Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Exodus 35/אבן עזרא על שמות ל״ה

אוברוך אל עליון בעוז עמו נהל ביד ציר מראהו באור שמש יהל לצוהו בהר להכין לו אהל לשבתו ככתוב בסדר ויקהל

1Blessed is the most high God Who led his people with might; Through his messenger Whose face shined as the light of the sun. He commanded Moses¹ 38. The printed texts say, for commanding him. on the mountain To prepare a tent for his dwelling, as stated in The Torah portion Va-Yakhel.

בויקהל. טעם ויקהל שישמעו הכל מפיו דבר המשכן שיתנדבו, ופירוש אלה הדברים המשכן וכליו לעשות, ע"כ כתוב לעשות אותם, והנה הטעם שהשם צוני שתעשו מה שאומר לכם, והוא הזהיר אתכם, אעפ"י שמעשה שמים אתם חייבים לעשות, השמרו לכם שלא תעשו מעשה בשבת והעובר בפני עדים ימיתוהו בית דין, ובמקום אחר יפרש שהוא בסקילה:

2AND MOSES ASSEMBLED. Moses assembled the people so that all of them would hear, from him, the report about the tabernacle and would donate to its construction.² Elleh ha-devarim (these are the words) is to be interpreted as referring to the making of the tabernacle and its vessels.³ (elleh ha-devarim) which the Lord hath commanded, that ye should do (la’asot) them. Now one cannot “do” words. Hence I.E. interprets devarim as things. He explains the verse as follows: These are the things which the Lord hath commanded that you make. So Sarim. However, Krinsky claims that I.E. explains our verse as meaning: These are the words regarding the construction of the tabernacle and its vessels which the Lord hath commanded that you make. According to this interpretation the word devarim means words as it usually does. Scripture therefore reads, that ye should do them. This is its meaning:⁴ God commanded me that you make what I will tell you.⁵ Now even though you are obligated to do heaven’s work, the Lord commanded you to be careful and not do any work on the Sabbath.⁶ One who violates this law before witnesses will be put to death by a court of law.⁷ Scripture explains elsewhere⁸ that he will be stoned.

אלא תבערו. בעבור שהזכיר ביום הראשון ובשביעי בחג המצות כל מלאכה לא יעשה בהם (למעלה יב טז) להתיר אוכל נפש אמר עתה בשבת לא תבערו אש לאפות לחם ולבשל בשר, כי האש צורך לכל מאכל והגאון רב סעדיה חבר ספר נכבד תשובות על החולקים על קדמונינו על נר שבת:

1YE SHALL KINDLE NO FIRE. Since Scripture earlier mentioned with regard to the first and the seventh day of the festival of unleavened bread, no manner of work shall be done in them, save that which every man must eat (Ex. 12:16), namely, that it is permitted to prepare food⁹ on these days, it now states with regard to the Sabbath, ye shall kindle no fire to bake bread or to cook meat, for fire is required in preparing all food. Rabbi Saadiah Gaon composed a very important work refuting those who dispute with the ancients regarding the Sabbath lights.¹⁰

אויאמר. עתה החל לפרש לכל העדה מה שצוהו השם:

1AND MOSES SPOKE. Moses now began to explain to the entire congregation what God had commanded him.

אקחו. הפך תנו רק בהיות מ"ם אחר גזרת לקיחה הנה היא כמו נתינה, קחו נא לי מעט מים (מ"א יז י) פי' כי הלקיחה לי היא בעבורי, וככה קחו מאתכם תרומה לד':

1TAKE. The word kechu (take) is the opposite of tenu (give). However, when a mem follows a word from the root lamed, kof, chet,¹¹. Others emend to a lamed not a mem, because I Kings 17:10 reads, kechu li. If this is the case, then the lamed referred to is the lamed in la-Adonai. then it has the meaning of give. The meaning of kechu li (take me) in Take me, I pray thee, a little water (I Kings 17:10)¹² is, take for me,¹³ take on my account. It is the same case with Take (kechu) ye from among you (me-ittekhem) an offering unto the Lord (la-Adonai).¹⁴

בומלת כל נדיב לבו זרה כל אשר נדבו לבו, כמו בגדול זרועך (למעלה טו טז) בזרועך הגדול, זכר רב טובך (תה' קמה ז) זכר טובך הרב ור' ישועה אמר, כי הוי"ו נוסף כמו חיתו שדי (תה' קד יא) בנו בעור (במד' כד ג):

2[WHOSOEVER IS OF A WILLING HEART.] The phrase kol nediv libbo (whosoever is of a willing heart) is irregular.¹⁵, which is an adjective, is in the construct. An adjective does not usually come in the construct. b) Libbo is a declined noun. A declined noun is not usually preceded by a word in the construct (Filwarg). It should be noted that the literal meaning of kol nediv libbo is, whosoever willing of his heart. It should be interpreted as if written kol asher nedavo libbo (all whose heart made them willing). We find the same with bi-gedol zero’akha¹⁶ (by the greatness of), an adjective, is in the construct with zero’akha (Thine arm), which is a declined noun. (By the greatness of Thine arm) (Ex. 15:16), which should be interpreted as if written bi-zero’akha ha-gadol (by Thy great arm); and zekher rav tuvekha (the fame of Thy great goodness)¹⁷ (great), an adjective, is in the construct with tuvekha (Thy goodness), which is a declined noun. (Ps. 145:7), which should be interpreted as if written zekher tuvekha ha-rav (the fame of goodness which is great). Rabbi Joshua says that the vav of libbo is superfluous.¹⁸ (whosoever is of a willing heart). This only eliminates libbo’s irregularity. It does not explain the. irregularity of nediv (Filwarg). It is similar to the vav of chayeto in chayeto¹⁹ is be interpreted as if written chayyat. sadai (every beast of the field) (Ps. 104:11) and the vav of beno in beno²⁰ is to be interpreted as if written ben. be’or (Balaam the son of Beor) (Num. 24:3).

גואחר שהזכיר יביאה. פי' והוסיף לבאר שהיא תרומת ד', וכמוהו רבים, והוא צוה לי אחי (ש"א כ כט):

3[LET HIM BRING IT.] After stating let him bring it, Scripture continues to explain, and goes on to say that the reference is to the Lord’s offering.²¹ appears to be redundant. Hence I.E. notes that it is the style of Scripture to occasionally elaborate. See I.E. on Ex. 2:6; 3:14. There are many such instances, one of them being, and he hath commanded me, my brother (I Sam. 20:29).²² explains and he hath commanded me.

די"א כי נקרא כסף בעבור שתאוה היא לעינים מגזרת נכספה (תה' פד ג), גם נחשת, כי הנשים מנחשות בנחשת:

4[AND SILVER.] Some say that the word kesef (silver) is etymologically related to the word nikhsefah (yearneth) (Ps. 94:3),²³. and that silver is so called because it is a delight to the eyes.²⁴ Nechoshet (brass) is also so called because women practice magic (me-nachashot) with brass (nechoshet).²⁵

אותולעת שני. בלא מ"ם, ויש במ"ם, אם יהיו חטאיכם כשנים (ישעי' א יח) אולי לשון רבים הם:

1AND SCARLET. The word shani (scarlet) is here spelled without a mem. We also find it spelled with a mem. Compare shanim (scarlet) in Though your sins be as scarlet (Is. 1:18). Perhaps the latter is a plural.²⁶. According to this interpretation, shani is the singular form for scarlet and shanim is its plural form.

אוערת. זכרים כמו לוחות ובכורות בקרך (דבר' יד כג):

1AND SKINS. The word orot (skins) is masculine.²⁷ (skin) is masculine. Luchot (tables) is similar.²⁸ is masculine even though it has a feminine ending, for the word lu’ach (tablet) is masculine. So is bechorot (firstlings) in and the firstlings of…thy flock (Deut. 14:23).²⁹ is masculine even though it has a feminine ending, for the word bechor (firstling) is masculine.

בשטים. במ"ם כמו נשים:

2ACACIA-WOOD. Shittim (acacia),³⁰, which is a feminine noun. Feminine nouns usually end in a tav in the future. Hence I.E.’s comment. like the word nashim (women), is spelled with a mem.³¹

אושמן. לא הזכיר זית זך כי ידוע הוא, על כן למאור כמנהג, הנה הזכיר שיביאו המתנדבים תרומתם, ומי שהם בקיאים שחכמי לב הם באומנות יבאו ויעשו והחל מהמשכן כי הוא כולל והאהל מכסה הוא עליו, והזכיר מכסהו, והוא כולל שנים מכסים:

1AND OIL. Scripture does not mention pure beaten olive oil³². However, in view of Ex: 27:20 it should have read: and pure beaten olive oil for the light. because this is known.³³ Scripture therefore reads la-ma’or (for the light), as is the custom.³⁴, which, according to I. E., means for the light, rather than le-ma’or, for light. Moses now mentioned that those who were “willing-hearted” should bring their offerings.³⁵ He then went on to say that those who were certain that they were experts in the crafts should come and make [all that the Lord hath commanded].³⁶ Moses began³⁷ with the tabernacle³⁸ because it takes in everything.³⁹ (tabernacle) does not refer only to the woven curtains. It also refers to the entire sanctuary. See Ex. 25:9. The tent⁴⁰ served as its cover. He then mentions its covering.⁴¹ Its covering takes in the two coverings.⁴²

אאת קרסיו. קרסי המשכן והאהל:

1ITS CLASPS. The clasps of the tabernacle and the tent.⁴³

בובריחיו ועמודיו ואדניו, שהם עמודי הפרכת והמסך, ואחר כן הזכיר כלי הקדש שהם לפנים מהפרכת:

2ITS BARS, ITS PILLARS, AND ITS SOCKETS. The pillars for the veil and the screen.⁴⁴ Scripture then mentions⁴⁵ the holy vessels which were placed behind the veil.⁴⁶

אואת לחם הפנים. כי בעבור זה נעשה:

1AND THE SHOWBREAD. For the table was constructed for the showbread.⁴⁷ to mean: and the other utensils necessary for the preparation of the showbread.

אואת מנורת. והזכיר שמן המאור שבעבורו נעשית המנורה:

1THE CANDLESTICK. Scripture mentions the oil for the light because the menorah was made for it.⁴⁸

אואת. השלים להזכיר כלי הקדש, ואחר כך את מסך הפתח והנה כלי שמן המאור, וכלי שמן המשחה וקטרת הסמים יהיו נכונים כי הם קדש, בין הפרכת והמסך פתח המשכן:

1AND THE ALTAR. Scripture concludes the account of the holy vessels. It then mentions the screen for the door. Now the vessels of the oil for the lighting, and the vessels of the anointing oil and the sweet incense, shall be placed between the veil and the screen of the door⁴⁹ of the tabernacle because they are holy.

אאת הכיור. הנה אין לכיור ולכנו בדים, אולי על העגלות היו נשואים:

1THE LAVER AND ITS BASE. Observe, the laver and its base had no staves⁵⁰. It is possible that they were carried on wagons.

אאת קלעי החצר את עמודיו ואת אדניה. כמו, ורוח גדולה וחזק (מ"א יט יא) תאכלהו אש לא נפח (איוב כ כו):

1THE HANGINGS OF THE COURT, THE PILLARS THEREOF (AMMUDAV), AND THEIR SOCKETS (ADONEHAH).⁵¹ is masculine. Adonehah is feminine. Ammudav and adonehah both refer to chatzer (courtyard). Scripture thus treats chatzer both as a feminine and a masculine. Our verse is similar⁵² to and a great (gedolah)⁵³ is feminine. and strong (chazak)⁵⁴ is masculine.wind (ru’ach)⁵⁵ both as a feminine and a masculine. (I Kings 19:11) and to A fire (esh) not blown (nuppach)⁵⁶ is masculine. by man shall consume him (te’okhlehu)⁵⁷ is feminine. Scripture thus treats esh both as a feminine and a masculine. (Job 20:26).

אאת בגדי השרד. לצורך הנסיעה:

1THE PLAITED GARMENTS. Necessary for the journey.⁵⁸ served to cover the holy vessels when Israel journeyed. See I.E. on Ex. 31:10.

אויצאו. למדנו מזה שכל עדת ישראל באו אל אהל מועד כת אחר כת:

1DEPARTED. We learn from this that the entire congregation of Israel came to the tent of meeting group by group.⁵⁹

אויבאו כל איש אשר נשאו לבו. הם חכמי לב והטעם שיש לו לב רם:

1AND THEY CAME, EVERY ONE WHOSE HEART STIRRED HIM UP. The reference is to the wise-hearted.⁶⁰ The meaning of nesa’o libbo (whose heart stirred him up) is, whosoever had an exalted heart.⁶¹ literally means whose heart exalted him. I.E. takes this to mean whose heart exalted him over other craftsmen. He identifies those whose heart stirred them up with the “wise-hearted” mentioned in verse 10. I.E. interprets thus because nowhere else does Scripture indicate that the “wise-hearted” actually came to make the vessels that God had commanded to be made. See Krinsky and Netter.

אומלת על הנשים. כמו עם הנשים, כמו על לחם הבכורים תנופה (ויקרא כג כ) ורבים ככה:

1MEN AND WOMEN. The meaning of al nashim (and women) is, with women.⁶² here has the meaning of with. I.E. comments thus because al usually means on. Al here is similar to al (with)⁶³ in with (al) the bread of the first-fruits for a wave-offering (Lev. 23:20). There are many other such instances.⁶⁴ has the meaning of with.

בכל נדיב לב. או נדיבות לב כדרך השפן (ויקרא יא ה) שור שה כשבים (דבר' יד ד):

2AS MANY AS WERE WILLING-HEARTED. Nediv lev (willing-hearted)⁶⁵ is masculine. includes willing-hearted women. The term is used in the same sense as ha-shafan (and the rock-badger)⁶⁶. (Lev. 11:5) and shor seh khevasim (the ox, the sheep) (Deut. 14:4).⁶⁷ and seh khevasim are in the masculine. However the terms also include the female of the species, for the Torah permits cows and female sheep to be eaten.

גחח. באוזן:

3NOSE-RINGS. Chach is an earring.⁶⁸ as nose-ring.

דונזם. באף:

4AND EAR-RINGS. Nezem is a nose-ring.⁶⁹ as ear-ring.

הוטבעת. באצבע:

5AND SIGNET-RINGS. Taba’at (signet-ring) is a ring which is placed on the finger.

ווכומז. בזרוע:

6AND GIRDLES. Kumaz (girdle) is a ring which is placed around the arm.⁷⁰

אוכל איש. או אשה, והוסיפו הנשים שטוו התכלת והארגמן והתולעת והשש גם העזים והיא אומנות צריכה לחכמה יותר:

1AND EVERY MAN. Or woman.⁷¹ (man) includes women. In addition,⁷² the women spun the blue and the purple, the scarlet, the fine linen⁷³ and also the goats’ hair,⁷⁴ a craft which required exceptional skill.⁷⁵

אוהנשיאים. כי בצאתם ממצרים ונצלום כל איש שאל כפי מעלתו והנה דבר גדול היה שנמצא שמן למאור ביד הנשיאים אחר חדשים רבים שיצאו ממצרים, ואחר כן כלל כל איש ואשה ושב לדבר על הנשים שנשאם לבם לעשות, והזכיר הראש שכלם יהיו סרים אל משמעתו, כי אין בהם חכם כמוהו:

1AND THE RULERS BROUGHT THE ONYX STONES, AND THE STONES TO BE SET. They had these items because when Israel left Egypt and despoiled the Egyptians,⁷⁶ every Israelite asked for articles in accordance with his status.⁷⁷ Now it was truly a great thing that the rulers possessed oil for the light many months after Israel left Egypt. Scripture next mentions the men and women together⁷⁸ and backtracks and speaks of the women whose heart stirred them up to do the work.⁷⁹ (to be made) refers to the work done by the women (Weiser). It mentions the chief,⁸⁰ whom all should obey because there is no one as wise as he among them.

אוימלא. הנה השם העיד כי הוא מלא חכמה ותבונה ודעת ותוספת עוד שהוא חכם בכל מלאכה:

1AND HE HATH FILLED HIM. Look. God bore witness that Bezalel was saturated with wisdom, understanding, and knowledge, and in addition was skilled in all manner of workmanship.

אולחשוב. בלבו מחשבות שלא נראו כמותן כי יש אומן זהב ולא כסף, וחרשי אבן ולא עץ ובכולם היה שלם:

1AND TO DEVISE SKILFUL WORKS. Ve-la-chashov machashavot (and to devise skilful works) is to be interpreted as meaning: and to devise in his heart designs which were never seen. [IN GOLD, AND IN SILVER.] For some people are skilled in working with gold but not in working with silver. Others are skilled stone masons but are not skilled wood carvers. However, Bezalel was a master of all of these crafts.

אועוד ולהורות. כי יש חכמים רבים שהם קשים להורות אחרים והנה אהליאב הוא חבירו בכל המלאכות, גם להורות לאחר בחכמה על כן אמר על שניהם עושי כל מלאכה וחושבי מחשבות:

1[AND HE HATH PUT IN HIS HEART THAT HE MAY TEACH.] In addition to the above, God put in his heart the ability to teach because there are many wise men who teach with great difficulty. Now Oholiab was Bezalel’s colleague in all the crafts and in the skill of teaching to others. Scripture therefore says with regard to both of them, even of them that do any workmanship, and of those that devise skilful works⁸¹, so were they colleagues in the ability to teach these skills. (v. 35).