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Parashat HaShavuaפרשת במדברAliyah 3 — שלישי

פרשת במדבר — שלישי (Aliyah 3)

Parashat Bemidbar | Numbers 2:1–2:34 | Aliyah 3 of 7

קלאוד על הפרשה

The third aliyah (chapter 2 in its entirety) presents the architecture of the degalim — the four-tribe banners around which the Israelite camp is organized. Hashem commands Moshe and Aharon: ish al diglo be-otot le-veit avotam yachanu Bnei Yisrael, mineged saviv le-Ohel Mo’ed yachanu — every man by his banner with signs of his ancestral house shall the Children of Israel encamp; opposite, around the Tent of Meeting, shall they encamp. Rashi (citing the Midrash) describes the visual: each banner had its own color matching its tribe’s stone on the Choshen, and its own symbol drawn from Yaakov’s blessings or Moshe’s blessings in Devarim 33 — a lion for Yehuda, a youth for Re’uven, a ship for Zevulun, a sun and moon for Yissachar, and so on. The encampment was not a chaotic mass of refugees in the wilderness; it was a structured camp, ordered by tribe, family, and direction, around the architectural center of the Mishkan.

The four divisions are presented in geographic order. East: Yehuda’s banner, with Yissachar and Zevulun (combined: 186,400 — the largest division, and the first to march). South: Re’uven’s banner, with Shimon and Gad (151,450). West: Efrayim’s banner, with Menasheh and Binyamin (108,100 — the smallest division). North: Dan’s banner, with Asher and Naftali (157,600 — and according to Rashi, me’asef le-khol ha-machanot, the rearguard that gathered up any stragglers). The march-order is also specified: the eastern (Yehuda) division marches first; the southern (Re’uven) second; then the Levi’im with the Mishkan in the middle; then the western (Efrayim); then the northern (Dan) bringing up the rear. The Ramban develops this at length, noting that the four directions correspond to the four faces of the divine chariot (Yechezkel 1:10): the lion (Yehuda, east), the ox (Efrayim, west), the eagle (Dan, north), and the man (Re’uven, south).

The encampment is not just military choreography — it is theological geography. The Shechinah, in the form of the Mishkan, is at the center. The Levi’im pitch around the Mishkan in an inner ring (specified in chapter 3); the twelve tribes pitch around the Levi’im in an outer ring; and the four-direction arrangement gives the entire camp a structural coherence that mirrors, in Ramban’s language, the order of the celestial merkavah. Each tribe has its own population total within the division (the verse repeats u-tzva’o u-pekudeihem, ‘and his host and his counted ones’), preserving the principle established in aliyah 2: every tribe is recognized in its own right. The aliyah closes with the formulaic obedience-clause: va-ya’asu Bnei Yisrael ke-khol asher tziva Hashem et Moshe — ken chanu le-digleihem ve-khen nasa’u, ish le-mishpechotav al beit avotav — and the Children of Israel did everything that Hashem commanded Moshe; thus they encamped by their banners and thus they journeyed, each by his family and his ancestral house. The order is established. The march is ready to begin.

Numbers 2:1–2:34 · במדבר ב:א–ב:לד

פסוק ב:א · 2:1

Hebrew:

וַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־מֹשֶׁ֥ה וְאֶֽל־אַהֲרֹ֖ן לֵאמֹֽר׃

English:

יהוה spoke to Moses and Aaron, saying:

Hashem addresses Moshe and Aharon together to introduce the laws of the encampment. Ibn Ezra explains that Aharon is included here (unusually, since commands typically go to Moshe alone) because Aharon and his sons would be responsible for assigning the burdens of the Mishkan to the Kohathites — a duty that intersects directly with the camp's organization.
אבן עזראIbn Ezra
וטעם אל משה ואל אהרן. בעבור כי אהרן ובניו ישימו משא הקהתים בכתף:
[AND THE LORD SPOKE UNTO MOSES AND UNTO AARON.] Scripture reads, unto Moses and unto Aaron1In most cases, only Moses is mentioned when God addresses commands. Hence I.E.'s comment. because Aaron and his sons were to command the Kohathites as to which burdens they were to carry upon their shoulders.2For the burden of the Kohathites, see Num. 4:4-19.

פסוק ב:ב · 2:2

Hebrew:

אִ֣ישׁ עַל־דִּגְל֤וֹ בְאֹתֹת֙ לְבֵ֣ית אֲבֹתָ֔ם יַחֲנ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל מִנֶּ֕גֶד סָבִ֥יב לְאֹֽהֶל־מוֹעֵ֖ד יַחֲנֽוּ׃

English:

The Israelites shall camp each man with his standard,*each man with his standard Or “each [household] with its standard.” under the banners of their ancestral house; they shall camp around the Tent of Meeting at a distance.

The foundational verse of the degalim: every Israelite encamps by his banner, with signs of his ancestral house, around the Ohel Mo'ed at a distance. Rashi describes the visual — each banner had its own color matching the tribe's stone on the Choshen, and each carried a distinctive symbol; Ibn Ezra adds that the four chief banners (Reuven a person, Yehuda a lion, Efrayim an ox, Dan an eagle) mirrored the four faces of the cherubim of Yechezkel's vision. The phrase 'mineged saviv' — at a distance — Rashi quantifies as a mil (about two thousand cubits, a Shabbat-walking distance from the Mishkan).
רש״יRashi
באתת. כָּל דֶּגֶל יִהְיֶה לוֹ אוֹת מַפָּה צְבוּעָה תְלוּיָה בוֹ, צִבְעוֹ שֶׁל זֶה לֹא כְצִבְעוֹ שֶׁל זֶה, צֶבַע כָּל אֶחָד כְּגוֹן אַבְנוֹ הַקְּבוּעָה בַחֹשֶׁן, וּמִתּוֹךְ כָּךְ יַכִּיר כָּל אֶחָד אֶת דִּגְלוֹ; דָּ"אַ: בְּאוֹתוֹת לְבֵית אֲבוֹתָם, בְּאוֹת שֶׁמָּסַר לָהֶם יַעֲקֹב אֲבִיהֶם כְּשֶׁנְּשָׂאוּהוּ מִמִּצְרַיִם שֶׁנֶּאֱמַר (בראשית נ') "וַיַּעֲשׂוּ בָנָיו לוֹ כֵּן כַּאֲשֶׁר צִוָּם, יְהוּדָה וְיִשָּׂשכָר וּזְבוּלוּן יִשָּׂאוּהוּ מִן הַמִּזְרָח, וּרְאוּבֵן וְשִׁמְעוֹן וְגָד מִן הַדָּרוֹם וְכוּ'", כִּדְאִיתָא בְתַנְחוּמָא בְּפַרָשָׁה זוֹ: מנגד. מֵרָחוֹק מִיל, כְּמוֹ שֶׁנֶּאֱמַר בִּיהוֹשֻׁעַ "אַךְ רָחוֹק יִהְיֶה בֵּינֵיכֶם וּבֵנָיו כְּאַלְפַּיִם אַמָּה" (יהושע ג'), שֶׁיּוּכְלוּ לָבֹא בְּשַׁבָּת; מֹשֶׁה וְאַהֲרֹן וּבָנָיו וְהַלְוִיִּם חוֹנִים בְּסָמוּךְ לוֹ:
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). 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).
אבן עזראIbn Ezra
באתת. סימנים היו בכל דגל ודגל וקדמונינו אמרו שהיה בדגל ראובן צורת אדם מכח דרש דודאים ובדגל יהודה צורת אריה כי בו המשילו יעקב ובדגל אפרים צורת שור מטעם בכור שור ובדגל דן צורת נשר עד שידמו לכרובים שראה יחזקאל הנביא: מנגד. רחוק:
ACCORDING TO THE ENSIGNS. There were signs upon each and every standard. The ancients3The Talmudic sages. said that the banner of Reuben had the form of a person on it.4See Ba-Midbar Rabbah 2:6. Their statement is based on a midrashic interpretation concerning the mandrakes found by Reuben.5The mandrakes have the appearance of a person. See I.E. on Gen. 30:14. The ancients also tell us that there was an image of a lion on the standard of Judah, for Jacob had compared Judah to a lion.6See Gen. 49:9. They also tell us that the banner of Ephraim7The son of Joseph. had the image of an ox upon it, in keeping with the verse, His firstling bullock (Deut. 33:17). The flag of Dan had the image of an eagle. Thus the banners were similar to the cherubim which the prophet Ezekiel saw.8Each one of the cherubim seen by Ezekiel had four faces, the face of a man, an ox, an eagle, and a lion. See Ezek. 1:10. The camp of Israel similarly carried each one of these four images. In Ezekiel's vision these cherubim supported the divine throne. Similarly, according to the sages, God's spirit rested upon the camp of Israel. A GOOD WAY OFF. The word mi-neged means a good way off.9The word neged literally means opposite. Hence I.E.'s comment.

פסוק ב:ג · 2:3

Hebrew:

וְהַחֹנִים֙ קֵ֣דְמָה מִזְרָ֔חָה דֶּ֛גֶל מַחֲנֵ֥ה יְהוּדָ֖ה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י יְהוּדָ֔ה נַחְשׁ֖וֹן בֶּן־עַמִּינָדָֽב׃

English:

Camped on the front, or east side: the standard of the division of Judah, troop by troop. Chieftain of the Judites: Nahshon son of Amminadab.

The first of the four divisions: Yehuda's banner on the east, with Nachshon ben Aminadav as nasi. Rashi notes that 'kedmah' literally means 'in front' — the east is the direction one faces, hence the west is called 'achor' (the back of the world). Or HaChaim observes the leading conjunctive vav of 've-hachonim' connects this verse to the previous command, transitioning from the general rule of encampment to the specific tribal arrangement.
רש״יRashi
קדמה. לְפָנִים הַקְּרוּיָה קֶדֶם: וְאֵיזוֹ זוֹ רוּחַ מִזְרָחִית, וְהַמַּעֲרָב קָרוּי אָחוֹר:
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).
אבן עזראIbn Ezra
קדמה מזרחה. תחלת מזרח:
ON THE EAST SIDE TOWARD THE SUNRISING. The beginning of the east.10Our verse reads, kedemah mizrachah. This literally means toward the east. According to I.E., kedemah mizrachah is a technical term for the beginning of the east, i.e., northeast. See I.E. on Ex. 27:9 and the notes thereto (Vol. 2, pp. 581-2).
אור החייםOr HaChaim
והחונים וגו'. אמד והחונים בתוספת וא"ו, לצד שקדם מצות חנייה סביב למשכן הוסיף להתנות סדרן:
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.

פסוק ב:ד · 2:4

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם אַרְבָּעָ֧ה וְשִׁבְעִ֛ים אֶ֖לֶף וְשֵׁ֥שׁ מֵאֽוֹת׃

English:

His troop, as enrolled: 74,600.

Yehuda's own tribal count: 74,600 — the largest single tribe, fitting for the leader of the lead division. Ibn Ezra notes that 'u-fekudeihem' (their counted ones, in the plural) and 'u-fekudav' (his counted ones, used at verse 6) are interchangeable, the Torah employing collective nouns without distinction of number.
אבן עזראIbn Ezra
ופקודיהם. או ופקודיו. אין הפרש ביניהם:
AND HIS HOST (U-FEKUDEHEM). Scripture could have read u-fekudav (and his host).11As it does in verse 8. There is no difference between the two terms.12U-fekudehem literally means and their host. U-fekudav means and his host. I.E. indicates that Scripture employs the singular for the plural, as the Bible uses collective nouns.

פסוק ב:ה · 2:5

Hebrew:

וְהַחֹנִ֥ים עָלָ֖יו מַטֵּ֣ה יִשָּׂשכָ֑ר וְנָשִׂיא֙ לִבְנֵ֣י יִשָּׂשכָ֔ר נְתַנְאֵ֖ל בֶּן־צוּעָֽר׃

English:

Camping next to it: The tribe of Issachar. Chieftain of the Issacharites: Nethanel son of Zuar.

Yissachar joins the eastern division as Yehuda's first companion, with Netanel ben Tzuar as nasi. Ibn Ezra clarifies that 've-hachonim alav' (literally 'those who encamp upon him') means 'those who encamp with him' — Yissachar was positioned immediately behind Yehuda, with Zevulun third in the eastern row.
אבן עזראIbn Ezra
והחונים עליו. כמו עמו והם אחריו וקודם השלישי:
AND THOSE THAT PITCH NEXT UNTO HIM. Ve-hachonim alav means those that pitch with him.13Alav literally means on him. Thus the literal meaning of ve-hachonim alav (and those that pitch next unto him) is, and those that pitch upon him. Hence I.E.'s comment that alav means with him. Issachar was behind Judah and in front of Zebulun who was third.

פסוק ב:ו · 2:6

Hebrew:

וּצְבָא֖וֹ וּפְקֻדָ֑יו אַרְבָּעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃

English:

His troop, as enrolled: 54,400.

פסוק ב:ז · 2:7

Hebrew:

מַטֵּ֖ה זְבוּלֻ֑ן וְנָשִׂיא֙ לִבְנֵ֣י זְבוּלֻ֔ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן׃

English:

The tribe of Zebulun. Chieftain of the Zebulunites: Eliab son of Helon.

פסוק ב:ח · 2:8

Hebrew:

וּצְבָא֖וֹ וּפְקֻדָ֑יו שִׁבְעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃

English:

His troop, as enrolled: 57,400.

פסוק ב:ט · 2:9

Hebrew:

כׇּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה יְהוּדָ֗ה מְאַ֨ת אֶ֜לֶף וּשְׁמֹנִ֥ים אֶ֛לֶף וְשֵֽׁשֶׁת־אֲלָפִ֥ים וְאַרְבַּע־מֵא֖וֹת לְצִבְאֹתָ֑ם רִאשֹׁנָ֖ה יִסָּֽעוּ׃ {ס}        

English:

The total enrolled in the division of Judah: 186,400, for all troops. These shall march first.

The eastern division's total is 186,400 — the largest of the four — and they march first. Rashi paints the choreography: when the cloud lifted, the kohanim sounded the trumpets, the camp of Yehuda set out, and the divisions moved in the same configuration in which they had encamped — Yehuda in the east, Reuven south, Efrayim west, Dan north, with the Levi'im and the wagons in the center.
רש״יRashi
ראשנה יסעו. כְּשֶׁרוֹאִין הֶעָנָן מִסְתַּלֵּק, תּוֹקְעִין הַכֹּהֲנִים בַּחֲצוֹצְרוֹת, וְנוֹסֵעַ מַחֲנֵה יְהוּדָה תְחִלָּה, וּכְשֶׁהוֹלְכִין הוֹלְכִין כְּדֶרֶךְ חֲנִיָּתָן — הַלְוִיִּם וְהָעֲגָלוֹת בָּאֶמְצָע, דֶּגֶל יְהוּדָה בַּמִּזְרָח, וְשֶׁל רְאוּבֵן בַּדָּרוֹם, וְשֶׁל אֶפְרַיִם בַּמַּעֲרָב, וְשֶׁל דָּן בַּצָּפוֹן:
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).
אבן עזראIbn Ezra
ראשונה יסעו. הם יסעו בתחלה:
THEY SHALL SET FORTH FIRST. The meaning of rishonah yissa'u is, they shall set forth first.14In other words, rishonah yissa'u should be read as if written ba-rishonah yissa'u. (Krinsky).

פסוק ב:י · 2:10

Hebrew:

דֶּ֣גֶל מַחֲנֵ֧ה רְאוּבֵ֛ן תֵּימָ֖נָה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י רְאוּבֵ֔ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר׃

English:

On the south: the standard of the division of Reuben, troop by troop. Chieftain of the Reubenites: Elizur son of Shedeur.

Reuven's banner heads the southern division, with Elitzur ben Shedei'ur as nasi. Ibn Ezra notes that 'teimanah' derives from 'yamin' — when one faces east, the south sits at one's right hand. Reuven, the firstborn who lost the formal birthright, retains the dignity of leading his own division, even as Yehuda leads the camp overall.
אבן עזראIbn Ezra
תימנה. מגזרת ימין:
ON THE SOUTH SIDE. The word temanah (on the south side) comes from the same root as the word yemin (right).15When a person faces east, the south is at his right.

פסוק ב:יא · 2:11

Hebrew:

וּצְבָא֖וֹ וּפְקֻדָ֑יו שִׁשָּׁ֧ה וְאַרְבָּעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃

English:

His troop, as enrolled: 46,500.

פסוק ב:יב · 2:12

Hebrew:

וְהַחוֹנִ֥ם עָלָ֖יו מַטֵּ֣ה שִׁמְע֑וֹן וְנָשִׂיא֙ לִבְנֵ֣י שִׁמְע֔וֹן שְׁלֻמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי׃

English:

Camping next to it: The tribe of Simeon. Chieftain of the Simeonites: Shelumiel son of Zurishaddai.

פסוק ב:יג · 2:13

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם תִּשְׁעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וּשְׁלֹ֥שׁ מֵאֽוֹת׃

English:

His troop, as enrolled: 59,300.

פסוק ב:יד · 2:14

Hebrew:

וּמַטֵּ֖ה גָּ֑ד וְנָשִׂיא֙ לִבְנֵ֣י גָ֔ד אֶלְיָסָ֖ף בֶּן־רְעוּאֵֽל׃

English:

And the tribe of Gad. Chieftain of the Gadites: Eliasaph son of Reuel.

פסוק ב:טו · 2:15

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם חֲמִשָּׁ֤ה וְאַרְבָּעִים֙ אֶ֔לֶף וְשֵׁ֥שׁ מֵא֖וֹת וַחֲמִשִּֽׁים׃

English:

His troop, as enrolled: 45,650.

פסוק ב:טז · 2:16

Hebrew:

כׇּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה רְאוּבֵ֗ן מְאַ֨ת אֶ֜לֶף וְאֶחָ֨ד וַחֲמִשִּׁ֥ים אֶ֛לֶף וְאַרְבַּע־מֵא֥וֹת וַחֲמִשִּׁ֖ים לְצִבְאֹתָ֑ם וּשְׁנִיִּ֖ם יִסָּֽעוּ׃ {ס}        

English:

The total enrolled in the division of Reuben: 151,450, for all troops. These shall march second.

The southern division totals 151,450 and marches second, immediately after Yehuda. Ibn Ezra notes that 'sheniyyim' (second) functions here as an adjective describing the order of march. Between the second and third divisions, the Levi'im with the Mishkan would travel — placing the Shechinah at the structural center of the moving camp.
אבן עזראIbn Ezra
ושנים. תאר השם:
SECOND. Sheniyyim (second) is an adjective.

פסוק ב:יז · 2:17

Hebrew:

וְנָסַ֧ע אֹֽהֶל־מוֹעֵ֛ד מַחֲנֵ֥ה הַלְוִיִּ֖ם בְּת֣וֹךְ הַֽמַּחֲנֹ֑ת כַּאֲשֶׁ֤ר יַחֲנוּ֙ כֵּ֣ן יִסָּ֔עוּ אִ֥ישׁ עַל־יָד֖וֹ לְדִגְלֵיהֶֽם׃ {ס}        

English:

Then, midway between the divisions, the Tent of Meeting, the division of the Levites, shall move. As they camp, so they shall march, each in position, by their standards.

The structural heart of the marching camp: the Ohel Mo'ed with the Levi'im moves in the middle, between the second division (Reuven) and the third (Efrayim). Rashi explains 'ka'asher yachanu ken yisa'u' — as they encamped, so they marched, each division on its assigned side. Sforno adds a striking detail: the Kohatim, carrying the inner vessels, traveled directly behind Reuven so that by the time the rear divisions arrived at the next campsite, the Mishkan could be reassembled and stand in the center once again — the Shechinah always at the structural midpoint, whether encamped or in motion.
רש״יRashi
ונסע אהל מועד. לְאַחַר שְׁנֵי דְגָלִים הַלָּלוּ: כאשר יחנו כן יסעו. כְּמוֹ שֶׁפֵּרַשְׁתִּי, הֲלִיכָתָן כַּחֲנִיָּתָן, כָּל דֶּגֶל מְהַלֵּךְ לָרוּחַ הַקָּבוּעַ לוֹ: על ידו. עַל מְקוֹמוֹ, וְאֵין לְשׁוֹן יָד זָז מִמַּשְׁמָעוֹ, רוּחַ שֶׁל צִדּוֹ קָרוּי עַל יָדוֹ – הַסְּמוּכָה לוֹ לְכָל הוֹשָׁטַת יָדוֹ, אינשו"ן איש"א בְּלַעַז:
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. 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. 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.
אבן עזראIbn Ezra
ונסע אהל מועד בתוך המחנות. הנזכרות כי הגרשונים והמררים נוסעים בין דגל יהודה ובין דגל ראובן והקהתים נוסעים ועמהם אהרן ובניו בין דגל יהודה ובין דגל אפרים: כאשר יחנו כן יסעו. שב אל המחנות שהם ישראל לא אל מחנה הלוים כי יחנה דגל יהודה למזרח כי הגרשוני שהוא למערב המקדש ומררי בצפון יחדו יסעו: על ידו. פאה ומקום וכן יד הירדן ויד תהיה לך:
THEN THE TENT OF MEETING, WITH THE CAMP OF THE LEVITES, SHALL SET FORWARD IN THE MIDST OF THE CAMPS. In the midst of the above-mentioned camps,16The camps of Judah and Reuben. for the Gershonites and Merarites journeyed between the banner of Judah and the banner of Reuben.17Num. 10:14-20. And the Kohathites, and with them Aaron and his sons, journeyed between the banner of Reuben and the banner of Ephraim.18Num. 10: 21-24. AS THEY ENCAMP, SO SHALL THEY SET FORWARD. The reference is to the camps, which refers to the camp of the Israelites. It19As they set encamp, so shall they set forward. does not refer to the camp of the Levites. The Gershonites, who pitched on the west20Num. 3:23. of the sanctuary, and the Merarites on the north21Num. 3:35. journeyed together,22Num. 10:17. Unlike the way they camped. after the camp of Judah who pitched on the east.23Judah who pitched on the east marched first, followed by Reuben who pitched on the south, followed by Ephraim who pitched on the west, followed by Dan who pitched on the north. However, the Levites who camped on all four sides of the tabernacle did not follow this order. EVERY MAN IN HIS PLACE. The meaning of al yado (in his place) is, in his corner and place.24The word yado literally means his hand. Hence I.E.'s comment. The same applies to yad ha-yarden (by the side of the Jordan) (Num. 13:29) and ve-yad tiheyah lekha (and thou shalt have a paddle) (Deut. 23:13).25The word yad, literally hand, is to be rendered as place in both of these verses.
ספורנוSforno
ונסע אהל מועד. בתוך המחנות. בין שני הדגלים הנזכרים: כאשר יחנו. שכשיגיע מחצית כל הדגלים יהיה המשכן מוקם לגמרי באמצע כולם כי תכף אחר דגל ראובן נסעו הקהתים נושאי המקדש שהוא עיקר המועד כאמרו ונועדתי לך שם ודברתי אתך מעל הכפרת: כאשר יחנו. ובכן היה אז כולו באמצע כל המחנות גם בעת המסע:
ונסע...אהל מועד...בתוך המחנה. Between the two flags which have already been mentioned. 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.

פסוק ב:יח · 2:18

Hebrew:

דֶּ֣גֶל מַחֲנֵ֥ה אֶפְרַ֛יִם לְצִבְאֹתָ֖ם יָ֑מָּה וְנָשִׂיא֙ לִבְנֵ֣י אֶפְרַ֔יִם אֱלִישָׁמָ֖ע בֶּן־עַמִּיהֽוּד׃

English:

On the west: the standard of the division of Ephraim, troop by troop. Chieftain of the Ephraimites: Elishama son of Ammihud.

פסוק ב:יט · 2:19

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם אַרְבָּעִ֥ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃

English:

His troop, as enrolled: 40,500.

פסוק ב:כ · 2:20

Hebrew:

וְעָלָ֖יו מַטֵּ֣ה מְנַשֶּׁ֑ה וְנָשִׂיא֙ לִבְנֵ֣י מְנַשֶּׁ֔ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר׃

English:

Next to it: The tribe of Manasseh. Chieftain of the Manassites: Gamaliel son of Pedahzur.

Menasheh joins Efrayim in the western division, with Gamliel ben Pedahtzur as nasi. Rashi notes that 've-alav' — literally 'and upon him' — is rendered by Targum Onkelos as 'and those who were close beside him', a typical biblical idiom for adjacent encampment. The two sons of Yosef are joined here by Binyamin, the third son of Rachel, forming a uniquely Rachel-descended western division.
רש״יRashi
ועליו. כְּתַרְגּוּמוֹ "וְדִסְמִיכִין עֲלוֹהִי":
ועליו — Understand this as the Targum does: and those who were close to him were the tribe of Manasseh.

פסוק ב:כא · 2:21

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם שְׁנַ֧יִם וּשְׁלֹשִׁ֛ים אֶ֖לֶף וּמָאתָֽיִם׃

English:

His troop, as enrolled: 32,200.

פסוק ב:כב · 2:22

Hebrew:

וּמַטֵּ֖ה בִּנְיָמִ֑ן וְנָשִׂיא֙ לִבְנֵ֣י בִנְיָמִ֔ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי׃

English:

And the tribe of Benjamin. Chieftain of the Benjaminites: Abidan son of Gideoni.

פסוק ב:כג · 2:23

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם חֲמִשָּׁ֧ה וּשְׁלֹשִׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃

English:

His troop, as enrolled: 35,400.

פסוק ב:כד · 2:24

Hebrew:

כׇּֽל־הַפְּקֻדִ֞ים לְמַחֲנֵ֣ה אֶפְרַ֗יִם מְאַ֥ת אֶ֛לֶף וּשְׁמֹֽנַת־אֲלָפִ֥ים וּמֵאָ֖ה לְצִבְאֹתָ֑ם וּשְׁלִשִׁ֖ים יִסָּֽעוּ׃ {ס}        

English:

The total enrolled in the division of Ephraim: 108,100 for all troops. These shall march third.

פסוק ב:כה · 2:25

Hebrew:

דֶּ֣גֶל מַחֲנֵ֥ה דָ֛ן צָפֹ֖נָה לְצִבְאֹתָ֑ם וְנָשִׂיא֙ לִבְנֵ֣י דָ֔ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי׃

English:

On the north: the standard of the division of Dan, troop by troop. Chieftain of the Danites: Ahiezer son of Ammishaddai.

פסוק ב:כו · 2:26

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם שְׁנַ֧יִם וְשִׁשִּׁ֛ים אֶ֖לֶף וּשְׁבַ֥ע מֵאֽוֹת׃

English:

His troop, as enrolled: 62,700.

פסוק ב:כז · 2:27

Hebrew:

וְהַחֹנִ֥ים עָלָ֖יו מַטֵּ֣ה אָשֵׁ֑ר וְנָשִׂיא֙ לִבְנֵ֣י אָשֵׁ֔ר פַּגְעִיאֵ֖ל בֶּן־עׇכְרָֽן׃

English:

Camping next to it: The tribe of Asher. Chieftain of the Asherites: Pagiel son of Ochran.

פסוק ב:כח · 2:28

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם אֶחָ֧ד וְאַרְבָּעִ֛ים אֶ֖לֶף וַחֲמֵ֥שׁ מֵאֽוֹת׃

English:

His troop, as enrolled: 41,500.

פסוק ב:כט · 2:29

Hebrew:

וּמַטֵּ֖ה נַפְתָּלִ֑י וְנָשִׂיא֙ לִבְנֵ֣י נַפְתָּלִ֔י אֲחִירַ֖ע בֶּן־עֵינָֽן׃

English:

And the tribe of Naphtali. Chieftain of the Naphtalites: Ahira son of Enan.

פסוק ב:ל · 2:30

Hebrew:

וּצְבָא֖וֹ וּפְקֻדֵיהֶ֑ם שְׁלֹשָׁ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְאַרְבַּ֥ע מֵאֽוֹת׃

English:

His troop, as enrolled: 53,400.

פסוק ב:לא · 2:31

Hebrew:

כׇּל־הַפְּקֻדִים֙ לְמַ֣חֲנֵה דָ֔ן מְאַ֣ת אֶ֗לֶף וְשִׁבְעָ֧ה וַחֲמִשִּׁ֛ים אֶ֖לֶף וְשֵׁ֣שׁ מֵא֑וֹת לָאַחֲרֹנָ֥ה יִסְע֖וּ לְדִגְלֵיהֶֽם׃ {פ}

English:

The total enrolled in the division of Dan: 157,600. These shall march last, by their standards.

פסוק ב:לב · 2:32

Hebrew:

אֵ֛לֶּה פְּקוּדֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל לְבֵ֣ית אֲבֹתָ֑ם כׇּל־פְּקוּדֵ֤י הַֽמַּחֲנֹת֙ לְצִבְאֹתָ֔ם שֵׁשׁ־מֵא֥וֹת אֶ֙לֶף֙ וּשְׁלֹ֣שֶׁת אֲלָפִ֔ים וַחֲמֵ֥שׁ מֵא֖וֹת וַחֲמִשִּֽׁים׃

English:

Those are the enrollments of the Israelites by ancestral houses. The total enrolled in the divisions, for all troops: 603,550.

The grand total of all four divisions: 603,550 — matching exactly the count of aliyah 2. Ibn Ezra observes a remarkable detail: this number is repeated again at the time of the actual journey (on the twentieth of Iyar, twenty days after the original census of the first of Iyar), and not a single Israelite died in those twenty days — 'a great wonder', a sign of divine providence shielding the camp as it organized itself around the Mishkan.
אבן עזראIbn Ezra
אלה פקודי בני ישראל. וכן נסעו. כאשר היו ביום שהתפקדו והנה בעשרים יום לא מת אחד מהם וזה דבר פלא:
THESE ARE THEY THAT WERE NUMBERED OF THE CHILDREN OF ISRAEL. When they journeyed,26On the twentieth day of the second month (Num. 10:11). they were the same number as on the day that they were counted.27On the first day of the second month (Num. 1:1). Thus not one of them died in twenty days. This is a great wonder.

פסוק ב:לג · 2:33

Hebrew:

וְהַ֨לְוִיִּ֔ם לֹ֣א הׇתְפָּקְד֔וּ בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃

English:

The Levites, however, were not recorded among the Israelites, as יהוה had commanded Moses.

A reminder, repeated from chapter 1, that the Levi'im were not counted among the divisional totals — they are reserved for their own separate census in chapter 3. Ibn Ezra explains that the repetition emphasizes that not even one Levi should be included in the 603,550 figure when calculating the marching camp. Or HaChaim adds that although the census was an act of honor for those counted, the Levi'im were excluded by explicit divine command, reserved for a different and higher function.
אבן עזראIbn Ezra
והלוים לא התפקדו. לבאר שלא נחשוב אחד מהם עם הפקודים בנסעם:
BUT THE LEVITES WERE NOT NUMBERED AMONG THE CHILDREN OF ISRAEL. Scripture makes it clear that we should not count even one Levite among those who were counted when they journeyed.28Scripture repeats in verse 33 what it said in Num. 1:47 to emphasize this point.
ספורנוSforno
והלוים לא התפקדו. גם בסכום כל שאר השבטים: כאשר צוה ה' את משה. באמרו ואת ראשם לא תשא בתוך בני ישראל:
והלוים לא התפקדו, also among the total of the remainder of the tribes. כאשר צוה ה' את משה. As G'd had said in 1,49 "do not count them as part of the Children of Israel."
אור החייםOr HaChaim
והלוים לא התפקדו וגו' כאשר וגו'. פירוש הגם שמספר זה מספר הכבוד והמעלה שעשו כסדר המלאכים שירדו עם השכינה בהר סיני כמאמרם ז"ל (במד"ר פנ:) אף על פי כן לא וגו' לצד כי מצות ה' היא לא תפקוד ולא תשא:
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.

פסוק ב:לד · 2:34

Hebrew:

וַֽיַּעֲשׂ֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל כְּ֠כֹ֠ל אֲשֶׁר־צִוָּ֨ה יְהֹוָ֜ה אֶת־מֹשֶׁ֗ה כֵּֽן־חָנ֤וּ לְדִגְלֵיהֶם֙ וְכֵ֣ן נָסָ֔עוּ אִ֥ישׁ לְמִשְׁפְּחֹתָ֖יו עַל־בֵּ֥ית אֲבֹתָֽיו׃ {פ}

English:

The Israelites did accordingly; just as יהוה had commanded Moses, so they camped by their standards, and so they marched, each man with his clan according to his ancestral house.*each man with his clan according to his ancestral house Or “each [household] with its clan according to its ancestral house.”

The closing obedience-clause: the Israelites encamped and journeyed exactly as Hashem commanded — each man by his banner, his family, and his ancestral house. Ibn Ezra extends the scope of this verse: 'so they did' applies to all the years that they spent in the wilderness — the four-direction arrangement remained the structural template of the camp throughout the forty years of wandering.
אבן עזראIbn Ezra
ויעשו בני ישראל. כל ימי המדבר:
THUS DID THE CHILDREN OF ISRAEL. All the days that they spent in the desert.

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