Shemos
Book 2: Exodus
PEKUDEI - RASHI COMMENTARY
Chapter 38 - Rashi
Verse 21: These are the accounts.1
In this parsha there are enumerated
all the weights of the contributions to the mishkon---of
the silver, the gold and the copper.
Also all its vessels are enumerated
each with its function.
The mishkon, the mishkon.2
" {Hebrew Ref} " is mentioned twice.
This is an allusion to the Beis Hamikdosh
( {Hebrew Ref} ) which was taken as "collateral"3
by being destroyed twice
because of the iniquities of Yisrael.4
The mishkon of Testimony.
So-called because it bears witness for Yisrael
that G-d was indulgent to them
for the deed of the [Golden] Calf,
for [through the mishkon] He rested His Shechinah
among them.5
The work of the Levites.6
Those things that were counted
of the mishkon and its vessels
was the work entrusted to the Levites in the desert
---to carry, to disassemble,
and to set it up,
each person according to the burden assigned to him,
as is related in parshas Naso.7
Under the direction of Isamar.
He was in charge over them,
to entrust each paternal family
the work for which it is responsible.
Verse 22: Betzalel, son of Uri, etc.
made all that Ad-noy commanded Moshe.
"That which he (Moshe) commanded him (Betzalel)
is not written here,
but, rather, "all that G-d commanded Moshe,"
[thereby implying that] even things
which his teacher (Moshe) had not told him,
his own opinion8 was in agreement
with what was said to Moshe at Sinai.9
For Moshe had instructed Betzalel
to first produce the vessels, and afterward the mishkon.10
Whereupon Betzalel said to him:
"It is customary in the world to first construct a house
and afterwards put furnishings in it."
Moshe responded to him: "[You are right]
that is indeed what I heard from G-d."11
Moshe [then also] said to him
"You must have been ( {Hebrew Ref} ) in the shadow of G-d,
for, certainly, so did G-d command me."
And so he (Betzalel) did it---
first the mishkon
and afterwards he made the vessels.12
Verse 24: Kikar.
A kikar is the equivalent of 60 maneh
and the maneh associated with the Sanctuary
was double [the weight of a common maneh]
making the kikar equal to 120 [common] maneh,
A maneh is equal to 25 selaim (shekalim),
making the kikar of the Sanctuary
3,000 shekalim (25 x 120 = 3,000).
It is for this reason that it counts as units
all the shekalim that add up to less than 3,000,
because they do not add up to a kikar.13
Verse 26: Beka.
This is the name of the weight
of one half of a shekel.
For six hundred (and three) thousand, etc.
This was the count of the Israelites
and this, too, was what their number amounted to
after the mishkon was erected
[when they were counted again] in seifer Bamidbar.14
Now, too, at the time of the contributions to the mishkon
they were that many.15
The amount of half-shekalim
for 600,000 totalled 100 kikar,
where each kikar is 3,000 shekalim.
How is this calculated?
600,000 half-shekels,
which equal 300,000 whole shekalim
giving you 100 kikar (100 z 3,000 = 300,000).
The remaining 3,550 half-shekalim
total 1,775 whole shekalim.
Verse 27: To cast.
[ {Hebrew Ref} is] as Onkelos translates it: "to cast."
The sockets for the Sanctuary.---
for the planks of the mishkon,16
which totalled 48 planks
for which there were 96 sockets,
plus the 4 sockets for the curtain
giving you a total of 100 [gold sockets].
As for the remaining sockets17
the Torah records them as "copper."
Verse 28: (He) overlaid their caps---18
of the beams with them (the 1775 shekalim),
for regarding all of them (the beams) it is written:
"And their caps and bands were overlayed with silver."
Chapter 39 - Rashi
Verse 1: From the greenish-blue wool, dark red wool,
etc.
Linen is not mentioned here.
And it is from here that I derive
that these {Hebrew Ref} are not the priestly garments
for the priestly garments did contain linen.
But, rather, they are "garments"
with which the vessels of the Sanctuary were covered
when it was disassembled for travelling,
which contained no linen.19
Verse 3: They beat.
As in: "( {Hebrew Ref} ) He who spreads the earth,"20
and as Onkelos translates it: "they hammered out."
They hammered out plates from the gold.
Estendre in Old French---"to hammer out
into thin plates."
Here [the Torah] teaches you
how they spun the gold with the threads:
they hammered out thin plates
from which they would cut threads
along the length of the plate,
to make threads [which were]
combined with each kind [of material thread] separately
for the breastplate and the eiphod
whenever "gold" is stated;
one thread of gold with six threads of greenish-blue wool
and so, too, with each of the other kinds,
for the strand of each of the kinds was spun six-fold,
and the gold was the seventh thread with each.21 22
Verse 28: And the splendor of the fine linen
turban-hats.
[ {Hebrew Ref} is the same as] {Hebrew Ref}
---
"the splendor of the turbans"
[meaning:] the splendid turbans.
Verse 31: To fasten it to the turban from above---
by means of the threads
he set it
onto the turban, as a sort of crown.
It is impossible to say [however]
that the {Hebrew Ref} [proper] was on the turban
for in Tractate Shechitas Kodoshim (Zevachim)23
we have learned
that his hair was visible between the {Hebrew Ref} and the
turban
which was where he wore his tefillin
and the {Hebrew Ref} was placed on the forehead.
Thus you see that the turban was high up
and the {Hebrew Ref} lower down.
Then what is the explanation of:
"turban from above"?
Another question that I have posed in this matter:
Here it states,
"They put (fastened) on it a greenish-blue wool cord,"
and in the section where the command is given
it states: "place it on a greenish-blue cord."24
[To solve these seeming contradictions] I say:
This greenish-blue wool thread
is actually strands with which to attach it (the {Hebrew Ref} )
to the turban.
For the {Hebrew Ref} only runs from ear to ear
and how is it to be fastened to his forehead?
There were strands of greenish-blue wool inserted into it
at its two ends
and at its middle
by means of which he ties it
and hangs it from the turban
when it is on his head.
There were two strands at each end (of the {Hebrew Ref} )
one on the outer side
and one underneath towards his forehead
and likewise at its middle
for this makes it easier to tie
and it is not usual to tie something
with less than two strands.
This is the reason it says:
"on [a] greenish-blue thread,"25
and "on it [the {Hebrew Ref} ]
[was a] greenish-blue thread."26
He now ties the two ends of each of all [the threads]
together, behind him opposite his neck,
and now places it27 on the turban.28
Do not wonder that it does not say:
"threads of greenish-blue wool"
since there were many,
for we find [a similar syntax]
regarding the breastplate and the eiphod:
"They shall fasten the breastplate, etc."29
and you are certainly forced to admit
that there were no less than two [strands]
for at the two corners of the breastplate
there were the two rings of the breastplate
and in the two shoulder-straps of the eiphod
were the two rings of the eiphod
opposite them (i.e., the rings of the breastplate).
And the way it (the breastplate) was tied
there were four strands.30
But under no circumstances
could there have been less than two.31
Verse 32: B'nei Yisrael did---32
the work,
according to all that G-d commanded, etc.33
Verse 33: They brought the mishkon, etc.---
for they were unable to erect it.
Because Moshe did no work whatsoever in the mishkon
G-d left it for him to erect,
for no man was able to erect it
because of the weight of the planks
for no man had the strength to stand them up,
but Moshe stood them up.
[Actually, Moshe himself could also not do it but . . .]
Moshe said to G-d:
How is it possible for man to erect it?
[Whereupon] He answered him:
"You busy yourself with your hand!"
It appeared as if he (Moshe) had erected it
but it had stood upright of its own.
This is what is meant by what is said:
"The mishkon was erected"34---it was erected of its
own.
From the Midrash of Rabbi Tanchuma.35
Verse 43: And Moshe blessed them.
He said to them:
May it be His Will
that the Shechinah rest on the work of your hands.
May the pleasantness of our G-d be upon us, etc.36 37
This is one of the eleven Psalms [attributed to Moshe]
beginning with the Psalm that opens with " {Hebrew Ref} ."
38
Chapter 40 - Rashi
Verse 3: And spread over the ark.39
[ {Hebrew Ref} ] a term meaning, "shielding"
for [in this case] it was a partition.
Verse 4: And set it in order---
the two piles of the showbread.
Verse 19: He spread the tent.
This refers to the curtains of the goats' hairs.40
Verse 20: He placed the Testimony.
[Meaning:] the Tablets.41
Verse 22: On the north side of the mishkon.
[I.e.,] in the northern half of the width of the House.42
{Hebrew Ref} ---
is as Onkelos translates it, "the side"
just as the thigh is on the side of the person.
Verse 27: He burnt the incense of spices upon it---
morning and evening as it says:
"every single morning
when he fixes the lamps, etc."43
Verse 29: He sacrificed on it.44
Also on the eighth day of the Installations
which was the day the mishkon was erected.
Moshe performed the service
and offered the communal korbonos,
except for those which Aharon was commanded
on that very day, as it states:
"[Moshe said to Aharon:] Approach the Altar, etc."45
A burnt-offering.
[I.e.,] the daily burnt-offering.46
And a meal-offering.
[I.e.,] the mincha of the libations of the tamid.
As it is said:
"[And with one lamb bring]
a tenth [of an eipha] of flour
mixed with oil, etc."47
Verse 31: Moshe and Aharon ... washed ... from it.
On the eighth day of the Installations
all of them (Moshe, Aharon and his sons) were equal
in the priethood.48
Onkelos' translation [of {Hebrew Ref} ] is:
And they sanctified themselves from it.49
On that very day
Moshe was sanctified with them.
Verse 32: And when they approached.
{Hebrew Ref} is the same as {Hebrew Ref} ---
when they would approach.
Verse 35: Moshe was unable to enter the Tent of
Meeting.
Yet, another verse states:
"And when Moshe would come into the Tent of Meeting"
50
There comes a third verse [later in our verse]
and reconciles them:
"for the cloud was upon it (on the Tent of meetings)"
Say, therefore:
as long as the cloud was upon it
he could not come in;
once the cloud left
he would enter and speak with Him.
Verse 38: Before the eyes of the entire Beis Yisrael
in all their travels.51
At every station that they stopped
the cloud would rest
at the place where they encamped.
Their encampment is also called {Hebrew Ref}
Similarly: "He went to his ( {Hebrew Ref} ) resting places."
52
Similarly: "These were ( {Hebrew Ref} ) the stations."53
Because from the place of encampment
they again journeyed,
therefore, they are called {Hebrew Ref} .
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