Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 26/אבן עזרא על שמות כ״ו

אואת המשכן. כאשר הודיעו בתחלה את תבנית המשכן:

1MOREOVER THOU SHALT MAKE THE TABERNACLE. As you were first told, namely, the pattern of the tabernacle (Ex. 25:9).¹ (the tabernacle), i.e., the earlier-noted tabernacle, rather than tabernacle (Krinsky).

במעשה חשב. אמרו חכמים כי מעשה חשב שנים פרצופים, ורוקם פרצוף אחד ונכון הוא, ועל דרך הפשט מעשה חושב אינו רוקם ולא אורג, רק על דרך שעושין היום בגדי משי, כי הצורה שעלתה בלב היא חשבון, ומחשבתה, ויציירנה בלוח וישים שני חוטין בחשבון למשוך מרחוק:

2THE WORK OF THE SKILLFUL WORKMAN. Our sages said that ma’aseh choshev (the work of the skillful workman) refers to two faces, and [ma’aseh] rokem (the work of the weaver) (v. 36)² 72:b: “It was taught in the name of Rabbi Nehemiah rokem (weaving) is needlework, therefore it has only one face. Choshev is weaving work, therefore it has two faces.” According to Rashi, one face means the same image on both sides of the curtain. Two faces means a different image on each side of the curtain, e.g., “a lion on one side, and an eagle on the other side.” Also see Rashi on Yoma 72b. to one image. What they said is correct. However, according to the plain meaning of the text, ma’aseh choshev is neither needle-work nor weaving.³, which literally means the work of an artist. It refers rather to a process employed today in making silk garments. The image that arises in the heart comes from insight and thought.⁴ (and its thought). Meijler suggests emending to machashavah. The artist draws it upon a tablet. He then places two threads upon the image which he thought up in order to draw it from a distance.⁵, Israel, 1991) comments, “I was not worthy to understand his (I.E.’s) holy words. One has to be an expert silk worker to understand his words.” According to Weiser, I.E. is describing the transfer of an image from a wooden tablet to silk. This is done by holding the tablet over the silk by two threads (or chords) and then dropping it, thus imprinting it upon the screen.

אארך. חסרי דעת אמרו, כי מדת כ"ח בעבור כ"ח מחנות הלבנה והנכון כי היו עשר יריעות על דרך נוטה שמים כיריעה (תה' קד) על כן היה מקום קדש הקדשים בחשבון מעוקב:

1THE LENGTH. The uninformed say that the curtains were twenty-eight cubits in length because of the twenty-eight stages⁶ of the moon. However, actually there were ten curtains over the tabernacle to correspond with Who stretchest out the heavens like a curtain (Ps. 104:2).⁷ The place of the Holy of Holies therefore was a cube in measure.⁸

אחברת. כדמות תואר או יהיה כדמות פועל שזאת חוברות זאת, והעד חבור עצבים אפרים הנח לו (הושע ד יז) שהוא פעול:

1COUPLED. Choverot (coupled) is an adjective.⁹ is an adjective, then our verse reads: five curtains coupled together, one to another. On the other hand, it might be a verb¹⁰ is a verb, then our verse should be translated: five curtains coupling one another. meaning that this curtain coupled the other curtain. Ephraim is joined (chavur) to idols (Hos. 4:17), wherein chavur is a pu’al,¹¹. is proof of the aforementioned.¹² is a verb. If a verb is found in the passive, it must have an active counterpart. It should be noted that choveret is the feminine form of chover.

אללאת. יש אומרים כי כמוהו, ובלולים יעלו אל התיכונה (מ"א ו ח) כי הבי"ת משרת:

1LOOPS. Some say that the word u-ve-lullim (and by winding stairs) in and they went up by winding stairs into the middle row (I Kings 6:8) is similar to the word lule’ot (loops),¹³ for the bet in u-ve-lullim is a preposition.¹⁴ is masculine plural. Lule’ot is its feminine counterpart.

בהקיצונה. תאר כמו העליונה:

2THAT IS OUTMOST. The word ha-kitzonah (that is outmost) is an adjective like the word ha-elyonah¹⁵ (that is uppermost).

אחמשים. עתה הזכיר מספר הלולאות:

1FIFTY. Scripture now mentions the number of loops.

בומלת מקבילות. זאת לקבל זאת, ויש אומרים כי כמוהו ויכהו קבל עם (מ"ב טו י) ומחי קבלו (יחז' כו ט), ופירוש

2[OPPOSITE.] The word makbilot (opposite) means this one was opposite the other.¹⁶) the other loop. There are those who say that the word koval (before)¹⁷ in and smote him before the people (II Kings 15:10) and kavolo (opposite it) in and shall strike that which is opposite it (Ezek. 26:9)¹⁸ are similar.

גאשה עצם דבר, וכן איש, על כן והאיש גבריאל (דניאל ט כא):

3[ONE.] The word ishah (one)¹⁹ means the very thing.²⁰ The same is true with the word ish (man). Scripture therefore reads, ve-ha-ish gavri’el (the man Gabriel) (Dan. 9:21).²¹

אועשית, קרסי. כמוהו, כרע בל קורס נבו (ישעי' מו א):

1AND THOU SHALT MAKE FIFTY CLASPS²². OF GOLD. The word kores (stoopeth) in Bel boweth down, Nebo stoopeth (Is. 46:1) is similar.²³

בוהנה עשר יריעות הוא המשכן, והמשכן קראו אחד כולל הכל, כי כל גוף אינו דבר אחד, רק הוא מחובר מאחדים, וככה השם הנכבד שהוא אחד כולל הכל ונקרא אחד, וכן העולם הקטן והגדול:

2[THAT THE TABERNACLE MAY BE ONE WHOLE.] Look, the term tabernacle refers to the ten curtains. The tabernacle is called one, and it encompass all ten [curtains] for all physical entities are made of various elements. Similarly God the revered, who is One. God includes everything and is called One.²⁴ The same is true with the microcosm²⁵ and the macrocosm.²⁶

אועשית יריעות עזים לאהל. להיות אהל:

1AND THOU SHALT MAKE CURTAINS OF GOATS’ HAIR FOR A TENT. Le-ohel (for a tent)²⁷ means to serve as a tent.

בומלת אותם. תוספת ביאור, כי הוא שבה אל יריעות עזים:

2[THEM.] The word otam (them) is there for purposes of additional explanation,²⁸ appears to be unnecessary. as it refers to the curtains of goats’ hair.²⁹

אארך, האחת. מלת אחת זרה, כי היתה ראויה להיות אחדת כי הדל"ת אינה מאותיות המשרתים, רק בעבור שהתחברו שנים דל"ת ותי"ו שהם ממוצא אחד, יכבד על הלשון על דרך משָרַת את המלך (מ"א א, טו) וחסרו הדל"ת:

1THE LENGTH OF EACH CURTAIN. The word achat (each) is irregular. The word should have read achedet,³⁰. The feminine form thus should be achedet. for the dalet is not a letter that serves as a prefix or a suffix.³¹ However, the dalet was dropped because it is very hard to sound a dalet and a tav, both of which are dentals, back to back. It³² was dropped for the same reason that the tav in mesharat³³. (ministered) in ministered unto the king (II Kings 1:15) was dropped.

אחמש. בשו"א ופת"ח דרך קצרה, כמו שלש סאים (ברא' יח ו):

1FIVE. The word chamesh (five) is vocalized with a sheva³⁴. and a pattach.³⁵. I.E.’s point is that the word chamesh is in the construct. It is an abridged form,³⁶, (vocalized with a kamatz beneath the chet), rather than chamesh (vocalized with a chataf pattach beneath the chet) ha-yeri’ot, for the construct indicates possession. Thus chayyat ha-sadeh (animals of the field) is short for chayyot shel hasadeh (animals of the field). However, since a number cannot be possessed, it is incorrect to say chamesh shel ha-yeri’ot. Thus chamesh ha-yeriyot is not short for chamesh shel ha-yeri’ot. Hence is not a true construct form. It is merely a quicker way of saying chamesh (vocalized with a kamatz beneath the chet) ha-yeri’ot. like the word shelosh³⁷ is in the construct with se’im. (three) in shelosh se’im (three measures) (Gen. 18:6).³⁸ (vocalized with a kamatz beneath the shin) ha-se’im rather than shelosh (vocalized with a sheva beneath the shin) se’im.

בוהנה כאשר כפל את היריעה הששית נשאר חציה בסוף על כן כתוב חצי היריעה העודפת (פ' יב), ואין צורך להזכיר, כי אורך היריעות לרוחב המשכן והנה רוחב המשכן עשר אמות, ותשע אמות היה גובה שני צדי המשכן, על כן כתוב והאמה מזה (פ' יג) לכסות המשכן:

2[AND SHALT DOUBLE OVER THE SIXTH CURTAIN IN THE FOREFRONT OF THE TENT.] Observe, when the sixth curtain was doubled,³⁹ half of a curtain⁴⁰ was left at the end.⁴¹ Hence Scripture states, the half curtain that remaineth over (v. 12). There is no need⁴² to mention that the length of the curtains was placed over the width of the tabernacle. Now the width of the tabernacle was ten cubits, and the height of its two sides was nine cubits.⁴³ Scripture therefore states, And the cubit on the one side (v. 13) to cover the tabernacle.⁴⁴

אועשית. מספר לולאות יריעות האהל כמספר לולאות המשכן, וכן הקרסים, רק לא היו לולאות האהל וקרסיו לנוכח לולאות המשכן וקרסיו, רק אחריהם לפאת מערב שתים אמות:

1AND THOU SHALT MAKE FIFTY LOOPS. The number of loops on the curtains of the tent⁴⁵ was the same as the number of loops of the tabernacle.⁴⁶) refers to these curtains. See I.E. on verses 6 and 15. The same applies to the clasps.⁴⁷ However, the loops and the clasps of the tent⁴⁸ were not opposite the loops and the clasps of the tabernacle.⁴⁹ On the contrary, they were two cubits behind them towards the west.⁵⁰

אועשית. קרסי המשכן זהב כי הוא נכבד:

1AND THOU SHALT MAKE. The clasps of the curtains which made up the tabernacle⁵¹ were made of gold because they were used for the most important curtains.

בוהאהל כמו מכסה, על כן קרסיו נחשת ואינם נראים כי ב' מכסים על האהל:

2The tent served as a cover over the tabernacle. Its clasps were therefore made of brass.⁵² The brass clasps were not visible because there were two covers over the tent.⁵³

אוסרח. יש חצי שהוא בדרך קירוב כמו וחצי שבט המנשה (יהושע כב, ט) ובמעשה הקרשים תבין הצורך לפרש:

1AND AS FOR THE OVERHANGING PART…THE HALF CURTAIN. The term half is sometimes used in the sense of close to a half, as in and the half-tribe of Manasseh (Josh. 22:9). When we come to the description of the boards you will understand that which requires explanation.⁵⁴.

אוהאמה, בעודף. כמו אובד והוא תואר כי הוא מלרע הטעם:

1AND THE CUBIT…WHICH REMAINETH OVER. The word ba-odef⁵⁵, for the bet in ba-odef, is a preposition. (which remaineth over) is like the word oved (perishing). It is an adjective,⁵⁶ should be understood as if written, ba-odef ha-yeri’ah (in the remaining curtain). as the cantillical note is placed on the last syllable.⁵⁷ were a noun, the accent would be on the first syllable and the dalet would be vocalized with a segol.

אועשית מכסה. על מכסה בעבור הגשם:

1AND THOU SHALT MAKE A COVERING. Over the covering⁵⁸ because of the rain.⁵⁹

אועשית. המשכן אינו רק היריעות והקרשים, וכאשר הודיע המשכן כן הקרשים:

1AND THOU SHALT MAKE THE BOARDS FOR THE TABERNACLE. The term tabernacle only applies to the curtains⁶⁰ and the boards.⁶¹ (Ex. 25:9), the boards were included. As God informed Moses of the tabernacle,⁶² so did He inform him of the boards.⁶³ (the boards), that is, the boards previously alluded to in the word mishkan.

בומלת עומדים. כפי תולדות העץ, כי האורך הוא הגובה, וככה האדם כאשר הוא עומד, והפך זה בשכבו, או מלת עומדים על זויות נצבות:

2[STANDING UP.] The word omedim means standing up as it grew on the tree,⁶⁴ for the length of the wood⁶⁵ is its height.⁶⁶. The same applies to a person when he stands. The opposite is the case when he lies down.⁶⁷ (standing) means that the long side of the board is to be placed in a vertical position. On the other hand, the word omedim might mean standing straight up.⁶⁸

אעשר אמות. אמות המשכן לא ידענו אם הם כאמות יחזקאל שהם אצילה ובדרך סברא אמות הבית הראשון כן היו בעבור שמצאנו בדברי הימים כתוב במדה אחרונה:

1TEN CUBITS. We do not know whether the cubits of the tabernacle were measured from the armpits⁶⁹ (where the arm joins the shoulder) (Krinsky). An alternate interpretation is: we do not know whether the cubits of the tabernacle’s “noble cubits” are like Ezekiel’s cubits. A “noble cubit” is a cubit that is larger then the ordinary cubit (Krinsky). like Ezekiel’s cubits.⁷⁰ Logically, the cubits of the first temple were of such cubits,⁷¹, it appears that I.E. means that they were the same type of cubits as those spoken of by Ezekiel. However, this cannot be so because I.E. goes on to quote II Chron. 3:3 to the effect that the earlier cubits, i.e., the smaller cubits, were employed in the temple. We must thus interpret “of such cubits” as referring to the cubits of the tabernacle. See Sarim. For alternate interpretations see Meijler and Krinsky. as we find that the Book Of Chronicles⁷² speaks of the earlier⁷³. 38. The printed editions have middah acharonah (the later measure). This appears to be an error, for II Chron. 3:3 explicitly reads, ba-middah ha-rishonah (the earlier or the ancient measure). The earlier measure refers to the measure employed in the tabernacle. It is possible that the reading of the later measure occurred because of the problem pointed out in note 70. On the other hand, it is possible that I.E. quoted from memory and erred, and that the printed texts rather than Vat. Ebr. 38 preserve the original reading. In this case, “were of such cubits” refers to Ezekiel’s cubits. measure.⁷⁴

אשתי ידות. מגזרת יד:

1TWO TENONS. The word yadot (tenons) comes from the same root as yad (hands).

במשלבת. אין לו אח, כי אם בין השלבים (מ"א ז כט):

2JOINED. The word meshullavot (joined) has no cognate except for the word ha-shelabbim (the stays) (I Kings 7:29).

אועשית. הנה לא נכתב כמה עובי הקרש, והראשונים אמרו שהיה אמה א"כ הוא כותל הדרומי היה שלשים אמות וככה הצפוני, והנה לא נשאר בכותל המערבי רק רחב שמונה אמות, וצריכים אנו לשום שם שמונה קרשים אולי הוצרכו לאמה, כי היה העובי אמה בעבור הבריח התיכון הנכנס בתוך הקרש, ועל דעת רבינו שלמה כי במעשה נס היה עומד כי על דרך הפשט שלשה בריחים תיכונים הם, וככה כתוב מן הקצה אל הקצה לא אל הקצות ואם קבלה היא שהעובי היה כך נשמע ונקבל, ואם דרך סברא יש תיקון אחר, כי השנים הבריחים הם עליונים, גם השפלים הם עד חצי הקיר והבריח התיכון שהובא בתוך הקרשים יהיה מבריח מן הקצה אל הקצה וכמוהו לעשות בתוך התכלת ובתוך הארגמן (למטה לט ג) וכן הפעמונים בתוך הרמונים (שם שם כה) ולולי זה לא היו מצפים הבריחים התיכונים זהב, ואם נאמר כי לא ידענו כמה עובי הקרש יש לנו לתקן המערב איך היתה, והנה בתחלה היו מתקנים פאת מערב, כי השנים הקרשים שהם למקצועות המשכן שפירושו כמו זויות וככה היה חצי מקצוע החצר כי היה כצורת מרובע ארוך, והנה יש לנו מקצעות, ואלה השנים הקרשים לבדם שהם במקצעות אינם כמדת הקרשים הנזכרים על כן הבדילם הכתוב, ואמר כן יהיה לשניהם לבדם לא הקרשים האחרים, ובאלה שנים קרשים הם מקימין המשכן, והיו הששה קרשים באמצע, והנה רוחב המשכן עשר אמות ולא ידענו אם היו קרשי המקצעות מרובעות או עגולות כי אין לנו רק אמה אחת, ועל הדרך שאמר רבינו שלמה לא תהיינה אלה הקרשים בטור שוה, כי חצי אמה יהיה בפנים כי קרש הוא ואינו בגד, ואחר כן ישימו קרשי צפון ודרום והנה יצא חוץ מן המשכן כפי עובי הקרש על כן יהיה כנגד עמוד פתח המשכן, ובחצי יריעות עזים יהיה התיקון:

1AND THOU SHALT MAKE. Observe! Scripture does not record the thickness of the boards. The ancients⁷⁵ 98b. said that each board was a cubit thick. If this is the case⁷⁶ then the southern wall, which was thirty cubits, [was a cubit thick]. This was also the case with the northern wall.⁷⁷ Thus a space measuring eight cubits in width⁷⁸ was left for the western wall.⁷⁹ However, eight boards⁸⁰ had to be placed there.⁸¹ It is possible that the ancients were compelled to say that the boards were a cubit thick. They were compelled to say that the boards were a cubit thick because of the middle bar⁸² which was inserted into the boards.⁸³ According to Rabbi Solomon⁸⁴ the bar could only lay there by a miracle.⁸⁵ 98b, “It (the middle bar) lay there by miracle” (Soncino translation). Rashi in his comments on the Talmud explains that one long middle bar was placed into one of the boards and it miraculously snaked around all three sides of the tabernacle. This comment is not in our editions of Rashi on the Pentateuch. In our editions, Rashi merely notes that a separate middle bar was inserted into each of the three sides of the tabernacle. I.E. probably quoted Rashi from memory and attributed to him here what he wrote in his commentary on the Talmud. According to the plain meaning of the text there were three middle bars.⁸⁶ Scripture similarly writes, from end to end (v. 28).⁸⁷ It does not state⁸⁸ from end⁸⁹ to the ends.⁹⁰ Now if the sages received a tradition that the boards were a cubit in thickness, then we will accept their tradition. However, if they arrived at this measurement by reasoning, then we can explain it differently. The two bars, namely, the upper two bars, and likewise the two lower bars,⁹¹ reached half of the wall.⁹² The middle bar that was placed in the midst (be-tokh) of the boards (v. 28) passed through from end to end.⁹³ To work it in the midst (be-tokh) of the blue, and in the midst of the purple⁹⁴ (Ex. 39:3) is similar,⁹⁵ (in the midst) does not always literally mean in the midst of an object’s very body. It can be taken to mean midpoint or between. Thus in Ex. 39:3, be-tokh (in the midst) means among. Similarly, in verse 28 be-tokh ha-kerahsim does not mean in the very midst of the board’s body but rather at the midpoint of the board’s outer surface. as is and put the bells in the midst (be-tokh) of the pomegranates⁹⁶ (Ex. 39:25). The middle bars would not have been covered with gold⁹⁷ if they were not placed on the surface of the boards.⁹⁸ If we admit that we do not know the thickness of each board, then we can explain the structure of the western wall. Now, they first set up the western wall. For two boards were set aside to serve as corners⁹⁹ of the tabernacle,¹⁰⁰ as the meaning of mekutzot¹⁰¹ is corners. The same was true of half of the corners of the courtyard,¹⁰² for the courtyard¹⁰³ was in the form of a parallelogram. We thus have two corners. Now these two corner boards were not the same size as the other boards mentioned in Scripture.¹⁰⁴ Scripture therefore separates these boards¹⁰⁵ and says, thus shall it be for them both (v. 24), that is, only for them and not for any of the other boards. The tabernacle was erected by utilizing these two boards. The remaining six boards¹⁰⁶ were placed in the middle.¹⁰⁷ The width of the tabernacle was thus ten cubits.¹⁰⁸ We do not know if the corner boards were square or round,¹⁰⁹ for we have only one remaining cubit.¹¹⁰ According to Rabbi Solomon’s explanation, these boards did not stand in a straight line¹¹¹ because half a cubit was inside the tabernacle.¹¹² We are dealing with boards, not with garments.¹¹³ They then¹¹⁴ set up the boards on the northern and southern sides. Now an amount equivalent to the thickness of the boards¹¹⁵ protruded¹¹⁶ from the tabernacle.¹¹⁷ The pillar¹¹⁸. See verse 36. of the opening of the tabernacle was therefore opposite it.¹¹⁹ stood at the very entrance to the tent. The half a curtain of goatskin¹²⁰ fixed it.¹²¹

אוהקמת. שיאמר כן לחכמי הלב, או בעבור שהוא יקימנו בראשונה ואחרים עמו, כי יש צורך לרבים:

1AND THOU SHALT REAR UP THE TABERNACLE. Moses should tell this to the wise-hearted.¹²² means: and thou shalt command the wise-hearted to rear up the tabernacle. I.E. comments thus because it was impossible for Moses himself to rear up the tabernacle. Concerning who the wise-hearted are see Ex. 36:1. Or, Scripture states, And thou shalt rear up the tabernacle because Moses reared it up first.¹²³ However, there were others with him,¹²⁴ means, and thou shalt begin to rear up the tabernacle. for many people were required to rear up the tabernacle.

אועשית פרכת. ככה מצאנו שיעשה שלמה לפתח הדביר, אולי הקיר היה עץ בעבור שהזכיר כי כל מדת הבית היה ששים, ופי' רש"י ז"ל כי ארבעים ההיכל ועשרים הדביר ואדני כסף בעבור כבוד הארון, והנה הדביר היה כפל מקום קדש הקדשים באורך וברוחב ובגובה, ואל תשתומם בעבור שהוא כתוב כי שלשים אמה היה גובה הבית, והדביר שלישית הבית היה כי עליות היו על פני הכפורת שהוא הדביר, וכתוב בדברי הימים והעליות צפה זהב (דה"ב ג ט):

1AND THOU SHALT MAKE A VEIL. We find that Solomon acted similarly with regard to the opening of the Holy of Holies.¹²⁵ (Solomon) made the veil of blue, and purple, etc. The wall¹²⁶ was possibly made out of wood.¹²⁷ Scripture notes that the entire house¹²⁸ measured sixty cubits,¹²⁹ and Rashi,¹³⁰ of blessed memory, explains the Holy measured forty cubits and the Holy of Holies twenty cubits.¹³¹ The sockets¹³² were made of silver¹³³ out of respect for the ark. The Holy of Holies in the temple was double that of the one in the tabernacle in length, width, and height.¹³⁴ Do not be astonished that Scripture writes¹³⁵ that the temple was thirty cubits in height and the Holy of Holies took up a third of the temple.¹³⁶ For there were upper stories directly above the ark cover that is over the Holy of Holies.¹³⁷ The Book of Chronicles tells us, And he overlaid the upper chambers with gold (II Chron. 3:9).

אומלת והבדילה הפרכת. זרה בעבור היותה מלרע וכן והכית בצור (למעלה יז ו):

1AND THE VEIL SHALL DIVIDE UNTO YOU. The word ve-hivdilah (shall divide) is irregular in that it is ultimately accented.¹³⁸ is penultimately accented even when it has a conversive vav prefixed to it. The same is true of the word ve-hikkita (and thou shalt smite) in and thou shalt smite the rock (Ex. 17:6).¹³⁹ in Ex. 17:6 is penultimately accented. Hence it has been suggested that the reference is to ve-hikkita in Deut. 20:13, in which ve-hikkita is ultimately accented.

אועשית, מעשה רקם. פחות ממעשה חושב והעמודים מצופים זהב, גם וויהם זהב בעבור כבוד המקום והאדנים לעמודים נחשת כי הוא אמצעי:

1AND THOU SHALT MAKE A SCREEN…THE WORK OF THE WEAVER. Ma’aseh rokem (the work of the weaver)¹⁴⁰ is inferior to ma’aseh chosev (the work of the skillful workman).¹⁴¹ The pillars¹⁴². were covered with gold and the hooks were likewise covered with gold of respect for God. The sockets of the pillars were made out of brass because the screen was in between.¹⁴³ (Ex. 27:16). Hence the pillars supporting the veil were covered with gold and their sockets were made out of silver; the pillars supporting the screen of the door of the Tent were covered with gold and their sockets were made of brass, while the pillars supporting the screen of the temple courtyard were unplated although their sockets were made of brass (Filwarg).