Shemos
Book 2: Exodus


TERUMAH - NOTES ON RASHI COMMENTARY


Chapter 25 - Text Notes

1 1. {Hebrew Ref} seems superfluous. 2. {Hebrew Ref} cannot mean simply: "to Me," for everything belongs to G-d, the Creator. (G.A.) 3. {Hebrew Ref} cannot mean "for My needs," for, obviously, this cannot be said of G-d.

2 I.e., the person is to have in mind that he takes the terumah because he was commanded to do so by G-d.

3 Tanchuma 1.

4 {Hebrew Ref} from the root {Hebrew Ref} has two meanings, 1. "to lift up" (below, 29, 27), 2. "to set aside." Here it has the latter meaning.

5 Technically it should read {Hebrew Ref} , but the letter {Hebrew Ref} is dropped and is replaced by the dagesh in the {Hebrew Ref} . (S.C.)

6 1. {Hebrew Ref} , 2. {Hebrew Ref} , 3. {Hebrew Ref} (v. 3).

7 The sockets, which were made of silver, were at the base of the planks of the mishkon. Each plank had two pegs protruding at the bottom to be inserted into the sockets. See below, 26, 19.

8 Below, 38, 26-27.

9 Which is the terumah discussed here. These were the donations made for the construction of the mishkon. The amount of these donations was voluntary.

10 Yerushalmi Shekalim 1, 1; Megillah 29b.

11 But if you count them there are fifteen! Various answers have been given: 1. That {Hebrew Ref} are counted as one, for they are all wool and only differ in color (M). 2. The {Hebrew Ref} of v. 7 are not counted because those were donated by the {Hebrew Ref} (below, 35, 27) (G.A.). 3. The oil and spices (v. 6) are not counted for they are first put to use after the construction of the mishkon has been completed. (B.B.) (L.S.R.)

12 The {Hebrew Ref} mentioned here is not included in the items brought voluntarily.

13 And if you might claim that there was additional {Hebrew Ref} used in the {Hebrew Ref} which was voluntarily given; this cannot be so because . . .

14 Below, 35, 25-26. The verse there goes on to say that it was all used for the "sockets" and the "hooks", indicating that no more silver was needed.

15 I.e., the vessels used in the various services performed in the mishkon. However, this is not the silver referred to in this verse, for here reference is made only to items which were used in the construction of the mishkon.

16 A rare fish that comes out of the sea once every seventy years. (Menachos 44a)

17 Menachos 44a; Tosefta Menachos 9, 6.

18 Tosefta ibid.

19 Hence: {Hebrew Ref} . Things that are naturally red are {Hebrew Ref} . (S.C.)

20 Shabbos 28a.

21 Tanchuma 9.

22 Unlike the items mentioned earlier, here we are told the purpose of the item; why? (M., G.A.)

23 I.e., by indicating the purpose of the oil it also tells us the special quality this oil required, viz., that it be clear olive oil so that the lamp will constantly burn.

24 Here, too, we are told the purpose of the spices, and here, too, the reason is to convey to us that special spices were needed for this purpose as is enumerated in parsha Ki Sisa.

25 30, 23.

26 Below, 30, 7.

27 Actually there a total of three onyx stones used---two for the eiphod and one for the choshen. The verse here deals only with the two of the eiphod, for the choshen contained eleven additional precious stones and there is no reason for the verse here to single out only one of the eleven. (B.Y.)

28 Below, 28, 9.

29 Obviously the verse does not intend that the {Hebrew Ref} and the {Hebrew Ref} were for both the choshen and the eiphod. See note 32.

30 See note 1.

31 I.e., do not translate this as if it were in the future tense: "according to all that I shall show you," meaning that G-d will show Moshe the form of the mishkan when it will be time to construct it, for nowhere do we find that G-d did so later on. Rashi therefore adds {Hebrew Ref} ---"here," to indicate that it was while Moshe was on Mount Sinai that G-d instructed him how the mishkan was to be constructed (See Ramban).

32 Shekalim 6b; Yoma 72b.

33 Yoma 72b.

34 Since the Torah was kept inside the ark.

35 Tanchuma ibid.; Sh. Rab. 34, 2.

36 98b.

37 Four rings are already mentioned at the beginning of the verse; are these additional ones (as in the opinion of Ramban)?

38 But if these rings are the same as the ones mentioned earlier why does it say {Hebrew Ref} ---"and, two rings," making it seem that they were additional rings?

39 Hence the {Hebrew Ref} does not denote additional rings, but, rather, refers to the rings already mentioned at the start of the verse.

40 Having said {Hebrew Ref} ---"In the rings of the ark, must the poles remain," why the repetitive: {Hebrew Ref} ---"They must not be removed from them"? (S.C.)

41 In parsha Pikkudei, where the Torah records the actual carrying out of G-d's instructions regarding the mishkon and its vessels, Rashi explains (40, 20) that {Hebrew Ref} refers to the Tablets which were placed in the ark. Consequently, a number of commentators suggest that here, too, Rashi, though using the word {Hebrew Ref} , means the Tablets. {Hebrew Ref} sometimes is used in reference to the Tablets because all 613 mitzvos are included in the Ten Commandments, as Rashi mentioned in parshas Mishpatim (24, 12, {Hebrew Ref} ). Gur Aryeh, however, maintains that Rashi's use of {Hebrew Ref} means literally, the {Hebrew Ref} which Moshe wrote before his death. And, although, it obviously could not have been put into the ark till then, G-d, here, commands that ultimately it is to be done.

42 Tanchuma Pikkudei 4.

43 Succah 5a.

44 The word in Aramaic for a child is {Hebrew Ref} . Add the prefix {Hebrew Ref} --- "like," and you have {Hebrew Ref} ---"like a child." (Succah 5b)

45 Daniel 5, 6.

46 I.e., the ends of the length of the cover and not the ends of the width. (M., S.Z., see S.C.)

47 Because {Hebrew Ref} might be misconstrued as: "Make two cherubim . . . out of each of the two ends."

48 V. 18.

49 "Above near", i.e., though the wings were above their heads, they were only slightly above so as to be near their heads. (Succah 5b)

50 V. 16.

51 See Ramban, Mizrachi, Gur Aryeh.

52 Below, 40, 20.

53 Vayikra 1, 1.

54 I.e, the {Hebrew Ref} which separated the Holy from the Holy of Holies. The ark stood on the inside of the {Hebrew Ref} .

55 Bamidbar 7, 89.

56 Hence the contradiction is reconciled: {Hebrew Ref} refers to the place from which the Voice emanated. {Hebrew Ref} refers to where Moshe stood when he heard the Voice.

57 Sifrei Parshas Noso.

58 Some (S.C.; B.M.C.) suggest that the text of Rashi's Sefer Torah differs from ours, for in our text no {Hebrew Ref} appears before the word {Hebrew Ref} . In early prints this Rashi does not appear at all. There are also other variations in this Rashi in other prints. See Yosef Hallel.

59 See Rashi above, v. 12 {Hebrew Ref} .

60 Yoma 72b.

61 Menachos 96b. According to the first opinion the board of the shulchan was attached to the legs and was not removable, whereas according to the latter opinion, they were detached and the board was removable. See illustrations. (Rashi ibid.)

62 Unlike the opinions of Chizkuni, Abarbanel, Sforno, who hold that there were two separate borders. (S.A.)

63 This apparently agrees with the opinion that the misgeres was on top. See Malbim for an explanation how this can coincide with the other opinion as well.

64 Apparently this coincides with the opinion that the misgeres was attached to the legs, underneath the {Hebrew Ref} ---"flat board" (S.H.). See Rashbam for an explanation according to the opposing opinion.

65 In the {Hebrew Ref} conjugation {Hebrew Ref} means: "we shall carry;" in the {Hebrew Ref} ---"they shall be carried." Here the latter applies.

66 The Gemara (Menachos 94a) adds that at the four corners pieces of dough -B- were added to form "horns."

67 Vayikra 24, 7.

68 Menachos 97a.

69 Which is obviously rooted in the Hebrew {Hebrew Ref} .

70 Mizrachi suggests that it should read "five notches" since the lowest bread was directly on the {Hebrew Ref} . The L'vush disagrees.

71 Yirmiyahu 6, 11.

72 The reverse of Onkelos' translations.

73 {Hebrew Ref} coming from the root {Hebrew Ref} ---"hard."

74 Menachos 96a.

75 Bamidbar 4, 7.

76 Previous verse.

77 Vayikra 24, 5.

78 Beraisa deMeleches Hamishkon.

79 Daniel 5, 6.

80 Why the passive "must be made" rather than the active "you must make"?

81 I.e., He did not know exactly how to go about forming the menorah out of one mass of gold. (Kli Yokor)

82 Later on (in v. 40) Rashi seems to contradict himself. There he states that when Moshe had difficulty in making the menorah, G-d showed him a menorah made of fire, implying that ultimately Moshe did make the menorah. See G.A., D.D., S.C. (v. 40).

83 But {Hebrew Ref} ---"it should be made."

84 Tanchuma Beha'aloscha 3.

85 Menachos 29b.

86 We actually do not find this in the parsha, but we do find it in Rashi v. 35. (S.H.)

87 From this description of Rashi's it would seem that the branches went out of the center diagonally, in a straight line, which is in agreement with the picture drawn by the Rambam himself in his commentary on the Mishnah.

88 Rashbam, on the other hand, interprets {Hebrew Ref} from the word {Hebrew Ref} --- "almonds," i.e., they were almond-shaped.

89 The word {Hebrew Ref} could be read as defining the word {Hebrew Ref} that precedes it, i.e., {Hebrew Ref} ---engraved cups, or it can be read as defining what follows it, i.e., {Hebrew Ref} --- "its knobs and flowers were engraved."

90 Yoma 52b.

91 Also Menachos 28b.

92 Bamidbar 8, 4.

93 This is indicated by the plural {Hebrew Ref} , because, generally, when Scripture uses the plural without indicating the exact number it is assumed to be two for the minimum of any plural is two.

94 Bamidbar 8, 4.

95 Meaning "tongs."

96 Meaning a "scoop for fire."

97 Yeshaiyahu 30, 14.

98 I.e., the cups, knobs and flowers.

99 Menachos 29a. See Rashi above, v. 31 {Hebrew Ref} .

100 Usually the word would be {Hebrew Ref} . Why, then, is it {Hebrew Ref} ?


Chapter 26 - Text Notes

101 Beraisa deMleches Hamishkon, Yoma 71a.

102 The distinction between {Hebrew Ref} and {Hebrew Ref} .

103 Which is referred to as {Hebrew Ref} later on in v. 35.

104 {Hebrew Ref} ---"embroidery," creates an image on one side and its mirror-image on the other side.

105 {Hebrew Ref} ---"weaving," can create two varied and distinct images on the two sides.

106 The Rashi commentaries disagree as to whether Rashi mentions a lion and an eagle only as examples or if he means that a lion and eagle were actually embroidered on the drapes. (S.C.) The gemara (Yoma 72b) indicates that the former opinion is correct. Rashi, below, (v. 31 {Hebrew Ref} ) also indicates this. (S.A.)

107 Yoma 72b.

108 {Hebrew Ref} literally means "one woman to her sister."

109 Above, 25, 20.

110 These loops are then attached by the clasps (v. 6). (S.C.)

111 Below, v. 18, "running from east to west."

112 . . . make six planks . . .

113 Below, vv. 22 and 23.

114 And, although eight planks at 12 amohs each should equal 12 amohs, nevertheless they totalled only ten.

115 I.e., each of the corner planks stood partially behind the thickness of the last of the northern and southern planks---D.

116 This accounts for 12 of the 28 amohs the length of the drape.

117 Of the 40 amohs which the drapes totalled when joined at their width, 30 covered the interior and two more covered the width of the western planks and the width of the eastern pillars, leaving a remainder of eight amohs.

118 Below, v. 33.

119 Explanation: the enclosed part of the mishkon, viz., that which is surrounded by the {Hebrew Ref} and covered by the {Hebrew Ref} , was called the {Hebrew Ref} ---the Tent of Meeting. The {Hebrew Ref} was divided into two parts: 1) The first 20 amohs from the entrance on the eastern side--- F. 2) The 10 remaining amohs till the western wall. This was the {Hebrew Ref} ---Holy of Holies---G. These two areas were separated by the {Hebrew Ref} ---"curtain," which hung across the entire width, as well as from top to bottom. Now since the {Hebrew Ref} was directly beneath the {Hebrew Ref} ---"the clasps of the drapes" (v. 33), it follows that the {Hebrew Ref} were also 20 amohs into the interior of the {Hebrew Ref} . Hence it is impossible for the {Hebrew Ref} to have covered the eastern beams for, if that were the case, then the {Hebrew Ref} would have been only 19 amohs into the interior of the {Hebrew Ref} , since one amoh would have been taken up by the width of the beams. Consequently, the {Hebrew Ref} would not be aligned directly under the {Hebrew Ref} . (B.Y.)

120 Shabbos 99a; Beraisa deMeleches Hamishkon.

121 The lower drapes are referred to as the mishkon. See v. 1: {Hebrew Ref} ---"You shall make the mishkon out of ten drapes.

122 The lower {Hebrew Ref} were only 28 amohs long (v. 2).

123 See Rashi above, v. 5.

124 Shabbos 98b.

125 Below, 36, 14.

126 These last two amohs is what is referred to by: {Hebrew Ref} ---"The overlapping excess of the [upper] drapes of the Tent."

127 See Rashi v. 5. Actually only one amoh of the plank remained uncovered, for the bottom amoh was inserted in the {Hebrew Ref} ---"socket." Additionally, it is only according to the "Beraisa," cited by Rashi in v. 5, that two amohs remained uncovered. But, according to the gemara (Shabbos 98b), cited there by Rashi, the upper drapes left the {Hebrew Ref} --- "beams" on the eastern side uncovered and only one amoh of the back of the mishkon remained uncovered (S.C.). Consequently, the {Hebrew Ref} ---"sockets" were visible on the northern and southern sides of the mishkon (see Rashi v. 8) but not on the western side, since the {Hebrew Ref} reached the ground (according to the gemara Shabbos 98b).

128 As is indicated by the fact that the coarse {Hebrew Ref} covered the finer, woolen {Hebrew Ref} (See Rashi Shabbos 98b, {Hebrew Ref} ). Another indication is that, according to the Beraisa (see note 27), nowhere did the {Hebrew Ref} reach down to the ground, so that dirt did not get on them. (S.C.)

129 Yalkut Shimoni 422.

130 They were only over the interior of the mishkon and nothing of them covered the walls.

131 Shabbos 28a.

132 Without the use of the definite article.

133 That was made for the mishkon, e.g. {Hebrew Ref} ---"Make an ark" {Hebrew Ref} ---"Make a cover" (ibid. 17), etc.

134 Hence: "the planks"---Those were prepared for this purpose long ago.

135 Tanchumah 9.

136 This is said on the first day of Pesach.

137 I.e., the B'nei Yisrael who were encouraged by their father Yaakov.

138 I.e., to become the planks for the mishkon.

139 20 ´ 12 amohs = 30 amohs.

140 Which had a width of 12 amohs, or 9 tefachim---A.

141 Which equals 21 tefachim---B.

142 Or 42 tefachim ---C.

143 Two {Hebrew Ref} for every plank.

144 I.e., 1. between the planks, 2. the side facing the outside of the mishkon, 3. the side facing the inside of the mishkon.

145 Instead, the peg would have reached the edge of the plank.

146 Below, v. 24.

147 Protrusions were carved out at the ends of the top and bottom of the door which were inserted into holes in the threshold (and doorpost) enabling the door to swing open and shut.

148 E.g. Vayikra 21, 5; 19, 9.

149 See above, v. 12 {Hebrew Ref} .

150 Each plank being 12 amohs wide.

151 For a fuller understanding of this Rashi refer to the illustration above, page 392.

152 Refer to the illustration above, page 400.

153 Above, v. 17, {Hebrew Ref} .

154 I.e., their being lined up flush against each other.

155 Why the sudden switch to the singular?

156 Each ring may have been fixed to one of the planks so that when the mishkon was disassembled the planks would just slip out from under the ring. Or it may be that the ring was completely removed so that the planks would come apart. (S.C.)

157 Vv. 22 and 23.

158 Above, v. 19.

159 Above, v. 24.

160 V. 28.

161 In a straight line.

162 V. 28.

163 Ibid.

164 Even before everything has been completed?! (G.A.)

165 According to Mizrachi this was a command to Moshe that he, and no one else, erect the mishkon.

166 At this time Moshe had not yet been shown how to set up the mishkon!

167 Thus, the statement means: "Erect the mishkon, as I will have shown you on the mountain." (S.C.)

168 Yoma 71b.

169 Above, v. 1.

170 See Rashi above, v. 1 {Hebrew Ref} , note 6.

171 Beraisa deMeleches Hamishkon; Yoma 33b.

172 Iyov 1, 10.


Chapter 27 - Text Notes

173 I.e., that the altar was five amohs long, five amohs wide and three amohs high. The Gemara (Zevachim 59b) explains that the five amohs are measured from the center to the edge. Thus the total dimensions were actually 10 10.

174 Below, 30, 2.

175 It being one amoh long and two amohs high.

176 And if its length were five then its height must have been ten.

177 But from the ground to the top it measured 10 amohs.

178 {Hebrew Ref} ---an ornamental molding that went around the altar. The description and function of the soveiv will be discussed in v. 5.

179 Zevachim 60a.

180 {Hebrew Ref} ---literally: insolence of the forehead.

181 Yeshaiyahu 48, 4.

182 Tanchuma 11.

183 I.e., the same word represents diametrically opposed meanings.

184 Tehillim 80, 10.

185 Iyov 5, 3.

186 Ibid. 31, 12.

187 Yeshaiyahu 17, 6.

188 Ibid. 10, 33.

189 Though, literally, {Hebrew Ref} means "became boned."

190 Yirmiyahu 50, 17.

191 I Melachim 21, 13.

192 Yeshaiyahu 62, 10.

193 Ibid. 5, 2.

194 Yoma 12a.

195 Yeshaiyahu 30, 14.

196 Mishlei 6, 27.

197 Chullin 25a.

198 Unlike the altar of the Beis Hamikdosh (the Temple), which had a soveiv as a protrusion from the side on which the kohanim would walk, the {Hebrew Ref} of the altar in the mishkon was only for ornamentation, while its soveiv was at the top, as Rashi explains soon.

199 See Rashi v. 1.

200 62a.

201 The {Hebrew Ref} was one amoh by one amoh so that the space between the {Hebrew Ref} was also 1 amoh wide.

202 I.e., the blood of those korbonos that required their blood to be sprinkled on the upper half of the altar and the blood of those that required sprinkling on the lower half. The former being the blood of a {Hebrew Ref} and an {Hebrew Ref} and the latter, the blood of a {Hebrew Ref} and all other korbonos.

203 Middos Chapt. 3, Mishnah 1.

204 Above 20, 21.

205 Ibid. v. 23.

206 See Rashi v. 1

207 62b.

208 Which was filled with earth.

209 Sails are not made with holes. The intent here is only as to how they were hung. (S.H.)

210 The word {Hebrew Ref} often means a corner. Here, is not the case.

211 See Rashi above, 26, 18.

212 The commentaries wonder: if the pillars stood five amohs apart and between 20 pillars there are nineteen spaces, then the total distance would add up to only 95 amohs---19 5 = 95; yet the courtyard (or enclosure) was 100 by 50! Some suggest that the width of the pillars has not been accounted for and they will make up the discrepancy (Abarbanel). Others give more complicated solutions. See S.C.; Riva; B.Y.

213 Beraisa deMleches Hamishkon.

214 Saddling a donkey requires "wrapping around."

215 Shoftim 19, 10.

216 Thereby indicating that {Hebrew Ref} means wrapping around.

217 Devarim 11, 24.

218 Beraisa deMeleches Hamishkon; Eiruvin 23b.

219 Tosafos (Zevachim 60a {Hebrew Ref} ) explain that since the partitions of the mishkon and courtyard were intended to obscure the view of the kohanim's service on the altar, then only according to Rabbi Yehudah (see Rashi v. 1), who holds that the altar was three amohs high, would curtains of five amohs be sufficient. According to Rabbi Yosi, however, who holds that the altar was ten amohs high, then the five amohs here refer to the height from above the level of the altar. Accordingly, the curtains were fifteen amohs high.

220 This seems repetitive since {Hebrew Ref} is already mentioned in v. 17!

221 For {Hebrew Ref} refers to something put in the ground.

222 Yeshaiyahu 33, 20.


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