## Chizkuni, Exodus

###### Chizkuni, Exodus 30:1:1
[Chizkuni, Exodus 30:1:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:1:1)

**ועשית מזבח מקטר קטרת** לא הזכירו עד לאחר מזבח העולה לפי שרוצה לומר לא תעלו עליו עולה ומנחה ונסך ומשה הזכירו לישראל אחר המנורה, וכן במעשה לפי שרוצה לומר בהטיבו את הנרות יקטירנה, ואומר ובהעלות אהרן את הנרות בין הערבים יקטירנה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ועשית מזבח מקטר קטורת, “you will make an altar for burning incense;”Up until now he had only heard about the altar on which burnt offerings, etc. were to be offered up. The reason was that G-d wished to tell Moses that on that altar unauthorized incense must not be offered, nor any libations or gift offerings. Moses had alluded to this altar after describing making of the candlestick (35,14) when prohibiting the offering of “alien” incense on it, and again in 35,14, when the construction of this altar is discussed. It is mentioned again in verse 8 of our chapter after the time for lighting the lamps on the candlestick has been given. This was necessary as the lamps on the candlestick were also permitted to be lit by an ordinary priest. This is clear from 27,21, which refers to both Aaron and his sons.


###### Chizkuni, Exodus 30:3:1
[Chizkuni, Exodus 30:3:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:3:1)

**זר זהב סביב** לכסות את עביו של לוח הגג לארבע רוחותיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
זר זהב סביב, a golden crownlike rim all around it. This was meant to shield the thickness of the gold-covered roof on top of the altar in every direction.


###### Chizkuni, Exodus 30:4:1
[Chizkuni, Exodus 30:4:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:4:1)

**לשאת אתו בהמה** אותם שהיו נושאים מזבח והכלים היו הולכים זה בפני זה דתרי גברי באמתא לא מסגו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לשאת אותו בהמה, the Levites carrying these furnishings would walk one behind another to carry it on either side of it.


###### Chizkuni, Exodus 30:6:1
[Chizkuni, Exodus 30:6:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:6:1)

**לפני הפרכת** באמצע ההיכל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לפני הפרכת, “in front of the curtain that covers the Ark.” In other words, in the middle of the Sanctuary.


###### Chizkuni, Exodus 30:7:1
[Chizkuni, Exodus 30:7:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:7:1)

**והקטיר עליו אהרן** לאו דוקא אהרן שהרי קטורת נעשית אף בכהן הדיוט מדתלה הכתוב קטורת בנרות כדכתיב אמר בהטיבו את הנרות יקטירנה ומצינו בנרות שהם כשרות אף בכהן הדיוט כדכתיב באהל מועד יערוך אותו אהרן ובניו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והקטיר עליו אהרן, “and Aaron would burn incense on it;” here Aaron, i.e. the High Priest is meant in his capacity as High Priest. Other priests were also allowed to burn incense on the golden altar; [in fact the honour was highly prized, and was distributed by means of a lottery. Ed.]


###### Chizkuni, Exodus 30:8:1
[Chizkuni, Exodus 30:8:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:8:1)

**קטרת תמיד** כשיקריבו קרבנות לפיכך הזכיר בה **לדרתיכם** .

**Chizkuni, translated and annotated by Eliyahu Munk:**
קטרת תמיד, “a regular incense offering, at the time when other offerings were also being presented. This is why the Torah adds the words: לדורותיכם, “throughout your generations.”


###### Chizkuni, Exodus 30:9:1
[Chizkuni, Exodus 30:9:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:9:1)

**קטרת זרה** כל קטורת שאינה באה משל צבור אפילו היא באה משל כהן היא נקראת קטרת זרה כשם שעשו נדב ואביהוא שלקחו איש מחתתו ולכך נענשו. ד״‎א **קטרת זרה** שאינה כמתכונתה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
קטרת זרה, “alien incense;” any incense which is not paid for by the congregation as a whole, even if paid for out of the High Priest’s personal funds, was prohibited. This was one of the sins committed by Nadav and Avihu, Aaron’s sons, each of whom had taken his own personal pan and offered incense paid for out of their own pockets. This is (one of the reasons) why they were so harshly punished. An alternate explanation: “alien incense,” is any incense that does not exactly correspond to the instructions given in the Torah concerning of which spices and how much of each it was to consist.


###### Chizkuni, Exodus 30:10:1
[Chizkuni, Exodus 30:10:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:10:1)

**וכפר אהרן על קרנתיו אחת בשנה** אין לומר שלא היו הדמים נתונים על קרנותיו רק פעם אחת בשנה שהרי כתיב בפר כהן משיח ונתן מן הדם על קרנות מזבח קטורת הסמים וכן בפר העלם דבר של צבור, אלא הכי קאמר מה שהכהן עושה **על קרנתיו אחת בשנה** דהיינו ביום הכפורים, אותו מעשה קרוי כפרה (שוה). **אחת בשנה יכפר עליו** אבל בכל שאר ימות השנה לא היו דמים נתונים עליו רק על קרנותיו. שלימא סדרא דפרשת תצוה

**Chizkuni, translated and annotated by Eliyahu Munk:**
וכפר אהרן על קרנותיו אחת בשנה, “and Aaron is to perform atonement rites once a year on its horns (corners); this does not mean that no blood is to be sprinkled on the horns of this altar except once a year; after all the Torah wrote (Leviticus 4,7) that if the High priest has committed an inadvertent sin that he must atone for this by means of the blood of a bull, by sprinkling some of it on the horns of this altar, and the same procedure is also decreed to be performed in another instance mentioned in Leviticus 4,18,; but in our verse the Torah refers to the Day of Atonement when the High Priest performs all the rites pertaining to atonement for the entire nation, after having first made sure that his own sins and those of his family had been atoned for. This ritual had to be performed every year on the same day, whereas the other two rituals we cited may not have been called for many years.


###### Chizkuni, Exodus 30:12:1
[Chizkuni, Exodus 30:12:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:12:1)

**כי תשא** בשנה השנית כדכתיב בפרשת במדבר בשנה השנית וגו׳‎ שאו את ראש כל עדת בני ישראל שכן כי תשא להבא משמע ושאו מיד משמע. ופרשה זו נאמרה מבאחד באדר כדי להשמיע על השקלים לתרומת הלשכה לקנות הקרבנות להקריב מבאחד בניסן ואילך שבו הוקם המשכן והלשון מוכיח ונתת על עבודת אהל מועד ש״‎מ שכבר נעשה אהל מועד כלו. ונתנו איש כפר נפשו לצורך הקרבנות הבאים לכפרה כמו שפרש״‎י. ולא יהיה בהם נגף בפקד אתם בשנה השנית, לפי שכבר נתנו איש כופר פדיון נפשו. וע״‎י שמצינו גבי דוד שהיה נגף בישראל כשנמנו. ועוד שארז״‎ל שאין ברכה מצויה לא בדבר המנוי ולא בדבר המדוד הבטיח כאן ולא יהיה בהם נגף מפני שהכפרה מונעת את המגפה. ויש מפרשים ולא יהיה בהם נגף לא ינגפו לפני אויביהם. **בפקד אתם** בצאתם למלחמה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי תשא, “when you count,” in the second year; this has been spelled out in Numbers 1,1, i.e. בשנה השנית; it says there: שאו את ראש כל עדת בני ישראל, “count the sum total of the entire community of the Children of Israel; The expression of כי תשא, i.e. “when you count,” clearly refers to a point in the future. On the other hand, the command שאו, clearly is a command to be carried out forthwith. This portion was told to Moses on the first day of the month of Adar, i.e. the last month of the first year of the Exodus, in order to inform the people that the money, (shekalim) for the communal offerings in the Tabernacle had become due at that time. The service in the Tabernacle began on the first day of Nissan of the second year, i.e. a month after this command had been issued. It is clear that the work of building the Tabernacle must have been completed already by that time. ונתנו איש כופר נפשו, “they are each to give his personal ransom for his soul;” the communal offerings were meant as atonement for the people, as Rashi has explained on verse 15. The words ונתת אותו על עבודת אהל מועד, “you shall assign it (the proceeds) for the service in the Tent of Meeting,” is clear evidence of what these shekalim were to be used for. ולא יהיה בהם נגף בפקוד אותם, “so that there will not occur a plague among them due to the manner in which they are being counted in the second year.” They had already paid the ransom for their souls. This assurance has been given here, seeing that when David took a census of the Jewish people a plague broke out and 70000 of them died as a result of that plague as punishment for an unauthorized census. (Compare Samuel II 116) Furthermore, our sages (Baba Metzia folio 42), state that blessings never accompany matters which are subject to counting, measuring or weighing. In light of this, the Torah here assures us that this census will not have any negative fallout, seeing that the atonement which accompanies this census neutralises any negative fallout accompanied with taking a census. You will not become victimized before your enemies, בפקוד אותם “when you count them prior to going into battle.”


###### Chizkuni, Exodus 30:13:1
[Chizkuni, Exodus 30:13:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:13:1)

**כל העבר על הפקדים** בזמן שהעובר יוצא דרך הפתח הוא נוסף על הפקודים שבחוץ.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כל העובר על הפקודים, “everyone that passes as recorded in the census, etc.;” at the time when the census took place, the individuals being counted had to pass through a door leading outside. (Bechor shor)


###### Chizkuni, Exodus 30:13:2
[Chizkuni, Exodus 30:13:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:13:2)

**מחצית השקל** כפרה למה שחטאו בחצי היום.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מחצית השקל, the “half” shekel provided atonement for the sin they committed by dancing around the golden calf at midday. (Daat Zekeynim)


###### Chizkuni, Exodus 30:14:1
[Chizkuni, Exodus 30:14:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:14:1)

**מבן עשרים שנה ומעלה** אבל פחותים מעשרים אינם נענשים בידי שמים ואינן צריכין להביא כפרה. וסכום כולם עולה לרבוא ככר כסף כיצד רוב בני אדם אינם חיים אלא שבעים שנה צא מהם עשרים לפטור כדכתיב מבן עשרים שנה ומעלה ישארו להם חמשים שנה שכל אחד ואחד מישראל נותן בהם מנה של חול למחצית השקל שקל קדש בכל שנה ושנה הרי ששים איש נותנין בחייהם ששים מנה שהם ככר והם היו ששים רבוא הרי כולם נותנים רבוא ככר, ולפיכך אמר המן הרשע ועשרת אלפים ככר כסף אשקול אמר כדאי שקלי לבטל שקליהם ואני אתן כנגד ששים רבוא שבהם לעשות מהם כרצוני.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מבן עשרים שנה ומעלה, “from twenty years and up;” anyone under that ages is not subject to punishment at the hands of heaven, though on earth he is punishable from the age of 13, or 12 in the case of girls. Therefore the people younger than twenty did not need to obtain their forgiveness by means of this ransom payment. The total amount raised by this census amounted to one talent of silver. How do we arrive at that amount? Most people do not live for more than seventy years. The first twenty years they do not need atonement as their sins have not been registered in the celestial ledger. This leaves 50 years during which they may need atonement by means of the holy half shekel which is equivalent to a secular shekel. When you multiply this by 600000, the number of able bodied soldiers amongst the Israelites you get 300000 holy shekels per year, or 100 talents of silver per year. (1 talent is equal to 3000 holy shekels. Seeing that the wicked Haman was familiar with this, he offered the king ten thousand talents of silver to compensate for the king’s loss of taxes from the Jews. 600000 Jews giving 1/2 holy shekels for 50 years would amount to 100000 talents of silver.)


###### Chizkuni, Exodus 30:15:1
[Chizkuni, Exodus 30:15:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:15:1)

**העשיר לא ירבה** שאם ירבה העשיר והדל ימעיט לא יהיה החשבון נודע ע״‎י השקלים ועוד לא יהיו שוין בכפרה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
העשיר לא ירבה, “a wealthy person must not contribute in excess of this,” for if the Torah were to allow the wealthy to contribute more and the poor to contribute less than a half holy shekel each, how would the total number of those counted in the census be known and furthermore how could each of them attain the same level of atonement?


###### Chizkuni, Exodus 30:15:2
[Chizkuni, Exodus 30:15:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:15:2)

**לכפר על נפשתיכם** כפרה על שתהיו מנויין ותמצא הכפרה קודמת למנין.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לכפר על נפשותיכם, “to obtain atonement for yours sins.” The sin being that they had made it necessary for G-d to take a census of them as a result of the sin of the golden calf, [and in order to count the victims as absentees. Moreover, how would we know the total number of shekels that had been raised by these contributions, and how could we have been sure there were enough to construct the sockets of the Tabernacle from them? Ed.] From the wording of the Torah it is clear that atonement was even more important than the actual census.


###### Chizkuni, Exodus 30:16:1
[Chizkuni, Exodus 30:16:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:16:1)

**את כסף הכפרים** לפי שנאמר עליו למעלה לכפר על נפשותיכם קורא אותן כסף הכפורים. נסמכה פרשת כי תשא כאן לפי שכתב למעלה אחת בשנה יכפר עליו, וכסף הכפורים כמו כן פ״‎א בשנה ואח״‎כ הזכיר הכיור וכנו ושמן המשחה וקטרת הסמים והכלים המשוחים בשמן, והאומן הגדול הוא בצלאל ואהליאב, ושבת שלא יעשו בו מלאכה אפילו מלאכת הקב״‎ה ותפלת משה קודם רדתו מן ההר, והוצרך להזכיר מעשה העגל תחלה לדעת על מה נתפלל. גם הזכיר רדתו ושרפת העגל ושובו להתפלל עוד פעם שנית בעדם וכעסו של משה שהוציא אהלו ממחנה ישראל וכבודו של משה שראה הכבוד הגדול ומה שצוהו הקב״‎ה לירד לפסול לוחות שניות ולכתוב הדברות פעם שניה והזכיר התנאים שכרת ברית עם ישראל הם הכתובים בפרשת משפטים וקרון פניו ברדתו מן ההר ולוחות הברית בידו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את כסף הכפירים, “the money for the atonement;” it is now called “money of atonement,” as the Torah had introduced it as becoming such in verses 12 and 15. The reason why the paragraph of the census appears here is because the Torah had spoken of the once a year atonement in connection with Aaron’s offering blood for atonement once a year on the horns of the golden altar. (30,10) This money for atonement is only collected once a year. The Torah now continues with the instructions for the laver and its supporting stand, from which the priests and Levites will have to wash their hands and feet as required on different occasions, as well as the paragraphs about the ingredients making up the oil for anointing and the spices for the daily incense offering. The chief architect supervising a team of skilled people was Betzalel, and his second in command, Oholiov. The Torah repeats that the work prohibitions of the Sabbath override the need to complete the Tabernacle as soon as possible. This is followed by Moses’ prayer on behalf of the people when informed by G-d that they had become guilty of idolatry during his absence. The Torah had to briefly relate to us what had occurred during Moses stay on the Mountain, else how did Moses know what to pray for and why? Moses experienced glory when G-d spoke to him “face to face,” although this is not to be understood literally, of course, seeing that G-d went out of His way to explain to him that mortal beings cannot experience a visual revelation. He was given an opportunity to supply G-d with a second set of Tablets upon which to engrave the Ten Commandments which G-d had engraved on the first set of Tablets which consisted of celestial raw material. Moses’ return to the people was crowned by the fact that his face radiated so much holiness that he had to cover his forehead with a cloth so as not to frighten the people away.


###### Chizkuni, Exodus 30:16:2
[Chizkuni, Exodus 30:16:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:16:2)

**לבני ישראל לזכרון** שהרי הוא נתון על עבודת אהל מועד וכל זמן שאזכור המשכן אזכור אותם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לבני ישראל לזכרון, “as a reminder for the Children of Israel.” Seeing that every Israelite has contributed to the making of the Tabernacle, it follows that every time I remember the Tabernacle, I will remember them.


###### Chizkuni, Exodus 30:16:3
[Chizkuni, Exodus 30:16:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:16:3)

**לכפר על נפשתיכם** י״‎מ כל זמן שהמלאכה נעשית מכסף זה היתה קיימת אין צורך לתת כופר פעם אחרת כשיהיו נמנים ולכך לא נתנו כופר כשנמנו במדבר סיני. אבל בימי דוד כבר נתבטלה המלאכה ולכך נגפו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לכפר על נפשותיכם, “to atone for your souls.” Some commentators claim that as long as the silver from this contribution remained in existence, there was no need to make another such contribution when a census would be taken. This is why no mention is made of a further contribution when the Israelites were counted once more in the 40th year after the debacle at Shittim, and Pinchas’ slaying the prince of Shimon, Zimri. (Numbers 25,13) By the time another census was taken some 400 years later in the time of David, this silver even if it still existed, could no longer be identified and therefore the soldiers who had been counted in that census were punished by a plague.


###### Chizkuni, Exodus 30:18:1
[Chizkuni, Exodus 30:18:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:18:1)

**ועשית כיור** לפי שאינו אלא להכשר מצוה לא כתב מצות עשיתו למעלה עם שאר הכלים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ועשית כיור, “you are to make a laver;” the reason why this vessel has not been mentioned earlier when the furnishings of the Tabernacle have been listed, is that the function of the laver was only as something preparatory for the performance of a commandment, not a commandment itself.


###### Chizkuni, Exodus 30:18:2
[Chizkuni, Exodus 30:18:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:18:2)

**כיור נחשת וכנו נחשת** לא היו להם בדים והיו נשואים על העגלות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
The copper laver and its stand were not equipped with staves by means of which to carry them, but they were transported on the wagons as were the planks of the Tabernacle.


###### Chizkuni, Exodus 30:18:3
[Chizkuni, Exodus 30:18:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:18:3)

**בין אהל מועד ובין המזבח** בחוץ כדי שיכנסו נקיים לעשות העבודה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בין אהל מועד ובין המזבח, “between the Tent of Meeting and between the altar, outside the Sanctuary, so that the priests could enter after having purified themselves.


###### Chizkuni, Exodus 30:19:1
[Chizkuni, Exodus 30:19:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:19:1)

**ורחצו ממנו** ולא בתוכו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ורחצו ממנו, they are to wash themselves from its waters, while standing at the outside of the laver, not within it (like in a mikveh).


###### Chizkuni, Exodus 30:20:1
[Chizkuni, Exodus 30:20:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:20:1)

**ירחצו מים** שנאו בשביל בבואם או בגשתם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ירחצו מים, “they shall wash with water;” this has been repeated as they had to wash themselves both before going in or even when approaching the golden altar to offer incense.


###### Chizkuni, Exodus 30:21:1
[Chizkuni, Exodus 30:21:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:21:1)

**ורחצו ידיהם** חזר ושנאו בשביל חק עולם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ורחצו ידיהם, ‘they are to wash their hands;” this has also been repeated to stress that this was a law for all future generations.


###### Chizkuni, Exodus 30:23:1
[Chizkuni, Exodus 30:23:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:23:1)

**בשמים ראש** לשון חשבון כמו כי תשא את ראש בני ישראל, פי׳‎ שיקחם לפי החשבון שהוא מונה והולך ולפי שאמר למעלה בשמים לשמן המשחה ולא פי׳‎ הם וחשבונם עכשו מפרש לך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בשמים ראש, “choice spices;” the expression ראש, usually translated as “head,” is linguistically related to חשבון, an account, itself related to חשוב, important, significant. It has been used at the beginning of our portion i.e. כי תשא את ראש בני ישראל, “when you count, i.e. elevate the sum total of the Children of Israel.” Each person counted individually, attains a higher social rank merely by his name being recorded. Seeing that previously the Torah had only summarised the oil for anointing in chapters 28 and 29 without informing us of the ingredients making up this oil, it now gives us the relevant details including the quantities to be used of each in the mixture.


###### Chizkuni, Exodus 30:23:2
[Chizkuni, Exodus 30:23:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:23:2)

**בשמים** הם מיני גדולי אילנות כדכתיב הפיחי גני יזלו בשמיו, אבל סמים הם מיני שרף ולא עקרים הגדלים בקרקע.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בשמים, “spices,” these are fragrances growing on trees, or roots, as we know from Song of Songs 4,16: הפיחי גני יזלו בשמיו, “that its perfume may spread throughout my garden.” סמים, by contrast, are a kind of resin, as opposed to roots, which drip from the trunks of the trees.


###### Chizkuni, Exodus 30:25:1
[Chizkuni, Exodus 30:25:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:25:1)

**מעשה רקח** שיהיה נראה מתוך חשיבותו שאומן עשאו ותקנו ולא הדיוט.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מעשה רקח, “compounded by a perfumer;” a concoction recognisable immediately as being the work of an expert in his field, something impossible to have been manufactured by a layman.


###### Chizkuni, Exodus 30:26:1
[Chizkuni, Exodus 30:26:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:26:1)

**[ומשחת בו** ממנו].


###### Chizkuni, Exodus 30:29:1
[Chizkuni, Exodus 30:29:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:29:1)

**וקדשת אתם** במשיחת שמן המשחה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וקדשת אותם, “you shall sanctify them;” by means of anointing them with these fragrances.


###### Chizkuni, Exodus 30:29:2
[Chizkuni, Exodus 30:29:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:29:2)

**והיו קדש קדשים** קדושים בשאר עניני מקדש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והיו קדש קדשים, “so that they will be most holy.” They will be just as holy as the furnishings inside the Sanctuary.”


###### Chizkuni, Exodus 30:29:3
[Chizkuni, Exodus 30:29:3](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:29:3)

**כל הנגע בהם יקדש** כל הבא ליגע בהם יקדש ויזמן עצמו ובאי זה ענין ברחיצה, דוגמת הכהנים הנגשים אל ה׳‎ יתקדשו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כל הנוגע בהם יקדש, “any fit person or object coming into direct contact with them will become ‘holy,’ (in the sense of out of bounds, no longer may be used for secular purposes.)”If such a person wished to touch these vessels, provided he was basically permitted to be in the compound where they stood, he would first have to sanctify himself by washing himself with the waters from the laver. We have a similar expression in Exodus 19,22: 'הכהנים הנגשים אל היתקדשו, “the priests who wished to come closer to Hashem shall first sanctify themselves.”


###### Chizkuni, Exodus 30:31:1
[Chizkuni, Exodus 30:31:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:31:1)

**יהיה זה לי** לכך אני אומר שיקדש כל הנוגע בו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
יהיה זה לי, “this shall be for Me;” this is why I have said: ‘“he shall sanctify himself before coming into direct contact with it.”


###### Chizkuni, Exodus 30:32:1
[Chizkuni, Exodus 30:32:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:32:1)

**ייסך** כמו יוסך על משקל ויישם בארון במצרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא ייסך, “it shall not be poured;” an unusual formulation, meaning the same as if it had been spelled לא יוסך. We encounter a similar pattern in Genesis 50,26 in connection with Joseph’s temporary burial in Egypt, where the Torah reports that his remains were preserved in a casket, by writing: ויישם בארון במצרים, “he was placed in a casket in Egypt,” instead of writing: ויושם.


###### Chizkuni, Exodus 30:34:1
[Chizkuni, Exodus 30:34:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:34:1)

**קח לך סמים** ומאי הם נטף ושחלת וכו׳‎ אבל סמים בתראה אינם ממנין הסמים אלא הוא סמים שהזכיר כבר וכן דרך המקראות כולל ומפרש וחוזר ואומר הרי לך כלל שאמרתי זהו פשוטו. אבל דברי אמת הם לעולם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
קח לך סמים, “take for yourself a variety of resins;” (alternate translation: sweet incense, presumably because how can one beat sticky resin?)” the latter varieties were not included in this list. [There are contradictory opinions regarding the list given here and that in verses 22-24, and their uses. Seeing we have no eyewitnesses of what was used when, I will not detail them except to point out that the group in verses 22-24 were described as בשמים, and the group mentioned here were all summed up under the heading סמים. Ed.]


###### Chizkuni, Exodus 30:34:2
[Chizkuni, Exodus 30:34:2](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:34:2)

**בד בבד יהיה** כל אחד, ירוקח בפני עצמו במשקל שוה מה שאין כן בבשמים ואחרי כן יעורבו יחד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בד בבד, “each kind was to be of equal weight to its counterpart.” It would undergo individual treatment by the perfumer and afterwards they would be mixed together.


###### Chizkuni, Exodus 30:35:1
[Chizkuni, Exodus 30:35:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:35:1)

**ממלח** מתוקן כמו כל קבל דמלח היכלא. והמלח לא הומלחת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ממולח, “seasoned with salt;” compare Ezekiel 16,4: והמלח לא הומלחת, “and you had not been rubbed with salt.” Compare also Ezra 4,14: די מלח היכלא מלחנא, “seeing that we have eaten from the salt of the palace, etc.” [i.e. the king has fed us generously. Ed.]


###### Chizkuni, Exodus 30:36:1
[Chizkuni, Exodus 30:36:1](https://torahapp.org/share/book/Chizkuni/s/Exodus/r/30:36:1)

**ושחקת ממנה הדק** לקיים ביום הכפורים מה שכתוב בפרשת אחרי וקטורת סמים דקה והביא וגו'.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ושחקת ממנו הדק, “you shall beat some of it into powder;” this was necessary in order to fulfill what is written about the incense offering on the Day of Atonement in Leviticus 16,12: קטורת סמים דקה, “incense consisting of sweet incense beaten small;”