במדבר 4:4-6 -זאת עבודת בני קהת באהל מועד קדש הקדשים. ובא אהרן ובניו בנסע המחנה והורידו את פרכת המסך וכסוי בה את ארון העדות. ונתנו עליו כסוי עור תחש ופרשו בגד כליל תכלת מלמעלה ושמו בדיו.
When the Jewish people travelled in the desert, the mishkan/ ohel moed had to be completely dismantled, and the instructions for this process begin with the aron (ark), which was located in the heart of the mishkan/ ohel moed.4:5 records that "At the breaking of the camp, Aharon and his sons, shall go in and take down the screening curtain (parokhet) and cover the aron with it" (JPS translation in Milgrom, 1990, p. 25). The parokhet divided the mishkan proper between the Holy of Holies and the anteroom, and apparently, the priests who were coming from the anteroom would pick up the parokhet and place it on the aron without seeing the aron. In all probability the parokhet was much larger than the aron and the items that were on top of the aron. The aron was 1.5 cubits high, 1.5 cubits wide and 2.5 cubits in length, Shemot 25:10. (Each cubit is approximately 18 inches.) On top of the aron was the kapporet and the keruvim, but the Torah does not inform us as to their height. It is believed that the parokhet was ten cubits by ten cubits, which means that if the combined height of the kapporet and the keruvim was less than 3.5 cubits, then some of the parokhet rested on the ground until the aron was lifted up.
On top of the parokhet, two more covers were placed. 4:6 records, "They are to put over it a covering of tanned-leather skin (dugong skin?), and are to spread a cloth entirely of blue-violet on top, putting its poles (in place),” Fox, 1995, p. 672 translation. These extra two covers would stop a person from touching the aron, and protect the parokhet.
The last phrase of 4:6 “putting its poles (in place)” according to Fox or “put in its poles” according to Alter (2004, p. 699) is difficult. The aron contained four rings on its edge, Shemot 25:12, and the end of 4:6 seems to indicate that the golden poles of the aron were to be placed in these rings to enable the aron to be carried by the Levites when transporting the aron. However, Shemot 25:15 records that the poles were never to be removed. If the poles were never removed, how could the priests place them in the rings as indicated in 4:6? Also, how could the poles be put in the rings of the aron if the aron was already covered?
One approach to understanding 4:6 is that the poles were only temporarily moved when the coverings were placed on the aron, Ibn Ezra on 4:6. According to this idea, Shemot 25:15 did not come to preclude removing the poles for just a few minutes when preparing the aron for transport. Furthermore, with this understanding the Levites would have had to lift the covers and then insert the poles. While this is what probably occurred for the other vessels in the mishkan/ ohel moed, by the aron this lifting of the covers could enable one to see the aron and possibly even come in contact with the aron, which is prohibited, 4:15 and 4:20. In addition, it is difficult to understand that Shemot 25:15 allows a person to temporarily remove the poles.
A second approach to understanding 4:6 is that the aron had four poles and eight rings, as opposed to the traditional understanding that there were only two poles and four rings. The Torah does not specify how many poles were attached to the aron, but Shemot 25:12 seems to state that there were only four rings. However, Ibn Ezra (on Shemot 25:12, long and short explanations, also see Bekhor Shor on Shemot 25:12) quotes that some people claimed that the word "and" in Shemot 25:12 could imply that there were eight rings on the aron. Based on this idea, Hizkuni (on 4:6, also see Tosafot Yoma 72a, Ketiv) suggests that there were four poles, one pole for each set of two rings. One could then propose that two of the poles were never removed from the aron as recorded in Shemot 25:15, but the other two poles could be removed, and these were placed in the rings of aron when the aron was to be transported as recorded in Bemidbar 4:6. This approach is difficult, not only due to the problem stated above of inserting the poles after the aron was covered, but also it is not obvious that there were eight rings. The word "and" in Shemot 25:12 can be understood as being explanatory and not additive, which means that there were only four rings, see Rashi on Shemot 25:12. Also, with regard to the other items in the mishkan/ ohel moed such as the table (Shemot 25:26) and the incense altar (Shemot 30:4) there were only four rings, which suggests that so too by the aron there were rings. Finally, 4:6 and Shemot 25:15 do not distinguish between different poles that some can be removed and placed in later and others never moved.
A third approach to understanding 4:6 is from the Bekhor Shor (on Shemot 25:15, also see Hizkuni on Shemot 25:15) who suggests that the instructions in Bemidbar 4:6 to place the poles in the aron is referring to the first time when the mishkan/ ohel moed would be transported, but after that one time, the poles would never be removed as recorded in Shemot 25:15. The idea here is that G-d wanted the priests to put the poles in their proper place, and then when the mishkan/ ohel moed was to be transported, the priests would be in charge of the re-construction of the mishkan/ ohel moed, which would give them the chance to put the poles in the rings. (Note, Shemot 40:20 implies that Moshe was the person who first put the poles into the aron.) This approach is also difficult since why would G-d specifically want the priests to insert the poles? Also, the instructions in Bemidbar 4:6 do not seem to be limited for just one occasion, as they seem to apply whenever the people traveled in the desert.
A fourth approach to understanding 4:6 is that the verse refers to placing the poles on the Levites and not into the poles of the aron, see Ibn Ezra and Hizkuni on Bemidbar 4:6, and Tosafot Yoma 72a Ketiv. I used to like this approach, but it seems to contradict 4:15 which records that only after Aharon and his sons finished covering all of the items in the mishkan/ ohel moed, could the Levites begin to lift the items. Also, 4:20 seems to record that the Levites should not see the dismantling of the mishkan/ ohel moed, but if the Levites lifted the poles of the aron, then because the aron was the first item covered, they would have seen the remainder of the mishkan/ ohel moed being dismantled. (Could one learn that 4:15 means that the Levites entered after each item was covered and that 4:20 only refers to the aron?) Furthermore, this same phrase of placing the poles in 4:6 occurs by other items in the mishkan/ ohel moed such as the table, 4:8, the incense altar, 4:11, and the outer altar, 4:14. If in 4:6 the phrase means that the Levites picked up the aron, then it would also mean that they picked up the table, the incense altar and the outer altar immediately after they were covered. Yet, there were some items, such as the menorah where the Torah could not say "to place its poles" since there were no rings in these items. Instead, 4:10 records that the menorah and its vessels were tied up in a bundle and placed on a frame, but there is no mention that the Levites immediately entered after the tying of the bundle and picked up the bundle. Why would the Levites immediately lift the aron, the table, and the incense altar but not the menorah? Maybe, the answer is that the goal was to limit the time the covers were on the ground for the aron, the table, and incense altar, but this was not a problem for the menorah which was placed on a frame.
Ramban (on 4:6) varies the above approach. He writes that the poles could have been placed on the priests, who presumably then held the aron until the Levites could enter the mishkan/ ohel moed. This would remove the problems of the Levites having to enter the mishkan/ ohel moed before it was complexly dismantled (see Chavel, 1993, footnotes on Ramban). Yet, there were only three priests (Aharon and his two living sons, El’azar and Itamar) who were able to work in the mishkan/ ohel moed, but this was not enough people to hold the aron and finish dismantling the mishkan/ ohel moed. Even if El’azar and Itamar had sons who were old enough to work in the mishkan/ ohel moed, they would have needed to have many sons to hold each item before handing over the item to the Levites. Thus, Chavel quotes an opinion that the Ramban really meant to refer to the Levites and not to the priests.
A fifth approach to understanding 4:6 is that the phrase "putting its poles" means to adjust the poles. Why would the poles need to be adjusted? Ramban (on Bemidbar 4:6) suggests that when the aron was stationary, the poles could have been moved slightly and were not centered. Similarly, Netziv (on 4:6) explains that according to Tosafot Yoma 72a, Ketiv, when the aron was stationary, the poles extended through the parokhet. Thus, maybe when the aron had to be transported, the poles had to be centered to make it easier to carry the aron. While this is possible, I do not understand why the poles would not be centered when the aron was stationary. Hizkuni (on Shemot 25:15 and Bemidbar 4:6) suggests that maybe there were some groves into the rings that held the poles. When the aron was stationary, the poles were not in the grooves, but when the aron had to be transported, the poles were placed in the grooves to ensure that the aron would not fall. The rings would then have had two positions, but I do not understand why the poles would have been removed from the grooves when the aron was stationary. I used to think that maybe the poles needed to be adjusted since maybe when the coverings were placed on the poles, this could have jarred the poles.
Recently, a new simple solution to explaining Bemidbar 4:6 has been proposed based on archaeology. Raanan Eichler (2015 and 2016, also see Sarna, 1991, p. 160) argues, very convincingly, that the aron was similar to Egyptian chests from the 14th century BCE. In February 1923, Howard Carter found King Tutankhamun’s burial chamber (died circa 1325 BCE), along with various items that were buried with the boy King. One of these items was a chest, which had four metal rings at the feet of the chest, and four poles. When the chest was stationary, then the poles would be situated underneath the chest out of sight, and when the chest needed to be moved, the poles could be drawn out, but the rings were made that the poles would not come out completely from the chest. The chest was carried from the bottom, and the length of the chest was long enough that four poles (two in each) direction could slide underneath the chest.
Eichler suggests that this same construction occurred by the aron. He follows Ibn Ezra’s explanation on Shemot 25:12 that the word paamotav in Shemot 25:12 means legs, and that there were four poles, one for each ring. Thus, the poles of the aron would then slide underneath the aron and always remained attached to the aron. The phrase, “putting its poles” in 4:6 would them mean to slide out the poles. This idea differs from the traditional approach, which understands that the two poles were always sticking out, but this traditional understanding is never stated in the Torah.
One can add a few points to Eichler’s wonderful suggestion. One, most likely, this same idea would apply to the other three items, the table, the incense altar and the outer altar, where the phrase “putting its poles” occurs. With regard to the table, the poles could also have been situated under the legs of the table, see Shemot 25:26,27, and even though the poles could have been removed from the table, it probably was easier to store them under the table. With regard to the incense altar and the outer altar, which did not have legs, the poles were on the sides of the respective altars. In this case maybe they were also “stored” on the side of the altar when the mishkan/ ohel moed was at rest, and then when needed they could be slid out. For instance by the outer altar, which also had four rings, the poles could have been in or attached to the mikhbar under the karkov, Shemot 27:4-7. With regard to the incense altar, which seems only to have had two rings, it could be that poles were stored in a vertical position, and then when the mishkan/ ohel moed had to be transported, the poles were moved to a horizontal position. A possible proof for this is that the height of the incense altar was two amot, while the width and length were only one amah, Shemot 30:2. This double size to the height would have allowed for a two amot pole when the poles were in a vertical position, and then when the poles were horizontal there would have been half an amah sticking out on each side to hold the poles. Or, it could be that the poles for all three items or some them were removed when the mishkan/ ohel moed was not being transported, and when the mishkan/ ohel moed was to be transported then they were placed in their rings. Due to the similarity of the actions of sliding the poles and placing the poles in their rings, the Torah uses the same phrase, “putting its poles,” regarding all the items which had rings.
Two, once the poles of the aron were just being slid out from the bottom of the aron, then this could have been done even though the aron was covered. Once the aron was covered, a person could slide out the poles without touching the aron, as one would hold onto to the cover to slide out the poles. In truth, this seems to be the main point of 4:6 that first the aron was to be covered, and then the poles were moved out from underneath.
Three, the congruence between the chest by King Tut and the aron shows that the mishkan/ ohel moed was based on 14th century BCE Egyptian furniture, which shows the antiquity of the Torah. Would someone from the 6th or 8th century BCE know of the 14th century BCE Egyptian design of furniture?
Alter, Robert, 2004, The five books of Moses: A translation and commentary, New York: W. W. Norton and Company.
Chavel, Hayyim Dov, 1993, Commentary of the Ramban, revised edition, Jerusalem: Mossad Harav Kook.
Eichler, Raanan, 2015, The meaning of pa’am in the context of furniture, Journal of Semitic Studies, 60:1, pp. 1-18.
Eichler, Raanan, 2016, The poles of the ark: On the ins and outs of a textual contradiction, Journal of Biblical Literature, 135:4, pp. 733-741.
Fox, Everett, 1995, The Five Books of Moses: A new translation, New York: Schocken Books.
Milgrom, Jacob, 1990, The JPS Torah Commentary: Numbers, Philadelphia: The Jewish Publication Society.
Sarna, Nahum (1923-2005), 1991, The JPS Torah Commentary: Exodus, Philadelphia: The Jewish Publication Society.