Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 27/אבן עזרא על שמות כ״ז

אועשית. כל צורה שהיא ארכה כרחבה נקראת רבוע, וזה המרובע באמה, כי על חמש צורות הם המרובעות:

1AND THOU SHALT MAKE. Any shape whose length is the same size as its width is called a square. The latter is a true¹, as in Vat. Ebr. 38. The printed texts contain ba-amah. If we read ba-amah, then the meaning of the sentence is: it was square by cubits; that is, it was 5 cubits long and 5 cubits wide. Many of the commentaries suggest emending the text to be-emet. square, as quadrilaterals² come in five shapes.³

בהנה אם אמרנו כי אין צורך לכבש, כאשר אמרו קדמונינו בעבור ששלש אמות קומה, הנה מה יעשו המכחישים במזבח שעשה שלמה שהיתה קומתו עשר אמות וקומת האדם איננה רק ארבע אמות:

2[AND THE HEIGHT THEREOF SHALL BE THREE CUBITS.] Look, if contrary to the opinion of our sages,⁴ 5:2. Also see Mekhilta, Yitro 11. we say that there was no need for a ramp⁵ because the altar was three cubits high,⁶ 59b. Also see Rashi. what then will the opponents of the sages⁷ do with the altar which Solomon made? That altar was ten cubits high⁸ whereas the height of a person is only four cubits.

גוטעם רבוע. בעבור היות הארך כרחב:

3[FOUR-SQUARE.] Scripture describes the altar as being ravu’a (four-square) because the length of the altar was the same as its width.⁹. 38, in Weiser, and in some other editions. It is omitted by most mikra’ot gedolot editions.

אוהפנות הם הזויות:

1CORNERS. The word pinnot means corners.

אוטעם לדשנו. להסיר הדשן ממנו ומלת ידשנה סלה (תה' כ, ד) יעשה ממנה דשן, וטעם שתהיה נשרפת על גבי המזבח ומקובלת, והנה תדשן עצם (משלי טו ל) מבנין אחר שהוא הכבד הדגוש, והוא מגזרת מאשר שמנה לחמו (ברא' מט כ):

1[TO TAKE AWAY ITS ASHES.] The meaning of ledasheno is, to take away its ashes. The meaning of yedasheneh (accept the fat) in And accept the fat of thy burnt-sacrifice; Selah (Ps. 20:4) is, he shall make ashes out of it.¹⁰ Its meaning is that the sacrifice will be burnt on the altar and accepted.¹¹ Observe the word tedashen (make fat) in maketh the bones fat (Prov. 15:30). They all belong to the same¹², and tedashen are all pi’els. Hence the commentaries suggest emending acher (different) to echad (one or same). See Filwarg, Krinsky, and Weiser. It should be noted that the Margoli’ot Tuvah edition of I.E. reads echad rather than acher. conjugational form,¹³ in the pi’el form can have a number of meanings: to take away ashes, to turn into ashes, and to fatten. namely, the pi’el. The meaning of tedashen is to fatten, as in As for Asher, his bread shall be fat (Gen. 49:20).¹⁴ does not appear in it. I.E. merely uses it in order to define the word tedasheno. I.E. literally reads: tedashen has the same meaning as, As for Asher, his bread shall be fat.

בויעיו. כמו ויעה ברד (ישעי' כח, יז):

2AND ITS SHOVELS. The word ve-ya’av (and its shovels) is similar to the word ve-ya’ah (shall sweep away) in And the hail shall sweep away (Is. 28:17).¹⁵ literally means: and its sweepers. He probably rendered ve-ya’av as: and its brushes, or, and its scrapers. See Krinsky.

גולמ"ד לכל כליו. נוסף, כמו למן היום אשר יוסד בית ה' (חגי ב יח):

3[ALL THE VESSELS THEREOF.] The lamed in le-khol (all)¹⁶ in le-khol kelav (all the vessels thereof) is superfluous.¹⁷ It is like the lamed in le-min (from)¹⁸ is to be translated as if written min (from). in from the day that the foundation of the Lord’s temple was laid (Haggai 2:18).¹⁹

אמכבר. כמו כברה (עמוס ט):

1A GRATING. The word mikhbar (a grating) is similar in meaning to the word kevarah (sieve) (Amos 9:9).

בונחשת. דבק כאילו כתוב מכבר נחשת כמעשה רשת:

2BRASS. The word brass (nechoshet) is connected [to the word grating].²⁰ (network), which precedes it, for reshet (network) is connected to ma’aseh, not to nechoshet. Our verse, which reads, mikhbar ma’aseh reshet nechoshet (a grating of network of brass) is to be interpreted as if written: mikhbar nechoshet ma’aseh reshet (a grating of brass, of network). The text should be interpreted as if it read, a grating of brass, constructed like a net.²¹

אומלת כרכב. אין ריע לו במקום אחר:

1[LEDGE.] The word karkov (ledge) does not appear in any other place.

אומלת נבוב לחת. כמתורגם ארמית וכמוהו ואיש נבוב ילבב (איוב יא יב) שהוא ריק בלי לבב על דרך האומרים ראש בלי מוח, והנה לא נזכר הכיור כי לא נעשה מנדבת כל ישראל, רק מנדבת הנשים לבדם, על כן הזכירו עם פרשת הבשמים שכל ישראל לא הביאום רק הנשיאים לבדם:

1[HOLLOW WITH PLANKS.] Nevuv luchot (hollow with planks) is to be explained in accordance with the Aramaic translation.²² as chalil luche (hollow with planks). The phrase ve-ish nevuv yillavev (But an empty man will get understanding) (Job 11:12) is similar, for ish nevuv means an empty person, that is, a person lacking intelligence. The verse is similar to the aphorism, a head without a brain. The laver²³ is not mentioned²⁴, it should have been mentioned, as it was made right after the altar. See Ex. 38:1-8 (Krinsky). because it²⁵ was not made from the gifts which were donated by all of Israel. It was made only from the gifts of the women.²⁶ Hence the basin was mentioned with the chapter dealing with the spices,²⁷ for the spices were also not donated by all of Israel. The spices were given only by the princes.²⁸

אועשית. מצאנו כתוב קדמה מזרחה (למטה פ' יג), וידענו כי ראשי המזרחים שלשה, האחת כנגד נקודת ראש מזל גדי, שהוא סוף נטות השמש בפאת דרום והשני כנגד הקו השוה שהוא ראש טלה ומאזנים והשלישי כנגד ראש סרטן שהוא סוף נטות השמש לצפון, וככה נגבה תימנה דרום:

1AND THOU SHALT MAKE. We find that Scripture says, kedemah mizrachah (on the east side eastward) (v. 13).²⁹. Now since both kedem and mizrach mean east, Scripture should have read kedemah or mizrachah. The question thus arises, why did Scripture employ the phrase kedemah mizrachah? I.E. brings up this issue here since Scripture uses the phrase negev temanah (south…southwards). Here too the question arises, why employ the phrase negev temanah when both negev and teman mean south? We know that there are three “heads” to the east.³⁰ The first is opposite the point of the head of Capricorn,³¹ which is the furthermost southern position of the sun. The second³² is opposite the celestial equator, which is the head of Aries and Libra.³³ The third is opposite the head of Cancer, which is the sun’s furthermost northern position.³⁴ refers to the middle portion of the eastern sky. So Krinsky. I.E. comments thus because in his opinion the tabernacle corresponded to the heavens. Thus kedemah mizrachah corresponded to a certain portion of the heavens. Weiser claims that kedemah mizrachah refers to the entire eastern side. The same applies to the phrase negbah temanah (south…southward)³⁵. I.E. used the term negbah temanah because verse 18 reads kedemah mizrachah. in the south.³⁶ refers to the middle portion of the southern sky. So Krinsky. For other interpretations see Weiser.

בותימנה. מגזרת ימין צפון וימין אתה בראתם (תה' פט יג):

2SOUTHWARD. The word temanah (southward)³⁷ (south). comes from the same root as yamin (south). Compare, The north and the south (yamin), Thou hast created them (Ps. 89:13).

אומלת חשקיהם. דבוקיהם, כי הווים ידבקו אל העמודים כי ותדבק נפשו (ברא' לד ג) כמו חשקה נפשו:

1[AND THEIR FILLETS.] The meaning of chashukehem (their fillets) is their attachments, the hooks being attached to the pillars.³⁸ Va-tidbak nafsho (and his soul did cleave) (Gen. 34:3) means the same as chashekah nafsho (his soul longeth) (Gen. 34:8).³⁹. It then repeats the same account. However, in the latter it employs chashekah nafsho in place of va-tidbak nafsho. We thus see that davak and chashak have the same meaning.

אורחב. הנה הרוחב חצי האורך, והמפרשים אמרו כי המשכן הושם במרחק חמשים במערב והנה רחבו חמשים, וזהו ורחב חמשים בחמשים, ולפי דעתי כי הטעם שהוא מרוב אורך זויותיו נצבות, כי רחבו בכל צד חמשים ואין טעם להיות פי' חמשים בחמשים מצד החצר, כי לא כפל האורך על הרוחב כמשפט:

1AND FOR THE BREADTH…FIFTY CUBITS. The width of the courtyard was thus half of its length.⁴⁰ The commentaries tell us that the tabernacle was placed fifty cubits westward.⁴¹ 23b. “He placed the tabernacle (which measured 30 by 20 cubits) at the edge of fifty cubits (i.e., 50 cubits inwards) so that there was fifty cubits in front of the tabernacle and twenty cubits around the sides.” Now its width was fifty cubits. This is what and the breadth fifty every where (v. 18) means. However, I believe that the meaning of the breadth fifty every where is that the courtyard was a right-angled parallelogram,⁴². Literally, because of its many long right angles. In other words, the courtyard was a parallelogram that measured 50 cubits in width. Such a structure is 50 cubits in breadth every where, i.e., all along its width. Meijler suggests emending me-rov orekh zavyotav nitzavot (because of the length of its many angles) to meruva orekh zavyotav nitzavot (a right-angled parallelogram). Vat. Ebr. 38 reads: merchav arokh zeviyot, which means a right-angled parallelogram. This reading seems to be the most correct. Be that as it may, according to I.E. the import of our verse is that the tabernacle courtyard was not tapered but measured 100 by 50 cubits. and its width was fifty cubits on all sides.⁴³ is that its width did not vary. There is no necessity to explain the breadth fifty every where as referring to the side of the courtyard,⁴⁴ as Scripture does not repeat the dimensions length by width as it normally does.⁴⁵ (fifty every where). If Scripture were speaking of a square it would read, chamishim al chamishim (fifty by fifty) (Filwarg). Also see Weiser.

אלכל. טעם לכל כלי המשכן, כל הכלים שהם לצורך המשכן ויתדות האהל ויתדות החצר נחשת וכן ההולמים:

1ALL. The meaning of All the instruments of the tabernacle is, all the instruments that were for the use of the tabernacle. The pins of the tent⁴⁶ refers to the pins of the tent. and the pins of the court were of brass. So were the hammers.⁴⁷. Its meaning is, all the instruments that were for the use of the tabernacle.

אלדעת אמת אם לבבך יאוה ראה כל גויה לנכבד בנוה ואורים ותומים וסודם אחוה בסתר בסדר ואתה תצוה

1If your heart desires to know the truth Look at the body, And consider the most glorious thing in it.⁴⁸ I will secretly reveal the mystery of the Urim and Thummim In the Torah portion entitled, And Thou Shalt Command.

בואתה תצוה. אזכיר בתחלה טעם לדבק הפרשה, כי כאשר השלים לספר כל כלי הקדש, והפרוכת והמשכן והאהל והמכסה ומזבח העולה והחצר והמסך החל לפרש משרת המשכן, ומה היא עבודתם בעצמם אין זר אתם, והחל שיעלו נרות בשמן זית, לא בשמן זר, ואלה המשרתים ראוים להיות נכרים ונבדלים במשפחותם, גם במלבושיהם והזכיר הכתוב זה אחר זה, ואחר כן הזכיר שהם חייבים ללמד שבעת ימי המלואים שילמדם משה וירגילם, ואחר כן ישרתו ויעלו עולות התמיד על מזבח העולה, לא על מזבח הזהב, רק שיקטירו עליו ויכפרו על קרנותיו אחת בשנה:

2AND THOU SHALT COMMAND. I will first note the reason for the position of this Torah portion.⁴⁹ follows the Torah portion Terumah. After God finished enumerating all the holy utensils, the veil, the tabernacle, the tent, the cover, the altar of the burnt offering, the courtyard, and the screen,⁵⁰. He commenced⁵¹. to deal with those who ministered in the tabernacle.⁵², the priests. He explained the service which they alone were to perform. No stranger was permitted to perform the service alongside them. God opened⁵³ with the command that they⁵⁴ cause a lamp to burn using pure olive oil. They were not to employ any other oil. It is only fitting that those who ministered in the tabernacle were to be distinguished and set apart, both in family and in dress.⁵⁵ Scripture lists the garments one after the other.⁵⁶ Scripture then mentions that those who served in the tabernacle were obligated to learn the service during the seven days of consecration. Moses was to teach and train them. After this, the priests would serve in the tabernacle. They would offer the daily burnt offering on the altar of the burnt offering. They were not to offer it upon the golden altar. The priests were to offer only incense upon the golden altar and to make atonement upon its horns once a year.⁵⁷

גוטעם ואתה תצוה. שהיא מצוה עולמית על הצבור לתת תמיד שמן זית להעלות נר תמיד, ואל תשתומם בעבור השמן שהביאו הנשיאים, כי הוא היה שמן המשחה, רק שמן למאור חיוב הצבור, ויש מנהג במקומות ששם זיתים, שיבחרו הזית הזך, והטעם הגרגרים שאין בהם עפוש, או שלא נאכלה קצתם, וממנו יעשו שמן למאכל המלכים, על כן הזכיר הכתוב זך לפני כתית:

3And thou shalt command ⁵⁸. means that there is an eternal command upon the congregation to continually provide olive oil to kindle a perpetual light. Do not be troubled by the oil which the princes⁵⁹ brought.⁶⁰ It was anointing oil.⁶¹ (Ex. 35:28). Krinsky explains that only the princes had pure olive oil in the desert (see I.E. on Ex. 35:27). Hence after the princes donated the oil to be used for anointing oil, some of it was utilized for the light. The congregation, on the other hand, was obligated to bring oil for the light. There is a practice in countries where olives grow to choose pure olives, that is, olives that do not have any rot on them or olives that have not been partially eaten. These olives are then used to make oil for the king’s food. This is the reason that Scripture mentions pure⁶² before beaten.

דלמאור. לצורך האור בלילה:

4FOR THE LIGHT. For the light needed during the night.⁶³ (for the light) as: needed for the light. He then elaborates: needed for the light at night.

הלהעלות. להדליק הנרות, ועל מנורת שלמה כתוב לבערם כמשפט (דה"ב ד כ):

5TO CAUSE A LAMP TO BURN. To kindle the lamps.⁶⁴ (to cause a lamp to burn) literally means to cause a lamp to go up. Scripture states, that they should burn⁶⁵.according to the ordinance (II Chron. 4:20) concerning Solomon’s candelabra.⁶⁶ with regard to Solomon’s candelabra shows that le-ha’alot used in connection with Moses’ menorah means to kindle.

ווטעם תמיד. כל לילה ולילה ויש מלת תמיד קשה מזאת והיה על מצחו תמיד (למטה כח לח) כאשר הושם המצנפת על ראשו, לעולם ישימו עליה ציץ הקדש:

6[CONTINUALLY.] The meaning of tamid (continually) is nightly.⁶⁷ means continually. Hence I.E.’s comment. There is a more difficult usage of the term tamid,⁶⁸ namely, and it shall be always (tamid) upon his forehead (Ex. 28:38).⁶⁹ is merely descriptive. The meaning of the latter is that the holy plate shall always be upon the miter whenever the miter is placed upon the head of the high priest.⁷⁰ means whenever the miter is worn by the high priest.

אאשר על העדות. דרך קצרה על ארון העדות, אמר יפת, כי יערוך כמו כערכך הכהן (ויקרא כז יב) שיערוך שמן שיספיק להיות הנרות מאירים מערב ועד בקר, וככה נרות המערכה (למטה לט לז), ונכון הוא להיות טעם יערוך בעבור היות הנרות כחצי עגול, ועוד אדבר על זה:

1WHICH IS BEFORE THE TESTIMONY. The testimony is short for the ark of testimony. Yefet says that ya’arokh (shall set)⁷¹. This root can mean to estimate or to arrange. Hence the two interpretations of ya’arokh (shall set). is similar in meaning to ke-erkekha (as thou valuest it)⁷² in as thou the priest valuest it (Lev. 27:12). It means that the priest shall estimate the amount of oil that will be sufficient for the lamps to give light from evening till morning.⁷³ (shall set) means shall estimate. The same applies to the phrase nerot ha-ma’arakha (even the lamps to be set in order) (Ex. 39:37).⁷⁴ (even the lamps to be set in order) as: the lamps to be estimated; that is, the lamps whose oil has to be estimated. Ya’arokh may also be properly interpreted as meaning shall set, for the lamps were set in a semicircle.⁷⁵ I will yet speak on this.