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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