corresponding to these directions. Thus He said to him: In the east, whence comes light to the world, shall Judah the sovereign pitch his camp, and next to him shall be the tribe of Issachar, who studies the Torah,¹¹⁷“For it is said, And of the children of Issachar, men that had understanding of the times (I Chronicles 12:32), and Torah is called ‘light,’ For the commandment is a lamp, and the Torah is light (Proverbs 6:23)” (Bamidbar Rabbah 2:9) — Thus, just as the royal House of David is referred to by Scripture in terms of light — as it is said, that David My servant may have ‘a lamp’ always before Me in Jerusalem (I Kings 11:36) — so also is Issachar, student of the Torah which is called light. The position of these two tribes is therefore rightfully in the east whence comes light to the world. And as for Zebulun (see further in text). and next to him the tribe of Zebulun, who is wealthy, just as it is written, Zebulun shall dwell at the shore of the sea,¹¹⁸Genesis 49:13. and it is also said [of Zebulun], for they shall suck the abundance of the sea.¹¹⁹Deuteronomy 33:19. And riches are also referred to as “light” (Midrash Rabbah ibid.). Thus the three tribes that pitched on the east — Judah (sovereignty), Isaachar (knowledge), and Zebulun (wealth) — all represented aspects of “light” which originates in the east. They were to be the first to journey, just as it is said, And their king is passed on before them, and the Eternal at the head of them.¹²⁰Micah 2:13. From the south come the dews and the rains [which bring] blessing for the world, therefore shall Reuben pitch on that side, for he is the master of repentance,¹²¹See Sotah 7b and Rashi ibid., that Judah’s repentance in admitting his guilt in the case of Tamar (Genesis 38:26) was motivated by Reuben’s prior repentance in the case of Bilhah (ibid., 35:22). Reuben was also first of the brothers who tried to save Joseph in order to return him to his father (ibid., 37:22). According to a Midrash, G-d then said: “‘You [Reuben] were first in making an effort to bring back a beloved son to his father. By your life! A descendant of yours will be the first [of the prophets] to bring back Israel to their Father in heaven.’ And who was that? Hosea the son of Beeri, as it is written, When the Eternal spoke at first with Hosea (Hosea 1:2) [and it was that prophet who proclaimed: Return, O Israel, unto the Eternal thy G-d, for thou hast stumbled in thine iniquity” (ibid. 14: 2)] (Yalkut Shimoni, at the beginning of the Book of Hosea). That Hosea was of the tribe of Reuben is indicated in I Chronicles 5:6, where his father Beerah is counted among the descendants of Reuben. Beeri and Beerah, according to the Rabbis, refer to the same person. which is a good quality, and the mercies of the Holy One, blessed be He, come to the world when people repent [of their evil ways]. Next to Reuben is Gad, who has the quality of heroism.¹²²Genesis 49:19. In our Bamidbar Rabbah: “master of the troop,” as stated in Genesis ibid: Thus there were [in the south] Reuben with repentance, Gad with heroism, and in between them Shimon in order to atone [for his having caused anguish to his father Jacob].¹²³Ibid., Verses 5-7, and in Chapter 34:30. And they shall set forth second,¹²⁴Verse 16 here. because repentance is second to Torah [for by studying Torah one is coming to repent of evil ways]. In the west are the storehouses of snow, and the storehouses of hail, cold, and heat, and corresponding to them were [the tribes of] Ephraim, Menasheh and Benjamin, and the Divine Presence is always in the west within the border of Benjamin, as it is said, Of Benjamin he [Moses] said: The beloved of the Eternal shall dwell in safety by Him.¹²⁵Deuteronomy 33:12. This is an allusion to the fact that the Sanctuary proper, in which the Divine Presence resided, was in Benjamin’s territory. The eastern part of the Temple was in the territory of Judah. These three tribes of Ephraim, Menasheh and Benjamin, to whom G-d grants might (see Psalms 80: 3) are thus the most able to resist the destructive aspects of the natural elements (Eitz Yoseph on Bamidbar Rabbah). And they shall set forth third,¹²⁶Verse 24 here. for heroism is fitting to Torah and repentance, in order that a person may grow strong in Torah and overcome his [bad] inclinations. From the north comes darkness to the world, and corresponding to it was the tribe of Dan. For what reason? It is because the tribe of Dan darkened the world through the idols which Jeroboam made, as it is said, and the one idol he put in Dan.¹²⁷I Kings 12:29. Next to him was the tribe of Asher, to illuminate the darkness, as it is said [of Asher], and he shall dip his foot in oil,¹²⁸Deuteronomy 33:24. and next to him was the tribe of Naphtali who is full of blessings.¹²⁹As it is said of that tribe, O Naphtali, satisfied with favor, and full with the blessing of the Eternal (ibid., Verse 23). They shall set forth hindmost,¹³⁰Verse 31 here. for whoever worships idols goes backward and not forward. ”¹³¹Jeremiah 7:24.
There [in Bamidbar Rabbah]¹¹⁶Bamidbar Rabbah 2:9. the Rabbis also interpret [the division of the tribes of Israel according to four standards as] corresponding to the four groups of angels [surrounding the celestial Throne]. The Midrash also explains there that [the division of the tribes was not arbitrary but] it was all in wisdom, [showing] honor and greatness to Israel, and that therefore Scripture mentions everything in detail.

באתות, there was a symbol on every flag, as for instance, the picture of a lion on the flag of the tribe of Yehudah, or that of an ox on the flag of the tribe of Joseph.

איש על דגלו באותות, “each man by his flag, according to its insignia.” Rashi explains that each flag had coloured insignia woven or embroidered on it reflecting the appearance of the respective gemstone of the tribe on the breastplate of the High Priest. Ibn Ezra writes that each flag had a pattern that easily identified the tribe it belonged to; (possibly reflecting the definitions used by Yaakov when he had blessed his sons before his death.) They could also have reflected the images seen by the prophet Ezekiel in his famous vision of the merkavah. Ancient sources have recorded that the Tabernacle was located in the center of the four army groups. In the space between the Tabernacle and the army groups (presumably in peace time accompanied by the various families of the soldiers), the Levites arranged their huts around the Tabernacle. The details have been described in the ספר יצירה. The respective sides of the camp which was square in shape, began with the east side, the army group headed by the tribe of Yehudah, as per G’d’s command in response to the question who should lead the army. [Compare Bamidbar Rabbah 2,10 on Judges 1,1-2 Ed.] The army group headed by the tribe of Reuven was situated on the south side in order to accord some honour to the biologically oldest son of Yaakov. The third army group under one flag comprised the tribes of Rachel’s descendants who were situated in the west, with the group comprised of sons of Zilpah and Bilhah in the north. I have seen further in the Midrash that just as Hashem created 4 directions on earth, (north, south, west and east) so He surrounded His throne in the heavens with four such directions, the throne of His glory being the loftiest of them all. When telling Moses how to arrange the army groups around the Tabernacle, He told him that what He was directing Moses to do corresponded to the pattern in which the hierarchies in the heavenly regions were arranged. East, the source of the original light, would be represented on earth by Yehudah, who represented the concept of Royalty. He would be flanked by Issachar, who represented the concept of Torah Issachar would be flanked on his other side by Zevulun, who represented the concept of wealth. This concept had been envisioned by Yaakov, who in his blessing of Zevulun (Genesis 49,13) had said זבולון על חוף ימים ישכון, that “Zevulun would make his residence on the shores of the sea.” It has also been said of him (and of Issachar) (Deuteronomy 33,19) כי שפע ימים יינקו, that “they will be nourished by the riches of the sea.” [An allusion to Zevulun sharing his wealth with Issachar, enabling the latter to devote himself exclusively to the study of the Torah. Ed.] This group would be the first one to march ahead of the rest of the camp, as we know from ויעבור מלכם לפניהם, “their king would always march ahead of them” (Michah 2,13). The direction south is representative of the beneficial dews and the rains that dispense G’d’s blessings on earth. This direction would be represented first and foremost by Reuven, who had distinguished himself as a penitent, and thus had revealed himself as possessing a virtue which is very dear to Hashem, a virtue which evokes G’d’s mercy for His creatures. He was flanked by Gad, possessed of the virtue of גבורה, strength and endurance in the face of overwhelming odds. They had the camp of Shimon between them, to help him atone for the sin at Shittim that had decimated that tribe whose members had permitted themselves to be seduced by the Moabites and Midianites. (Numbers 25) They marched in second position, seeing that the virtue of repentance is second only to Torah itself. Seeing that Reuven had excelled in repentance and this is an important virtue, one which brings to the fore G’d’s virtue of רחמים whenever G’d encounters penitent sinners, it was appropriate for the tribe of Reuven to be positioned in second place. West is the direction in which G’d’s storage chamber of snow, hail, and frost as well as heat is stored; the tribes of Ephrayim, Binyamin and Menashe were placed there, seeing that Binyamin’s territory would house the Temple, it was appropriate that he would be positioned in the direction where the Shechinah is presumed to be. North is the direction from which darkness (of the spiritual kind) is presumed to emerge when it does. It was appropriate that the tribe of Dan would be positioned there, as it was this tribe who played a leading role in the re-introduction of idolatry in Israel, King Yerobam later on being the exponent par excellence of this. [Judges 18 describes that the tribe of Dan hired themselves a phony priest and instituted idolatry in their newly conquered territory, formerly known as Layish. These offshoots from the tribe of Dan, who called their new city “Dan,” continued in their idolatrous ways until the first Temple was destroyed. The tribe of Asher was especially blessed, as was the tribe of Naftali, also part of that army group, something that offset the spiritually negative vibes associated with the Danites.

Each one's color. Thus the meaning of “their fathers’ houses” was the names of their fathers that were engraved on the breastplate. But since this is a forced explanation in the understanding of “their fathers’ houses,” Rashi gives another explanation. Nonetheless, according to the other explanation one may question the connection between the word “banner” and “the insignia of their fathers’ houses,” therefore he also needs the first explanation.

V. 2. איש על דגלו באתת וגו׳, wie bereits zu V. 52 des vorigen Kapitels bemerkt, gehört באתת dem Akzente nach zu רגלו. Die Fahne eines jeden בית אב, d. i. ja eines jeden Stammes, hatte ein אות: ein entsprechendes, den Stamm kennzeichnendes Emblem. Nach במדבר רבה z. St. trug jede Fahne die Farbe des entsprechenden Edelsteins auf der Brust des Hohenpriesters und außerdem ein den Stamm charakterisierendes Emblem. Es ist dies dort für jeden Stamm besonders ausgeführt. — מנגד: nach ebendaselbst die Entfernung einer מיל, d.i. 2000 Ellen, einem תחום שבת entsprechend, damit sie, wie es dort heißt, am Schabbat zum אהל מועד kommen konnten. So auch Josua 3, 4.

With the insignia of their fathers’ houses. Each tribe had a number of fathers’ houses, and each father’s house had a small banner with the same picture as the large banner of the entire tribe. However, an aleph, beis, or gimmel was printed on [the banner of] each father’s house. This is the meaning of, “with the insignia (באותות) of their fathers’ houses,” each father’s house had its own אות, letter.

על דגלו באותות, “every man with his own standard according to the insignias of his father’s house;” the flags had the names of the (fore)father’s houses inscribed upon them. How did this work? On the flag of Reuven there was an inscription אי׳י, the respective first letters of the names of the patriarchs אברהם, יצחק, יעקב. On the second flag (there were four flags, for each army group of four tribes.) there were inscribed the letters בצ׳ע, the second letter in the names of each of the three patriarchs. The third flag would have the letters רח׳ק representing the third letter in the respective names of Avraham, Yitzchok and Yaakov, and the fourth flag the letters מק׳ב, representing the last letters each in their names. The letter ה which had been added to Avraham’s name, would be represented by the protective cloud that rested above the Israelites and protected them against nosy intruders during all the years they were in the desert. An alternate interpretation of the line: באותות לבית אבותם. The flag of the camp of Reuven had the outline of a human being in red colour, matching the colour of his stone on Aaron’s breastplate. It represented the mandrakes Reuven had found in the field and brought to his mother Leah, which the latter had traded for an extra night with her husband. (Genesis chapter 30) These mandrakes were shaped like a human being. The outline of a lion was drawn or stitched ion the flag of Yehudah, who was called: “lion” in the Torah by his father (Genesis 49,9) The colour of that outline was turquoise as was the colour of his gem on Aaron’s breastplate. The flag of Ephrayim showed the outline of an ox, whom his father Joseph had reputedly called שור, ox, (Deuteronomy 33,17) The colour of that outline was onyx, as was the colour of his gemstone on the breastplate of Aaron. On the flag of Dan there was the outline of an eagle, coloured in a variety of colours, iridescent, as the gemstone that represented the tribe of Dan on Aaron’s breastplate. (Ibn Ezra) The Tabernacle located in the centre, was flanked by all these camps, and was a symbol of the holy angels called chayot, which surround the throne of G-d forming a square. The various nations learned from the Israelites to make tablecloths and the like in a variety of colours. (Bamidbar Rabbah 2,6)

מנגד AT SOME DISTANCE [AROUND THE APPOINTED TENT THEY SHALL ENCAMP] — at a distance of a mile (2000 cubits), for it is said, (Joshua 3:4) “Yet there shall be between you (the Israelites) and it (the Ark), about two thousand cubits”; the reason for this distance, which was that of a Sabbath day’s journey, was that they might be able to come unto the vicinity of the Tabernacle for instruction on Sabbath, for Moses, Aaron and his sons and the Levites were encamped quite close to it (Bemidbar Rabbah 2:9; cf. Exodus 33:7 and Rashi thereon).

מנגד, from a distance.

When they carried him. Meaning that accordingly one must say that “banner” is a term of gathering as in “ודגלו עלי (and encamped around me)” (Shir HaShirim 2:4). This teaches that each banner was with its group.

At the distance of a mil. One might ask: Previously in Parshas Yisro (Shemos 19:2), Rashi explained that נגד ההר (opposite the mountain) meant to its east, because any time that you find the word נגד it implies facing east, even if it comes as a construct (opposite something). The answer is: Here it is written “around the Tent of Meeting they shall encamp” so it is not possible that they were all facing east. Thus Rashi explains that it is a term of distance. Furthermore, I have found that one may learn this through a gezeirah shavah (comparison); the Torah here says מנגד (opposite) and elsewhere it says ותשב מנגד הרחק (“and sat facing him about the distance”) (Bereishis 21:16). Thus, just as there it refers to distance, so too here it refers to the distance. A mil is a distance of two thousand amos [the maximum distance] that one may travel on Shabbos.

דגל מחנה יהודה, “the banner of the camp of Yehudah, etc.” This camp traveled first and was situated in the east of the Tabernacle. It was accompanied by the soldiers from the tribes of Issachar and Zevulun. The Torah describes these three tribes as ראשונה יסעו, “being the first ones to start journeying.” The word ראשונה is an allusion to the fact that these three tribes were all endowed with more than an average amount of חכמה, wisdom, i.e. the first of the emanations. Scriptural verses supporting this claim are found in Psalms 60,9: “Yehudah My law giver.” The 200 men attending David’s crowning as king over the nation have been described as “people who understood the needs of the times,” (Chronicles I 1,32). The men of Zevulun have been described in Judges 5,14 as “holding the marshal’s staff.” In view of these tribes having wisdom as a common characteristic they were suitable partners traveling together as one single camp. The entire camp was known as the camp of Yehudah, being a counterpart of the camp comprising the angels Gavriel, Ezriel, and Shemiel in the celestial spheres which is known as the camp of Gavriel.

דגל מחנה אפרים לצבאותם ימה, “the flag of the camp of Ephrayim, according to its hosts, to the West.” You are aware that Jerobam both sinned himself and caused the whole people to sin. He was of the tribe of Ephrayim. There was therefore a need to heal the “fracture” or “rift” which this man created among the Jewish people, i.e. their camps. The tribe of Ephrayim was encamped together with the tribe of Menashe and the tribe of Binyamin. This is the meaning of Psalms 80,3: “at the head of Ephrayim, Binyamin, and Menashe! Rouse Your might and come to our help!” They were camped on the West side of the Tabernacle; our sages have stated (Baba Batra 25,) that the Shechinah resided in the Western part of the Temple. Concerning the camp headed by Ephrayim the Torah writes that the members of that camp traveled in third position (verse 24).
It was appropriate that after the camp of Yehudah which represented Torah, followed by the camp of Reuven which represented repentance, there should follow the camp of Ephrayim which represented the attribute גבורה. This camp corresponded to the celestial camp headed by the archangel Raphael supported by the angels Zavdiel and Achziel which was situated immediately behind the Shechinah. This was the camp that Moses alluded to when he prayed that Miriam be healed from her tzoraat by saying אל נא רפא נאלה, “please G’d heal her,” (Numbers 12,13). He appealed to the attribute represented by Raphael.

יחנו בני ישראל מנגד, “the Children of Israel shall encamp at a distance, etc.;” according to Tanchuma Bamidbar 14 this was one mile distant from the Tabernacle. This corresponded to the instructions given by Joshua (Joshua 3,4) to the people to keep a distance of 2,000 cubits between themselves and the Holy Ark which crossed the river Jordan ahead of the main body of the Israelites. The reason the Tabernacle was not to be more distant from the camp was to enable the people to walk to it on the Sabbath to conduct their prayers. The flags were equidistant from one another in each direction, whereas Moses and Aaron and his sons were close to the Ark. We know this as the Torah writes that the ones who were making their camp immediately east of the Tent of Meeting were Moses and Aaron and his sons (Numbers 3,38). G’d had said that He wanted it that way so that in case He had occasion to become angry at the Israelites, Moses and Aaron would be at hand to re-establish harmony between G’d and the people. This is the deeper meaning of Psalms 20,6 נרננה בישועתיך, “we will jubilate when Your Shechinah will be present.” The תשועה the psalmist refers to is the saving of the Jewish people from the Egyptians at the sea, whereas the words following in that same verse, i.e. ובשם אלו-הינו נדגל, “and in the name of our G’d we will display flags,” refer to the flags in the desert; finally, the last words of that verse ימלא ה' כל משאלותיך, “may the Lord grant all your requests,” refer to the additional stature attained by the Israelites at that time giving individual status to each of the tribes as a group beloved by G’d by means of the flags they displayed. (Tanchuma Bamidbar 10). The Midrash further sees in Song of Songs 2,4 an allusion to the same idea. Solomon writes there: “He brought me to the banquet room and His banner of love was over me.” We may understand what is written there as a parable. A wealthy man had a treasure chamber full of wine. When he entered to examine the wine he found that it had all turned to vinegar. As he turned around to leave that treasure chamber he came across a single barrel of good wine. Thereupon he said that this single barrel was dearer to him than the entire amount in the rest of that storage chamber. The Lord has 70 nations at His disposal; however, upon examination the only nation from which He derives any pleasure are the Jewish people. The word יין, “wine,” has a numerical value of 70, an allusion to the nations of the world. Concerning all of the barrels of wine G’d said that only the one (nation) which flies a flag has merited His love so that Israel can say: “it is displayed over me.”
Solomon also says (Song of Songs 6,8) “there are 60 queens and 80 concubines, and damsels without number, whereas unique is she My dove,” a reference to the Jewish people. The former are an allusion to the alufim of the sons of Seir mentioned in Genesis 36. The eighty concubines are a reference to the descendants of Noach which have ben named. The damsels without number refer to the descendants of Ishmael, whereas “the unique one,” which did not intermarry with any of the others are the Jewish people.
Rabbi Yehudah in Tanchuma Bamidbar 10 said that the verse “He brought me to the house of wine” (Song of Songs 2,4), is a reference to the revelation at Mount Sinai. The Torah may be interpreted to yield either 49 aspects of purity or 49 aspects of impurity (depending on who does the studying). He points out that the numerical value of the word ודגלו, “and His flag,” is 49. The next paragraph in Tanchuma (Bamidbar 11) sees in the words איש על דגלו באותות in our portion an allusion to Solomon saying in Song of Songs 6,10: מי זאת הנשקפה כמו שחר יפה כלבנה ברה כחמה איומה כדגלות, “Who is she that shines like the dawn, beautiful as the moon, radiant as the sun, awesome as bannered hosts?” The nations of the world are portrayed as trying to seduce the Jewish people by inviting the beautiful looking Jewish people to become one of them, culturally speaking. They hold out the promise of appointing the converts to important positions in their midst. Israel replies sarcastically, מה תחזו בשולמית, “what can you possibly bestow upon us (7,1) seeing that we have already been granted positions more elevated than any of you can ever attain!”
. והחונים קדמה מזרחה, “and the ones encamped forward, to the east.” The three tribes Yehudah, Issachar, and Zevulun who were stationed right next to Moses and Aaron benefited thereby in that these tribes are described at various times in the Bible as very competent in Torah-law. (compare Judges 5,14 re Zevulun, Chronicles I 12,32 re Issachar and Genesis 49,10 regarding Yehudah). This is what the Talmud Sukkah 56 had in mind when it said that the good experienced by the righteous also devolves upon his neighbour. On the other hand, the tribes of Reuven, Shimon, and Gad were encamped close to the area where Korach and his family had their tents. Concerning them we apply the saying: “woe to the wicked and to those who keep company with him.”
There were a total of seven clouds of glory surrounding these various camps. Four clouds were positioned one in each direction, i.e. east, west, south, and north. One cloud would move a distance of three days’ march in front of the people; the cloud indicating the presence of the Shechinah would be positioned on top of the people’s camp including the Tabernacle. The seventh cloud would form a curtain between the people and the Shechinah. Numbers 10,14 describes the cloud which rested above the camp by day and by night. The cloud which traveled a three-days’ march ahead of the people would cause all snakes and other harmful creatures in the path of the Israelites to die; it would also smooth out valleys and rises in the terrain to enable the people to walk on an even surface. The cloud which acted as a sort of curtain above the entire camp would protect the people against climate changes such as excessive heat or cold. Concerning the experiences of this entire generation Solomon wrote in Song of Songs 6,4: יפה את רעיתי כתרצה, “You are beautiful my beloved when your deeds are pleasing.” In other words, when the Jewish people were pleasing to G’d in their deeds and desires, He in turn made all obstacles in their way disappear (Tanchuma Bamidbar 12). Moses referred to this state of affairs in Deut. 32,10 when he said: ”He discovered them in a desert land....He encircled them and granted them discernment, etc.” This meant that G’d instructed them in the ways of the Torah. The entire verse in Deuteronomy there is a graphic description in poetic form of the uplifting experiences the Jewish people enjoyed in the desert, largely thanks to the flags, i.e. again in the words of Solomon in Song of Songs 5,10 דגול מרבבה, “they were elevated by being surrounded by myriads of angels.” Thus far the Midrash.

Each person shall camp with his/her flag, under the signs of their ancestral house the Children of Israel shall camp - The flag teaches recognition and publicizing to the world, and the Holy One of Blessing taught that even in the encampment of the flags there are levels, that in the East was the flag of Yehudah, and in the West the flag of Dan, which were the last ones to move to their flags. And truly, Oholiav ben Achisamach of the tribe of Dan lifted his heart in knowledge and wisdom just as Betzalel of the tribe of Yehudah. And through this the Holy One of Blessing teaches us that Oholiav did not entertain the [bad] thoughts [such as] 'why is Betzalel first and i have to go last?' And regarding this it is written "a person with his/her flag" - that is, that each person has the recognition of the honor of Heaven and there one should one camp, and not feel jealousy towards one another - in every place there is My honor.

קדמה means IN FRONT, which is expressed by קדם; and which side is it? The east side (מזרחה), and accordingly the west is termed אחור, the back side of the world (cf. Rashi on Exodus 27:13 and Note thereon).

והחנים קדמה מזרחה, "And the ones encamped in the east toward the sunrising, etc." The reason this verse commences with the conjunctive letter ו is that it follows the command to establish the camp around the Tabernacle and only proceeds to give additional details.

This is the eastern side. One might ask: From where does Rashi know this? One may explain that since west is called the rear one may infer that the front is the east. An alternative explanation: A hei at the end of a word is in place of a lamed at the beginning. Thus, since קדם means פנים (front — lit. face) it is clear that קדמה would mean לפנים (towards the front) while the word מזרחה would also mean towards the east. (Gur Aryeh) One might ask: Why does the Torah write the repetitive phrase קדמה מזרחה (in the forefront to the eastern side)? It appears that it wishes to teach us that because Yehudah held the kingship he was to be given the side that was most important. Therefore the east was referred to in terms of being “first” and “in the forefront.” If the Torah had written מזרחה or קדמה alone we would not have learned this point.

V. 3. קדמה: die Vorderseite des jüdischen Gesamtlagers, und so auch der Eingang des אהל מועד war מזרחה ostwärts. Dort, im Osten, hatte das Lager Juda mit den ihm zugeteilten Stämmen seine Stelle, und dies brach auch zuerst bei Weiterzügen auf und ging voran.

Those whose camp is in the forefront on the eastern side. The order of the four banners represents four levels that include all the perfection of human character: First acquiring wisdom, then character traits, then might, and finally wealth. The Rambam puts them in this descending order, and the Sages said (Nedarim 38a): The Divine Presence dwells only with a man who is wise, wealthy, mighty, and humble, for humility is the head of all the character traits. The banners come to bring the Divine Presence among them; therefore, Hashem arranged them in such as order as to illustrate each tribe’s virtue, as if to say, “These are worthy that My Presence shall dwell upon them, for all these virtues are found among them.”

והחונים קדמה מזרחה, “the ones who were encamped on the east side facing the sun;” they were facing the entrance of the Tabernacle as described at the end of Parshat T’rumah. (Exodus 27,13)

Yehudah, Yissachar, and Zevulun traveled first, because the Torah goes forth from them. The Torah ascribes Yehudah as “the law-enforcer” (Bereishis 49:10) and the Gemara explains (Sanhedrin 5a), “These are the Exilars and the Princes of Israel.” Yissachar is connected to Torah, as it says (Divrei HaYamim I 12:32): “And of the sons of Yissachar, those who had an understanding of the times, to know what Israel should do.” Similarly, Zevulun was Torah, as it says (Shoftim 5:14), “And out of Zevulun they that handle the pen of the scribe,” and because they supported Yissachar. They traveled first, because they should be the first in war, for the wars of Israel are not fought with the sword and spear. Rather, they are armed with the merit of the Torah.

דגל מחנה יהודה, “the flag of the camp of Yehudah;” he is mentioned first as he was the most numerous tribe, and honoured by all the other tribes for his leadership qualities. He was therefore accorded to honour of encamping near the gate of “The King.” We find something similar concerning Moses and Aaron in 3,38.

The banner of Reuven, Shimon, and Gad follows. It represents humility, the head of all character traits, because Reuven was not ashamed to confess regarding the incident with Bilhah, and an arrogant person would be ashamed to confess. From Shimon came forth poverty stricken teachers and scribes, who are more likely to be humble, and Gad went at the head of the battle in humility, as it says (Bereishis 49:19): “And it will troop back in its tracks (עקב),” which represents humility as it says (Mishlei 22:4): “In the wake (עקב) of humility comes fear of Hashem.”

The third banner was Ephraim, Menashe, and Binyamin, for the virtue of might is third, and it says regarding them (Tehillim 80:3): “Before Ephraim, Binyamin, and Menashe arouse Your might.” This virtue is third in value, for a man’s strength is always declining and the day of death is approaching from the moment he is born. This banner was in the west, because in that direction the sun wanes.

The banner of Dan, Asher, and Naftali was in the north, as it says (Iyov 37:22): “Gold comes from the north”.

AND HIS HOST, AND THOSE THAT WERE NUMBERED OF THEM. The meaning thereof, as well as of all that were numbered of the camp of Judah,¹³²Further, Verse 9. and so also all [such verses in this chapter], is that these are the words of G-d to Moses, connected with [the opening statement], And the Eternal spoke unto Moses and unto Aaron,¹³³Verse 1. since they did not count them now a second time. This is also the sense of the verse, These are they that were numbered of the children of Israel,¹³⁴Further, Verse 32. because He stated [in that same verse] all that were numbered of the camps according to their hosts [which indicates that He is referring to a census which had previously taken place, and not to a new census]. He mentioned all this in order to tell us that from the day of the census [which was on the first of Iyar]¹³⁵Above, 1:1. until the camps were established [according to the four standards] and they so pitched by the standards, and so they set forward¹³⁶Further, Verse 34. [which was on the twentieth of Iyar],¹³⁷Ibid., 10:11, and see Taanith 29a [“on that day they turned aside” and hence they became subject again to death] not one man was missing. This was miraculous, in that not one person of this great multitude died [in the period of twenty days].
The change in the name of the father of the prince of the children of Gad [who is called Deuel above in 1: 14, and here in Verse 14 is referred to as Reuel], is because it is customary in the Sacred Language to change names of the same meaning, such as Zerah¹³⁸I Chronicles 4:24. [one of the sons of Shimon], and Zohar¹³⁹Genesis 46:10. [referring to the same son of Shimon, both names meaning “brightness”], of the expression as ‘tzachar’ (white) wool.¹⁴⁰Ezekiel 27:18. Now [the father of the prince of the children of Gad] was called “Deuel” [of the root dei’ah, “knowledge”] because he “knew” G-d, [and he was also called] “Reuel” [of the root ra’ayon, “thoughts,” or re’uth, “longing” “striving”] because “he set all the thoughts of his heart on G-d,” similar to the expression in these verses: How weighty also are ‘rei’echa’ (Thy thoughts) unto me, O G-d;¹⁴¹Psalms 139:17. Thou understandest ‘l’rei’i’ (my thought) afar off.¹⁴²Ibid., Verse 2. Since people used to call that person by two names [e.g. Deuel and Reuel], therefore the Torah mentioned both of them.

וצבאו ופקודיהם, “its army and their count, etc.” Whatever is written in this verse and the verses following up until the end of the chapter, is all part of what G’d told Moses and Aaron in verse one of our chapter. In other words, Moses did not count the Israelites for a second time at this stage. Similarly, the paragraph (verse 32-34) also does not contain new information gathered at that time, but these are G’d’s words, not made public by Hashem until now, in order to reveal that since the original count 20 days before the people moved away from Mount Sinai, not a single Israelite had either died by natural causes or become unfit to be part of that army for some other reason. Clearly, this was worth reporting as in view of the enormous number of people involved this was a miracle of no small dimensions.

V. 4. וצבאו ופקדיהם. Durchweg werden die zu einem Stamme Gehörenden hier und im folgenden mit diesen beiden Ausdrücken צבאו und פקדיהם oder, wie bei den drei folgenden Stämmen, צבאו und פקדיו bezeichnet. Sie werden einmal in ihrer Gesamtheit צבא הנשיא als seinem Befehle unterstehend genannt, dadurch werden sie ja ganz eigentlich ein צבא (siehe zu Bereschit 2, 1). Allein es wird ihm und ihnen zum Bewusstsein gebracht, dass sie פקודים seien, dass sie bereits, bevor sie hier seinem Befehle unterstellt worden, gezählt, und zwar nicht für seinen. Befehl, sondern für ihren Stamm und für die Gesamtgemeinde gezählt worden. Sie gehören somit sich selbst, ihrer Stammes- und Gesamtbestimmung an, und nur für Lösung dieser Stammes- und Gesamtbestimmung sind sie ihm untergeordnet, und nur für Lösung dieser ihrer Bestimmung hat seine Anordnung Kraft. Durch die Beifügung ופקדיו ,ופקדיהם ist somit dem Begriff צבאו die nötige Beschränkung erteilt, und allen Heeresangehörigen die unveräußerliche Selbständigkeit gewahrt. Darum ist auch überwiegend in den meisten Fällen צבא in der Possessivbeziehung von פקודים als Vielheit in allen seinen Gliedern פקודיהם, gedacht, und wäre nur zu ermitteln, warum bei den Stämmen Jissachar, Sebulun und Reuben dies in der Einheit geblieben: וצבאו ופקדיו.

והחונים עליו, “and those encamped next to him” (Yehudah). Five of Leah’s sons were among the twelve tribes that were each distinguished by flags. Two of Leah’s flags tribes shared the camp of Gad, who himself was the firstborn of Zilpah, Leah’s handmaid who cooperated closely with the camp of Reuven who was the firstborn of all the tribes. One flag was for Yehudah and the two tribes that were from the sons of the handmaids. Two of the handmaids’ sons who were not firstborns, camped alongside him.

ראשנה יסעו THESE SHALL FIRST JOURNEY — When they saw the cloud departing, the priests blew the trumpets and the camp of Judah moved off first, but when marching, they marched retaining the positions in which they always encamped: the Levites and the wagons in the centre (v. 17), the division of Judah in the East (v. 8), that of Reuben in the South, Ephraim’s in the West (v. 19) and Dan’s in the North (v. 25).

ראשונה יסעו, “they are to be the first ones to journey.” Our sages in Tanchuma Bamidbar 14 mention that wherever you look throughout the Scriptures you will always find the tribe of Yehudah mentioned first, being in the forefront. This is true in connection with the journeys, the encampments, the offering of the inaugural sacrifices, the battles against the Canaanites remaining after Joshua’s death (Judges 1,1-2). The same will hold true in the future when the message of the impending redemption will arrive; Yehudah will be the first one to proclaim it as we know from Isaiah 52,7: ”how welcome on the mountain are the footsteps of the herald announcing happiness, heralding good fortune; announcing victory, telling Zion, “Your G’d is King!” Similarly, in Nachum 2,1: “Behold on the hills the footsteps of a herald announcing good fortune! Celebrate your festivals O Yehudah.” [In both verses quoted it is Yehudah who is addressed. Ed.]

When they see the cloud. Rashi is answering the question: How did they know when to travel in order that they would be first to travel. For one cannot say that they traveled at their own volition, since the Torah writes “on the word of Hashem did they travel” (Bamidbar 9:18). Thus Rashi explains, “When they saw the cloud…” Re’m writes that one might question: Why does Rashi omit Moshe’s declaration “Arise Hashem…” (Bamidbar 10:35) and only mention the lifting of the cloud and the blowing of the trumpets? It appears that Rashi only comes to explain how they knew to prepare themselves to travel, and he says that they knew this “when they see the cloud rise.” However, the actual journey was not until Moshe said “Arise Hashem.” Thus when the verse writes “they travel first” it means that they were the first to prepare themselves to travel. I will write more about this in Parshas Beha’aloscha (ibid). (Nachalas Yaakov) I myself say that Rashi omitted this, because in Parshas Beha’aloscha he also brings the Beraysa on the verse “on the word of Hashem did they travel” (Bamidbar 9:18), and that they traveled in response to three things. (See Rashi Bamidbar 1:2) See there.

The way they camped. This is according to the view that they traveled in the shape of a box. The explanation of the term “gatherer for all of the camps” (Bamidbar 10:25), that is written concerning Don, means that if anyone from the tribes who had already traveled lost something, Don would return it to them. However, Rashi does not mean to say that the banner of the tribe of Don was the very last of all the banners, in accordance with the opinion that they traveled in the shape of a beam.

אליסף בן רעואל. Nachmanides writes that it is an accepted practice in the Holy Tongue to sometimes change the name of the father of the person concerning whom the Torah reveals some important fact. [In Numbers 1,14, 2, 7,47, 10,20 the father of this tribal leader Elyassaph is referred to as דעואל, Ed.] He was known by both names, each complimentary in its way. Hence the Torah mentioned both names. The former name reflects דעואל,s intellectual attachment to Hashem, the latter his emotional attachment to Hashem, Whom he viewed as his shepherd.

ונשיא לבני גד אליסף בן רעואל, “and the prince of the sons of Gad, Elyassaph son of Re-uel.” In this instance Elyassaph’s father’s name begins with the letter ר instead of the letter ד as we have read it elsewhere. According to the Massoretes there is only one other person whose name רעואל appears with the alternate spelling דעואל. He is Moses’ father-in-law‘s father mentioned in Numbers 10,29. At any rate the switch in letters indicates that the persons concerned were anxious to obtain nearness to G’d, understanding of Him and intimacy with Him. [When spelled רעו-אל, the first three letters allude to רועה, shepherd, someone extremely caring; when spelled דעו-אל the first three letters refer to דעה intimate knowledge, intimacy. Ed.]

V. 14. רמב׳׳ן macht auf die Abweichung im Namen des Vaters des Stammesfürsten Eljassaf aufmerksam, welcher oben Kap. 1, 14 De'uel und hier Re'uel heißt, und bemerkt dabei, wie das nicht seltene Vorkommen solcher Namensverschiedenheiten desselben Mannes daraus hervorgeht, dass man die Namen der Menschen nicht als bloße Schallmerkmale, sondern denkend nach ihrer Bedeutung auffasste, und daher die Zeitgenossen leicht denselben Namensbegriff durch einen synonymen Ausdruck wiedergaben, und so zwei Namen des Mannes gang und gäbe wurden, die der Bedeutung nach eins sind. So war der Name זרח und צוחר identisch, beide Glanz bedeutend, und so auch דעואל und רעואל sein Erkennen oder sein Denken (רעיון) auf Gott richten. (Vergl. übrigens das zu Bereschit Kap. 36, 1 Bemerkte.)

אליסף בן רעואל, “Elyasaf son of R’uel. Everywhere else this name appears it was spelled with the letter ד instead of with the letter ר.

ונסע אהל מועד AND THE TENT OF MEETING SHALL SET FORWARD after these two divisions (those of Judah and Reuben), as is shown by the position of this statement in the narrative.

ונסע...אהל מועד...בתוך המחנה. Between the two flags which have already been mentioned.

בתוך המחנות, two flags (six tribes) would journey at the head followed by the parts of the Tabernacle and the Levites. These were followed by the last two flags (six tribes, there being a total of 4 flags.)

After those two banners. Meaning that “in the center of the camps” refers to the four camps of Israel, two in front and two behind. But it does not mean that it was between the camps mentioned above (vs. 3-16), i.e. between the camps of Yehudah and Reuven, given that it is written “the Tent of Meeting shall travel” after [mentioning] the banners of Yehudah and Reuven.

V. 17. א׳׳ע׳׳פי שנסע אהל מועד הוא :ונסע אהל מועד, auch zerlegt und auf der Wanderung begriffen, bleibt die Zeugniswohnung der heilige Sammelpunkt der nationalen Bestimmung, die מחנות bleiben מחנה ישראל, um קדשים קלים dort zu essen, und wenn auch das אהל מוער bereits abgebrochen, behielt der von den קלעים noch umschlossene Raum קדושת עזרה, um dort noch קדשי קדשים zu genießen, und auch auf der Wanderung müssen מצורעים aus den מחנות ישראל weichen und זבים aus מחנה לויה siehe Kap. 5, 2 u. 3. (Menachot 95 a; Sebachim 61 b, 116 b u. 117 a תוספ׳ daselbst). — כאשר יחנו כן יסעו, auch auf ihren Wanderzügen blieb die Lagerordnung unverändert: das אהל מועד von den Leviten umgeben in der Mitte, und voran in entsprechender Entfernung das Lager Juda mit den dazu gehörenden Stämmen, und ebenso rechts das Lager Reuben, links das Lager Dan und im Rücken das Lager Efraim. Und auch nach der Ansicht, dass auf den Zügen die Lager in gerader Linie hinter einander folgten (siehe zu Kap. 10, 25), blieb doch die hier gegebene Gruppierung der Stämme nach Lagern unter besonderen Fahnen die Reihenfolge und das den Leviten übergebene אהל מועד in der Mitte der Stämme.

ונסע אל אהל מועד, ”and it will travel;” when the Torah also writes that the ark containing the covenant of the Lord was travelling ahead of the people, (Numbers 10,33), this referred to the ark constructed by Moses in which the broken sections of the first Tablets were kept. It would be taken with them when they went out to war.

כאשר יחנו כן יסעו AS THEY ENCAMP SO SHALL THEY JOURNEY — just as I have explained (v. 9): their positions when marching shall be the same as when encamping — each division marches on that side that is assigned to it.

כאשר יחנו, as soon as half the camp had arrived at the next destination the Tabernacle would be put together again so that it would again be situated in the center of the entire encampment. This was possible as the Kehatites traveled immediately behind the flag of Reuven’s segment of the army, and they had been transporting the vital contents of the Tabernacle. We know from Exodus 25,22 that these parts of the Tabernacle were the essential ones, as G’d had made His communicating with Moses dependent on the presence of these furnishings. It follows that the meaning of the words כאשר יחנו can also be understood as “as soon as they (these parts) would come to rest.” The Tabernacle whether in its functional form, fully erected, or in its pre-fabricated parts only, always remained in the center of the Israelites whether the latter were on the move or encamped.

כאשר יחנו כן יסעו, in the order in which they made camp they would also begin their journeys. They would maintain a constant pattern during their journeys reflecting the pattern which they formed when encamped. When the “flags” are being mentioned the sequence always begins from the right in the order: east, south, west, north.

על ידו means, in his place. The term יד does not even in this sense lose its original meaning, viz., that of “hand’’ — the area at one’s side is termed על ידו “that which is by his hand”, being that which is closest to him, and always within the reach of his hand (and not beyond it); en son aise in O. F.

דגל מחנה אפרים, “the flag of the camp of Ephrayim;” Rachel was represented by a separate camp, i.e. Ephrayim, Menashe, and Binyamin.

ועליו — Understand this as the Targum does: and those who were close to him were the tribe of Manasseh.

As Targum translates “the one near him.” Previously (v. 5, 12) Rashi did not need to explain the word עליו (with him, lit. “above him”) because the Torah added the words “those who camp.” Thus it was obvious that the explanation is as Targum translates. However here where it does not add anything, but merely states “along with him is the tribe of Menashe,” I would not know the meaning of the word ועליו, therefore Rashi explains “as Targum translates.”

דגל מחנה דן, “the flag of the camp of Dan; the fourth camp comprised the maidservants of Rachel, Dan having been the firstborn of those. He was the leading tribe of that flag (camp). Asher was rewarded with an extra distinction, seeing that he was a son of Leah’s handmaid, he was mentioned before Naftaly, although the latter was older than he.

לאחרונה יסעו, “they would always travel at the rear.” The letter ל has a dot above over the vowel patach. In our versions of the Chumash, the letter ר has a dot, and the letterל has the vowel kametz. Ed.

אלה פקודי בני ישראל ...שש מאות אלף ושלשת אלפים חמש מאות וחמישים, “These are the countings of the Children of Israel, ....603,550.” This same number has already been reported in 1,46. The reason the Torah repeats this number is only to draw our attention to the miracle that from the day the census took place until the day the people commenced their journeys on the 22nd day of the month not a single one of these people had died.

והלוים לא התפקדו, also among the total of the remainder of the tribes.

והלוים לא התפקדו…כאשר צוה ה׳ את משה, and the Levites were not counted among them as G'd had commanded Moses. Even though the count of the Israelites represented a spiritual elevation for them as described in Bamidbar Rabbah,2 nonetheless the Levites were not counted together with the other tribes of Israel seeing G'd had so commanded. At that time the angels were described as descending together with G'd's שכינה on Mount Sinai and they inspired the Israelites to ask for flags similar to what they observed among the angels.

כאשר צוה ה' את משה. As G’d had said in 1,49 “do not count them as part of the Children of Israel.”

V. 34. ויעשו בני ישראל וגו׳׳. Vergegenwärtigen wir uns die Gruppierung des jüdischen Volkes nach den hier angeordneten Lagern, so haben wir voran im Osten unter der Fahne Judas die Stämme Juda, Jissachar und Sebulun; rechts im Süden unter der Fahne Reubens die Stämme Reuben, Simeon und Gad; links im Norden unter der Fahne Dans die Stämme Dan, Ascher und Naftali; im Rücken, Juda gegenüber, unter der Fahne Efraims die Stämme Efraim, Menasche und Binjamin. Die das voranziehende judaische Lager bildenden drei Stämme charakterisieren sich jeder in doppelter Richtung. Juda schaute schon der sterbende Vater (Bereschit 49, 8-10) als den leitend voranschreitenden Stamm mit dem שבט und מחוקק, mit dem Herrscherstab und dem Gesetzesgriffel. Jissachar war der Stamm des Landbaues und der die Wissenschaft pflegenden Muße (siehe daselbst 14, 15) Sebulun (daselbst 13) der Stamm des Handels, und nach dem Deboraliede (Richter 5, 14) waren seine Söhne zugleich מושכים בשבט סופר, Pfleger der Literatur. Im leitend voranschreitenden Lager Judas vereinigte sich somit alles, worauf wesentlich die materielle und geistige Wohlfahrt der Nation beruhte: das Szepter und das Gesetz, der Landbau und die Wissenschaft, der Handel und die Literatur. Diese beiden, in dem leitend voranschreitenden Lager vereinigten Momente der materiellen und geistigen Hebel der Nation, teilen sich, ihm untergeordnet nachfolgend, nach beiden Seiten. Seine rechte Hand bildet Reuben, Simeon und Gad. Reuben: der Stamm des mit allen geistigen Vorzügen und einem lebhaften Gefühle des Rechts, aber mit einer Weichheit des Charakters begabten Erstgeborenen, die ihm die Fähigkeit zur nationalen Führerschaft versagte, und ihm beigeordnet Simeon: der rasche Rächer der Ehre, und Gad: der keilscharfe Rächer unberechtigten Angriffs (siehe Bereschit 49, 3-7 u. 19). Juda zur Rechten zog somit der unter die Agide der Milde gestellte, Beleidigung und Eingriff abwehrende Mut. Ihm zur Linken zogen Dan: die gewandte Klugheit חמרא . (daselbst 16, 17).Ascher: die Geschmacksverfeinerung (daselbst 20; vergl וריחני פקחין Joma 76 b), und Naftali (daselbst 21): die Wohlberedtheit, somit ebenso eine unter Dans Ägide reiche Entfaltung nach der Seite der Geistesbildung, wie rechts, unter Reuben, eine Entfaltung nach der Seite der Macht. Die dem östlichen judaischen Lager gegenüber im Westen unter der Fahne Efraim lagernden Stämme Efraim, Menasche und Binjamin sind hinsichtlich ihrer nationalen Bedeutung nicht so klar wie die übrigen charakterisiert. Efraim und Menasche repräsentieren zusammen ja eigentlich den Stamm Josef. Was aber der Mund des sterbenden Vaters Bereschit 49, 22 f. über Josef ausgesprochen, hat mehr persönliche Bedeutung als Beziehung auf seinen Stamm. Was daselbst 48, 19 über Efraim und Menasche verkündet worden, liegt in der Richtung der Machtentfaltung, und von Efraim heißt es insbesondere, dass er relativ "groß" und dass seine Nachkommen מלא הגוים werden würden, das wir (daselbst) als das "ergänzende Rüstzeug" der übrigen Stämme zu verstehen glaubten. Wir haben also wohl in Efraims Lager die "Tapferkeit" zu suchen, die zum nationalen Heile in der leitenden Richtung des Lagers Juda Stellung nehmen soll, Juda im Osten, Efraim im Westen. So sieht Assafs Lied (Ps. 80, 2 u. 3) Israels Heil von den Erfolgen "Josefs" bedingt, und fleht: רעה ישראל האזינה נהג כצאן יוסף ישב הכרובים הופיעה לפני אפרים ובנימן ומנשה (es sind dies eben die Stämme unseres Lagers) עוררה את גבורתך ולכה לישעתה לנו. Als später, statt Juda zu ergänzen, das Haus Josef in Gegensatz zu Juda trat und Juda die Führerschaft entriss, nicht "hinter Juda", sondern an die Spitze der Nation seine "Fahne" pflanzte, ward das Grab der nationalen Wohlfahrt gegraben, und das "Haus Josef", dem Gesetzeszeugnis und seiner "Wohnung" entfremdet und entfremdend, ging unter und riss zehn Zwölftel der Nation, die sich ihm angeschlossen hatten, in seinen Untergang mit hinein.