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<a href="http://www.aishdas.org/asp/2007/02/terumah-the-legs-of-the-aron.shtml">Terumah - The Legs of the Aron</a>
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<span>Posted:</span> 24 Feb 2007 08:44 PM CST</h3>
<div style="margin:0;font-family:Georgia,Helvetica,Arial,Sans-Serif;line-height:140%;font-size:13px;color:#000000;"><p>In describing the design of the <em>aron</em>, the Torah says:</p>
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<p dir="rtl">וְיָצַ֣קְתָּ לּ֗וֹ אַרְבַּע֙ טַבְּעֹ֣ת זָהָ֔ב וְנָ֣תַתָּ֔ה עַ֖ל אַרְבַּ֣ע פַּֽעֲמֹתָ֑יו וּשְׁתֵּ֣י טַבָּעֹ֗ת עַל־צַלְעוֹ֙ הָֽאֶחָ֔ת וּשְׁתֵּי֙ טַבָּעֹ֔ת עַל־צַלְע֖וֹ הַשֵּׁנִֽית׃</p>
<p>And you should cast four rings of gold for it, and put them in its four <em>pa’amos</em>; and two rings shall be on its one side, and two rings on its other side.</p>
<p align="right"><em>- Shemos 25:12</em></p>
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<p>The word “<em>pa’amosav</em>” is difficult to translate. Rashi, following Unqelus, renders it “corners”. But the Ibn Ezra and Chiquni note that the word is never otherwise used to mean corners. They each cite</p>
<blockquote dir="rtl"><p>תִּרְמְסֶ֖נָּה רָ֑גֶל רַגְלֵ֥י עָנִ֖י פַּֽעֲמֵ֥י דַלִּֽים׃ -ישע’ כו:ו<br />
צֶ֭דֶק לְפָנָ֣יו יְהַלֵּ֑ךְ וְיָשֵׂ֖ם לְדֶ֣רֶךְ פְּעָמָֽיו׃ –תה’ פה:יד<br />
מַה־יָּפ֧וּ פְעָמַ֛יִךְ בַּנְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִךְ כְּמ֣וֹ חֲלָאִ֔ים מַֽעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן׃ –שה״ש ז:ב</p></blockquote>
<p>In these and many other cases, the word <em>pa’am</em> is used to mean leg. In Yeshaiah, it is paralleled with “<em>regel</em>“, in Tehillim, it is something with which one walks, and in Shir haShirim, it wears shoes.<br />
On Friday night, Rav Aharon Cohen’s <em>devar Torah</em> was based on a <em>seifer </em>called Areshes Sefaseinu. He asks why the pasuq would use the word “<em>pa’amosav</em>” rather than the far more common “raglav”?</p>
<p>Angels are stationary, which is why the prophet describes them as “standing upon one <em>regel</em>“. See the idea in greater depth in <a title="Mas'ei - Journey as a Name of G-d" href="http://www.aishdas.org/asp/2005/08/masei-journey-as-name-of-g-d.shtml">this post</a> on the travels of <em>parashas</em> Mas’ei. <em>Regel</em> connotes the ability to stand, stability. Tables have <em>raglayim</em>.<br />
We see from the <em>pasuq</em> in Tehillim that the Ibn Ezra uses, “and he will place his feed on the path”, that <em>pa’amos </em>has a greater connotation of legs as motion. This is more like people than angels. People move, they progress.</p>
<p>(I also discuss the difference in the essay “<a href="http://www.aishdas.org/asp/2005/02/people-and-angels.shtml">People and Angels</a>“. And in this <a href="http://www.aishdas.org/mesukim/5764/terumah.pdf">article for Mesukim MiDevash</a>, I try to relate them to the placement of the instruments in the <em>Mishkan</em>.)<br />
The <em>aron</em>’s role in the<em> Miskan</em> parallels that of the soul in the body. Therefore, the Areshas Sefaseinu suggests, it has <em>pa’amos</em>, not <em>raglayim</em>.</p>
<p>I was thinking about the etymology of the words. <em>Regel</em> also connotes <em>regilus</em>, regularity, and <em>hergel</em>, habit. It is looking at the repetitious rhythm of walking. A <em>pa’am</em> is a time, a notable event.<br />
What causes stagnation? When one looks only at the mechanics of the <em>mitvos</em>, following them out of habit or culture. To grow as people, each performance must be done with<br />
intent for forward motion, to concentrate on this particular encounter with G-d as an event.
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