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The beginning of Parshat Terumah details the building of the Aron. In the midst of this discussion the Torah presents at least one purpose of the Aron. As noted in Perek 25, Pasuk 16: “וְנָֽתַתָּ֖ אֶל־הָֽאָרֹ֑ן אֵ֚ת הָֽעֵדֻ֔ת אֲשֶׁ֥ר אֶתֵּ֖ן אֵלֶֽיךָ.” The Torah explains that the primary purpose of the Aron was a place to put the “Testimony that I shall give you.”
Later in Parshat Pekudei (Perek 4, Pasuk 20) Rashi seems to translate הָֽעֵדֻ֔ת as specifically the Luchot. However, Rashi here explains that הָֽעֵדֻ֔ת – the testimony – is the Torah, which Rashi elaborates is called testimony, because the Torah serves as testimony between Hashem and Bnei Israel. Perhaps we can explain that there are two types of testimony, one represented by the Torah and another by the Luchot.
The Rambam, in Hilchot Sefer Torah (Perek 10, Halacha 10), seemingly drawing on the reasoning of the Pasuk here, compares the Aron we have in our shuls to the Aron in the Mishkan/Beit Hamikdash. Rambam explains that we house our Sefer Torah in an Aron just like the Luchot were housed in an Aron. Notably, Rambam draws from the Luchot that were placed in the Aron as opposed to the Torah, which was also seemingly placed in the Aron.
Hagaot Haimoiniyot on this Halacha asks if the reason for placing the Torah in a special place is learned from the Aron, why do we not lay our Sefer Torah prone just like the Luchot would lay prone in the Aron? In other words, why do we stand our Sifrei Torah upright and not lay them down? The Hagaot Haimoiniyot goes on to say that he asked his teacher, Maharam M’Rothenberg. this question. The Maharam M’Rothenberg told him that it was a good question and shared that Rabbeinu Tam was asked the very same question, and in fact, maybe we should lay the Sefer Torah down in our Aronot like the Luchot was laid down in the Aron.
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