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איש על דגלו באתת לבית אבותם

Each man by his banner, according to the insignias of their fathers’ household. (2:2)

Each tribe received a designated spot around the Mishkan. At first, Moshe Rabbeinu was concerned that a dispute might arise between the tribes. Quite possibly, each individual tribe had its own idea concerning its placement. Hashem told Moshe that he need not worry. The tribes knew their place, understanding that the configuration determined by their Patriarch, Yaakov Avinu, would apply now as well. The tribes accepted their grandfather’s decision; what he had decided hundreds of years earlier was still applicable today. How are we to understand this? The tribe that might question Moshe’s decision could just as well question Yaakov’s…

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Bnei Yisrael shall encamp, each man by his banner, according to the insignias of their fathers’ household, at a distance surrounding the Ohel Moed shall they encamp. (2:2)

The words mineged, which is usually defined as “opposite,” and saviv, which means “surrounding,” contrast one another. Were the Jews opposite the Ohel Moed, or were they camped surrounding it? Veritably, these terms complement one another, as explained by Horav Chaim Toyto, Shlita, with the following story. An observant physician from Germany decided that he wanted to visit the blossoming Torah world of Lithuanian Jewry. After all, he was a frum, observant, doctor who meticulously adhered to all the mitzvos. He wanted to see what about Lithuanian yeshivah life differed from his lifestyle. One can imagine the culture shock when…

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ואתכם יהיו איש איש למטה איש ראש לבית אבתיו הוא

And with you shall be one man from each tribe; a man who is a leader of his father’s household. (1:4)

The Kli Yakar sees a redundancy in this pasuk: “One man from each tribe; a leader of his father’s household.” Being the appointed one of each tribe is quite a distinctive position. Why is it necessary to add that he be a leader of his father’s household? In his Toras Chaim, Horav Chaim Toyto, Shlita, explains this in his inimitable manner – with two stories. It is related that when the venerable Kotzker Rebbe, Horav Menachem Mendel, zl, was a young boy, a fire broke out in his hometown. In those days, houses were made of wood; thus, they were…

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איש אל דגלו באתות לבית אבותם יחנו בני ישראל

Bnei Yisrael shall encamp, each man by his banner, according to the insignias of their fathers’ household. (2:2)

Klal Yisrael was to travel as a collective group in formation, three tribes, each with a distinctively colored banner/flag representative of its individual characteristic. Each triumvirate group was led by a designated tribe. Each tribal banner was the same color as its corresponding stone on the Breastplate, Choshen, of the Kohen Gadol. Their positions around the Mishkan were to be the same as those designated by Yaakov Avinu for his sons when they were to escort his coffin for burial. This is what is meant by ossos l’bais avosam, “According to the insignias of their fathers’ household.” This idea is…

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איש על דגלו באתת לבית אבותם יחנו בני ישראל מנגד סביב לאהל מועד יחנו

Each man by his banner, according to the insignias of their fathers’ household. (2:2)

Each tribe received a designated spot around the Mishkan. At first, Moshe Rabbeinu was concerned that a dispute might arise between the tribes. Quite possibly, each individual tribe had its own idea concerning its placement. Hashem told Moshe that he need not worry. The tribes knew their place, understanding that the configuration determined by their Patriarch, Yaakov Avinu, would apply now as well. The tribes accepted their grandfather’s decision; what he had decided hundreds of years earlier was still applicable today. How are we to understand this? The tribe that might question Moshe’s decision could just as well question Yaakov’s…

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איש על דגלו באתת לבית אבותם יחנו בני ישראל מנגד סביב לאהל מועד יחנו

Bnei Yisrael shall encamp, each man by his banner, according to the insignias of their fathers’ household, at a distance surrounding the Ohel Moed shall they encamp. (2:2)

The words mineged, which is usually defined as “opposite,” and saviv, which means “surrounding,” contrast one another. Were the Jews opposite the Ohel Moed, or were they camped surrounding it? Veritably, these terms complement one another, as explained by Horav Chaim Toyto, Shlita, with the following story. An observant physician from Germany decided that he wanted to visit the blossoming Torah world of Lithuanian Jewry. After all, he was a frum, observant, doctor who meticulously adhered to all the mitzvos. He wanted to see what about Lithuanian yeshivah life differed from his lifestyle. One can imagine the culture shock when…

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“Take a census of the entire assembly of Bnei Yisrael according to their families, according to their fathers’ household.” (1:2)

Rashi explains that as a result of Klal Yisrael’s dearness to Hashem, He counts them all of the time. The Mishkan, the site of the Revelation of the Divine Presence, was erected on Rosh Chodesh Nissan. On the following month, Rosh Chodesh Iyar, Hashem counted them. The commentators struggle with the thirty-day lapse between the time the Mishkan was erected and the time Hashem counted Klal Yisrael. One would think that because of Hashem’s great love for Klal Yisrael, He would count them on the most auspicious day, the day the Mishkan was erected. A number of reasons are given…

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“The Bnei Yisrael shall camp, each man by his banner according to the insignias of their fathers’ household.” (2:2)

The tribes camped around the Mishkan in a manner designated by Hashem. They were organized into formations of three tribes each. Their place around the Mishkan corresponded to the places which Yaakov Avinu designated to his sons when he instructed them on how to escort his bier to its final resting place. The Moinistritcher Rebbe notes that Parashas Bamidbar, which includes the chapter detailing the order of the degalim, banners, is always read on the Shabbos immediately prior to Shavuos. He posits that this is appropriate, especially given the fact that one of the forty-eight qualities by which Torah is…

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“Count the sons of Levi…every male from one month of age and up…” (3:15)

Rashi explains that the little infants of Bnei Levi were counted from the tender age of one month and up. Already at this young age, they were called by the title of honor and distinction that they would achieve as adults. Why grant such an esteemed title to a baby? Are we so sure they will live up to the title? Apparently, Shevet Levi had this “track record.” Those thirty-day-old infants were sure to grow up to become Shomrei Mishmeres HaKodesh, Guardians of the Holy Watch. Yet, how could we be so certain of their outcome? We see regrettably, how…

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And you shall appoint the Leviim over the Mishkan of the Testimony. (1:50)

The Baal HaTurim notes an intriguing Mesorah concerning the word hafkeid, appoint. There is one other hafkeid in Tanach: Hafkeid alav rasha, “Appoint a wicked man over him” (Tehillim 109:6). What relationship is there between the two hafkeids? Appointing the Leviim to a position of distinction, and signifying one as wicked, are hardly parallel. The explanation of the Baal HaTurim seems to intensify the ambiguity concerning the correlation of the two pesukim. He says that this supports a statement made by Chazal, “One does not become a pakid (hafkeid), overseer – rise to a position of importance and responsibility below…

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