For the week ending 21 February 2026/ 4 Adar 5786
Taamei Hamitzvos - Removal of the Aron's Handles
Mitzvah 96
The rods shall be within the rings of the ark; they may not be removed from [the rings] (Shemos 25:15).
The mitzvah
The Aron (Holy Ark), the Shulchan (Table for showbread), and the Mizbayach HaZahav (golden incense altar) had rings on their sides, into which were inserted rods that served as handles. The handles of the Shulchan and the Mizbayach were inserted only when needed, only when the nation travelled; the Aron’s handles, by contrast, were never allowed to be removed. Even once the Aron arrived in its permanent home, the Beis HaMikdash, the handles remained.
Reason one: Essential Symbols
The Aron is also called Aron HaBris, the Ark of the Covenant, because itcontains the Luchos HaBris (the Tablets of the Covenant), which symbolize the covenant between Hashem and the Jewish People. The Sages explain that each part of the Aron symbolizes a different aspect of the covenant, as follows: The Ten Commandments that are engraved on the Luchos are a microcosm of the entire Torah. Thus the Aron symbolizes the Torah scholar, who contains the Torah within him. The Aron’s handles, which support it, symbolize the supporters of Torah study. If they were to be removed, this would suggest that supporters of Torah study do not share intrinsically in the Torah study that they support. They may receive a reward for their service, but the Torah that is studied is not theirs. The Torah therefore commanded us never to remove the handles, to demonstrate that those who support Torah are partners with those who study it, and they will share equally in the reward of the study in the World to Come.
Furthermore, since the Aron houses and represents the covenant, it is not fitting for it to be incomplete in any way at any time.
Sources: Shach to Shemos 25:13, based on Pesachim 53b; Chafetz Chaim; Ralbag. Reason two: The Honor of the Aron
Since the Aron is the pride and glory of the Jewish People, we are commanded to treat it with the utmost respect and reverence. It would not be fitting, therefore, to manipulate it or to alter its form in any way, even by inserting and removing its handles. The prohibition to remove the handles also minimizes the possibility of the handles being improperly inserted and the Aron falling as a result.
Furthermore, inserting handles for the purpose of transportation would be disrespectful to the Aron, because it would imply that the Aron needed to be carried, when in fact, the Sages teach that “the Aron carried those who carried it.” Keeping the handles in place at all times implies that - just as the handles are unnecessary when the Aron rests - so they are unnecessary when it is carried. As to why the Torah commanded us to construct handles if they are not needed, this seemingly follows the principle that one does not rely on miracles.
We may suggest that the fact that Aron did not need to be carried indicates that the Torah does not actually require people’s support; on the contrary, those who “support” it are supported by it.
Sources: Chizkuni and Bechor Shor. Chinuch.
Reason three: The Torah is Portable
Another reason the handles may not be removed is that the removal of an article’s handles indicates that it is in its place. During the period of the Mishkan, however, the Aron did not have a set place. It was usually inside the Mishkan, but it was independent of it. It led the Jewish people through the Wilderness, and it accompanied them when they went to war. Furthermore, removing the handles of the Aron would suggest that the Torah — which the Aron represents — is limited to one place on earth.
The handles of the Menorah and of the Shulchan, by contrast,could be removed whenever the Mishkan was erect. These two articles represented Hashem’s spiritual blessings and physical blessings, respectively, which are linked specifically to His Sanctuary and to our service to Him there. Thus, whenever they were at rest in the Mishkan, their handles could be removed, indicating that this was the place of these articles and that they served no function outside the Mishkan.
Sources: Berachos 8a; R’ Hirsch.
The rods shall be within the rings of the ark; they may not be removed from [the rings] (Shemos 25:15).
The mitzvah
The Aron (Holy Ark), the Shulchan (Table for showbread), and the Mizbayach HaZahav (golden incense altar) had rings on their sides, into which were inserted rods that served as handles. The handles of the Shulchan and the Mizbayach were inserted only when needed, only when the nation travelled; the Aron’s handles, by contrast, were never allowed to be removed. Even once the Aron arrived in its permanent home, the Beis HaMikdash, the handles remained.
Reason one: Essential Symbols
The Aron is also called Aron HaBris, the Ark of the Covenant, because itcontains the Luchos HaBris (the Tablets of the Covenant), which symbolize the covenant between Hashem and the Jewish People. The Sages explain that each part of the Aron symbolizes a different aspect of the covenant, as follows: The Ten Commandments that are engraved on the Luchos are a microcosm of the entire Torah. Thus the Aron symbolizes the Torah scholar, who contains the Torah within him. The Aron’s handles, which support it, symbolize the supporters of Torah study. If they were to be removed, this would suggest that supporters of Torah study do not share intrinsically in the Torah study that they support. They may receive a reward for their service, but the Torah that is studied is not theirs. The Torah therefore commanded us never to remove the handles, to demonstrate that those who support Torah are partners with those who study it, and they will share equally in the reward of the study in the World to Come.
Furthermore, since the Aron houses and represents the covenant, it is not fitting for it to be incomplete in any way at any time.
Sources: Shach to Shemos 25:13, based on Pesachim 53b; Chafetz Chaim; Ralbag. Reason two: The Honor of the Aron
Since the Aron is the pride and glory of the Jewish People, we are commanded to treat it with the utmost respect and reverence. It would not be fitting, therefore, to manipulate it or to alter its form in any way, even by inserting and removing its handles. The prohibition to remove the handles also minimizes the possibility of the handles being improperly inserted and the Aron falling as a result.
Furthermore, inserting handles for the purpose of transportation would be disrespectful to the Aron, because it would imply that the Aron needed to be carried, when in fact, the Sages teach that “the Aron carried those who carried it.” Keeping the handles in place at all times implies that - just as the handles are unnecessary when the Aron rests - so they are unnecessary when it is carried. As to why the Torah commanded us to construct handles if they are not needed, this seemingly follows the principle that one does not rely on miracles.
We may suggest that the fact that Aron did not need to be carried indicates that the Torah does not actually require people’s support; on the contrary, those who “support” it are supported by it.
Sources: Chizkuni and Bechor Shor. Chinuch.
Reason three: The Torah is Portable
Another reason the handles may not be removed is that the removal of an article’s handles indicates that it is in its place. During the period of the Mishkan, however, the Aron did not have a set place. It was usually inside the Mishkan, but it was independent of it. It led the Jewish people through the Wilderness, and it accompanied them when they went to war. Furthermore, removing the handles of the Aron would suggest that the Torah — which the Aron represents — is limited to one place on earth.
The handles of the Menorah and of the Shulchan, by contrast,could be removed whenever the Mishkan was erect. These two articles represented Hashem’s spiritual blessings and physical blessings, respectively, which are linked specifically to His Sanctuary and to our service to Him there. Thus, whenever they were at rest in the Mishkan, their handles could be removed, indicating that this was the place of these articles and that they served no function outside the Mishkan.
Sources: Berachos 8a; R’ Hirsch.
