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The Ark must transported on their shoulders

The Luchos - Ten Commandments
וְלִבְנֵ֥י קְהָ֖ת לֹ֣א נָתָ֑ן כִּֽי־עֲבֹדַ֤ת הַקֹּ֙דֶשׁ֙ עֲלֵהֶ֔ם בַּכָּתֵ֖ף יִשָּֽׂאוּ׃ - פָּרָשַׁת נָשׂא
Numbers 7:9 - "But to the sons of Kohath he did not give, for incumbent upon them was the work involving the holy [objects], which they were to carry on their shoulders."

This Mitzvah's Summary

מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Temple – בֵּית הַמִּקְדָּשׁ

The Ark of the Covenant must be carried directly on the shoulders, using its poles, not placed on wagons or animals.

This mitzvah commands that the Ark of the Covenant (Aron HaBrit) be carried by people on their shoulders, using the poles designed for this purpose. In the wilderness, the task was given to the family of Kehat among the Levites. This was a temporary arrangement, since at that time the priesthood was limited to Aharon and his few sons.

In later generations, the responsibility shifted to the kohanim, who were consecrated to safeguard the Ark. This is confirmed in multiple passages: in Joshua (3:6; 6:6) the kohanim bore the Ark into the Jordan River and around Jericho; in Samuel (I Samuel 6:15; II Samuel 15:24–29) they again are described as its bearers; and in Chronicles (I Chronicles 15:15), when David corrected the earlier improper transport, the Levites carried the Ark “as Moshe commanded by the word of Hashem.” Later verses (I Chronicles 23:13) link the service directly to the kohanim, showing that this became their permanent role.

The Sifri (Bamidbar 7:9) ties all of these sources together: it teaches that the command to carry the Ark on the shoulder is not a passing instruction but an enduring mitzvah, counted among the 613. The strictness of this law is illustrated in the tragedy of Uzzah (II Samuel 6:6–7), when moving the Ark improperly on a wagon led to his death. This mitzvah, therefore, reflects the principle that holiness must be carried with reverence and in the manner Hashem prescribed.

Commentary & Classical Explanation:

  • Rambam (Hilchot Klei HaMikdash 2:12): Rules that the Ark must only be carried upon the shoulders, using the poles, never on wagons.
  • Rashi (Num. 7:9): Explains why wagons were given to other Levites but not to Kehat, since they carried the Ark personally.
  • Ramban (Num. 7:9): Notes that the Ark had to be carried in the most dignified manner, reflecting its centrality as the resting place of the Divine Presence.
  • Joshua 3:6; 6:6; I Samuel 6:15; II Samuel 15:24–29: Show that kohanim later bore the Ark during Israel’s history.
  • I Chronicles 15:15; 23:13: Confirm that this service, first given to Levites, was passed on as a permanent duty of the kohanim.
  • Sifri (Bamidbar 7:9): Identifies this commandment as one of the mitzvot, rooted in the verse “on the shoulder they shall carry.”
(Source: Chabad.org)

Applying this Mitzvah Today

Notes on this Mitzvah's Fundamentals

Holiness – קְדֻשָּׁה

  • Sefer HaChinuch explains that the Ark had to be borne on the shoulder to highlight its unparalleled holiness. By elevating it above the ground and refusing wagons or animals, the Torah teaches that the Ark is not a burden but a sacred trust, embodying Hashem’s presence among Israel.

Temple – בֵּית הַמִּקְדָּשׁ

  • Rambam (Hilchot Klei HaMikdash 2:12) rules that the Ark’s transport is a matter of Temple law, establishing the Ark’s role as central to the Mikdash and requiring special care distinct from all other vessels. Carrying it improperly compromises the sanctity of the Mikdash.

Levites – לְוִיִּם

  • Numbers 7:9 originally places the duty upon the sons of Kehat, since only a few kohanim existed then. Their role highlights the Levites’ historic responsibility for the holiest vessels during the wilderness era.

Priests – כֹּהֲנִים

  • Later texts (Joshua 3:6; I Samuel 6:15; II Samuel 15:24; I Chronicles 23:13) show that kohanim became the ones who carried the Ark. The Sifri clarifies that this transfer of responsibility reflects their elevated sanctity, as Hashem commanded Aharon and his descendants.

Torah – תּוֹרָה

  • The Ark contained the Tablets of the Covenant. Bearing it on the shoulder symbolizes that Torah itself must be upheld directly by human effort and honor, not relegated to carts or animals. This teaches respect for Torah as the foundation of Jewish life.

Covenant – בְּרִית

  • Ramban notes that the Ark embodied the covenant between Hashem and Israel. Carrying it with reverence, without shortcuts, was a visible act of loyalty to that eternal bond, reminding all of the weight of the covenantal relationship.

Reverence – יִרְאַת שָׁמַיִם

  • The tragedy of Uzzah (II Samuel 6:6–7), who touched the Ark when it was transported incorrectly on a wagon, demonstrated the awe and caution demanded. Reverence means adhering strictly to Hashem’s command, without substituting human ideas of honor.

Community – קְהִלָּה

  • When the Ark was carried, it was done in the presence of the entire people. This made the Ark a unifying center, symbolizing that the Torah belongs to all Israel. Its public movement underscored communal responsibility to honor Hashem.

Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם

  • This mitzvah is entirely about man’s relationship with G-d. The Ark’s transport was not practical but sacred, serving as a direct expression of fidelity to Hashem’s command and reverence for His Torah.

This Mitzvah's Fundamental Badges

Holiness - קְדֻשָּׁה

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Represents the concept of  spiritual intentionality, purity, and sanctity—set apart for a higher purpose.

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Temple - בֵּית הַמִּקְדָּשׁ

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Concerns the Beit HaMikdash, korbanot (offerings), and priestly service.

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Covenant - בְּרִית

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Tied to the eternal covenant between G‑d and the Jewish people, including signs like brit milah and Shabbat.

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Reverence - יִרְאַת שָׁמַיִם

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Signifies awe and reverence toward Hashem—living with awareness of His greatness and presence.

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Between a person and G-d - בֵּין אָדָם לְמָקוֹם

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Mitzvot that define and deepen the relationship between a person and their Creator. These include commandments involving belief, prayer, Shabbat, festivals, sacrifices, and personal holiness — acts rooted in divine connection rather than human interaction.

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