Camping Out: The Spiritual Magnitude of the Degalim

Bamidbar

Camping Out

וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר־צִוָּה ה' אֶת־מֹשֶׁה כֵּן־חָנוּ לְדִגְלֵיהֶם

חֲבִיבִין הֵם הַדְּגָלִים לִפְנֵי הַמָּקוֹם

Sefer Bamidbar begins with the counting of Klal Yisroel as they stood בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם. Later, the Torah describes the way that Klal Yisroel was arranged in the Midbar : אִישׁ עַל־דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם יַחֲנוּ בְּנֵי יִשְׂרָאֵל. The Pessukim tell us that the entity of Klal Yisroel was divided in four Machanos , each led by one of the Shevatim : Yehuda, Reuven, Ephraim and Dan. These four encampments were arrayed around the Mishkan , and it was in this arrangement that the Shevatim lived for the duration of the years in the Midbar .

If we think of each Shevet as its own nation, we may mistakenly assume that the דְּגָלִים were symbolic, icons of identity and national pride. This, however, is certainly not the case.

Rashi explains that the words אִישׁ עַל־דִּגְלוֹ בְאֹתֹת לְבֵית אֲבֹתָם teach us that each Shevet had its own unique Degel: כָּל דֶּגֶל יִהְיֶה לוֹ אוֹת מַפָּה צְבוּעָה תְלוּיָה בוֹ, צִבְעוֹ שֶׁל זֶה לֹא כְצִבְעוֹ שֶׁל זֶה. If we think of each Shevet as its own nation, we may mistakenly assume that the דְּגָלִים were symbolic, icons of identity and national pride. This, however, is certainly not the case, as Rashi continues, explaining that צֶבַע כָּל אֶחָד כְּגוֹן אַבְנוֹ הַקְּבוּעָה בַחֹשֶׁן , the colors of the דְּגָלִים were based on the color of the stone in the Choshen that corresponded to that Shevet. This would seem to indicate that the דְּגָלִים were

not just flags but had a deeper meaning.

This instinct is confirmed by the Divrei Chazal related to these Pessukim.

After describing each of the Machanos , along with the leaders and populations, the Torah tells us: וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר־צִוָּה ה' אֶת־מֹשֶׁה כֵּן־חָנוּ לְדִגְלֵיהֶם. The Medrash, on these words, tells us: חֲבִיבִין הֵם הַדְּגָלִים לִפְנֵי הַמָּקוֹם, the דְּגָלִים were particularly beloved to HKBH. This is based on the fact that the words כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה also appears in many Passukim related to the מְלֶאכֶת הַמִּשְׁכָּן.

The implication of the Medrash is that the דְּגָלִים were as beloved to HKBH as the Mishkan itself. How can we understand this? The Mishkan was the Makom of Hashra’as HaShechina , the nexus of Kedusha for Klal Yisroel—we can therefore certainly understand that it was חָבִיבִ לִפְנֵי הַמָּקוֹם. What then of the דְּגָלִים --why were they so חָבִיבִ ? It is important to note that the Medrash does not refer to the physical flags but to the four sub-camps, which were also known as דְּגָלִים . We must still understand why such significance is assigned to these arrangements. It seems that they represented an ideal that made them חֲבִיבִין לִפְנֵי הַמָּקוֹם to the level of the Mishkan itself. What is that ideal? What do the דְּגָלִים represent, and why does that make them so חָבִיבִ ?

Additionally, we must understand why we learn the fact that the דְּגָלִים were חֲבִיבִין לִפְנֵי הַמָּקוֹם from the words כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה. There must be a reason that the comparison between the דְּגָלִים and the Mishkan comes through this phrase, what might that be? What does this tell us about the דְּגָלִים and their status as חֲבִיבִין לִפְנֵי הַמָּקוֹם?

As we think about the message of this Medrash, it is important to consider three other Mamarei Chazal which mention the דְּגָלִים at three different junctures.

In Parshas Toldos, the Torah tells us that there were בְּאֵרֹת הַמַּיִם that Avrohom Avinu had dug, but the Pelishtim closed them up after his Petirah . When Yitzchok Avinu settled in the area, however, he reopened them: וַיָּשׇׁב יִצְחָק וַיַּחְפֹּר  אֶת ־בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים. The Medrash, there, brings a number of Drashos related to the number of wells opened by Yitzchok Avinu , including the words of R’ Yehudah: אַרְבַּע, כְּנֶגֶד כֵּן נַעֲשׂוּ בָנָיו אַרְבָּעָה דְגָלִים בַּמִּדְבָּר. The four wells that Yitzvhok Avinu dug were related to the four דְּגָלִים that Klal Yisroel formed in the Midbar .

How can we understand this Medrash? What are the בְּאֵרֹת הַמַּיִם of Yitzchok Avinu connected to the דְּגָלִים of the Midbar ? This Medrash clearly offers a prime example of מַעֲשֶׂה אָבוֹת סִימָן לַבָּנִים but we must understand its meaning and why the דְּגָלִים are specifically connected to Yitzchok Avinu .

The next time we find the דְּגָלִים mentioned in the Medrash is at the end of Sefer

Beraishis , on the words וַיְכַל יַעֲקֹב לְצַוֺּת אֶת־בָּנָיו . The Medrash there speaks about the final instructions given by Yaakov Avinu , which included the details of the way they were to carry his Mitah to Kevurah : שְׂאוּ אוֹתִי שְׁלשָׁה מִן הַצָּפוֹן וּשְׁלשָׁה מִן הַדָּרוֹם שְׁלשָׁה מִן הַמִּזְרָח שְׁלשָׁה מִן הַמַּעֲרָב. The Shevatim were to surround the bier of Yaakov Avinu , three on each side. The Medrash continues, telling us that Yaakov added another element to these instructions: כְּשֵׁם שֶׁאַתֶּם עוֹשִׂין לִי כָּךְ אַתֶּם עֲתִידִין לְהֵעָשׂוֹת אַרְבָּעָה דְּגָלִים בַּמִּדְבָּר וְהַשְּׁכִינָה בָּאֶמְצַע. The arrangement of the Shevatim around the Mitah of Yaakov Avinu would be mirrored many years later,

This Medrash also highlights the significance of the דְּגָלִים : it is hard to believe that Yaakov Avinu would devote time in his final moments to instruct his sons about the way that their offspring will encamp in the Midbar hundreds of years later, unless there was a true import to these arrangements. How can we understand this? Why did Yaakov feel that this was important at that moment? What message was contained in the words כָּךְ אַתֶּם עֲתִידִין לְהֵעָשׂוֹת אַרְבָּעָה דְּגָלִים בַּמִּדְבָּר?

The final Medrash is found in Parshas Beshalach , on the words וַיַּסַּע מֹשֶׁה אֶת־יִשְׂרָאֵל מִיַּם־סוּף וַיֵּצְאוּ אֶל־מִדְבַּר־שׁוּר. The Medrash, there, tells us אֵין אָנוּ מוֹצְאִין שֶׁיֵּשׁ מִדְבָּר שֶׁשְּׁמוֹ שׁוּר, there was no location that was known as מִדְבַּר־שׁוּר. Rather, the Medrash assumes that these words allude to the mindset of Klal Yisroel at that time, and brings several related Drashos . Among them, we find a Memrah of R’ Avin: מַהוּ מִדְבַּר שׁוּר, שֶׁנִּתְאַוּוּ יִשְׂרָאֵל לֵעָשׂוֹת בּוֹ שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים. The words ִ דְבַּר־שׁוּר , according to this Drasha , refer to the way Klal Yisroel was to encamp in the Midbar , שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים , an arrangement that was greatly aniticpated .

It seems from the Medrash that as soon as Klal Yisroel left the יַּם־סוּף , and began their stay in the Midbar , they were excited to form the דְּגָלִים . We can only assume that those who left Mitzrayim knew about the דְּגָלִים that had been hinted at by Yitzchok Avinu when he dug four בְּאֵרֹת הַמַּיִם and by Yaakov Avinu in his final instructions, and were eager to form these Machanos .

What did they understand? Why were Bnei Yisroel indeed so eager to form the שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים in the Midbar , to the extent that the Medrash uses the word נִּתְאַוּוּ, which indicates a physical urge or desire?

It is clear from these Mamarei Chazal that the דְּגָלִים were not an arrangement of convenience and were certainly not incidental—it was clear from the times of Yitzchok Avinu , later reinforced by Yaakov Avinu , that there would be four דְּגָלִים , that Klal Yisroel would be arranged in as שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים during their time in the Midbar , and that the people themselves viewed the דְּגָלִים as important and desirable. How can we understand this? What was the meaning of the דְּגָלִים , which were חֲבִיבִין לִפְנֵי הַמָּקוֹם , and why were they so important?

To answer these questions and better understand the MEdrashim , it is important to consider one more Medrash, this one in Parshas Bo.

The Passuk in Shir HaShirim describes Klal Yisroel as בָּרָה כַּחַמָּה אֲיֻמָּה כַּנִּדְגָּלוֹת. The words בָּרָה כַּחַמָּה are understood in their literal sense to mean “radiant as the sun”, a description of great beauty. The next words, אֲיֻמָּה כַּנִּדְגָּלוֹת, which literally mean “as feared as the flagged” are less readily understood. The Medrash, however, explains: אֲיֻמָּה כַּנִּדְגָלוֹת, אֵין דְּגָלִים אֶלָּא צְבָאוֹת. When the Passuk speaks about דְּגָלִים , it means צְבָאוֹת, an army. This is seen from the Pessukim in our Parsha that include the words דֶּגֶל מַחֲנֵה and וּצְבָאוֹ וּפְקֻדֵיהֶם. The Medrash continues noting another connection between these two terms: דִּגְלֵי הַשָּׁמַיִם הַמַּלְאָכִים, וְדִגְלֵי הָאָרֶץ יִשְׂרָאֵל and also צִבְאוֹת הַשָּׁמַיִם מַלְאָכִים צִבְאוֹת הָאָרֶץ יִשְׂרָאֵל.

This Medrash is somewhat cryptic: what is the relationship between דְּגָלִים and צְבָאוֹת, and what does that tell us about the דְּגָלִים in the Midbar ? To explain the Medrash, we can look to first appearance of the word צְבָאוֹת.

After describing Brias HaOlam , the Torah tells us: וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכׇל־ צְבָאָם . R’ Yosef Farbstein, an einekel of R’ Yechzkel Sarna, in a Mamar on Chanukah, brings the words of the

Gr”a

in Yeshayahu who explains these words as follows: הַשָּׁמַיִם וּצְבָאָם וְהָאָרֶץ וּצְבָאָם. We see from this, explains R’ Farbstein, that the world was created with two צְבָאוֹת: the Malachim in שָּׁמַיִם and Adam here on earth. This dichotomy, he explains, illustrates the great struggle of mankind: we have the capacity to be like Malachim , if only we can live up to that promise.

This, he notes, can be seen in the words of a Medrash Rabba in Parshas Beraishis : אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְך ָ, יַתּוּשׁ קְדָמְך ָ, שִׁלְשׁוּל זֶה קְדָמְך ָ. If a person is Zoche , he can exceed the level of a Malach, but if he is not, he is akin to a fly or mosquito. This is somewhat axiomatic: while Malachim exist on an exalted plain, they do so while steeped in the Olam Haruchani , without the distractions or temptations of the physical world. Humans do not have this luxury, we are the צִבְאוֹת הָאָרֶץ, charged with representing Kedusha in the world of Tumah and Gashmi.

R’ Farbstein traces this struggle through Sefer Beraishis , showing that the failures of mankind at the time of the Mabul , and the elevated nature of the Avos HaKedoshim are all related to this dichotomy. When people did not live up to the promise of their abilities, they sunk to the lowest lows, whereas the Malachim were subservient to the Avos in many cases. These were all illustrations of the duality of the צְבָאוֹת, and the ability of man, the צִבְאוֹת הָאָרֶץ to rise above even the צִבְאוֹת הַשָּׁמַיִם.

A transition occurred, however, when Bnei Yisroel left Mitzrayim . R’ Farbstein points out that the Torah tells us: יָצְאוּ כָּל צִבְאוֹת ה' מֵאֶרֶץ מִצְרָיִם, referring to Klal Yisroel on the whole as צִבְאוֹת ה ' . This teaches us that it was no longer individuals who were Zoche to serve as the צִבְאוֹת הָאָרֶץ, but the entirety of Klal Yisroel. Our stature as the Am Hanivchar , rendered us the צִבְאוֹת ה', as the Ramban in Parshas Behaloscha writes: כִּי יִשְׂרָאֵל צִבְאוֹת הַשֵּׁם בָּאָרֶץ. Each of us is empowered to serve as צִבְאוֹת הַשֵּׁם, representing Kedusha on this world, with the great opportunity for Kiddush Shem Shamayim this presents.

This, explains R’ Farbstein, is the meaning of the words אֵין דְּגָלִים אֶלָּא צְבָאוֹת. An army assembles in an organized manner, under a flag, and so too the דְּגָלִים, the arrangement of Klal Yisroel in the Midbar , was an illustration of our stature as צִבְאוֹת הַשֵּׁם בָּאָרֶץ. Encamped in formation, flying our colors, we exhibited our ability to serve as the צִבְאוֹת הָאָרֶץ, reaching the level of Malachim themselves all the while living in the physical world.

With this in mind, we can easily understand the importance and historic nature of the דְּגָלִים.

Of all the Avos , it was Yitzchok Avinu whose existence was closest to that of a Malach. It was therefore appropriate that he be the one to set into motion the concept of the דְּגָלִים, which would exhibit our ability to live not only as Malachim , but to exceed their Madreigah , achieving a level of אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת. It was for this reason that Yitzchok dug four בְּאֵרֹת

הַמַּיִם relating to the four דְּגָלִים, hinting to our status as צִבְאוֹת הַשֵּׁם בָּאָרֶץ in the ground itself.

When Yaakov Avinu prepared to take leave of his sons, he knew that the Galus was nigh upon them, that darkness would soon pervade, threatening their legacy. He therefore made reference to the דְּגָלִים, telling them כָּךְ אַתֶּם עֲתִידִין לְהֵעָשׂוֹת אַרְבָּעָה דְּגָלִים בַּמִּדְבָּר. In this way he provided them with a sense of assurance, telling them that the day would arrive on which it would be said that יָצְאוּ כָּל צִבְאוֹת ה' מֵאֶרֶץ מִצְרָיִם, and all of Klal Yisroel would live as צִבְאוֹת הַשֵּׁם בָּאָרֶץ.

When that day indeed came, Klal Yisroel was eager to live up to the promise. It was not the organization of the דְּגָלִים that they craved—it was the stature that the שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים represented. They knew, because it was passed down from Yaakov Avinu , that they were to serve as the צִבְאוֹת הַשֵּׁם בָּאָרֶץ, and they were eager to live up to that promise. They were נִּתְאַוּו ּ לֵעָשׂוֹת בּוֹ שׁוּרוֹת שׁוּרוֹת דְּגָלִים דְּגָלִים for it was this arrangement that signified the onset of their new role as the צִבְאוֹת הַשֵּׁם בָּאָרֶץ, a capacity that they were eager to attain.

We can now understand why the Medrash tells us that חֲבִיבִין הֵם הַדְּגָלִים לִפְנֵי הַמָּקוֹם. The דְּגָלִים represented our role as the צִבְאוֹת הַשֵּׁם בָּאָרֶץ, and was therefore most beloved to HKBH. As we know, however, it is our adherence to the Torah and Mitzvos which allows us to attain the levels promised by this title, the achieve the stature of אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, and so the words כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה are used to teach us about this extreme level of חָבִיבִ לִפְנֵי הַמָּקוֹם. Only if we lead lives of כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה can we truly serve as the צִבְאוֹת הַשֵּׁם בָּאָרֶץ, achieving Madreigos even higher than we mighy have imagined.