"Ark of Testimony," "Ark of Covenant" or "Ark of God"?
Parshat HaShavua
Yeshivat Har Etzion
This parasha series is dedicated
in memory of Michael Jotkowitz, z"l.
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PARASHAT TERUMA
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Dedicated in memory of Matt Eisenfeld z"l and
Sara Duker z"l whose 10th yahrzeit is this motzaei
Shabbat. Though their lives were
tragically cut short their memory continues to inspire. Yehi zikhram barukh.
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The yeshiva wishes a
warm mazal tov to Harav Aharon and Dr. Tovah Lichtenstein on the birth of their
grandson Moshe, son to Rav Yitzhak and Rochel Lichtenstein. May they be zocheh
to raise him le-Torah, le-chuppa, u-le-ma'asim tovim!
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Tuesday, the 21st of March 2006
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"Ark
of the Testimony," "Ark of the Covenant" or "Ark of
God"?
By
Rabbanit Sharon Rimon
The Torah refers to the holy Ark by various different names. What are these different names? When is each
of them used? Is there a distinct significance attached to each name, or do they
all express the same idea in different language?
Let us start our discussion at the first place where the Ark appears –
in Parashat Teruma, Shemot 25:10-22.
In Parashat Teruma, God commands Moshe for the first time to
build the Mishkan and all of its vessels.
What preceded this command to build the Mishkan?
In Parashat Yitro we read about the revelation at Sinai, and
thereafter, in Parashat Mishpatim, we find a detailed list of many
additional laws, mostly belonging to the sphere of damages. Then Moshe ascends Mount Sinai and remains
there for forty days and forty nights.
The experience at Sinai was a one-time, enormously powerful revelation
of God's glory to all of Israel. Could
it be possible, after such an experience, for everything to go back to being
the same as it was previously?
Certainly not. At Sinai, Bnei
Yisrael experienced a revelation of the Divine Presence; at the same time
they received the Ten Commandments, and then all the other commandments of the
Torah. The point of this awesome
experience – as set forth in 19:5-6, was:
"Now, if you will listen well to Me and keep My covenant then you
will be chosen for Me from all the nations… and you will be for Me a kingdom of
priests and a holy nation."
The Sinaitic experience obligates Israel to continue to uphold and
observe the covenant with God.
This being the case, Sinai brought about a fundamental change, in the
form of the nation's obligation to keep God's covenant: to observe the
commandments.
What about the revelation of the Divine Presence? Was the revelation a
one-time event, or would the Divine Presence now continue to rest amongst
Israel?
Immediately following the description of Moshe's ascent to Mount Sinai
(at the end of Parashat Mishpatim), we read of the command to build the
Mishkan (Parashat Teruma). It
would therefore seem that Moshe received this instruction at Mount Sinai,
during the forty days that he spent atop the mountain, immediately after the
great revelation to the nation [1].
At the beginning of Parashat Teruma we are told, "Let them
make Me a Sanctuary, that I may dwell in their midst." The Mishkan/Temple facilitates a permanent
dwelling of the Divine Presence amongst Israel.
Accordingly, it would seem that the Mishkan serves the aim of the
continued presence of God amongst the nation after the revelation at Sinai -
not just a one-time event at a particular point in time with the entire nation
sanctifying itself for three days prior to it, but a permanent presence of the Divine
within Am Yisrael [2].
In his
introduction to Parashat Teruma, the Ramban writes:
"When God spoke to Israel face to face at the Ten Commandments,
instructing them – through Moshe – in some of the commandments, that are as
principal commandments of the Torah… and Israel accepted upon themselves to do
all that they had been commanded… He forged a covenant with them concerning all
of this: from now on they were to be His nation, and He would be their God… AND
NOW THEY WERE HOLY, WORTHY OF HAVING A SANCTUARY IN THEIR MIDST, THAT GOD'S
GLORY MIGHT REST AMONGST THEM. And
therefore God first commanded concerning the Mishkan, so that He would have a
House in their midst, sanctified for His Name, and there He would speak with
Moshe and command Bnei Yisrael…."
The Ramban emphasizes an important point. The continued presence of God
amongst Israel is admittedly a result of the revelation at Sinai, but not of
the revelation alone: it is also the result of the acceptance of the
commandments that took place on that occasion.
The Divine Presence rests amongst Bnei Israel by virtue of their
sanctity, by virtue of their having accepted upon themselves the covenant of
the commandments.
The command concerning the creation of the Mishkan opens with an
instruction to collect donations; immediately thereafter the Torah starts
describing the fashioning of the vessels, the first of which to be listed is
the Ark. Why does the Torah begin
specifically with the Ark? When we look at Parashat Vayakhel, in the
description of the building of the Mishkan, we find that the Ark is not the
first thing that is made: first the Mishkan itself is built. Why, then, is the Ark mentioned first in Parashat
Teruma?
Commenting
on verse 10, Rashbam explains:
"… Although, in Betzalel's work, we find that first he made the
Mishkan and thereafter the vessels – the Ark, the Menora, the Table (for where
could he put the Ark and the Table until the Mishkan was ready?), in the
[Divine] command it was necessary to explain first the fashioning of the Ark
and the Table, SINCE IT WAS BECAUSE OF THE ARK – WHICH IS THE ESSENCE OF 'THEY
SHALL MAKE ME A SANCTUARY' – THAT IT WAS NECESSARY TO BUILD A MISHKAN."
According
to the Rashbam, the essence of the Mikdash is the Ark; it is for the sake of
the Ark that the entire Mishkan is built.
Therefore the instructions concerning the building of the Mishkan start
with a command to build the crux of the Mishkan – the Ark.
Why is the Ark the heart and essence
of the Mishkan?
Let us
read further from the Ramban's introduction to Parashat Teruma:
"The ESSENCE OF THE OBJECTIVE in the Mishkan is A RESTING PLACE FOR
THE DIVINE PRESENCE, WHICH IS THE ARK, as it is written: 'I shall meet with you
there and I shall speak with you from above the kaporet.' Therefore the Ark and its covering are
mentioned first here, for it [the Ark] is of primary importance…."
According
to the Ramban, THE ARK IS THE ESSENCE OF THE MISHKAN BECAUSE THE WHOLE POINT OF
THE MISHKAN IS FOR THE DIVINE PRESENCE TO REST THERE, AND THE ARK IS THE PLACE
WHERE THE DIVINE PRESENCE RESTS.
Let us
examine the textual unit dealing with the Ark (verses 10-22):
The
construction of the Ark is divided into two parts [3]:
Verses 10-16 describe the building of the Ark itself, while verses 17-21
describe the building of the kaporet (covering). Verse 22 serves as a summary of the unit.
For each of the vessels of the Mishkan we find a command concerning its
creation, and then a brief description of what the vessel is used for:
Verses 23-20: "You shall make a Table… and you shall place the
showbread upon the Table before Me at all times."
Verses 31-40: "You shall make a Menora of pure gold… and you shall
kindle its lights and it shall illuminate over against it."
Chapter 30:1-10: "You shall make an altar for offering incense… and
Aharon shall offer fragrant incense upon it."
What are we told concerning the Ark?
Verses 10-16: "They shall make an Ark… and you shall place the
Testimony in the Ark."
Thus far the description fits the model: following the description of
the fashioning of the Ark, we are told what to do with it – the Testimony is to
be placed inside. But then, following
verse 16 – which would appear to summarize the matter of the Ark – we read:
(17) "And you shall make a kaporet…."
Since the Torah has already summed up the point of the Ark in verse 16,
it appears that verse 17 introduces a new subject, a separate vessel [4].
But this seems impossible to accept. Firstly, it is clear that THE
KAPORET IS PART OF THE ARK. In verse 21
we are told, "You shall place the kaporet upon the Ark, over
it." The kaporet is there to
cover the Ark; hence, it is part of the Ark.
Further proof that they represent a single vessel emerges further on in
the parasha, where we see that the description of each vessel is
separated by a space in the text (either an "open parasha" or
a "closed parasha").
Thus, there is a clear indication of where the discussion of one vessel
ends and the next begins. But between
the unit discussing the Ark and the unit discussing the kaporet there is
no such separation; they are written as a single unit.
Moreover, following the instructions as to the kaporet, the Torah
returns to the matter of the Ark:
Verses 21-22: "You shall place the covering UPON THE ARK, over it,
AND IN THE ARK you shall place the Testimony which I give you. And I shall meet with you there and I shall
speak with you from above the kaporet, from between the two keruvim
which are UPON THE ARK OF THE COVENANT…."
In summary, we sense that THE ARK AND ITS COVERING ARE INDEED A SINGLE
VESSEL, jointly representing the complete Ark, BUT EACH HAS ITS OWN DISTINCT
CHARACTER AND PURPOSE.
WHAT IS THE PURPOSE OF THE ARK ITSELF, WITHOUT THE KAPORET?
Verse 16 (summarizing the discussion of the Ark) tells us, "You
shall place the Testimony in the Ark…."
The purpose of the Ark is to house and protect the Testimony.
WHAT IS THE PURPOSE OF THE KAPORET?
Verse 22: "I shall meet with you there and I shall speak with you
from above the kaporet, from between the two keruvim." The purpose of the covering is the encounter
with God: God speaking with Moshe; in other words – revelation of the Divine
Presence.
The keruvim that sit atop the kaporet are worthy of a discussion in their own right; but we shall
suffice here with a brief reference to the commentators, who explain that they
were like the keruvim seen by Yishayahu and Yechezkel in their visions
of the Divine Chariot.
The Chizkuni, commenting on verse 18, writes:
"Even though [God] commanded, 'You shall not make for yourself any
carved idol or any image,' here He permits the form of the keruvim, for
they are not made for worshipping but rather for His seat – like the keruvim
of the Throne of Glory."
The keruvim are some sort of representation of the keruvim
that bear the glory of God, and their presence in the Mishkan represents, as it
were, a throne for God – a place for His Glory.
The Ark, then, is composed of two parts: the Ark itself – for keeping
and protecting the Testimony, and the kaporet – for revelation of the
Divine Presence. We may summarize the
presentation of this unit as follows:
The Ark:
Description of its construction: (10-15) "They shall make an Ark…
and you shall make poles of shittim wood…
Purpose: (16) "You shall place in the Ark the Testimony which I
shall give you…."
The Kaporet:
Description of its construction: (17-20) "You shall make a
covering… and you shall make two golden keruvim…"
Purpose: (22) "I shall meet with you there and I shall speak with
you from above the kaporet, from between the two kereuvim."
Which is the primary aspect of the Ark – the Testimony or the
revelation?
Verse 16, summarizing the subject of the Ark, tells us: "You shall
place in the Ark the Testimony which I shall give you."
What are we told in the summary of the subject of the covering? This
discussion concludes in verse 20, and in verse 21 we read: "In the Ark you
shall place the Testimony which I shall give to you." This is most surprising. First of all, it is
a repetition of verse 16. Secondly, it
pays no attention to the purpose of the keruvim, which was summarized in
verse 22 – "I shall meet with you there and I shall speak with you there
from above the kaporet, from between the two keruvim." We would have expected to find verse 22
appearing after the discussion of the keruvim, rather than verse
21. What is verse 21 doing here?
Verse 21 is an exact repetition of verse 16, with one tiny change. In
verse 16 we are told, "You shall place in the Ark…," while verse 21
reads, "In the Ark you shall place…."
This change in the order of the verse – the postponement of the verb and
precedence of the Ark – is meant to give emphasis to the Ark.
Verse 21, summarizing the discussion of the kaporet, DOES NOT
FOCUS ON THE PURPOSE OF THE COVERING ITSELF, BUT RATHER GOES BACK TO THE
ARK. It emphasizes that the kaporet
is placed upon the Ark as a covering for it, and emphasizes the purpose of the
Ark: the Ark is a vessel for the Testimony.
Specifically following the details of the keruvim, the text goes
back to the Ark, emphasizing it, telling us that THE PLACEMENT OF THE TESTIMONY
IN THE ARK IS OF FOREMOST IMPORTANCE in the whole creation of the Ark.
Again, in verse 22 – which describes the purpose of the keruvim
as the place of God's revelation – we find repeated emphasis of the fact that
the keruvim are placed upon the Ark: "I shall meet with you there
and I shall speak with you from above the kaporet, from between the two keruvim
WHICH ARE UPON THE ARK OF THE TESTIMONY."
There are two emphases here: a. the keruvim do not stand
independently; they are upon the ARK; and b. the Ark is referred to as the ARK
OF THE TESTIMONY. The name of the vessel
indicates the essence of its significance.
It is the Ark that houses the Testimony.
GOD'S PRESENCE RESTS UPON THE ARK OF TESTIMONY. There is no distance between the Testimony
and the Divine Presence upon the keruvim. Moreover, the Testimony is primary; above it
the Divine Presence rests. Thus, verse
22 summarizes not only the details of the kaporet, as we may have
assumed, but in fact represents the summary of the entire unit: the revelation
of the Divine Presence is upon the kaporet, from between the keruvim,
atop the Ark of Testimony.
We may
now summarize as follows [5]:
The Ark:
Description of its construction: (10-15) "They shall make an Ark…
and you shall make poles of shittim wood…"
Placing of the Testimony: (16) "You shall place in the Ark THE
TESTIMONY which I shall give you…"
Purpose of the vessel as a whole: (22) "I shall meet with you there
and I shall speak with you from above the kaporet, from between the two keruvim
which are UPON THE ARK OF TESTIMONY."
The Kaporet:
Description of its construction: (17-20) "You shall make a kaporet…
And you shall make two golden keruvim…"
Placing of the Testimony: (16) "IN THE ARK YOU SHALL PLACE THE
TESTIMONY which I shall give you…"
Purpose of the vessel as a whole: (22) "I shall meet with you there
and I shall speak with you from above the kaporet, from between the two keruvim
which are UPON THE ARK OF TESTIMONY."
The same concept arises from the Ramban's commentary on verse 21:
"Because God would [later] command that the keruvim should
have wings spread upward, but without saying why they should be made at all and
what their purpose is in the Mishkan, therefore [God] says here, 'You shall
place the kaporet' – with its keruvim, which altogether form a
single entity – 'upon the Ark, above it,' for IN TH ARK YOU SHALL PLACE THE
TESTIMONY WHICH I SHALL GIVE YOU, in order that I may have a Throne of Glory,
for I shall meet with you there and I shall cause My Presence to rest upon you,
and I shall speak with you from above the kaporet, from between the two keruvim,
SINCE IT IS UPON THE ARK OF TESTIMONY.
And behold – this [keruv] is [the same creature] that Yechezkel
saw, as it is written: 'It was the same creature that I saw beneath the God of
Israel at the River Kevar, and I knew that they were keruvim' (Yechezkel
10:20). Therefore [God] is referred to
as 'the One Who is seated upon the keruvim' (I Shemuel 4:4), for
they [the keruvim] had their wings spread, to show that they were the
Chariot bearing the Divine glory…."
Not only is the Testimony of prime importance, but by virtue of the
Testimony the Divine Presence rests between the keruvim.
The Ark, as the essence or heart of the Mishkan, expresses the
continuation of the Sinaitic experience both in the sense that it protects the
Testimony and in the sense that it is the place of revelation of the Divine
Presence.
The Ark, which thus far has been referred to only as "the
Ark," now receives its title, the "ARK OF THE TESTIMONY." This is its original name, as designated by
God. In the description of the
construction of the Mishkan it is referred to often as the "Ark of the
Testimony" [7].
Further on there are other names for
the Ark.
The title "ARK OF THE COVENANT," or "Ark of God's
covenant," appears several times, starting in Sefer Bamidbar and Sefer
Devarim [7], and continuing through the Books of the Prophets. This name is very similar to the name,
"Ark of Testimony." The
meaning conveyed by both is that the Ark contains the TESTIMONY TO THE COVENANT
BETWEEN GOD AND ISRAEL.
WHAT IS THE TESTIMONY that is inside the Ark?
Rashi, commenting on verse 16, explains: "The testimony – THE
TORAH, which is as a testimony between Me and you, in that I commanded you with
the commandments that are written in it."
In other words, a complete Book of the Torah rested in the Ark.
The Rashbam understands the situation differently: "The testimony –
THE TABLETS, which are a testimony and a covenant between the Holy One and
Israel; for this reason they are referred to as the Tablets of the
Covenant." Ibn Ezra concurs with this opinion.
If the Ark contained the Tablets, which Tablets were these? Were they
the second Tablets, or the fragments of the first Tablets? Or perhaps both?
We shall not attempt here to resolve this debate [8]. Either way, THE "TESTIMONY" IS
TESTIMONY OF THE COVENANT BETWEEN GOD AND ISRAEL, OBLIGATING THE LATTER TO
OBSERVE THE COMMANDMENTS. The Ark is
called the Ark of the Testimony or the Ark of the Covenant after the Tablets or
the Torah that is inside, and by these names it is made clear that this is the
principal essence of the Ark.
At the beginning of Sefer Yehoshua, in chapters 3-4, where Bnei
Yisrael cross over the Jordan River and enter the land, the Ark travels
before them. There, the Ark is referred
to by several names. On one occasion –
4:17 – it is called the "Ark of the Testimony"; on TEN other
occasions it is called the "ARK OF THE COVENANT" or the "ARK OF
GOD'S COVENANT." But aside from
these titles, these chapters also introduce a new name which we have not
encountered thus far in the Torah. In Yehoshua
3:13, we encounter "THE ARK OF GOD, LORD OF ALL THE WORLD" – a new
name of surprising power. Further on in
the story, an abbreviated version - the "Ark of God" - appears twice.
What is the meaning of this new name?
Thus far the emphasis has been on the "Ark of the Testimony"
or the "Ark of the Covenant."
Now the emphasis is on something altogether different: The Ark, as it
were, CARRIES WITHIN IT GOD HIMSELF!
It is not difficult to understand where this idea originates; after all,
the Ark is not only there to hold the Testimony; it is also the place of the keruvim,
the place of the revelation of the Divine Presence.
Why does this title appear here for the first time?
When Bnei Yisrael enter the land, they feel that God goes with them,
that He will fight for them.
Nevertheless, the "Ark of the Covenant" is still the dominant
name. It appears several more time; this
is the essence of the Ark, and that must not be forgotten.
In the war against Yericho (Yehoshua 6), in which the Ark of God
goes before Bnei Yisrael into battle – a battle which is entirely
miraculous – the Ark is referred to six times as the "Ark of God,"
while "the Ark of the Covenant" appears only twice. When Bnei Yisrael take the Ark with
them into battle, they feel that God is coming along with them and that He will
save them.
In I Shemuel 4, there is another description of a war in which
the Ark plays a central role:
(2) "The Philistines arrayed themselves against Israel, and when
they joined battle, Israel was defeated before the Philistines, and they slew –
of the army in the field – about four thousand men.
(3) Then the people came to the camp and the elders of Israel said: Why
has God smitten us this day before the Philistines? Let us fetch the Ark of
God's Covenant from Shilo, that it may come in our midst, and save us from the
hand of our enemies.
(4) So the people sent to Shilo and brought from there the Ark of the
Covenant of the Lord of Hosts Who is seated upon the keruvim (and the
two sons of Eli were there with the Ark of the Covenant of God – Chofni and
Pinchas)."
The first part of the story describes Israel's defeat in battle against
the Phelistines. The Israelites ask
themselves, "Why has God defeated us this day?" This question would seem
to be an opening for soul-searching. We
would now expect the people to acknowledge their sins, perhaps call a communal
fast day, lament, pray to God. But to
our surprise they skip all of this, and instead of addressing the difficult
question – why they were defeated in battle – they move right on to finding a
way to overcome their defeat, by using a 'recipe' that seemingly always works:
"Let us fetch the Ark of God's Covenant from Shilo, that it may come in
our midst, and save us from the hand of our enemies." Taking the Ark is perceived as bringing God
Himself to battle. And if God comes
along to wage war, He will certainly defeat the Philistines.
This perception is undoubtedly based on the story of the war against
Yericho, where the Ark of God indeed accompanied the camp to Israel to war, and
won – in a most miraculous manner.
As we know, the war in I Shemuel chapter 4 ends in crushing and
painful defeat, with the Ark itself taken into captivity. No greater disgrace could be imagined. The news of the capture of the Ark of God is
a terrible blow: Eli falls and dies at the news; the pregnant wife of Pinchas
goes into labor, gives birth and calls her son "Ikavod," expressing
the disgrace of the Ark being taken into captivity.
Why did this happen?
This story, occupying chapters 4-6 [9], concerns the attitude towards
the Ark. The Ark is the hero of the
story, appearing no less than 37 TIMES.
How is the Ark referred to in the story?
At first it is referred to by the Israelites FOUR TIMES as the "ARK
OF GOD'S COVENANT," but further on in the story it appears 31 (!) TIMES as
the "ARK OF GOD." The
extensive use of this name testifies to the fundamental attitude towards the
Ark in those times. It is interesting to
note that the first time in the story that the name "Ark of God"
appears, it is referred to thus by the Philistines. Further on, both the Israelites and the
Philistines call it the "Ark of the Lord" (aron ha-elokim) or
the "Ark of God" (Aron Hashem). This phenomenon tells us that Bnei Yisrael
regarded the Ark in the same way that the Philistines regarded it: as the Ark
of God as A SACRED ARTIFACT THAT CONTAINED GOD, AS IT WERE, AND AS SUCH –
POSSESSING INDEPENDENT, MAGICAL POWER.
When it is brought into battle, it is as though God Himself is being
brought into battle. And when the
Philistines are victorious and take the Ark into captivity, it is as though
they have taken God Himself captive.
But this attitude towards the Ark is incorrect according to the
Torah. While the Ark is the place of
God's revelation, it certainly possesses no independent power; even God's
Presence does not necessarily rest above it – this is DEPENDENT UPON THE
RELATIONSHIP BETWEEN ISRAEL AND GOD.
Bnei Yisrael, at this point, had forgotten that God is revealed
upon the Ark of TESTIMONY, that the Ark of Testimony is the basis for the keruvim. OBSERVING AND MAINTAINING THE TESTIMONY – THE
COVENANT – IS THE CONDITION, THE BASIS, FOR THE REVELATION OF THE DIVINE
PRESENCE.
If there is no Testimony in the Ark, it has no significance. If Bnei Yisrael do not observe and
keep the Covenant, if they do not fulfill God's commandments, then there is no
revelation of the Divine Presence.
Hence, THEY MAY TAKE THE "THRONE OF GLORY" OUT TO BATTLE, BUT
GOD MAY GET UP FROM THE THRONE AND LEAVE IT EMPTY OF CONTENT. Then it is nothing more than a physical
vessel, with no special meaning, with no ability to save, and it may even be
taken into captivity.
The opening chapters of Sefer Shemuel describe a situation of
severance between the "Ark of the Covenant" and the "Ark of
God." There can be no such
severance. Right from the start, in the
original command concerning the Ark in Parashat Teruma, the connection
between the two parts of the Ark is emphasized. The Ark, in which the Testimony
is to be placed, is the basis; it is of primary importance. Upon it the kaporet is placed, with
the keruvim – representing the Throne of Glory, as it were, facilitating
the revelation of the Divine Presence – but only on condition that the Testimony
exists below, inside the Ark, and that Bnei Yisrael recognize it and
preserve it.
The revelation of the Divine Presence is upon the Ark as a whole,
including both parts: the kaporet with the keruvim, and the Ark
with the Testimony inside.
The "ARK OF GOD" MUST ALSO – PRINCIPALLY – BE AN "ARK OF
THE COVENANT."
The "ARK OF THE TESTIMONY (Aron Ha-edut)," the original
name of the Ark, emphasizes principally the aspect of maintaining the covenant
of the commandments – the TESTIMONY (edut), but it hints also to the
second purpose – "I SHALL MEET (no'adti) with you there." Hence it is a name that includes both
purposes of the Ark, combining them while emphasizing that the "edut"
– the Testimony – is the more important.
Notes:
[1] This
follows the view of the Ramban, who maintains that the command concerning the
Mishkan was a continuation of the revelation at Sinai (see the Ramban's
introduction to Parashat Teruma, which we quote further on). Rashi, however, insists that the principle
according to which "there is no chronological order in the Torah"
must be applied here; to his view, the entire matter of the Mishkan was
commanded only after the Sin of the Golden Calf (see Rashi on Shemot
31:18).
[2] The
permanent presence of God amongst the camp of Israel is not a simple
matter. It requires special preparation
of the camp, special behavior on the part of the nation, and a constant
influence of the Mishkan and its kohanim over the people. All of this is discussed further on in the
Torah, especially in Sefer Bamidbar.
[3] In
this respect the Ark is different from the other vessels.
[4]
Indeed, some of the commentators treat the covering as an independent vessel in
its own right.
[5] A
similar schematic presentation, with elaboration, may be found in the article
"The Ark and its Poles, and the Kaporet of the Keruvim,"
in Studies in Parashat Shavu'a by Rav Elchanan Samet, pp. 231-233.
[6] Shemot
26:33; Shemot 30;6; Shemot 30:26; Shemot 39:35; Shemot
40:4; Bamidbar 7:89, etc.
[7] Bamidbar
10;33; Bamidbar 14:44; Devarim 31; Devarim 10:8.
[8] This
debate is connected to another one: was there only one Ark – the Ark fashioned
by Betzalel, which stood in the Holy of Holies? Was this the same Ark that
would go out with Israel on their journeys and to war?
i. Rashi
posits that there was another Ark – the Ark of wood made by Moshe (as described
in Devarim 10), which contained the fragments of the first Tablets, and
this would be taken with the soldiers going out to war. ii. The Abravanel maintains that there was
one Ark in which all of the Tablets were kept, but the Ark that went out with
them to war was another one; this was the Ark containing the Urim ve-Tumim,
which would be consulted during war.
iii. The Ramban insists that there was only one Ark, the Ark made by Betzalel,
in which both the first and the second Tablets were placed, and this Ark would
go out with Bnei Yisrael to war and on their journeys.
This
controversy is a complicated one, and there are proofs in support of each
opinion. We shall not involve ourselves
in it at present, since in both of the wars that we shall mention here – the
entry into the land and the war against Yericho, and the war against the
Philistines in I Shemuel 4 – it is clear to all that the Ark that is
described is the same one that was built by Betzalel - the Ark that stood in
the Holy of Holies. (For elaboration on
this subject the reader is referred to an article entitled, "Did the Ark
of the Covenant Go Out to the Battles of Israel?" by Rav Eitan Shandorfi, Merchavim
VI).
[9] To be
more precise, the story concludes in 7:1.
Translated
by Kaeren Fish