פרשת תרומה תשכ"ב - הארון

And they shall make an ark of acacia-wood: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof, and a cubit and a half the height thereof.

ועשו ארזן, "They shall construct an ark." It is strange that G'd phrased the directive to build the ark in indirect speech whereas the directives to construct the Tabernacle, the Altar, the Table, and the Lampstand are all phrased in direct speech, i.e. ועשית. Not only does the Torah employ indirect speech in this verse, but when elaborating on the details of the construction the Torah reverts to use of direct speech, i.e. "you shall cover it with pure gold, etc." Perhaps we can find in this anomaly a hint that the bulk of Torah cannot be fulfilled by any individual but requires participation of the entire nation. No single individual can fulfil all the commandments of the Torah, however much he may desire to do so. If an individual happens to be a priest he cannot fulfil the commandment of allocating the 24 gifts which the Torah directs the Israelite to give to the priest. He cannot fulfil the commandment of redeeming his firstborn son. A Levite also is prevented from fulfilling certain commandments by the mere fact that he is a Levite. The phrasing of ועשו ארון in the indirect plural may be intended to remind us of this fact.

And thou shalt put into the ark the testimony which I shall give thee.

ואל הארן תתן את העדות AND IN THE ARK THOU SHALT PUT THE TESTIMONY — I do not know why this is repeated for it has already been commanded, (v. 16) “and thou shalt put the Testimony in the ark”. One may say that it intends to tell us that whilst the ark is still by itself — i. e. without the cover — he should first put the Testimony into it, and only afterwards should he put the cover on it for the first time. Thus indeed do we find: that when he (Moses) erected the Tabernacle it is stated, (Exodus 40:20) “and he [took and] put the Testimony into the ark”, and afterwards it says, “and he put the cover upon the ark above it” (cf. Talmud Yerushalmi Shekalim 6:1).

ואל הארן תתן את העדות AND IN THE ARK THOU SHALT PUT THE TESTIMONY — I do not know why this is repeated for it has already been commanded, (v. 16) “and thou shalt put the Testimony in the ark”. One may say that it intends to tell us that whilst the ark is still by itself — i. e. without the cover — he should first put the Testimony into it, and only afterwards should he put the cover on it for the first time. Thus indeed do we find: that when he (Moses) erected the Tabernacle it is stated, (Exodus 40:20) “and he [took and] put the Testimony into the ark”, and afterwards it says, “and he put the cover upon the ark above it” (cf. Talmud Yerushalmi Shekalim 6:1).

And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.

ואל הארן תתן את העדות AND IN THE ARK THOU SHALT PUT THE TESTIMONY — I do not know why this is repeated for it has already been commanded, (v. 16) “and thou shalt put the Testimony in the ark”. One may say that it intends to tell us that whilst the ark is still by itself — i. e. without the cover — he should first put the Testimony into it, and only afterwards should he put the cover on it for the first time. Thus indeed do we find: that when he (Moses) erected the Tabernacle it is stated, (Exodus 40:20) “and he [took and] put the Testimony into the ark”, and afterwards it says, “and he put the cover upon the ark above it” (cf. Talmud Yerushalmi Shekalim 6:1).

Rabbi Yoḥanan said: There were three crowns on the sacred vessels in the Temple: The crown of the altar, and of the Ark, and of the table. The regal appearance they provided symbolized power and authority: The crown of the altar symbolized the crown of priesthood; Aaron was deserving and took it, and the priesthood continues exclusively through his descendants. The crown of the table symbolized the abundance and blessing associated with the crown of kingship; David was deserving and took it for himself and his descendants after him. The crown of the Ark symbolized the crown of Torah; it is still sitting and waiting to be acquired, and anyone who wishes to take it may come and take it and be crowned with the crown of Torah. Perhaps you will say it is inferior to the other two crowns and that is why nobody has taken it; therefore, the verse states about the wisdom of Torah: “Through me kings will reign” (Proverbs 8:15), indicating that the strength of the other crowns is derived from the crown of Torah, which is greater than them all.

Ḥizkiyya says: From where is it derived that anyone who adds, subtracts? It is derived from a verse, as it is stated that Eve said: “God has said: You shall not eat of it, neither shall you touch it” (Genesis 3:3), whereas God had actually rendered prohibited only eating from the tree but not touching it, as it is stated: “But of the Tree of Knowledge of good and evil, you shall not eat of it” (Genesis 2:17). Because Eve added that there was a prohibition against touching the tree, the snake showed her that touching it does not cause her to die, and she consequently sinned by eating from it as well.