The Bearers of The Aron

Yehoshua 3;2-3

After Yehoshua and the Bnei Yisrael reached the banks of the Yarden, the Shotrim issued an essential directive to the people: "When you observe the Aron Habris carried by the Kohanim [and] Leviim, follow it. Yet, ensure you maintain a distance of approximately two thousand Amos from it. This distance ensures you'll know which path to take, especially since this is a road you have never embarked upon before.”

This marked a remarkable shift in navigation for the Jewish people. Up until this point, during Moshe's leadership, their journey was led by the Amud HaAnan. It was followed by two degalim, then the Aron, and subsequently the remaining two degalim.¹ However, with Moshe's passing and the disappearance of the Amud HaAnan, our journey towards Eretz Yisrael shifted to being guided solely by the Aron, while the nation was instructed to keep a safe distance.

It's essential to note that at this point, the people have yet to embark on their journey. They've merely been provided with instructions to prepare them.

There are a few interesting aspects to consider when discussing the Aron.

First, there's a notable shift in the role of the Aron. Traditionally, one might expect that the people's responsibility would be to protect and guard the Aron. Yet, here, it's presented as a navigational guide for them. The Navi even explains that the reason they were guided by the Aron was because they were venturing into uncharted territory.

Furthermore, the Pasuk describes those who carried the Aron with an unusual term: הכהנים הלוים. Although there's an alternative reading that inserts a connecting ו, implying both Kohanim and Leviim were responsible for transporting the Aron, the predominant version suggests it's the Kohanim from the tribe of Levi. What might be the reason for this peculiar phrasing?

Rashi comments that the term הכהנים הלוים is used 48 times in Tanach, emphasizing the Kohanim being part of Shevet Levi. However, this pasuk presents a deeper, foundational issue that has been the crux of an extensive machlokes between the Rambam and Ramban.

The Rambam² understands that the Aron was initially carried by the Leviim up until they reached the Yarden. From thereon, the responsibility shifted to the Kohanim. The initial delegation to the Leviim was due to a shortage of Kohanim. Yet, as the families of the Kohanim expanded over the previous 40 years, the mitzvah of carrying the Aron reverted to them.

On the other hand, the Ramban³ vehemently disagrees. He understands that the Torah explicitly assigned the mitzvah of carrying the Aron to the children of Kehos, from amongst the Levi’im. Thus, Yehoshua couldn't come along and change the Torah. Instead, Yehoshua granted the Kohanim the honor of carrying the Aron in anticipation of the miracle at the Yarden. This was one of three occasions where the Aron was carried by the Kohanim.⁴ The Sefer HaChinuch⁵ echoes this, stating that Yehoshua desired the miracle to manifest through the Kohanim.

Rav Yaakov Kamenetzky⁶ suggests an interesting possibility: perhaps the Ramban had the version of the text with the connecting "Vav", implying that the mitzvah of carrying the Aron was assigned to all of Shevet Levi, both the Kohanim and the Leviim.

How do we reconcile the Rambam's view with that of the Ramban? The Brisker Rav⁷ explains that when the Rambam refers to the mitzvah for the Kohanim to carry the Aron as a mandate spanning generations, he specifically alludes to the Aron in our particular Pasuk — the Aron HaBris. However, the Aron's role within the Mishkan was distinct, and during this phase, the Leviim undertook the responsibility of its transport. This practice continued until the era of Dovid HaMelech when the Aron found a permanent space.⁸

Similarly, Rav Eliezer Silver⁹, explains this differentiation in the Aron's functionality. He elaborates that during the 40-years in the Midbar, the Aron primarily served as an integral component of the Mishkan, and therefore it was carried by the Leviim. However, when its primary role transitioned to that of the Aron HaBris, the onus of its transportation rightfully rested with the Kohanim.

Everyone agrees that the Kohanim carried the Aron through the Yarden. But why was it especially important for the Kohanim to do this job? The Ohr HaChaim,¹⁰ explains that the Kohanim symbolized the Torah. So, when they carried the Aron and miracles occurred, it showed the power and bracha of the Torah itself.

We see three types of leaders: Moshe, who guided us with the Ananei Kavod, the Kohanim, and Leviim, who led with the Aron.

Rav Kook offers a beautiful insight¹¹. He suggests these three leadership styles are akin to different levels of inspiration that touch our souls.

At the top, we have Moshe. His leadership wasn't about rewards or recognition. He was the embodiment of true understanding and deep connection to the Torah, an essential light of clarity. This ultimately manifested in the giving of the Torah, which is the source for all life.

Next are the Kohanim. While they might not have the same luminous presence as Moshe, they selflessly contemplate the profound mysteries of this world and the deep reasons behind our actions. Such individuals are the very pillars of the world. Rav Kook suggests that by connecting with them, one essentially bonds with the Shechina.

Lastly, there's the Middah of the Levi’im. They often start with an eye on the rewards but evolve to a place of genuine passion and dedication. They're our educators, sharing the Torah's wisdom. Learning from them, we gain insights, and in doing so, we enrich their spiritual journey too.

Perhaps this can explain the machlokes between the Rambam and Ramban. After the death of Moshe, with the Ananei HaKavod no longer guiding us, how would we find our way?

The Navi tells us that we will now be guided by the Aron, which as we explained represents the Torah. Now the question is on what middah are we on, the Kohanim or the Leviim?

The Rambam says, we may have been on the level represented by the Levi’im but now we have been elevated and are now on the level represented by the Kohanim. To this, the Ramban says no, there is a connecting vav between Kohanim and Leviim, we are on the levels of both the Kohanim and the Levi’im. In general we are working on a lower level of the middah of the Levi’im, but during specific times when miracles are needed, we work with the middah of the Kohanim.

According to the Brisker Rav and Rav Silver, the Rambam would agree that when the Aron functions as part of the mishkan, we are on the level of Levi’im, but when the Aron is a function it it of itself we are on the level of Kohanim.

May we merit the days of the Geula where we will return to having the full light of Torah and we are led by Moshe Rabbeinu once again.

1. As described in Bamidbar 2

2. Sefer Mitzvos - Aseh 34

3. Sefer Hamitzvos - Shoresh 3

4. Sotah 33b

5. 379

6. Emes L’Yaakov - Yehoshua

7. Griz al Rambam - Michtavim

8. Divrei Hayamim 1 - 23;25

9. Anfei Erez

10. Beshalach

11. Shmona Kvatzim 8;217