- Redefines Yisrael and their space as a place of movement. Only here, after movement is defined as the essence, can Levi be truly defined for this is their identity. No specific place, just vectored סביב as an orbit, in movement as לויה as essence in the war of Yisrael that is their journey defined by the בדי הארון. They are the מבינים את העם, those who allow movement in מדבר העמים after the loss of עבודה בכתף. The vision of the entire journey which is Moshe, coupled to Aharon, commitment to the moments of movement and its זכרון , those who cannot live within that space as opposed to בני רכב who are thus לויים, those who insist on investment as opposed to the יונדב בן רכב commitment to movement, the Sanhedrin which ultimately includes the סוכתיים תרעתיים בני רכב, those who cannot exist within the two בדים between Moshe and Aharon, those who insist on investment are ultimately נאספים, and become part of a journey that appreciates them and vindicates them: בני רכב מגין על דורם כסוכה- even on the אספסוף. The parasha defines the specialness of Moshe and the specialness of Aharon, the אהרון אחיך הלוי all in one parasha.
Mishkan and Torah and Levi: defined through travel and only through travel. The drawing of Space around them instead of traveling within Space. Therefore it is only here that we can speak of the קדושת לוי because only here do we begin the movement that requires ליווי.

(MY) This פשרה is what redefines כלל ישראל and the space in which they live as a space of movement – this is why שבט לוי only is given its קדושה here because the earlier לוי was סביב למשכן generically but has no unique placement because it is static – שבט לוי cannot be static and therefore waits until here ויהי בנסוע הארון the description of the war of ישראל which is the ultimate journey throughout – that is achieved through בדי הארון and therefore hints even at the movement of יונדב בן רכב ובניו who become the movers as hinted by יאשיהו that they are theמבינים את העם to be עובד את ישראל making it possible for them to go through theמדבר העמים which is a different level of מדבר where there is no longer עבודה בכתף and gives us also the mode of אסיפה for those who cannot exist בין שתי הבדים which are אהרון ומשה: משה is the vision of the entire journey and the commitment to the movement, and the joy and appreciation of every instant of זכרון which is אהרון – those who cannot live in that small space and insist on investment – as opposed to יונדב בן רכב ובני לוי who cannot have investment and that is the source of their קדושה – they become nonetheless part of a journey that appreciates them and achieving them in the אסיפת המחנות האספסף the סנהדרין of which בני יונדב בן רכב become members: סכתיים which is רמז to ספרים that they were all in that סנהדרין because they are in the סוכה– that is the source of קדושת הלויה קדושת אהרון that describes both the grandeur of שבט לוי ומשה רבינוso that the 2 moments of אהרון אחיך הלוי and the specialness of what משה has achieved come together in בהעלתך:the provision for the moment of each thing in life.

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