For the first time in the Torah, the narrative boldly assigns and actualizes distinct and distinguished positions, missions, and forms of service to different groups throughout the entirety of our people.
Moshe assigns each shevet a position around the mishkan, in similar fashion to the place designated for their progenitor by Yaakov Avinu around his bedside (Rashi 2:2). As a result, Yehuda, true to his past performance and to his future, together with Yisachar and Zevulun, would lead every journey through the midbar. Befitting the legacy of a once distanced brother, Efrayim, Menashe and Binyamin would protect their brethren from behind and gather all the stragglers. The erstwhile protector of that which is holy, the tribe of Levi, became the buffer to the mishkan, and had the opportunity to impact every Jew upon their ascent to worship in the mishkan. Even the tribe of Levi was stratified, as the Kehatites were set apart from the rest, appointed to the holy task of tending to the aron and the klei hamishkan. It would be entirely reasonable to expect that tribes were grouped, or tracked if you will, according to complementary numbers or strengths and weaknesses.
Apparently, what was until now Yaakov Avinu's fatherly signature blessing (Vayechi, ch. 49) of strengths, achieved or projected, became a very real part of the life of every Jew. To capitalize on the varying strengths of members is the wisdom of every successful organization. Yet we all know that imposing this structure often brings forth resentment and anger. Needless to say, today it is counter cultural.
What a stark contrast to our arrival at Har Sinai. There we encamped, peacefully as one, a unified and monolithic team and have been proud of that elusive moment ever since (Yisro 19:2, Rashi). It is suggested most notably by the Ohr Hachaim Hakadosh (Yisro 19:2) that the unity of that moment was necessary to merit kabolas HaTorah.
Indeed, Rav Yaakov Kaminetsky zt"l, often shared his insight that the assignment of roles and pathways of worship posed no danger of discord because we are all positioned surrounding the mishkan. It is when our visions and aspirations as a people are clear and are present that diverse roles and forms of service help us prosper and achieve, rather than foment distrust and pettiness. That is why the blessings of Yaakov Avinu could only be put to practice after the mishkan and had already been in place for thirty days (see Kli Yakar, Bamidbar 1:1).
Rav Meir Shapiro of Lublin, as he would promote the daf yomi as a unifying national force, found that idea in a pasuk in our parsha (2:2) "Each man shall encamp next to his flag, with the insignia of his fathers' house, and the children of Israel shall encamp around the Ohel Moed." Each tribe can celebrate their divergent "davening", accomplishments and contributions all the while surrounding the very same mishkan.
We can now understand the why the opening chapters of Bamidbar defy chronological order and in fact teach us the principle that the Torah is not necessarily recorded chronologically. This becomes patently clear as the sefer opens (1:1) on Rosh Chodesh Iyar and nine chapters (9:1) later we read the events of Rosh Chodesh Nisan of that year. It was at that earlier time that the those carrying the aron of Yosef, and thus disqualified from participating in the korban Pesach, requested to be included in it despite their tuma? At first blush their request is the polar opposite of all that we read in the first nine chapters. They fulfilled the coveted task of carrying the bones of Yosef Hatzadik. That was their charge and that assignment distinguished them and in this case distanced them for a particular ritual.
Yet, Moshe took their request seriously, we were taught the parsha of Pesach Sheni, and the petitioners received a different Pesach. Apparently, that story needs context. In any other framework, their quest is indeed unfounded and Moshe's response equally disappointing. Yet, when living with the mishkan at the center, and the service of Hashem is overwhelming, passionate and singular, and we thrive on being players in that enterprise, the request of these pallbearers is valued and receiving direction regarding one's role is cherished.
Thus our parsha marks the successful transformation from the peaceful monolithic moment of Har Sinai to the textured tapestry of Bamidbar. Now each tribe will assert their gifts to uniquely express their absolute dedication to the teachings of Har Sinai, all the while forging different pathways to them.