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Ramban on Exodus 25:29/רמב"ן על שמות כ״ה:כ״ט

אוְעָשִׂיתָ קְּעָרֹתָיו פירש"י (רש"י על שמות כ"ה:כ"ט) כִּי קְעָרֹתָיו דְּפוּסָיו, וְכַפּוֹתָיו בְּזִיכִין שֶׁנּוֹתְנִים בָּהֶם הַלְּבוֹנָה, וּקְשׂוֹתָיו כְּמִין חֲצָאֵי קָנִים, וּמְנַקִּיֹּתָיו הֵם סְנִיפִין מְפֻצָּלִין שֶׁסּוֹמְכִין אֶת הַקָּנִים. וְכֵן הֻזְכְּרוּ הַכֵּלִים הָאֵלֶּה בַּגְּמָרָא (מנחות צז.). וְאָמַר הָרַב וּלְשׁוֹן "מְכִילָתֵהּ" סוֹבְלוֹתָיו, מִלְּשׁוֹן "וְנִלְאֵיתִי כַּלְכֵל" (ירמיה כ ט), "נִלְאֵיתִי הָכִיל" (שם ו יא). וְנֶחְלְקוּ בוֹ חַכְמֵי יִשְׂרָאֵל (במנחות שם), שֶׁיֵּשׁ אוֹמְרִים קְשׂוֹתָיו אֵלּוּ סְנִיפִין וּמְנַקִּיֹּתָיו אֵלּוּ הַקָּנִים, אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על שמות כ"ה:כ"ט) שֶׁתִּרְגֵּם "מְכִילָתֵהּ" הָיָה שׁוֹנֶה כְּדִבְרֵי הָאוֹמֵר מְנַקִּיּוֹת אֵלּוּ סְנִיפִין. אֵלּוּ דְּבָרָיו זַ"ל:
וְלֹא נִתְכְּנוּ אֶצְלִי, לְפִי שֶׁאֵין מְכִילָתֵהּ בְּלָשׁוֹן אֲרָמִי אֶלָּא שֵׁם לְמִדּוֹת כְּמוֹ אֵיפוֹת וְכַיּוֹצֵא בָּהֶם, שֶׁכֵּן תַּרְגּוּם "אֵיפַת צֶדֶק" (ויקרא יט לו) - "מְכִילָן דִּקְשׁוֹט", "לֹא יִהְיֶה לְךָ בְּבֵיתְךָ אֵיפָה וְאֵיפָה" (דברים כה יד), "לֹא יְהֵא לָךְ בְּבֵיתָךְ מְכִילְתָא וּמְכִילְתָא", וְכֵן בְּכָל מָקוֹם בַּתַּלְמוּד וּבְדִבְרֵי חֲכָמִים כַּיֵּל מֵיכַל, בִּמְכִילְתָא דְּכָיֵל אִנֵּשׁ בַּהּ מִתְּכִיל (תרגום ירושלמי בראשית לח כו), וְכֵן "נִלְאֵתִי הָכִיל" (ירמיה ו יא), לְשׁוֹן מִדָּה מַחְזֶקֶת, מִן "אַלְפַּיִם בַּת יָכִיל" (מלכים א ז':כ"ו), "וְכָל בַּשָּׁלִישׁ" (ישעיה מ יב), "קָטֹן מֵהָכִיל אֶת הָעֹלָה" (מלכים א ח':ס"ד), וְכֵן רַבִּים: וְכֵן "נִלְאֵתִי כַּלְכֵל" (ירמיה כ ט) עַל דַּעְתִּי אֵינוֹ לְשׁוֹן סֵבֶל, אֲבָל הוּא מִלָּשׁוֹן זֶה בְּעַצְמוֹ, נִלְאֵתִי לְהָכִיל, כִּלְשׁוֹן "לֹא תוּכַל הָאָרֶץ לְהָכִיל אֶת כָּל דְּבָרָיו" (עמוס ז י), וְכֵן "רוּחַ אִישׁ יְכַלְכֵּל מַחֲלֵהוּ" (משלי יח יד), שֶׁיָּכִיל אוֹתוֹ בְּתוֹךְ נַפְשׁוֹ וְלֹא יָקוּץ בּוֹ, "הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ" (מלכים א ח':כ"ז), לֹא יָכִילוּ וְיַחְזִיקוּ גֹּדֶל רוֹמְמוּתְךָ כִּי אֵין לְךָ קֶצֶב וּמִדָּה, "אַף כִּי הַבַּיִת הַזֶּה" הַקָּטָן "אֲשֶׁר בָּנִיתִי" (שם), "יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט" (תהלים קיב ה), שֶׁלֹּא יִהְיֶה כְּסִיל יוֹצִיא כָּל רוּחוֹ, אֲבָל מֵכִיל דְּבָרָיו בְּקִרְבּוֹ כָּרָאוּי וּמוֹצִיא מֵהֶן כָּרָאוּי, "וַיְכַלְכֵּל יוֹסֵף" (בראשית מז יב), שֶׁנָּתַן לָהֶם מָזוֹן כַּאֲשֶׁר יָכִילוּ, לֹא הֶעֱדִיף וְלֹא הֶחְסִיר, רַק לֶחֶם לְפִי הַטָּף, וְכֵן כֻּלָּם:
אֲבָל דַּעְתּוֹ שֶׁל אוּנְקְלוֹס לֹא נִתְבָּרֵר. וְאוּלַי מְנַקִּיֹּתָיו לְדַעְתּוֹ שֵׁם לְמִדּוֹת, כִּי הָיְתָה שָׁם מִדָּה מַחְזֶקֶת שְׁנֵי עֶשְׂרוֹנִים קֶמַח לִמְדֹּד בָּהּ הַחַלָּה הָאַחַת, לֹא הָיוּ מוֹדְדִין בְּעִשָּׂרוֹן שֶׁל מְנָחוֹת, וְלֵית לֵהּ מַתְנִי' דְּקָתָנֵי שְׁתֵּי מִדּוֹת שֶׁל יָבֵשׁ הָיוּ בַּמִּקְדָּשׁ עִשָּׂרוֹן וַחֲצִי עִשָּׂרוֹן (מנחות פז.), אֲבָל הָיוּ שָׁם לְדַעְתּוֹ שָׁלֹשׁ מִדּוֹת, עִשָּׂרוֹן וַחֲצִי עִשָּׂרוֹן וּשְׁנֵי עֶשְׂרוֹנִים: וְהַנָּכוֹן בְּעֵינַי בְּדַעְתּוֹ כִּי הַמְּכִילָא הוּא הַדְּפוּס הֶעָשׂוּי לְבָצֵק, כְּמוֹ שֶׁאָמְרוּ (שם צד) שְׁלֹשָׁה דְּפוּסִים הָיוּ שָׁם, נוֹתְנָהּ בִּדְפוּס וַעֲדַיִן הוּא בָּצֵק, וּכְמִין דְּפוּס הָיָה בַּתַּנּוּר, וּכְשֶׁהוּא רוֹדָהּ נוֹתְנָהּ בַּדְּפוּס כְּדֵי שֶׁלֹּא תִּתְקַלְקֵל. וְהַדְּפוּס הַזֶּה שֶׁהוּא כְּדֵי שֶׁלֹּא תִּתְקַלְקֵל אֵינוֹ צָרִיךְ לִהְיוֹת כְּצוּרַת הַלֶּחֶם וּכְשִׁעוּרוֹ, אֲבָל הוּא עָשׂוּי כְּמִין קְעָרָה לִסְמֹךְ דָּפְנוֹתָיו שֶׁל לֶחֶם, וְהוּא קְעָרֹתָיו. אֲבָל הַדְּפוּס הָרִאשׁוֹן שֶׁל בָּצֵק עָשׂוּי כְּמִדָּתוֹ שֶׁל לֶחֶם וּכְשִׁעוּרוֹ, אָרְכּוֹ עֲשָׂרָה וְרָחְבּוֹ חֲמִשָּׁה וְקַרְנוֹתָיו שֶׁבַע אֶצְבָּעוֹת, וּבוֹ מוֹשִׁיבִין הַבָּצֵק וּמוֹדְדִין אוֹתוֹ וּמְתַקְּנִין אוֹתוֹ, וּלְפִיכָךְ הוּא נִקְרָא מְכִילָא, שֶׁהוּא עָשׂוּי לְמִדָּה:
וּלְשׁוֹן "מְנַקִּיּוֹת", שֵׁם, כְּמוֹ אֵיפָה וּסְאָה, כְּשֵׁם קְעָרֹתָיו וּקְשׂוֹתָיו וּשְׁאָר הַשֵּׁמוֹת שֶׁאֵין בָּהֶם תֹּאַר. וְאוּלַי הַמִּדּוֹת הַמְּצֻדָּקוֹת הַנִּקְרָאוֹת אֵיפַת צֶדֶק וְהִין צֶדֶק יִקְרְאוּ אוֹתָן מְנַקִּיּוֹת, שֶׁהֵם נְקִיּוֹת מִן הַשֶּׁקֶר וּמְנַקּוֹת בַּעֲלֵיהֶן מִן הָאוֹנָאָה וְהַחֵטְא. וְהַקְּשָׂוֹת שֵׁם כּוֹלֵל הַקָּנִים וְהַסְּנִיפִין, אוּלַי בַּעֲבוּר פִּצּוּלָן יִקָּרְאוּ כֵן בְּחִלּוּף הַצָּדִ"י בְּשִׁי"ן, כְּמוֹ "וַיִּירְאוּ יֹשְׁבֵי קְצָוֹת מֵאוֹתֹתֶיךָ" (תהלים סה ט), כְּחִלּוּף צָדִ"י וְשִׁי"ן בְּמִלַּת שְׂחוֹק: וְכָתַב ר"א (אבן עזרא על שמות כ"ה:כ"ט) וְיֵשׁ שִׁבּוּשׁ בְּדִבְרֵי הַיָּמִים (א כח יז), שֶׁהִזְכִּיר תַּחַת קְעָרוֹת מִזְרָקוֹת, וְתַחַת הַכַּפּוֹת כְּפוֹרִים, וְהִזְכִּיר הַקְּשָׂווֹת כַּאֲשֶׁר הֵם, וְתַחַת הַמְּנַקִּיּוֹת מִזְלָגוֹת, וְהַכֹּל זָהָב לְצֹרֶךְ הַשֻּׁלְחָן, אוּלַי כֵּלִים אֲחֵרִים הָיוּ שֶׁצִּוָּה דָּוִד לְשׂוּמָם בַּשֻּׁלְחָנוֹת שֶׁיַּעֲשֶׂה בְּנוֹ שְׁלֹמֹה, וְאֵין כָּכָה שֻׁלְחַן אֹהֶל מוֹעֵד. וְהַשִּׁבּוּשׁ בְּדִבְרֵי רַבִּי אַבְרָהָם הוּא, כִּי מַה שֶׁאָמַר הַכָּתוּב "וְהַמִּזְלָגוֹת וְהַמִּזְרָקוֹת וְהַקְּשָׂוֹת זָהָב טָהוֹר וְלִכְפוֹרֵי הַזָּהָב בְּמִשְׁקָל לִכְפוֹר וּכְפוֹר" אֵינֶנּוּ מְחֻבָּר עִם "לְשֻׁלְחֲנוֹת הַמַּעֲרֶכֶת" (דה"א כח טז) בִּלְבַד, אֲבָל הוּא חוֹזֵר לְמָה שֶׁאָמַר הַכָּתוּב (שם בפסוקים יג יד) "וּלְכָל מְלֶאכֶת עֲבוֹדַת בֵּית ה' וּלְכָל כְּלֵי עֲבוֹדַת בֵּית ה'". וְאָמַר "לַזָּהָב לְכָל כְּלֵי עֲבוֹדָה וַעֲבוֹדָה", וְהִזְכִּיר הַמִּזְלָגוֹת וּמִזְרָקוֹת שֶׁהֵם כְּלֵי הַמִּזְבֵּחַ, וְהַקְּשָׂווֹת לַשֻּׁלְחָן, וְהַכְּפוֹרִים לַמִּזְבֵּחַ, וְהִזְכִּיר (שם בפסוק יח) "וּלְמִזְבַּח הַקְּטֹרֶת זָהָב מְזֻקָּק בַּמִּשְׁקָל", וְאָמַר (שם בפסוק יט) "הַכֹּל בִּכְתָב מִיַּד ה' עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית", וְהִנֵּה הוּא כְּלָל לְכָל צָרְכֵי ביהמ"ק:

1AND THOU SHALT MAKE ‘KE’AROTHAV VEKHAPOTHAV UKSOTHAV UMENAKIYOTHAV.’ Rashi explained: “Ke’arothav are the forms [the moulds that were made to fit the shape of the bread]; vekhapothav are spoons in which the incense was put;¹²⁶ uksothav are rods in the shape of halves of hollow canes [which were put between one loaf and another so that they would not become mouldy]; umenakiyothav are the trestles which were notched in [five places] to support the canes.” These vessels [that Rashi referred to] are indeed mentioned in the Gemara.¹²⁷ And the Rabbi further said: “The word mechilathei [which Onkelos used for the Hebrew menakiyothav] means ‘bearers,’ similar to the expressions: and I weary myself ‘kalkeil’ (to bear it);¹²⁸ I am weary ‘hachil’ (bearing it).¹²⁹, 6:11. The beginning of the verse reads: Therefore I am full of the fury of the Eternal. Now the Sages of Israel have differed on this. For some say that ksothav are the trestles, and menakiyothav are the hollow canes. But Onkelos who translated menakiyothav by [the Aramaic] mechilathei was of the same opinion as he who says that menakiyoth are the trestles [supporting pillars attached to the table].” These are Rashi’s words. But I do not find them to be correct, for the word mechilathei [of Onkelos] in the Aramaic language is but a term meaning measures, such as ephahs and the like. Thus Onkelos rendered, eiphath tzedek¹³⁰ — mechilon dikshot (a true measure); Thou shalt not have in thy house ‘eiphah v’eiphah’¹³¹ — thou shalt not have mechilta umechilta (diverse measures). In a similar sense it is found whenever mentioned in the Talmud and in the Sages’ words: kayal meikal (he was measuring);¹³². bimchilta d’kayil inish ba mitkil (with the measure that one measures others, with that he is measured).¹³³ Similarly, I am weary ‘hachil’¹²⁹, 6:11. The beginning of the verse reads: Therefore I am full of the fury of the Eternal. means “I am weary of being a holding measure” [of G-d’s fury], and it is associated with these expressions: alpayim bath yachil (it held two thousand baths);¹³⁴ v’chol bashalish aphar ha’aretz (and He comprehended the dust of the earth in a measure);¹³⁵ too little ‘meihachil’ (to receive) the burnt offering.¹³⁶ Similarly, I am weary ‘hachil’¹²⁹, 6:11. The beginning of the verse reads: Therefore I am full of the fury of the Eternal. is in my opinion not an expression of “bearing” but is instead a form of that very same meaning of “holding,” thus saying, “I am weary of holding” [G-d’s fury], similar in usage to these expressions: the land is not able ‘l’hachil’ (to hold) all his words;¹³⁷ the spirit of a man ‘y’chalkeil’ his infirmity,¹³⁸ meaning that he will be able to hold the pain within himself and not become weary [and broken in spirit] because of it. Behold, heaven and the heaven of heavens cannot ‘y’chalkelucha’¹³⁹ — they cannot hold and contain the greatness of Your exaltedness, for there is no limit and measure to You — how much less this house that I have built!¹³⁹ 'Y’chalkeil' his words rightfully¹⁴⁰ means that he is not a fool who spendeth all his spirit,¹⁴¹ but holds his words within himself when necessary, and uses them as necessary. 'Vay’chalkeil Yoseiph'¹⁴² means that Joseph gave them as much food as they could hold; he gave neither too much nor too little, but bread according to the want of their little ones.¹⁴³ (Genesis 47:12). And such is the explanation of all [other similar expressions].But Onkelos’ opinion [who translated umenakiyothav — umechilathei] is not clear. Perhaps menakiyothav is in the opinion of Onkelos a term for measures, since they had [in the Tabernacle and later in the Sanctuary] a measure holding two tenth parts [of an ephah] flour, with which to measure one cake,¹⁴⁴ and they did not measure it twice with the one tenth measure of the meal-offering. We must then say that Onkelos differs from the Mishnah which teaches:¹⁴⁵ “There were two dry-measures in the Sanctuary: the tenth, and the half-tenth” [of an ephah], and in his opinion there were three dry-measures: the tenth, the half-tenth, and the two tenths.The correct interpretation of Onkelos’ opinion appears to me to be that mechila is the form (mould) made for the dough, just as the Rabbis have said:¹⁴⁶, 94a. “There were in the Tabernacle three moulds [for the showbread]: he placed it in a mould whilst it was still dough; when baked in the oven it was put in another mould, and when he took it out he placed it in a [third] frame so that it should not spoil.”¹⁴⁷ This [third] frame which was used so that it should not spoil did not have to be shaped to the form of the bread and its size; instead, it was made like a sort of dish to support the sides of the bread, this being the ke’arothav mentioned in the verse. But the first mould for the dough was shaped to the form of the bread and its size, namely, ten [handbreadths] long and five wide, and its horns¹⁴⁸ seven fingerbreadths [high]. Into this mould the dough was put, measured and shaped to fit its form, and for this reason it was called mechila because it was made to “the measure.” The term menakiyoth then [according to Onkelos] is a name just like ephah and s’ah [a third of the ephah measure is a s’ah], similar, to ke’arothav and ksothav and other nouns which are not descriptive. Perhaps those just measures which are called a just ephah, and a just hin,¹⁴⁹ and termed menakiyoth [of the root naki — clean] because they are clean of any falsehood, and thus they clear their owners of any cheating and sin. And ksavoth is a general term covering the canes [which were put between one loaf and another] and the trestles [notched in five places upon which the canes separating the loaves rested]. Perhaps because of their notches they were so called [ksavoth], with the letter tzade [ktzavoth — sides, corners] being used instead of the letter sin [ksavoth], this word [ksavoth] being similar to [the word ktzavoth found in the following verse]: so that they that dwell in ‘ktzavoth’ (the uttermost parts) stand in awe of Thy signs,¹⁵⁰ by interchanging the letter tzade with the sin, just like in the word s’chok [“laughter,” which is the word tzchok].Rabbi Abraham ibn Ezra wrote: “There is an error in Chronicles,¹⁵¹. — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. for in speaking of the vessels of the table in place of ke’aroth [mentioned here] it writes mizrakoth (basins); in place of kapoth [mentioned here] it writes kiporim (bowls); ksavoth is mentioned there as here; and in the place of menakiyoth it speaks of mizlagoth (forks). And all these were made of gold for the purpose of the table [and yet we do not find the mizrakoth, kiporim, and mizlagoth mentioned here in connection with the table in the Tabernacle]! Perhaps these were other vessels which David commanded to be placed on the tables¹⁵² which his son Solomon would make, but the table in the Tent of Meeting did not have these vessels.” The error, however, is in Rabbi Abraham’s words, [not in the Book of Chronicles], for that which Scripture states, and the forks, and the basins, and the jars of pure gold; and for the golden bowls by weight for every bowl,¹⁵¹. — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. is not connected only with the tables of showbread¹⁵³ [mentioned in the preceding verse], but it reverts back to that which Scripture stated [several verses above], and for all the work of the service of the house of the Eternal, and for all the vessels of service in the house of the Eternal.¹⁵⁴, Verse 13. And then it continues, of gold, for all vessels of every kind of service,¹⁵⁵, Verse 14. and then it mentioned, and the forks, and the basins¹⁵¹. — Ibn Ezra’s comment is to the effect that there are new vessels here mentioned for the table in the Sanctuary that are not found here in the Torah in connection with the table in the Tabernacle. — Ramban will point out mat Ibn Ezra erred in thinking that this Verse 17 refers back to the tables of showbread mentioned above in Verse 16, since it really refers back to Verse 13, as explained in the text. which are vessels of the altar, and the jars for the table, and the bowls for the altar. And finally it stated, and for the altar of incense refined gold by weight,¹⁵⁶, Verse 18. concluding: All this [do I give thee] in writing, as the Eternal hath made me wise by His hand upon me, even all the works of this pattern.¹⁵⁷, Verse 19. Thus David [in speaking to his son Solomon] included all needs of the Sanctuary.