Rashi contends that the gold crown which surrounded the Shulchan was above the misgeres, molding. In contrast, the crown surrounding the Aron was part of the actual box that projected upward, encircling the top of the Aron. The crown of the Shulchan is called the keser malchus, crown of monarchy. The Shulchan was the medium through which the blessing of nourishment flowed to the world. The golden rim surrounding the upper edge of the Shulchan symbolized the loftiest position of material power in Klal Yisrael — the crown of monarchy. The Aron which contained the Luchos symbolized the Torah, and its rim represented the crown of Torah, the keser Torah.
Horav Elyakim Schlesinger, Shlita, observes the disparity between the way each of these two crowns was made. He also notes the connection of each to its respective base. The crown of the Aron was part of the actual Aron, while the crown of the Shulchan was fashioned separately by hand and attached to the Shulchan. He suggests that the unique function of each is inherent in the distinct manner in which it was crafted. A monarch is clothed with royal garments. His sovereignty is conferred upon him. He does not become a king on his own. The keser Torah, on the other hand, is not conferred upon a person. He earns it through his diligence and excellence in Torah study. The crown of Torah cannot be attached externally. It must be earned and will then emanate from within. It is an integral part of the Aron. Indeed, the more the Kapores, cover of the Aron, is pushed down, the more the crown is exposed. His preeminence in Torah scholarship is more evident, if it is consistent with one’s humility and self-effacement.
