A Travel Structure for Life
Bamidbar
The Haftorah for the first day of Shavuos is the prophesy of Yechezkel known as the Merkava. It describes the Divine Throne and the celestial angels that surrounded it. We read this as the Haftorah because at Matan Torah, the Heavens opened and Bnei Yisroel were able to see the Merkava.
The Midrash Rabbah records that the angels surrounded the Kisei Hakovod in “Degalim”, four camps of angels. On seeing this, Bnei Yisrael became jealous and wanted to emulate the array of their heavenly counterparts in their own camp.
Parshas Bamidbar describes the layout of the Jewish camp in great detail. At the centre of the camp stood the Mishkan, which is referred to as the Machane Shechina, the camp of the Divine Presence. The Mishkan was surrounded on its four sides by the Machane Leviya, the camp of the Leviim and Kohanim. The third camp was the Machane Yisrael. The 12 tribes were divided into four Degalim, which camped around the four sides of the Machane Leviya. Each Degel comprised 3 tribes and was named after its leading tribe.
The arrangement of the Degalim has great mystical significance. The Mishkan at the centre represents the Divine Throne, the resting place of the Shechina. The Degalim of the angels were grouped around the four Archangels who embody the primary sefiros.
The camp of Michael, the angel of Chessed (kindness) stands at the south. In mystical thought, the south is associated with the right hand which is for “drawing close”. Gavriel to the north is the angel of Gevurah (discipline), which is associated with the left side. Uriel, the angel of light, represents the sefira of Tiferes (beauty). The camp of Uriel was on the east, the “forward” direction from which the sun rises. Refael emanates from the final sefirah - Malchus. They were situated on the west (behind).
In his commentary, the Kli Yakar explains that the 4 Degalim represent four qualities that people pursue in life; wisdom, middos tovos, strength and wealth. These are the four qualities that a Novi must possess, as our sages teach “the Shechina only rests upon one who is wise, strong, wealthy and humble.” Humility is the most important middah, and from it, all of the other middos tovos ensue.
The first camp to travel was the eastern Degel, which represents Torah (wisdom). This was the camp of Yehuda, from whom the Nesiim of each generation descend. They were joined by Yissachar, a tribe of scholars from which many members of the Sanhedrin descended. Through supporting Yissachar’s Torah study, Zevulun is considered equal in status to the scholars of Yissachar and form part of this camp.
For this reason, unlike the other shevatim, the Torah does not use the word ועליו when referring to Zevulun, since this may wrongfully suggest that Zevulun was considered secondary to the other tribes in his Degel.
The second Degel, made up of Reuven, Shimon and Gad, represents middos tovos. Reuven, who admitted his wrongdoing when he “moved his father’s bed” embodied the trait of humility and teshuvah. Shimon’s descendants were devoted teachers of young children and Gad was praised by Moshe with the trait of generosity in performing Tzedakah.
The third Degel is the quality of strength. Moshe likened Yosef to an ox, who would gore with its two horns, an allusion to his sons; Efraim and Menashe. Binyomin was likened to a wolf which tears its prey.
The final Degel to travel was the Degel Machane Dan. Naftali and Asher who were part of this Degel, were blessed by both Moshe and Yaakov with wealth. Dan too possessed great wealth.
Just as the Divine Presence could only rest on a Novi who possessed all of these qualities, and all four camps of the angels were required to elevate Hashem’s Throne, we need to need to utilise all of these qualities in our personal Avodas Hashem. The order in which the camp of Israel travelled teaches us the hierarchy of these qualities, guiding us on which are more important for us to pursue.
The first Degel to travel in our lives should be the Degel of Torah, the pursuit of Torah study and acquisition of wisdom. This represents our investment in spiritual growth. This should be followed closely by the second camp, the pursuit of middos tovos.
The remaining camps represent the physical aspects of our lives, our strength (physical wellbeing) and our wealth. These are also integral parts of making our lives a Throne for Hashem. We do this by using our physicality Lshem Shamayim. We need to look after our health and take care of our bodies, so that we can be healthy to serve Hashem and we must use our material wealth for Tzedaka and Mitzvos.
But these pursuits should only travel after we have set the path with our spiritual compass of Torah and middos tovos. Only after investing in our spirituality which gives us meaning, direction and purpose, can we ensure that our involvements in the material aspects of our lives will be Lshem Shamayim and take their place in Throne that we make for Hashem.
The Midrash Rabbah records that the angels surrounded the Kisei Hakovod in “Degalim”, four camps of angels. On seeing this, Bnei Yisrael became jealous and wanted to emulate the array of their heavenly counterparts in their own camp.
Parshas Bamidbar describes the layout of the Jewish camp in great detail. At the centre of the camp stood the Mishkan, which is referred to as the Machane Shechina, the camp of the Divine Presence. The Mishkan was surrounded on its four sides by the Machane Leviya, the camp of the Leviim and Kohanim. The third camp was the Machane Yisrael. The 12 tribes were divided into four Degalim, which camped around the four sides of the Machane Leviya. Each Degel comprised 3 tribes and was named after its leading tribe.
The arrangement of the Degalim has great mystical significance. The Mishkan at the centre represents the Divine Throne, the resting place of the Shechina. The Degalim of the angels were grouped around the four Archangels who embody the primary sefiros.
The camp of Michael, the angel of Chessed (kindness) stands at the south. In mystical thought, the south is associated with the right hand which is for “drawing close”. Gavriel to the north is the angel of Gevurah (discipline), which is associated with the left side. Uriel, the angel of light, represents the sefira of Tiferes (beauty). The camp of Uriel was on the east, the “forward” direction from which the sun rises. Refael emanates from the final sefirah - Malchus. They were situated on the west (behind).
In his commentary, the Kli Yakar explains that the 4 Degalim represent four qualities that people pursue in life; wisdom, middos tovos, strength and wealth. These are the four qualities that a Novi must possess, as our sages teach “the Shechina only rests upon one who is wise, strong, wealthy and humble.” Humility is the most important middah, and from it, all of the other middos tovos ensue.
The first camp to travel was the eastern Degel, which represents Torah (wisdom). This was the camp of Yehuda, from whom the Nesiim of each generation descend. They were joined by Yissachar, a tribe of scholars from which many members of the Sanhedrin descended. Through supporting Yissachar’s Torah study, Zevulun is considered equal in status to the scholars of Yissachar and form part of this camp.
For this reason, unlike the other shevatim, the Torah does not use the word ועליו when referring to Zevulun, since this may wrongfully suggest that Zevulun was considered secondary to the other tribes in his Degel.
The second Degel, made up of Reuven, Shimon and Gad, represents middos tovos. Reuven, who admitted his wrongdoing when he “moved his father’s bed” embodied the trait of humility and teshuvah. Shimon’s descendants were devoted teachers of young children and Gad was praised by Moshe with the trait of generosity in performing Tzedakah.
The third Degel is the quality of strength. Moshe likened Yosef to an ox, who would gore with its two horns, an allusion to his sons; Efraim and Menashe. Binyomin was likened to a wolf which tears its prey.
The final Degel to travel was the Degel Machane Dan. Naftali and Asher who were part of this Degel, were blessed by both Moshe and Yaakov with wealth. Dan too possessed great wealth.
Just as the Divine Presence could only rest on a Novi who possessed all of these qualities, and all four camps of the angels were required to elevate Hashem’s Throne, we need to need to utilise all of these qualities in our personal Avodas Hashem. The order in which the camp of Israel travelled teaches us the hierarchy of these qualities, guiding us on which are more important for us to pursue.
The first Degel to travel in our lives should be the Degel of Torah, the pursuit of Torah study and acquisition of wisdom. This represents our investment in spiritual growth. This should be followed closely by the second camp, the pursuit of middos tovos.
The remaining camps represent the physical aspects of our lives, our strength (physical wellbeing) and our wealth. These are also integral parts of making our lives a Throne for Hashem. We do this by using our physicality Lshem Shamayim. We need to look after our health and take care of our bodies, so that we can be healthy to serve Hashem and we must use our material wealth for Tzedaka and Mitzvos.
But these pursuits should only travel after we have set the path with our spiritual compass of Torah and middos tovos. Only after investing in our spirituality which gives us meaning, direction and purpose, can we ensure that our involvements in the material aspects of our lives will be Lshem Shamayim and take their place in Throne that we make for Hashem.