The Torah goes into a lengthy discourse concerning the significance and specific order of the degalim, flags/banners, under which each tribe encamped. The people are admonished concerning their adherence towards honoring the protocols and parameters of the degalim. Each tribe was to remain within the boundary of his area of encampment as signified by his banner. Indeed, we find earlier, in Parashas Emor (Vayikra 24:10), that the blasphemer’s original complaint was based upon the fact that he was not permitted to pitch his tent within the area designated for the Tribe of Dan. Likewise, we find specific protocols within the Bais Hamikdash, whereby a Levi, whose designated function was to sing, was not permitted to trade jobs and take care of opening and closing the doors. Is it so terrible? After all, are they not both members of Shevet Levi, each with the same inherent kedushah, sanctity? Is it so bad if one Levi helps the other one to perform his function? Is it the end of the world if the Levi who sings helps his cousin close the doors?
Horav Yeruchem Levovitz, zl, explains that, when the Torah demands a specific seder, order, it must be adhered to, because seder is the foundation of discipline. Without organization and order, peace cannot reign. Horav Aharon Kotler, zl, would note that order is the basis of shalom, peace, because true peace means that everyone is in his place, performing his designated function, thus not encroaching upon his fellow – an action which creates havoc.
Order applies to all of man’s actions – not only in one’s involvement with others, but even in one’s personal life. He must not permit his tasks to impinge upon each other. When one actively overlaps onto another activity – neither one is done well. All of one’s belongings must have their proper place. When one’s seder is jumbled, his thought process will ultimately follow. One whose thoughts are disorganized does not function well as a ben Torah. Sloppy and careless action reflects a lack of constancy of thought and unremitting attention. Ultimately, they all mesh together: calm, organized, orderly, disciplined – a well-oiled, perfectly working, harmonized person. To break a seder is to impede growth and development and succeed in producing a mediocre, chaotic and even disturbed product.
Rav Yeruchem reflects on his years in Kelm, studying under the individual who exemplified seder, the Alter, zl, Horav Simcha Zissel Broide. Every chair was required to be in its place. To leave a chair lying around was a grave infraction, because it reflected a deeper and often serious pathology. The Mashgiach writes that he inherited a garment that appeared to be brand new from his revered Rebbe. It was, in fact, thirty years old. The creases were impeccable, the cloth clean and not worn out.
Rav Simcha Zissel never looked sideways because it was unnecessary. Indeed, in Kelm, if a person looked sideways, it was shameful. Every movement was controlled; no movement was wasted. If the Alter found a compelling reason for turning his head, he would turn his entire body – never just his eyes. We are used to adjusting our hat on our heads constantly. The Alter put on his hat, and it stayed in place all day.
Rav Simcha Zissel compared seder to a chain to which a diamond was attached. Clearly, the chain’s value is insignificant in relation to the diamond. If, however, the chain breaks, the diamond is lost. Seder guards over every good middah, character trait, over every good action. It preserves and enhances it. One begins his daily seder at the designated time and concludes it the same way. When seder is completed, the appointed hour for seder’s end has struck; seder is over – even if one is in the midst of a sentence. The Alter related that Horav Chaim Volozhiner, zl, was as demanding about the end of the seder as he was concerning its commencement. If seder ended between the words amar – and Rava (referring to the Amora Rava’s statement: Amar Rava – Rava says), one should stop and continue with the next word (Rava) when the next seder starts. No excuse would suffice for missing a seder. Unlike our sedarim, the Alter’s seder was eight hours long – without any stop! He was not a well person; yet, he permitted himself only three hours of sleep at night and one-half hour during the day.
Nature runs on a disciplined order. If anything is out of sync, it can cause turmoil and destruction. The sun’s distance from earth may not change; it would either be freezing or we will suffocate from the heat. If the sun were to rise a few minutes early or late, it would be a recipe for disaster.
We now understand why the Torah is so demanding concerning each tribe’s placement under his designated banner, and why the Levi who is supposed to sing is culpable of the death penalty if he is out of place.
