We explore the Levites’ task of carrying the Ark, Midrashic tensions between avoiding danger and seeking prestige, and the ethical call of “Hineni." We should be ready for all responsibilities-great or small-emphasizing humility, communal need, sanctifying God’s Name, and applying these values to everyday life and military service.
This article is abstracted from Rabbi Chaim Drukman’s book “With Might and Spirit" - which was written shortly before he passed away.
Translated and adapted by Moshe Goldberg
A. It is Dangerous to Carry the Ark
In chapter 4 of Bamidbar, the Torah assigns the task of carrying the Tabernacle and its vessels when Yisrael moved from place to place among the three Levite families: Gershon, Kehat, and Merari. Kehat carried the sacred vessels of the Tabernacle-including the Ark of the Covenant (1-20). Gershon and Merari carried the structural components of the Tabernacle (21-34).
After detailing the vessels assigned to the sons of Kehat, the Torah adds a special command to Moses and Aaron intended to protect them (18-19): “Do not cut off the families of Kehat from among the Levites. Do this for them so that they may live and not die when they approach the Holy of Holies: Aaron and his sons will assign each man to his task and to his burden." The sons of Kehat were in danger because of their task, and God gave Moses and Aaron a special directive to protect them.
The Midrash (Bamidbar Rabbah 5:1) gives two explanations of the danger that threatened Kehat. Both focus on their role in carrying the Ark of the Covenant. The first explanation is brought in the name of Rabbi Elazar ben Pedat, citing Rabbi Yosei ben Zimra. When Israel traveled in the wilderness, sparks of fire would emerge from the poles of the Ark of the Covenant to strike Israel’s enemies. The Ark protected Israel from their foes-but Israel paid a price. When the sparks emerged, they also struck those who carried the Ark itself, holding the poles.
Because of the danger to the Ark’s bearers, the sons of Kehat-who carried it-tried to evade this duty and preferred to carry other vessels: “Each one would run-this one taking the table, that one the menorah, and that one the altars. They would flee from the Ark, because it harmed them. It was treated as though it were disgraced, and the Holy One, blessed be He, grew angry with them-and they would be destroyed."
The sons of Kehat found themselves in a painful bind: if they carried the Ark, they would be harmed by its fire; if they did not carry it, they would be punished for disgracing it!
To solve this, God commanded that the decision of what each person carried would no longer be left to the sons of Kehat themselves. Instead, Aaron and his sons, the priests, would establish an orderly rotation to carry each vessel. The sons of Kehat would not want to avoid carrying the Ark and would not suffer divine punishment. This is the first explanation offered by the Midrash.
B. Carrying the Ark was a Privilege
The second explanation is given in the name of Rabbi Shmuel bar Nachman. He agrees that the Ark harmed its bearers while protecting Israel from its enemies, but he rejects the idea that this danger caused the sons of Kehat to avoid carrying it. On the contrary-they were willing to risk their lives for the privilege of carrying the Ark, despite the danger! They knew that whoever carried the Ark was greatly rewarded:
“They would set aside the table, the menorah, and the altars, and they all ran to the Ark to be rewarded. This would lead to quarrels, each one saying, ‘I will carry it!’ and another saying, ‘I will carry it!’ they behaved frivolously, and the Divine Presence struck them."
According to the first explanation, the sons of Kehat fled from carrying the Ark; according to the second, they chased after it, since it was the most cherished vessel in the Tabernacle. The problem was that their quarrels led to levity in sacred service-and for this they were punished. So God commanded that an orderly rotation be established, in order to prevent a conflict.
Although the two explanations are opposites, the basic ideas do not contradict each other. Through these teachings, the Sages point to two dangers inherent in grappling with values in life.
The first explanation involves fleeing from the Ark because of its severe sanctity. There is a danger that a person will flee from a complex role and heavy responsibility and instead prefer easier, more comfortable tasks. Who needs the Ark with all its problems? Choose simpler jobs… why exert oneself and take risks? This outlook stems from being self-centered-what is convenient for me, what is easy for me, what is good for me.
The second explanation is the opposite-pursue the Ark because of its great sanctity and ignore the other vessels. One seeks the most exalted and prestigious mission and looks down on the smaller, grayer tasks. At first glance, this danger seems opposite, but it really has the same source: focus on yourself rather than asking what is really needed.
We are called upon to devote ourselves to all tasks, great and small alike. One must not flee from heavy responsibility-but neither should one evade simple tasks if they are what is required at that moment. We must not focus on ourselves-on what is comfortable or what brings us honor-but on what is required of us and how we can assist with the tasks at hand.
We can learn this readiness to perform any task-great or small-from Abraham our father, from the way he responded to the divine call at the beginning of the Binding of Isaac (Genesis 22:1): “God tested Abraham and said to him, ‘Abraham!’ And he said, ‘Hineni!’ (‘Here I am!’)"The Sages (Tanchuma Buber, Vayera 44) explain the meaning of Abraham’s declaration: “Hineni-for priesthood; hineni-for kingship; hineni-to slaughter; hineni-to be slain."
“Hineni" is not merely an acknowledgment-I am here, I am listening. It is also a declaration: I am ready! Ready for anything-the loftiest value and the hardest task demanded of me: “Hineni for priesthood, hineni for kingship," but no less so: “Hineni to slaughter, hineni to be slain." Hineni!
A person must be ready to do whatever is needed-whether it pleases him or not; whether it is easy or difficult; whether it brings great reward or little. Hineni.
C. Sanctifying God’s Name in Small Things
One of the greatest tasks placed upon us is to sanctify God’s Name in the world-to bring people to recognize the Holy One, blessed be He, and to love Him. Yet it is surprising to discover that the way to fulfill it is not only through great deeds and self-sacrifice, but also through seemingly minor actions.
The Sages teach in the Talmud (Yoma 86a), explaining that the commandment (Deuteronomy 6:5), “You shall love the Lord your God," finds its highest expression when “the Name of Heaven becomes beloved through you.
“One who reads and studies and serves Torah scholars, yet whose business dealings are not honest and whose speech with others is not gentle-what do people say about him? ‘Woe to so-and-so who learned Torah! Woe to his father who taught him Torah! Woe to his teacher who taught him Torah! Look how corrupt his deeds are, how ugly his ways!’"
Therefore, one must not flee from great and important tasks like carrying the Ark, despite the difficulties and risks involved. But at the same time, one must not shirk simpler tasks either, because through them too God’s Name is sanctified in the world.
D. “Hineni" - in Military Service
This principle-that the call of “Hineni" should guide us in life-is especially important while serving in the army. On the one hand, there are people who try to evade meaningful service in the IDF and seek out easy roles; on the other hand, there are those who disparage military roles that seem less “exciting." It is possible that both groups do not always focus on the mission before them, but rather on themselves-their personal honor or comfort.
Soldiers in the army should, of course, aspire to fill important and significant tasks. However, if they lack the ability for such roles, or if the army assigns them-for whatever reason-to other duties, they must not disparage this. The army needs both combat soldiers in the field and elite units and support personnel. One cannot exist without the other! A person should approach military service with the understanding that it is a mitzva-one that overrides even considerations of danger to life, a mitzva whose value is beyond measure.
The guiding question should be: How can I contribute most effectively to the collective effort, to fulfill the mitzva? To think not about oneself, but about the community. An example of this can be seen with King David. When he pursued an Amalekite raiding party, a third of David’s army remained behind to guard the equipment. When the victorious fighters returned from battle, some among them did not want to share the spoils of war with those who had stayed behind. These people are described in harsh terms (I Samuel 30:22): “They are wicked and base man."
David ruled decisively: “As the share of the one who goes down to battle, so shall be the share of the one who sits by the baggage-they shall share alike" (24). After all, had those soldiers not remained behind to guard the equipment, how could the rest of the army have gone out to battle? Even though they faced less danger and did not fight directly, they too were part of the campaign and deserved an equal share of the spoils.
It is clearly stated (25) that David’s ruling became “a statute and an ordinance for Israel to this day." On one hand, one must not flee from dangerous and important roles; on the other hand, one must not disparage the other needs of the army. What should guide people is where they can be of greatest benefit to the community-what role they can perform best. And they must carry out that role in the best possible way, based on their strength and abilities.
Hineni!