Shemos
Book 2: Exodus


VAYAKHEL - RASHI COMMENTARY


Chapter 35 - Rashi

Verse 1: And Moshe assembled---

on the day following Yom Kippur when he came down from the mountain.1 It ( {Hebrew Ref} ) is in the causative form,2 for one does not assemble people, literally, with one's hands but, rather, they are "caused to be assembled" by means of his saying so. The correct version of this in Onkelos is: {Hebrew Ref} ---3 "He caused that they assemble."

Verse 2: Six days.4

He first admonished them concerning Shabbos before commanding them about the works of the mishkon, saying, in effect, that it does not supercede the Shabbos.5

Verse 3: You must not kindle a fire.6

Some of our Sages say: Kindling a fire, a {Hebrew Ref} ---a negative precept, "went out" (i.e., was singled out) to indicate this new law.7 Others say it "went out" (i.e., was singled out) to separate [the melachos of Shabbos].8

This is the word that Ad-noy has commanded---

me, to tell you.9

Verse 5: Whose heart impels him to generosity.

Since it is his heart that inspires him [to give] he is called "generous of heart." I have already explained the contributions to the mishkon and its work in the place where they were commanded.

Verse 11: The mishkon.10

The lower drapes which are visible on the inside are referred to as mishkon.11

Its tent.

This refers to the covering of the goat-hair drapes which serve as a roof.12

And its cover.

The covering of the rams' skins and the tachash-skins.13

Verse 12: And the partition screen.14

This was the paroches of the partition15 Anything that serves as a shield whether horizontally, whether vertically can be referred to as {Hebrew Ref} or {Hebrew Ref} . Similarly: ( {Hebrew Ref} ) You have protected him [from above]," 16 [or:] "Behold I ( {Hebrew Ref} ) will protect your road."17

Verse 13: The show bread.

I have explained18 that it was so called because it had a face in two directions for it was made like an open box.19

Verse 14: And its vessels.

[I.e.] its tongs and its scoops.

Its lamps.

Loces in Old French; the scoops into which the oil and wicks are put.

Oil for the light.

It, too, required talented people for it is different from other oils, as is explained in Tractate Menachos:20 He allows it to ripen on top of the olive tree and it thereby is crushed and [yet remains] clear.21

Verse 15: The screen for the entrance.

The curtain on the eastern side where there were no planks nor drapes.22

Verse 17: Its pillars and its sockets.

Here you have {Hebrew Ref} referred to both as masculine and feminine.23 There are many such instances.24

And the screen for the entrance of the enclosure.

A curtain spread on the eastern side over the 20 middle amohs of the width of that courtyard. For the total width was 50 amohs of which 15 amohs of the northern end were closed as well as on the southern end as it is said: "and 15 amohs of curtain for one end."25

Verse 18: The stakes.

To insert them and to tie into them the ends of the drapes into the ground, so that they will not sway in the wind.26

And their ropes.

Ropes with which to tie.

Verse 19: The covering cloths

--- with which to cover the ark, the shulchan, the Menorah, and the altars when they had to be removed for the journeys.27

Verse 22: And women.

[ {Hebrew Ref} means] with the women and close to them.28

Bracelets.

A round golden ornament worn on the arm. It is called a {Hebrew Ref} 29--- "bracelet."

And buckles.

A golden ornament worn against a woman's private parts. Our Sages explained the derivation of the name {Hebrew Ref} as {Hebrew Ref} ---"here is the place of lewdness."30

Verse 23: Every man who had with him---31

greenish-blue wool, or dark red wool or crimson wool, or rams' skins or tachash skins--- they all brought.32

Verse 26: Spun the goats' hair.

This was a craft of special skill for they spun it while it was still on the animals' backs.33

Verse 27: And the leaders [of the tribes] brought.34

R. Noson said: Why did the {Hebrew Ref} see fit to contribute to the dedication of the altar first35 whereas for the works of the mishkon they were not the first to contribute? But the {Hebrew Ref} thought as follows: "Let the public-at-large contribute whatever they will contribute, and whatever will be lacking we will supply." Once the public supplied all that was needed, as it is said: "And the work was sufficient,"36 the {Hebrew Ref} said, "what is left for us to do?" So "they brought the shoham-stones, etc." It is for this reason that they contributed to the altar dedication first. And since, at first, they were somewhat lax, there is a letter missing, here, from their name and it is written {Hebrew Ref} (without a {Hebrew Ref} after the {Hebrew Ref} ).37

Verse 30: Chur.

He was Miriam's son.38 39

Verse 34: And Oholiov.

He was from the Tribe of Dan, one of the lowliest of the Tribes, one of the sons of [Yaakov's] maidservants. Yet G-d equates him to Betzalel regarding the works of the mishkon, and he (Betzalel) is from the greatest of the Tribes. This tends to fulfill what is stated: "He does not recognize the rich over the poor."40 41


Chapter 36 - Rashi

Verse 5: More than enough for the work.

[Meaning:] more than what was needed for the work.42

Verse 6: And the people stopped.

[ {Hebrew Ref} is] an expression meaning "withholding."

Verse 7: The material was enough for all the work.43

[Meaning:] the [work] of bringing was sufficient for the workers of the mishkon. For all the "work" of the mishkon--- to make it and to have some left over.44

And some was left.45

As in "( {Hebrew Ref} )46 to harden his heart,"47 [or:] "( {Hebrew Ref} )48 to strike Moav."49


Chapter 37 - Rashi

Verse 1: And Betzalel made.50

Because he extended himself for the work more than the other wise men, it (the work) bears his name.51 52


Chapter 38 - Rashi

Verse 7: Hollow boards.

{Hebrew Ref} means "hollow." Similarly: "Its thickness was four fingers ( {Hebrew Ref} ) hollow."53

Hollow boards.

The boards of acacia wood were on all sides [thereby creating] the hollow in the middle.54

Verse 8: From the mirrors of the women who had gathered.

The daughters of Israel possessed mirrors into which they would look when adorning themselves. Even those they did not withhold from bringing as a contribution for the mishkon. However, Moshe found them repulsive since their purpose is to incite the evil inclination. G-d said to him: Accept [them], for these are dearer to me than everything else because through them the women raised huge multitudes in Egypt.55 When their husbands were exhausted from their crushing labor they (the women) would go and bring them food and drink and feed them. They would then take the mirrors and each one would look at herself and her husband in the mirror, and entice him with words, saying, "See! I am more beautiful than you," thereby awakening their husbands' desire and they would cohabit with them. They conceived and gave birth there. As is stated: "Under the apple-tree did I arouse you."56 That is the intent of what is said: "By the mirrors of the {Hebrew Ref} ."57 The wash-basin was made out of them for it serves to bring about peace between a man and his wife, by giving to drink from the waters inside it to anyone whose husband expressed jealousy58 and she, nevertheless, concealed herself [with another man].59 You can know yourself that these were actual mirrors,60 for it is stated: "The total copper donation was seventy kikar, etc. and he made from it, etc."61 whereas the wash-basin and its base are not mentioned there. Hence you have learned that the copper of the wash-basin was not from the donated copper. Thus did Rabbi Tanchuma explain it.62 Onkelos also translates it this way: {Hebrew Ref} of the women [ {Hebrew Ref} ] being the Aramaic for "mirrors," mireors in Old French. We find the like in Yeshaiyahu: " {Hebrew Ref} ---"and the mirrors"63 which is translated {Hebrew Ref} .

Who had gathered---

to bring their contribution.

Verse 18: Corresponding to the curtains of the enclosure.64

[Meaning:] Like the measurements of the curtains of the courtyard.


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