When the Jews traveled through the desert, they camped in a prescribed formation around the Tabernacle. The tribes were divided into four camps, each consisting of three tribes, positioned to the east, south, west, and north of the Tabernacle. The central encampment was for the tribe of Levi, which directly surrounded the Tabernacle. When describing the arrangements, the Torah specifies that each tribe was to encamp under its “degel.”

The children of Israel shall encamp, each man by his degel, under the signs of their ancestral house; some distance from the Tent of Meeting, they shall encamp.1

It is not entirely clear, however, what exactly degel refers to. Although the most common understanding is that it was some kind of banner, exactly how many were carried and what they depicted is less clear. Much of the discussion hinges on the explanation of the term be’otot leveit avotam, translated above as “the signs of their ancestral house.”

1. A Gathering Point

On a basic level, Saadiah Gaon interprets the word degel not as a literal flag or banner, but as a designated place of gathering. According to this view, the emphasis is on the organized structure of the Israelite camp, where each tribe encamped in its allotted space around the Tabernacle.2

2. Banners Depicting Breastplate Stones

Rashi explains that each banner was the specific color corresponding to that tribe's stone on the Choshen (High Priest's breastplate) and bore a unique symbol tied to the tribe’s identity, allowing members to easily recognize their encampment.3

3. Vivid Description of Each Banner

Midrash Rabbah4 describes these banners in some detail, adding that the practice of using banners to represent a particular group was later adopted by the nations of the world. The Midrash describes each standard as follows:

  • Reuven: His stone was odem, and his flag was red, with a depiction of duda’im (mandrakes) on it.
  • Shimon: His stone was piteda, and his flag was green, with a depiction of the city of Shechem.
  • Levi: His stone was bareket, and his flag had three colors—one-third each white, black and red—and depicted the Urim and Tumim.
  • Judah: His stone was nofech, and the color of his flag was like the color of the heavens, with a depiction of a lion.
  • Yissachar: His stone was sapphire, and his flag was blackish blue, with a depiction of the sun and moon, referencing the verse: “And of the children of Issachar, men that had understanding of the times … ”5
  • Zevulun: His stone was yahalom, and his flag was white, with a depiction of a ship, referencing the verse: “Zevulun shall dwell at the shore of the seas.”6
  • Dan: His stone was leshem, and his flag was like sapphire, with a depiction of a snake, referencing the verse: “Dan shall be a serpent … ”7
  • Gad: His stone was shevo, and the color of his flag was neither white nor black, but a mixture of both. It depicted a military camp, referencing the verse: “Gad, a troop will troop forth from him, … ”8
  • Naftali: His stone was achlama (amethyst), and the color of his flag resembled pale wine, not vividly red. It depicted a gazelle, referencing the verse: “Naftali is a swift gazelle … ”9
  • Asher: His stone was tarshish, and the color of his flag resembled a precious stone used in women's ornaments. It depicted an olive tree, referencing the verse: “Asher’s bread shall be fat … ”10
  • Joseph: His stone was shoham, and his flag was very dark, depicting two princes, Ephraim and Menashe, with Egypt symbolized on it, because they were born there.
  • Ephraim’s flag depicted an ox, referencing “His firstling bullock …, ”11 alluding to Joshua, who was from Ephraim.
  • Menashe’s flag depicted a wild ox (re’em), referencing “And his horns are the horns of a re’em …,”12 alluding to Gideon son of Yoash, who was from Menashe.
  • Benjamin: His stone was yashfeh, and his flag contained all twelve colors. It depicted a wolf, referencing the verse: “Benjamin is a ravenous wolf …” 13

4. The Formation Ordered by Jacob

In Rashi's second explanation, he cites Midrash Tanchuma, which reads be’otot leveit avotam, in its literal sense, “according to the sign their father Jacob gave them when they carried him out of Egypt, as it says, ‘His sons did for him just as he had commanded them.’”14 This is a reference to Jacob’s instructions for how his sons should carry his bier, in the same formation later replicated around the Tabernacle. Thus, the sign was not something linked to a banner, but the sign of where they were to encamp.

5. There Were Only Four Banners

According to many authorities,15 there were, in fact, only four banners representing each of the four traveling groups. The tribes traveled in four encampments (degelim) arranged around the Tabernacle, which was closely surrounded by the Levites. Each encampment consisted of three tribes and was led by a primary tribe.

The first to travel was the eastern camp, led by Judah, accompanied by Issachar and Zebulun. Next came the southern camp, led by Reuven, with Shimon and Gad. Following them were the Levites, who carried the Tabernacle and traveled in the center. The third group, in the west, was led by Ephraim, with Menashe and Benjamin. Lastly, the northern camp, led by Dan, included Asher and Naphtali.

Some suggest that each of these four banners comprised the three banners of the tribes in that particular traveling group. An alternative explanation is that each group’s primary flag was the banner of the leading tribe, with the other tribes carrying smaller standards.16

6. They Represented the Four Faces of the Divine Chariot

Nachmanides describes each of the four flags as depicting one of the Divine chayot seen in Ezekiel’s famous vision:

On Reuven’s banner was the image of a man, based on the story of the duda’im (mandrakes); on Yehudah’s banner was the image of a lion (for that is how Jacob compared him); on Ephraim’s banner was the image of an ox, based on the verse “His firstborn is an ox”17; and on Dan’s banner was the image of an eagle—so that they each resembled the cherubim seen by the prophet Ezekiel.

Nachmanides, drawing on Midrash Rabbah,18 continues to describe the placement of each camp and explains how the four banners—each representing a different group of tribes—corresponded to the four aspects of the Divine Chariot.

Just as G‑d created four directions of the world, so did He surround His throne with four chayot (heavenly beings), and above them all is the Throne of Glory. Corresponding to them, G‑d arranged the banners for Moses. He said to him:

“East—from which light goes out to the world—shall correspond to Judah, who is kingly, with Issachar beside him, who represents Torah, and Zebulun, who represents wealth … shall travel first …

“South—from which dew and rains of blessing come into the world—shall correspond to Reuven, who represents teshuvah (repentance), for teshuvah is a great quality, and G‑d’s mercy comes into the world when people do teshuvah. Next to him is Gad, who represents strength; Reuven through repentance, and Gad through strength, and Shimon in the middle to atone for them. These shall travel second, for repentance comes before Torah.

“West—which contains the stores of snow and hail, cold and heat—shall correspond to Ephraim, Binyamin, and Menasheh. The Shechinah (Divine Presence) always dwells in the west, in Binyamin’s portion, as it says: ‘To Binyamin He said: The beloved of the L‑rd shall dwell in safety by Him.’19 They shall travel third. It is fitting for Torah, repentance, and strength, so that one strengthens himself in Torah and overcomes his evil inclination.

“North—from which darkness emerges into the world—shall correspond to Dan, because he brought darkness into the world through idolatry made by Yeravam, as it says: ‘And one he placed in Dan.’20 Next to him is Asher, to illuminate the darkness … and next to him Naphtali, who is associated with blessing. They travel last, for anyone who worships idols moves backward, not forward.”

7. The Banners Proclaimed Belief in G‑d

Kli Yakar quotes the Midrash,21 which teaches that the tribal banners were inspired by the Israelites' vision of angels at Sinai, arranged in heavenly formations. Seeking to emulate that Divine order—the heavenly Chariot referenced above—G‑d allowed them to create their own banners which encircled the Tabernacle, with G‑d’s presence at the center. Thus, they visibly declared that G‑d’s Name rested upon the people, evoking awe among other nations. While others offered Israel earthly honors, Israel valued the Divine distinction reflected in their banners—symbols of spiritual victory and G‑d’s closeness. These banners demonstrated that their strength and success came not by military might, but through bearing the Name of G‑d.22

8. It’s In Our Hands

The Rebbe seizes on the Midrash referenced by the Kli Yakar and draws a lesson in Divine service from the Israelites’ request. It is worth quoting this Midrash a little more fully:

At the Giving of the Torah, G‑d descended upon Mount Sinai accompanied by His entire heavenly entourage, some 22,00023 angels comprising the supernal Divine Chariot, all organized in banners (degalim). When the Jewish people saw this, they developed a desire to be arranged with flags as well… G‑d said to them: “You desire to be arranged by flags? I promise to fulfill your wish.” Immediately, G‑d instructed Moshe: “Go and make them banners, just as they desired.”24

When the Jewish people saw the heavenly structure of the angels, they sensed it was reflective of their own spiritual potential. The arrangement of the tribes in banners was not a mere military formation, but a reflection of a deep spiritual alignment with heavenly order.

The concept of the Chariot is not limited to the celestial realm or to the Patriarchs, who are called “the Chariot” because all their limbs were constantly devoted only to G‑d. In truth, every Jew can and should become a Chariot for the Divine, particularly during the fulfillment of mitzvot. When a Jew gives tzedakah, walks to do a mitzvah, or performs any other commandment, the corresponding limb becomes a literal vehicle for the Divine Will.

This is the goal for every Jew: to reach a state where “G‑d stands over him,” to be fully aligned—at least in moments of Divine service—with the purpose of Creation. The reading of the vision Fiery Chariot on Shavuot, and its inclusion in the Tikkun Leil Shavuot recitation, reinforces that each Jew is deeply connected to this spiritual vision, and that its lessons are part of our individual Divine mission.25