## Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein Chapter 2

###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:1
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הַקְטֹרֶת נַעֲשֵׂית בְּכָל שָׁנָה וְשָׁנָה וַעֲשִׂיָּתוֹ מִצְוַת עֲשֵׂה שֶׁנֶּאֱמַר וְאַתָּה קַח לְךָ סַמִּים וְגוֹ'. וְנִתְפָּרְשׁוּ בַּתּוֹרָה אַרְבָּעָה מִסַּמְמָנֶיהָ. וְהֵן (שמות ל לד) "נָטָף. וּשְׁחֵלֶת. וְחֶלְבְּנָה. וּלְבֹנָה". וּשְׁאָר סַמְמָנֶיהָ הֲלָכָה לְמשֶׁה מִסִּינַי:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The incense offering was prepared every year. Preparing it fulfills a positive commandment,¹ 3:1. as [Exodus 30:34] states: "And you take spices...." Four of the spices are explicitly mentioned in the Torah. They are balsam,² onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.

footnotes:
¹ As the Radbaz states, the Rambam does not consider the preparation of the incense offering as a separate mitzvah. Indeed, in his Sefer HaMitzvos, General Principle 10, he explains that preparing the incense offering should not be considered as a separate mitzvah, for until it is actually offered it is an incomplete act. The mitzvah of bringing the incense offering is mentioned in Hilchot Temidim UMusafim
² The Rambam defines the terms mentioned here in Halachah 4.


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:2
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אַחַד עָשָׂר סַמְמָנִים נֶאֶמְרוּ לוֹ לְמשֶׁה מִסִּינַי. וְהֵם שֶׁעוֹשִׂין אוֹתָן בְּמִשְׁקָל מְכֻוָּן. וּמוֹסִיפִין עִמָּהֶן בְּלֹא מִשְׁקָל מֶלַח סְדוֹמִית וְכִפַּת הַיַּרְדֵּן. וְעֵשֶׂב אֶחָד שֶׁמַּעֲלֶה עָשָׁן. וְלֹא הָיוּ יוֹדְעִים אוֹתוֹ אֶלָּא אֲנָשִׁים יְדוּעִים וְהוּא הָיָה הֲלָכָה בְּיָדָם אִישׁ מִפִּי אִישׁ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
[The requirement for] eleven spices was communicated to Moses at Sinai.³ 8b) derived that the incense offering contained this number of spices. They would prepare them with an exact weight and add to them - without weighing them: Salt of Sodom,⁴ Jordanian amber,⁵ with roses. Living Torah refers to it as cycla men, an attractive flower that grows in the Mediterranean region. and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halachah from person to person.

footnotes:
³ I.e., through the principles of Biblical exegesis, our Sages (Keritot
⁴ Although a measure of volume was mentioned for Salt of Sodom (see the following halachah), a measure of weight was not.
⁵ Amber is the fossilized resin from ancient forests. The resin becomes buried and fossilized through a natural polymerization of the original organic compounds. Heating amber will soften it and eventually it will burn, producing a pleasant fragrance. Others identify kipat hayardein


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:3
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וְזֶהוּ מִשְׁקַל אַחַד עָשָׂר סַמָּנֶיהָ. נָטָף. וּשְׁחֵלֶת. וְחֶלְבְּנָה. וּלְבֹנָה. מִכָּל אֶחָד מִשְׁקַל שִׁבְעִים מָנֶה. וְהַמָּנֶה מֵאָה דִּינָרִין. וּמוֹר. וּקְצִיעָה. וְשִׁבּלֶת נֵרְדְּ. וְכַרְכֹּם. מִכָּל אֶחָד שִׁשָּׁה עָשָׂר מָנֶה. קֹשְׁטְ שְׁנֵים עָשָׂר מָנֶה. קִנָּמוֹן תִּשְׁעָה מָנִים. קִלּוּפָה שְׁלֹשָׁה מָנִים. מִשְׁקַל הַכּל שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וּשְׁמוֹנָה מָנֶה. שְׁחוּקִין הַכּל הָדֵק. מוֹסִיפִין לָהּ רֹבַע הַקַּב מֶלַח סְדוֹמִית. וְכִפַּת הַיַּרְדֵּן וּמַעֲלֶה עָשָׁן כָּל שֶׁהוּא. וּמַקְטִיר מִמֶּנָּה בְּכָל יוֹם עַל מִזְבַּח הַזָּהָב מָנֶה. שְׁלֹשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה מָנֶה כְּנֶגֶד יְמוֹת הַחַמָּה. וְהַשְּׁלֹשָׁה מָנִים הַנִּשְׁאָרִים שׁוֹחֵק אוֹתָם עֶרֶב יוֹם הַכִּפּוּרִים דַּקָּה מִן הַדַּקָּה עַד שֶׁמּוֹצִיא מִמֶּנָּה מָלֵא חָפְנָיו לְהַקְטִיר בְּיוֹם הַכִּפּוּרִים. וְהַשְּׁאָר הוּא מוֹתַר הַקְּטֹרֶת שֶׁאָמַרְנוּ בִּשְׁקָלִים:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 *maneh* from each one. A *maneh* is 100 *dinarim*,⁶ is 76.8 grams (81.6 grams according to a more stringent view) in modern measure.musk, cassia, spikenard, and saffron, 16 *maneh*, costus, 12 *maneh*, cinnamon, 9 *maneh*, Ceylonese cinnamon 3 *maneh*. The weight of the entire mixture was 368 *maneh*.
The entire mixture was ground very thin. A fourth of a *kab*⁷, 2400 cc according to *Chazon Ish*. of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A *maneh* of it was burned every day⁸ in the morning and half in the afternoon. on the golden altar. There were 365 *maneh*, corresponding to the 365 days of the year. The three remaining *maneh* were ground again on the day before Yom Kippur very finely for [the High Priest] to take a handful to offer on Yom Kippur.⁹ 4:1. The remainder is the remainder of the incense that was mentioned in *[Hilchot] Shekalim*.¹⁰ 4:12, the Rambam writes that on Rosh Chodesh Nissan, the remainder of the incense was redeemed and then given to the craftsmen who prepared it. Afterwards, it was repurchased from them. Thus when a leap year was declared, there was enough incense.

footnotes:
⁶ A dinar
⁷ A measure of volume equal to 1376 cc according to Shiurei Torah
⁸ Half a maneh
⁹ In the Holy of Holies. See Hilchot Avodat Yom HaKippurim
¹⁰ 365 portions of incense were prepared although an ordinary lunar year has 353, 354, or 355 days. Hence, at the end of the year, there was a certain amount left over. In Hilchot Shekalim


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:4
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נָטָף הָאָמוּר בַּתּוֹרָה הוּא עֲצֵי הַקְּטָף שֶׁיּוֹצֵא מֵהֶן הַצֳּרִי. וְהַשְּׁחֵלֶת הִיא הַצִּפֹּרֶן שֶׁנּוֹתְנִין אוֹתָהּ בְּנֵי הָאָדָם בְּמֻגְמָרוֹת. וְהַחֶלְבְּנָה כְּמוֹ דְּבַשׁ שָׁחוֹר וְרֵיחוֹ קָשֶׁה וְהוּא שְׂרַף אִילָנוֹת בְּעָרֵי יָוָן. וְזֶהוּ שְׁמוֹת הַסַּמָּנִים בְּלָשׁוֹן עֲרָבִי. עוּד בְּלַסַאן וְאַצְפַאר טִיב. וּמִיעָה. וּלְכַאן. וּמוּסְקִי. וּקְצִיעָה. וְסַנְבְּלִי אַלְנַטוֹרִין. וְזַעֲפְרָן. וְקֹשְׁט. וְעוּד [הַיַּרְדִּי]. וְקַסַּר סְלִיכָה. וְעִנְבָּר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
*Nataf* mentioned by the Torah are the balsam trees that produce balsam oil.¹¹ Onycha is *tziporen*¹² which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece. These are the names of the spices in Arabic: *od balasan, atzpar tiv, miyah,¹³* lican,¹⁴ muski,¹⁵ ketziyah,¹⁶ 1:1), the Rambam states that this is an herb that he cannot identify. Some have identified it with cassia, an aromatic bark, similar to cinnamon, but differing in strength and quality. sanbali alnaturin,¹⁷ saffron, kosht,¹⁸ od,¹⁹ kesser silica,²⁰ and *anber*.²¹

footnotes:
¹¹ Balsam is an evergreen tree whose sap has a very pleasant fragrance.
¹² The claw or nail of the strombus or wing-shell, a shell-fish common in the Red Sea. When burned, they emit a strong fragrance.
¹³ These terms refer to balsam, onycha, and storax.
¹⁴ Frankincense is the gum resin of a tree found growing in tropical regions, a member of the Burseraceae family. This resin exudes as a milky liquid and hardens into yellowish droplets, known as frankincense tears. It gives off a warm, slightly citrine perfume.
¹⁵ Musk, see Chapter 1, Halachah 3.
¹⁶ In his Commentary to the Mishnah (Keritot
¹⁷ Spikenard is obtained from an Indian plant, found in the Himalaya mountains, the Nardostachys jatamansi.
¹⁸ Costus, see Chapter 1, Halachah 3.
¹⁹ Cinnamon.
²⁰ Ceylonese cinnamon.
²¹ Jordanian amber.


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:5
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כֵּיצַד מְפַטְּמִין אֶת הַקְּטֹרֶת. מֵבִיא תִּשְׁעָה קַבִּין בֹּרִית כַּרְשִׁינָה וְשָׁף בָּהּ אֶת הַצִּפֹּרֶן וְאַחַר כָּךְ שׁוֹרֶה אֶת הַצִּפֹּרֶן בְּאֶחָד וְעֶשְׂרִים קַב שֶׁל יֵין קַפְרִיסִין אוֹ יַיִן לָבָן יָשָׁן חָזָק בְּיוֹתֵר. וְאַחַר כָּךְ שׁוֹחֵק כָּל אֶחָד מִן הַסַּמָּנִים בִּפְנֵי עַצְמוֹ הָדֵק. וּכְשֶׁהוּא שׁוֹחֵק אוֹמֵר הָדֵק הֵיטֵב הָדֵק הֵיטֵב כָּל זְמַן שֶׁשּׁוֹחֵק וּמְעָרֵב הַכּל:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
How is the incense offering prepared? Nine *kabbin* of vetch lye are brought and the onycha is rubbed with it.²² Afterwards, the onycha is soaked in 21 *kabbin* of caper wine²³ or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: "Grind thoroughly. Grind thoroughly," for the entire time that he is grinding.²⁴ 6b). Then he mixes them all together.

footnotes:
²² This cleanses it thoroughly and improves its appearance.
²³ Alternatively, wine from Cyprus.
²⁴ For the chanting improves the spices (Keritot


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:6
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וְכָל מַעֲשֶׂיהָ בַּקֹּדֶשׁ בְּתוֹךְ הָעֲזָרָה וּמִשֶּׁל הַקֹּדֶשׁ. וְהַמְפַטֵּם אֶת הַקְּטֹרֶת מִן הַחֻלִּין אוֹ בִּכְלִי שֶׁל חֻלִּין פְּסוּלָה:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, [using ingredients that] have been consecrated.²⁵ 6b derives this concept from the description of the anointment oil in Exodus 30:32: "It is holy; it shall be holy for you." The repetition of the term "holy" implies that all of the activity to prepare it must be performed with entities that are consecrated. An equation is established between that oil and the incense offering. When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.

footnotes:
²⁵ Keritot


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:7
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פַּעֲמַיִם בַּשָּׁנָה הָיוּ מַחֲזִירִין אוֹתוֹ לַמַּכְתֶּשֶׁת. בִּימוֹת הַחַמָּה הָיוּ מְפַזְּרִים אוֹתָהּ כְּדֵי שֶׁלֹּא תִּתְעַפֵּשׁ. וּבִימוֹת הַגְּשָׁמִים צוֹבְרִין אוֹתָהּ כְּדֵי שֶׁלֹּא יָפוּג רֵיחָהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Twice a year, the incense would be returned to the grinder.²⁶ In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.

footnotes:
²⁶ To grind it again, lest it have solidified.


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:8
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נָתַן לְתוֹכָהּ דְּבַשׁ כָּל שֶׁהוּא פְּסָלָהּ. חִסֵּר אֶחָד מִסַּמְמָנֶיהָ חַיָּב מִיתָה שֶׁהֲרֵי נַעֲשֵׂית קְטֹרֶת זָרָה. פִּטְּמָהּ מְעַט מְעַט בְּמַתְכֻּנְתָּהּ כְּשֵׁרָה אֲפִלּוּ פִּטֵּם פְּרָס בְּשַׁחֲרִית וּפְרָס בֵּין הָעַרְבַּיִם:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If one included any honey in it, it is disqualified.²⁷ 5:2) against burning any such incense. If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half [a *maneh*] in the morning and half in the afternoon, [it is acceptable].

footnotes:
²⁷ Although this would greatly improve its fragrance, there is an explicit Biblical prohibition (Leviticus 2:11; Hilchot Issurei Mizbeiach


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:9
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הָעוֹשֶׂה קְטֹרֶת מֵאַחַד עָשָׂר סַמְמָנִין אֵלּוּ לְפִי מִשְׁקָלוֹת אֵלּוּ כְּדֵי לְהָרִיחַ בָּהּ אַף עַל פִּי שֶׁלֹּא הֵרִיחַ חַיָּב כָּרֵת עַל עֲשִׂיָּתָהּ אִם עָשָׂה מֵזִיד. וּבְשׁוֹגֵג מֵבִיא חַטָּאת קְבוּעָה. אַף עַל פִּי שֶׁלֹּא עָשָׂה הַמִּשְׁקָל כֻּלּוֹ אֶלָּא חֶצְיוֹ אוֹ שְׁלִישׁוֹ. הוֹאִיל וְעָשָׂה לְפִי מִשְׁקָלוֹת אֵלּוּ חַיָּב כָּרֵת. שֶׁנֶּאֱמַר (שמות ל לז) "בְּמַתְכֻּנְתָּהּ לֹא תַעֲשׂוּ לָכֶם" (שמות ל לח) "אִישׁ אֲשֶׁר יַעֲשֶׂה כָמוֹהָ לְהָרִיחַ בָּהּ וְנִכְרַת מֵעַמָּיו":

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for *karet* for its preparation²⁸ (negative commandment 85) and *Sefer HaChinuch* (mitzvah 110) consider the prohibition against preparing incense for its fragrance as one of the Torah's 613 commandments.if he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering. Even if he did not prepare the entire quantity [of 368 *maneh*], but merely a half or a third, since he prepared it according to the above proportions, he is liable for *karet*, as [Exodus 30:38] states: "You shall not make [incense] for yourselves according to its formula. Anyone who prepares [incense] like this to smell its fragrance shall be cut off from his people."

footnotes:
²⁸ Sefer HaMitzvot


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:10
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עֲשָׂאָהּ לְהִתְלַמֵּד בָּהּ אוֹ לְמָסְרָהּ לַצִּבּוּר פָּטוּר. הֵרִיחַ בָּהּ וְלֹא עֲשָׂאָהּ אֵינוֹ חַיָּב כָּרֵת אֶלָּא דִּינוֹ כְּדִין כָּל הַנֶּהֱנֶה מִן הַהֶקְדֵּשׁ. לֹא חִיְּבָה תּוֹרָה כָּרֵת אֶלָּא לָעוֹשֶׂה בְּמַתְכֻּנְתָּהּ לְהָרִיחַ בָּהּ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable for *karet*. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property.²⁹ 1:2 for the details of one's liability. See also *ibid.* 5:16 which states that this applies only when the column of smoke from the incense is rising. Once it has already risen, the prohibition no longer applies. The Torah obligated a person for *karet* only when he prepared it according to its formula for the sake of smelling it.

footnotes:
²⁹ This is speaking about a person who smells the fragrance of the communal incense offering. A person who smells the incense of a private individual who copied the formula of the incense offering is not liable.See Hilchot Meilah


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:11
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מִזְבַּח הַזָּהָב שֶׁבַּהֵיכָל עָלָיו מַקְטִירִין הַקְּטֹרֶת בְּכָל יוֹם. וְאֵין מַקְרִיבִין עָלָיו דָּבָר אַחֵר. וְאִם הִקְטִיר עָלָיו קְטֹרֶת אַחֶרֶת שֶׁאֵינָהּ כָּזוֹ. אוֹ שֶׁהִקְטִיר עָלָיו קְטֹרֶת כָּזוֹ שֶׁהִתְנַדֵּב אוֹתָהּ יָחִיד אוֹ רַבִּים. אוֹ הִקְרִיב עָלָיו קָרְבָּן. אוֹ הִסִּיךְ נֶסֶךְ. לוֹקֶה שֶׁנֶּאֱמַר (שמות ל ט) "לֹא תַעֲלוּ עָלָיו קְטֹרֶת זָרָה וְעוֹלָה וּמִנְחָה" וְגוֹ':

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it. If one offered any incense other than this or offered this incense, but it was donated by an individual or a group,³⁰ 6a) which states that one is liable for death at the hand of heaven for bringing such an incense offering. (The death of Aaron's sons, Nadav and Avihu, are cited as proof for this thesis.) or one offered a sacrifice on it,³¹ 5:13; *Hilchot Avodat Yom HaKippurim* 4:2. or poured a libation on it, one is liable for lashes,³² (negative commandment 82) and *Sefer HaChinuch* (mitzvah 104) consider the prohibition against making such offerings on this altar as one of the Torah's 613 commandments. as [*ibid.*:9] states: "You shall not offer upon it foreign incense, a burnt offering, or a meal offering."

footnotes:
³⁰ But not to the community as a whole.The Radbaz quotes Rashi (Keritot
³¹ The blood of certain sacrifices is, however, sprinkled on it, as stated in Hilchot Ma'aseh HaKorbanot
³² Sefer HaMitzvot


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:12
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בְּעֵת שֶׁמּוֹלִיכִין אֶת הָאָרוֹן מִמָּקוֹם לְמָקוֹם אֵין מוֹלִיכִין אוֹתוֹ לֹא עַל הַבְּהֵמָה וְלֹא עַל הָעֲגָלוֹת אֶלָּא מִצְוָה לְנָטְלוֹ עַל הַכָּתֵף. וּלְפִי שֶׁשָּׁכַח דָּוִד וּנְשָׂאוֹ עַל הָעֲגָלָה נִפְרַץ פֶּרֶץ בְּעֻזָּא. אֶלָּא מִצְוָה לְנָשְׂאוֹ עַל הַכָּתֵף שֶׁנֶּאֱמַר (במדבר ז ט) "כִּי עֲבֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָּׂאוּ":

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one's shoulders.³³ (positive commandment 34) and *Sefer HaChinuch* (mitzvah 379) consider this mitzvah as one of the Torah's 613 commandments.
The prooftext cited by the Rambam refers to the ark being carried by the Levites, the descendants of the family of Kehot. In *Sefer HaMitzvot*, however, the Rambam writes that the mitzvah for all time was to have the ark carried by the priests and not the Levites. Indeed, the narrative of the ark being carried in Joshua 3:6 and II Samuel 15:25 corroborates this thesis. (The Ramban explains that this does not contradict the Biblical command, because the priests are also descendants of Kehot.) The reason the mitzvah was fulfilled by the Levites while the Jews journeyed through the desert is because there were not enough priests to carry the ark at that time. Since David forgot and had it transported on a wagon, there was an outbreak [of Divine anger] at Uzzah.³⁴ Instead, it is a mitzvah to carry it on one's shoulders, as [Numbers 7:9] states: "For the holy task is their obligation. They shall carry it on their shoulders."

footnotes:
³³ Sefer HaMitzvot
³⁴ As the Bible relates, II Samuel, ch. 6, God vented His anger for the transgression on Uzzah, causing his death.


###### Mishneh Torah, Vessels of the Sanctuary and Those Who Serve Therein 2:13
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כְּשֶׁנּוֹשְׂאִים אוֹתוֹ עַל הַכָּתֵף נוֹשְׂאִין פָּנִים כְּנֶגֶד פָּנִים וַאֲחוֹרֵיהֶם לַחוּץ וּפְנֵיהֶם לְפָנִים. וְנִזְהָרִים שֶׁלֹּא יִשָּׁמְטוּ הַבַּדִּים מִן הַטַּבָּעוֹת. שֶׁהַמֵּסִיר אֶחָד מִן הַבַּדִּים מִן הַטַּבָּעוֹת לוֹקֶה. שֶׁנֶּאֱמַר (שמות כה טו) "בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ":

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When [the Levites] carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward.³⁵, ch. 5). They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves³⁶ (mitzvah 96) which discusses this issue. from the rings is liable for lashes,³⁷ (negative commandment 86) and *Sefer HaChinuch* (mitzvah 96) consider the prohibition against removing the staves as one of the Torah's 613 commandments. as [Exodus 25:15] states: "The staves shall be in the rings of the ark. They shall not be removed from it."

footnotes:
³⁵ Thus those in the front will be walking backwards. This is necessary so that they will not be turning their backs to the ark (Bamidbar Rabbah
³⁶ Although the prooftext quoted by the Rambam speaks of the staves, using the plural term, he understands the prohibition as applying even to one of them. See the Minchat Chinuch
³⁷ Sefer HaMitzvot