## Ramban on Exodus Chapter 25

###### Ramban on Exodus 25:1:1
[Ramban on Exodus 25:1:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:1:1)

כַּאֲשֶׁר דִּבֵּר הַשֵּׁם עִם יִשְׂרָאֵל פָּנִים בְּפָנִים עֲשֶׂרֶת הַדִּבְּרוֹת, וְצִוָּה אוֹתָם עַל יְדֵי מֹשֶׁה קְצָת מִצְוֹת שֶׁהֵם כְּמוֹ אָבוֹת לְמִצְווֹתֶיהָ שֶׁל תּוֹרָה, כַּאֲשֶׁר הִנְהִיגוּ רַבּוֹתֵינוּ עִם הַגֵּרִים שֶׁבָּאִים לְהִתְיַהֵד (יבמות מז:), וְיִשְׂרָאֵל קִבְּלוּ עֲלֵיהֶם לַעֲשׂוֹת כָּל מַה שֶׁיְּצַוֵּם עַל יָדוֹ שֶׁל מֹשֶׁה, וְכָרַת עִמָּהֶם בְּרִית עַל כָּל זֶה, מֵעַתָּה הִנֵּה הֵם לוֹ לְעָם וְהוּא לָהֶם לֵאלֹהִים כַּאֲשֶׁר הִתְנָה עִמָּהֶם מִתְּחִלָּה "וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה" (שמות י"ט:ה'), וְאָמַר "וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ" (שם יט ו), וְהִנֵּה הֵם קְדוֹשִׁים רְאוּיִים שֶׁיִּהְיֶה בָּהֶם מִקְדָּשׁ לְהַשְׁרוֹת שְׁכִינָתוֹ בֵּינֵיהֶם. וְלָכֵן צִוָּה תְּחִלָּה עַל דְּבַר הַמִּשְׁכָּן שֶׁיִּהְיֶה לוֹ בַּיִת בְּתוֹכָם מְקֻדָּשׁ לִשְׁמוֹ, וְשָׁם יְדַבֵּר עִם מֹשֶׁה וִיצַוֶּה אֶת בְּנֵי יִשְׂרָאֵל:
וְהִנֵּה עִקַּר הַחֵפֶץ בַּמִּשְׁכָּן הוּא מְקוֹם מְנוּחַת הַשְּׁכִינָה שֶׁהוּא הָאָרוֹן, כְּמוֹ שֶׁאָמַר (שמות כ"ה:כ"ב) "וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת", עַל כֵּן הִקְדִּים הָאָרוֹן וְהַכַּפֹּרֶת בְּכָאן כִּי הוּא מֻקְדָּם בְּמַעֲלָה, וְסָמַךְ לָאָרוֹן הַשֻּׁלְחָן וְהַמְּנוֹרָה שֶׁהֵם כֵּלִים כָּמוֹהוּ, וְיוֹרוּ עַל עִנְיַן הַמִּשְׁכָּן שֶׁבַּעֲבוּרָם נַעֲשָׂה. אֲבָל מֹשֶׁה הִקְדִּים בְּפָרָשַׁת וַיַּקְהֵל אֶת הַמִּשְׁכָּן אֶת אָהֳלוֹ וְאֶת מִכְסֵהוּ (שמות ל"ה:י"א), וְכֵן עָשָׂה בְּצַלְאֵל (שמות ל"ו:ח'), לְפִי שֶׁהוּא הָרָאוּי לִקְדֹּם בַּמַּעֲשֶׂה: וְסוֹד הַמִּשְׁכָּן הוּא, שֶׁיִּהְיֶה הַכָּבוֹד אֲשֶׁר שָׁכַן עַל הַר סִינַי שׁוֹכֵן עָלָיו בְּנִסְתָּר, וּכְמוֹ שֶׁנֶּאֱמַר שָׁם (שמות כ"ד:ט"ז) "וַיִּשְׁכֹּן כְּבוֹד ה' עַל הַר סִינַי", וּכְתִיב (דברים ה כא) "הֵן הֶרְאָנוּ ה' אֱלֹהֵינוּ אֶת כְּבֹדוֹ וְאֶת גָּדְלוֹ", כֵּן כָּתוּב בַּמִּשְׁכָּן "וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן" (שמות מ':ל"ד). וְהִזְכִּיר בַּמִּשְׁכָּן שְׁנֵי פְּעָמִים "וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן", כְּנֶגֶד "אֶת כְּבֹדוֹ וְאֶת גָּדְלוֹ"; וְהָיָה בַּמִּשְׁכָּן תָּמִיד עִם יִשְׂרָאֵל הַכָּבוֹד שֶׁנִּרְאָה לָהֶם בְּהַר סִינַי. וּבְבֹא מֹשֶׁה (שמות ל"ד:ל"ד) הָיָה אֵלָיו הַדִּבּוּר אֲשֶׁר נִדְבַּר לוֹ בְּהַר סִינַי. וּכְמוֹ שֶׁאָמַר בְּמַתַּן תּוֹרָה (דברים ד לו) "מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְּרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה", כָּךְ בַּמִּשְׁכָּן כְּתִיב (במדבר ז פט) "וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו":
וְנִכְפַּל "וַיְדַבֵּר אֵלָיו" לְהַגִּיד מַה שֶׁאָמְרוּ בַּקַּבָּלָה שֶׁהָיָה הַקּוֹל בָּא מִן הַשָּׁמַיִם אֶל מֹשֶׁה מֵעַל הַכַּפֹּרֶת וּמִשָּׁם מְדַבֵּר עִמּוֹ, כִּי כָּל דִּבּוּר עִם מֹשֶׁה הָיָה מִן הַשָּׁמַיִם בַּיּוֹם וְנִשְׁמַע מִבֵּין שְׁנֵי הַכְּרוּבִים, כְּדֶרֶךְ וּדְבָרָיו שָׁמַעְתָּ מִתּוֹךְ הָאֵשׁ (דברים ד לו), וְעַל כֵּן הָיוּ שְׁנֵיהֶם זָהָב. וְכֵן אָמַר הַכָּתוּב (להלן כט מב מג) "אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם וְנִקְדַּשׁ בִּכְבוֹדִי", כִּי שָׁם יִהְיֶה בֵּית מוֹעֵד לַדִּבּוּר וְנִקְדַּשׁ בִּכְבוֹדִי: וְהַמִּסְתַּכֵּל יָפֶה בַּכְּתוּבִים הַנֶּאֱמָרִים בְּמַתַּן תּוֹרָה וּמֵבִין מַה שֶׁכָּתַבְנוּ בָּהֶם (עי' להלן פסוק כא) יָבִין סוֹד הַמִּשְׁכָּן וּבֵית הַמִּקְדָּשׁ, וְיוּכַל לְהִתְבּוֹנֵן בּוֹ מִמַּה שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ בִּתְפִלָּתוֹ בְּבֵית הַמִּקְדָּשׁ, "ה' אֱלֹהֵי יִשְׂרָאֵל" (מלכים א ח':כ"ג) כְּמוֹ שֶׁאָמַר בְּהַר סִינַי "וַיִּרְאוּ אֵת אֱלֹהֵי יִשְׂרָאֵל" (שמות כ"ד:י'), וְהוֹסִיף שָׁם לְפָרֵשׁ "ה'" לָעִנְיָן שֶׁרָמַזְנוּ שָׁם לְמַעְלָה כִּי אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים (מלכים א ח כג), כְּמוֹ שֶׁאָמַר "וּכְבוֹד אֱלֹהֵי יִשְׂרָאֵל עֲלֵיהֶם מִלְמָעְלָה הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה" (יחזקאל י יט כ), וְאָמַר דָּוִד "וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל אֲרוֹן בְּרִית ה'" (דהי"א כח יח), וְכֵן יַזְכִּיר תָּמִיד בְּבֵית הַמִּקְדָּשׁ "לְשֵׁם ה'", (מלכים א ה':י"ט), "לִשְׁמֶךָ" (שם ח מד), וְיֹאמַר בְּכָל פַּעַם וּפַעַם "וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם" (שם ח לב), בְּמִדַּת רַחֲמִים, וּכְתִיב (שם ח מד מה) "וְהִתְפַּלְלוּ אֶל ה' דֶּרֶךְ הָעִיר אֲשֶׁר בָּחַרְתָּ בָּהּ וְהַבַּיִת אֲשֶׁר בָּנִיתִי לִשְׁמֶךָ וְשָׁמַעְתָּ הַשָּׁמַיִם", וּבְבֵאוּר אָמַר "כִּי הַאֻמְנָם יֵשֵׁב אֱלֹהִים אֶת הָאָדָם עַל הָאָרֶץ הִנֵּה שָׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ" (דהי"ב ו יח). וּכְתִיב עַל הָאָרוֹן "לְהַעֲלוֹת מִשָּׁם אֵת אֲרוֹן הָאֱלֹהִים אֲשֶׁר נִקְרָא שֵׁם שֵׁם ה' צְבָאוֹת יֹשֵׁב הַכְּרֻבִים עָלָיו" (שמואל ב ו':ב'). וּבְדִבְרֵי הַיָּמִים (א יג ו) "לְהַעֲלוֹת מִשָּׁם אֵת אֲרוֹן הָאֱלֹהִים ה' יוֹשֵׁב הַכְּרוּבִים אֲשֶׁר נִקְרָא שֵׁם", כִּי הַשֵּׁם יוֹשֵׁב הַכְּרוּבִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Now that G-d had told Israel *face to face*¹ the Ten Commandments, and had further commanded them through Moses some of the precepts which are like general principles to the [individual] commandments of the Torah — in the same way that our Rabbis were accustomed to deal with strangers who come to be converted to the Jewish faith² — and now that the Israelites accepted upon themselves to do all that He would command them through Moses and He made a covenant with them concerning all this, from now on they are His people and He is their G-d³ This is in accordance with the condition He made with them at the beginning: *Now, therefore, if ye will indeed hearken unto My voice, and keep My covenant, then ye shall be Mine own treasure*,⁴ and He said further: *and ye shall be unto Me a kingdom of priests, and a holy nation*.⁵, Verse 6. They are now holy, in that they are worthy that there be amongst them a Sanctuary through which He makes His Divine Glory dwell among them. Therefore He first commanded concerning the Tabernacle, so that He have amongst them a house dedicated to His name, from where He would speak with Moses and command the children of Israel. Thus the main purpose of the Tabernacle was to contain a place in which the Divine Glory rests, this being the ark, just as He said, *And there will I meet with thee, and I will speak with thee from above the ark-cover*.⁶ Therefore He first gave the commandment about the ark and the ark-cover, for they are first in importance. Next to the ark He gave the commandment about the table and the candelabrum, which are vessels just like the ark, and because they indicate the purpose for which the Tabernacle was made. Moses, however, preceded to mention in the section of *Vayakheil: the Tabernacle, its Tent, and its covering*,⁷, 35:11. And then in the following verse mentioned: *the ark…* and in that order Bezalel made them [first the Tabernacle and then the ark],⁸, 36:8-38. 37:1-9. because from the practical end it is proper to build the house first [and then make its vessels].
The secret of the Tabernacle is that the Glory which abode upon Mount Sinai [openly] should abide upon it in a concealed manner. For just as it is said there, *And the glory of the Eternal abode upon Mount Sinai*,⁹ and it is further written, *Behold, the Eternal our G-d hath shown us His glory and His greatness*,¹⁰ so it is written of the Tabernacle, *and the glory of the Eternal filled the Tabernacle*.¹¹ Twice is this verse, *and the glory of the Eternal filled the Tabernacle*¹¹ mentioned in connection with the Tabernacle,¹², and in Verse 35. to correspond with *His glory and His greatness*.¹⁰ Thus Israel always had with them in the Tabernacle the Glory which appeared to them on Mount Sinai. And when Moses went into the Tabernacle, he would hear the Divine utterance being spoken to him in the same way as on Mount Sinai. Thus just as it is said at the Giving of the Torah: *Out of heaven He made thee to hear His voice, that He might instruct thee; and upon earth He made thee to see His great fire*,¹³ so it is written of the Tabernacle, *and he heard the voice speaking unto him from above the ark-cover…from between the two cherubim; and He spoke unto him*.¹⁴ The expression “speaking unto him” is mentioned here twice in order to indicate that which the Rabbis have said in the Tradition¹⁵ that the Voice would come from heaven to Moses from upon the ark-cover, and from there He spoke with him; for every Divine utterance with Moses came from heaven during daytime,¹⁶ and was heard *from between the two cherubim*,¹⁴ similar to what is said, *and thou didst hear His words out of the midst of the fire*.¹³ It is for this reason that the two cherubim were made of gold.¹⁷ And Scripture so states: *where I will meet with you, to speak there unto thee;¹⁸ and it shall be sanctified by My glory*,¹⁹, Verse 43. for there [in the Tabernacle] will be the appointed place for the Divine utterance, *and it will be sanctified by My glory*.¹⁹, Verse 43.
Now he who looks carefully at the verses mentioned at the Giving of the Torah, and understands what we have written about them,²⁰ will perceive the secret of the Tabernacle and the Sanctuary [built later by King Solomon]. He will also be able to understand it from what Solomon in his wisdom said in his prayer in the Sanctuary: *O Eternal, the G-d of Israel*,²¹ just as is said at Mount Sinai: *And they saw the G-d of Israel*.²² Solomon however added the Name *the Eternal* because of a matter which we have alluded to above;²² for *the G-d of Israel sitteth upon the cherubim*,²³ just as is said: *And the glory of the G-d of Israel was over them above. This is the living creature that I saw, under the G-d of Israel by the river Chebar; and I knew that they were cherubim*,²⁴ and David said, *and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of the Eternal*.²⁵ Solomon also always mentions that the Sanctuary is to be *for the name of the Eternal*,²⁶ or *for Thy name*,²⁷, 8:44. and at each and every section of the prayer he says, *then hear Thou in heaven*²⁸, Verse 32 etc. — with the attribute of mercy. And it is further written: *If Thy people go out to battle against their enemy… and they pray unto the Eternal toward the city which Thou hast chosen, and toward the house which I have built for Thy name, then hear Thou in heaven*,²⁹, Verses 44-45. and in explanation Solomon said: *But will G-d in very truth dwell with man on the earth? Behold, heaven and the heaven of heavens cannot contain Thee*.³⁰ And it is written concerning the ark, *And David arose… to bring up from thence the ark of G-d, whereupon is called the Name, even the Name of the Eternal of hosts that sitteth upon the cherubim*,³¹ and in the Book of Chronicles it is written: *to bring up from thence the ark of G-d, the Eternal, Who sitteth upon the cherubim, whereon is called the Name*³² — for it is G-d Who sitteth upon the cherubim.

footnotes:
¹ Deuteronomy 5:4.
² Yebamoth 47 a: “We inform him of some of the light commandments and of some of the weightiest …” The convert to Judaism is thus not taught the whole Torah prior to his conversion but only some of the essentials thereof, which is followed by his total commitment to observe whatever the Torah will command. Ramban’s language clearly indicates that the procedure of the Rabbis with converts followed the pattern of events at Sinai.
³ See Leviticus 26:12.
⁴ Above, 19:5.
⁵ Ibid.
⁶ Further, Verse 22.
⁷ Ibid.
⁸ Ibid.
⁹ Above, 24:16.
¹⁰ Deuteronomy 5:21.
¹¹ Further, 40:34.
¹¹ Further, 40:34.
¹² Ibid.
¹⁰ Deuteronomy 5:21.
¹³ Deuteronomy 4:36.
¹⁴ Numbers 7:89.
¹⁵ Bamidmar Rabbah 14:22.
¹⁶ Vayikra Rabbah 1:3: “But to the prophets of Israel the Holy One, blessed be He, revealed Himself at daytime.”
¹⁴ Numbers 7:89.
¹³ Deuteronomy 4:36.
¹⁷ Further, Verse 18. — In order to resemble “the fire” that was on Mount Sinai. (Tziyoni).
¹⁸ Further, 29:42.
¹⁹ Ibid.
¹⁹ Ibid.
²⁰ See above, 20:16, 24:10, and further here, Verse 21.
²¹ I Kings 8:23.
²² Above, 24:10.
²² Above, 24:10.
²³ II Kings 19:15.
²⁴ Ezekiel 10:19-20.
²⁵ I Chronicles 28:18.
²⁶ I Kings 5:19.
²⁷ Ibid.
²⁸ Ibid.
²⁹ Ibid.
³⁰ II Chronicles 6:18.
³¹ II Samuel 6:2.
³² I Chronicles 13:6.


###### Ramban on Exodus 25:3:1
[Ramban on Exodus 25:3:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:3:1)

**וְזֹאת הַתְּרוּמָה** עַל דֶּרֶךְ הָאֱמֶת הוּא כְּמוֹ "וַה' נָתַן חָכְמָה לִשְׁלֹמֹה" (מלכים א ה':כ"ו), וְכֵן כָּתוּב "וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם" (בראשית מט כח), וּכְתִיב "וְזֹאת הַבְּרָכָה" (דברים לג א), וּכְתִיב "מֵאֵת ה' הָיְתָה זֹּאת" (תהלים קיח כג). וּכְבָר רָמְזוּ זֶה בִּבְרֵאשִׁית רַבָּה (בראשית רבה ק':י"ב) בְּמִדְרַשׁ מִזְּקֵנִים אֶתְבּוֹנָן (תהלים קיט ק), וְהַמֵּבִין יִתְבּוֹנָן. וּבְאֵלֶּה שְׁמוֹת רַבָּה (מ"ט:ב') "וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם", כְּנֶסֶת יִשְׂרָאֵל שֶׁהִיא תְּרוּמָה, שֶׁנֶּאֱמַר "קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה" (ירמיה ב ג). וְשָׁם (שמו"ר לג א) עוֹד אָמַר לָהֶן הקב"ה לְיִשְׂרָאֵל מָכַרְתִּי לָכֶם תּוֹרָתִי וְכִבְיָכוֹל נִמְכַּרְתִּי עִמָּהּ, שֶׁנֶּאֱמַר "וְיִקְחוּ לִי תְּרוּמָה" (שמות כ"ה:ב') (עכ"ל), כִּי הַתְּרוּמָה תִּהְיֶה לִי וַאֲנִי עִמָּהּ, כְּדֶרֶךְ "דּוֹדִי לִי וַאֲנִי לוֹ" (שה"ש ב טז), וְכֵן אָמַר "כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ" (שמות כ"ה:ט'), כִּי אֲנִי הוּא הַמַּרְאֶה, וְאָמַר "הֶרְאָה אֹתְךָ" (שמות כ"ז:ח'), רֶמֶז לְמִלַּת "אֲנִי", וְכֵן "אֲשֶׁר אַתָּה מָרְאֶה" (שמות כ"ח:מ'), וְכֵן אָמַר דָּוִד "הַכֹּל בִּכְתָב מִיַּד ה' עָלַי הִשְׂכִּיל" (דהי"א כח יט), כִּי הָיְתָה עָלָיו יַד ה':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
V’ZOTH’ (AND THIS) IS THE OFFERING. By way of the Truth, [the mystic lore of the Cabala], this is like the expression, *And the Eternal gave Solomon wisdom*.³³ Cabalists saw an allusion to the Divine Glory. It is also written: *‘v’zoth’ (and this) is it that their father spoke unto them and blessed them;*³⁴ *‘v’zoth’ (and this) is the blessing;*³⁵ *the Eternal’s doing is ‘zoth’ (this)*.³⁶ The Rabbis have already alluded to this in Bereshith Rabbah on the basis of the verse, *I understand from the elders*.³⁶ The discerning student will understand.
And in Eileh Shemoth Rabbah³⁷ the Rabbis have said: “*And this is the offering which ye shall take of them* — this refers to the congregation of Israel, which is the heave-offering, as it is said, *Israel is the Eternal’s hallowed portion, His first-fruits of the increase*.”³⁸ And it is also said there:³⁹ “The Holy One, blessed be He, said to Israel: I have sold you My Torah; and I, as it were, was sold with it, for it is said, *‘v’yikchu li terumah’*” [which the Midrash takes to mean: “and they shall acquire Me as an offering”]. For the offering shall be Mine, and I am with it, similar to: *My beloved is mine, and I am his*.⁴⁰ Similarly, He said, *according to all that I show thee*,⁴¹ for it is I who show [the pattern of the Tabernacle, and the pattern of all its vessels]. The statement, *it hath been shown to thee*,⁴², 27:8. also alludes to the word “I”; similarly, *which is being shown to thee*.⁴³ And so did David say, *All this [do I give thee] in writing, as the Eternal hath made me wise by His hand upon me*,⁴⁴ for the hand of G-d was upon David [to show him the pattern of the Sanctuary and of all its works].

footnotes:
³³ I Kings 5:26. — See my Hebrew commentary p. 454 that in the word zoth
³⁴ Genesis 49:28.
³⁵ Deuteronomy 33:1.
³⁶ Psalms 118:23. — Bereshith Rabbah 100:12.
³⁶ Psalms 118:23. — Bereshith Rabbah 100:12.
³⁷ Shemoth Rabbah 49:2.
³⁸ Jeremiah 2:3.
³⁹ Shemoth Rabbah 33:1.
⁴⁰ Song of Songs 2:16.
⁴¹ Further, Verse 9.
⁴² Ibid.
⁴³ Further, Verse 40.
⁴⁴ I Chronicles 28:19.


###### Ramban on Exodus 25:6:1
[Ramban on Exodus 25:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:6:1)

**בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים** יֵשׁ אוֹמְרִים שֶׁזֶּה מִקְרָא קָצָר, בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְסַמִּים לִקְטֹרֶת הַסַּמִּים. וַאֲחֵרִים אָמְרוּ (הראב"ע בשם חכמי הדור) שֶׁהוּא כְּאִלּוּ בְּהִפּוּךְ, וְלַקְּטֹרֶת יָבִיאוּ סַמִּים. וְהִזְכִּירָם בִּידִיעָה לוֹמַר הַסַּמִּים הַטּוֹבִים לְהַקְטִיר, כִּי גַּם שָׁם לֹא פֵּרֵשׁ אוֹתָם. וְר"א אָמַר (אבן עזרא על שמות כ"ה:ו') שֶׁהוּא כְּמַשְׁמָעוֹ, וּבְשָׂמִים לִשְׁנֵיהֶם לְשֶׁמֶן הַמִּשְׁחָה וְלַקְּטֹרֶת, כִּי יִכָּנְסוּ בַּקְּטֹרֶת בְּשָׂמִים שִׁבֹּלֶת נֵרְדְּ וְכַרְכֹּם וְקִנָּמוֹן כְּדִבְרֵי רַבּוֹתֵינוּ (כריתות ו.). וְלֹא הֻצְרַךְ לְהַזְכִּיר וּבְשָׂמִים וְסַמִּים לַקְּטֹרֶת, בַּעֲבוּר שֶׁהִזְכִּיר קְטֹרֶת הַסַּמִּים, כַּאֲשֶׁר לֹא הִזְכִּיר שֶׁמֶן לְשֶׁמֶן הַמִּשְׁחָה. וְזֶהוּ הַנָּכוֹן:
וְהֻצְרְכוּ לְכָל אֵלֶּה הַסְּבָרוֹת, כִּי דַּעַת בַּעֲלֵי הַלָּשׁוֹן שֶׁהַסַּמִּים הֵם הַתְּרוּפוֹת, כְּגוֹן הַלְּבוֹנָה וְהַחֶלְבְּנָה, וּבְשָׂמִים הֵם הַנֶּאֱכָלִים שֶׁיִּקְרְאוּ מִסְעָדִים, אֲשֶׁר לָהֶם בִּשּׂוּם בְּרֵיחָן הַטּוֹב. אֲבָל עַל דַּעַת רַשִׁ"י סַמִּים שֵׁם לַבְּשָׂמִים, וְכָךְ הִיא כַּוָּנַת רַבּוֹתֵינוּ (שם ו:) בַּמִּדְרָשׁ, אַחַד עָשָׂר סַמָּנִין נֶאֶמְרוּ לְמֹשֶׁה בְּסִינַי, וְכֵן מְתַרְגֵּם אוּנְקְלוֹס (תרגום אונקלוס על שמות כ"ה:ו') "בֻּסְמִין" בִּשְׁנֵיהֶם. וְהוּא הַנָּכוֹן בַּכָּתוּב הַזֶּה:
אֲבָל בַּעֲבוּר שֶׁשִּׁנָּה הַכָּתוּב הַלָּשׁוֹן יִתָּכֵן שֶׁנֹּאמַר כִּי הַחֲשׁוּבִים שֶׁבְּבַעֲלֵי הָרֵיחַ וְהַבֹּשֶׂם נִקְרָאִים בְּשָׂמִים, וְעִנְיָנוֹ הַמֻּבְחָרִים וְהַיְּדוּעִים בַּסַּמִּים, כְּמוֹ שֶׁאָמַר "בְּשָׂמִים רֹאשׁ" (שמות ל':כ"ג), "בְּרֹאשׁ כָּל בֹּשֶׂם" (יחזקאל כז כב). גַּם נָכוֹן הוּא שֶׁנֹּאמַר כִּי מִלַּת "בְּשָׂמִים" וּ"בֹּשֶׂם" מִלָּה מֻרְכֶּבֶת, בּוֹ שָׂם, בָּהּ סַמִּים: וְהָרְאָיָה עַל דִּבְרֵיהֶם שֶׁאָמַר (שמות ל':כ"ג) "בְּשָׂמִים רֹאשׁ מָר דְּרוֹר", וְהַמּוֹר בַּסַּמִּים יֵחָשֵׁב שֶׁהוּא תְּרוּפָה לֹא מִסְעָד, וְאָמַר הַכָּתוּב "נֵרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל עֲצֵי לְבוֹנָה" (שה"ש ד יד), וּכְתִיב (שם) "מֹר וַאֲהָלוֹת עִם כָּל רָאשֵׁי בְשָׂמִים", וְעַל כֻּלָּם אָמַר (שם טז) "הָפִיחִי גַנִּי יִזְּלוּ בְשָׂמָיו". וְעוֹד, שֶׁהַכָּתוּב אָמַר (שמות ל"ה:כ"ח) "וְאֶת הַבֹּשֶׂם וְאֶת הַשָּׁמֶן לְמָאוֹר וּלְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים", וְלֹא הִזְכִּיר שֶׁהֵבִיאוּ סַמִּים, אִם כֵּן כֻּלָּם בִּכְלַל הַבֹּשֶׂם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SPICES FOR ANOINTING OIL AND FOR INCENSE OF ‘HASAMIM’ (AROMATICS). Some scholars⁴⁵ say that this is an elliptical verse,⁴⁶ (spices) and *hasamim* (aromatics) are two different terms. And since it says further on that for the incense *take unto thee ‘samim’ (aromatics)* (30:34), the word *b’samim* cannot refer also to the incense mentioned here. Hence they complete the sentence thus: “spices for anointing oil, *and aromatics* for incense and aromatics.” the sense being: “spices for anointing oil and aromatics for incense of aromatics.” And other scholars⁴⁷ say that the verse is to be understood as if it were inverted: “and for incense of aromatics they shall bring aromatics.” Scripture mentions them with the definite article [*hasamim*], in order to indicate that it is referring to those aromatics that are good as incense, for there also [i.e., further in the section of the Torah dealing with the incense — 30:34] He did not explain [fully the compound forming the incense].⁴⁸ — the aromatics that are known. See Ramban further 30:34 for full discussion of this subject. And Rabbi Abraham ibn Ezra wrote that the verse is to be taken in its simple sense, that spices be taken for both — for the anointing oil and for the incense, for included in the compound of the incense were these spices: spikenard and saffron and cinnamon, according to the words of our Rabbis.⁴⁹ It was not necessary for Scripture to mention “spices and aromatics for the incense,” because it said *the incense of aromatics*, just as it did not say “oil for the anointing oil.” This is the correct interpretation.
All these opinions are necessary because according to the view of the linguists [*samim* and *b’samim* connote two different things]: *samim* are curative herbs which are not edible, such as frankincense and galbanum,⁵⁰ while *b’samim* are those that are edible, and are called *mis’adim* (props)⁵¹. because they have a strengthening power by their fragrant odor.
However, in the opinion of Rashi *samim* is identical with *b’samim*. And such is the meaning of our Rabbis in the Midrash⁵² in saying: “Eleven *samonin* (ingredients) were told to Moses on Mount Sinai” [which form the incense, and among them were spikenard and saffron and cinnamon which are *b’samim*, thus proving that they are all called by the term *samim*]. Onkelos also translates in both cases *busmin* [“*busmaya* for the anointing oil, and for incense of *busmaya*”]. This is correct in the understanding of this verse. But because Scripture changed the terms [calling one *b’samim* and the other *samim*] we might possibly say that the most important of aromatics and spices are called *b’samim*, a term which signifies the choicest and most famous of the spices, just as He said, *‘b’samim rosh’ (the chief spices)*.⁵³ *‘b’rosh kol bosem’ (with chief of all spieces)*.⁵⁴ We are also correct in saying that the words *b’samim* and *bosem* are composite words: *bo sem, bo samim* (“in it is spice,” “in it are spices”). Proof to the words of the Rabbis [that the term *b’samim* includes also *samim*] is the verse, *Take thou unto thee ‘b’samim rosh’ (the chief spices) of flowing myrrh*,⁵³ and myrrh, is counted among the *samim* since it is a curative, not an edible herb. Scripture further says, *Spikenard and saffron, calamus and cinnamon, with all trees of frankincense*,⁵⁵ and the verse there continues: *myrrh and aloes, with all the chief ‘b’samim’ (spices)*. And with reference to all of these Scripture says, *Awake, O north wind; and come, thou south; blow upon my garden, that ‘b’samov’ (the spices thereof) may flow out*.⁵⁶, Verse 16. Thus it is clear that the term *b’samim* (spices) includes also *samim* (aromatics), since it speaks of all of them as *b’samim* and lists amongst them myrrh, which is one of the *samim*. A further proof [to the opinion of the Rabbis that *b’samim* includes also *samim*] is the verse, *and the princes brought… the ‘bosem’ and the oil for the light and for the annointing oil and the incense of aromatics*,⁵⁷ but it does not mention that they brought *samim*, from which we may conclude that they are all included in the *bosem*.

footnotes:
⁴⁵ I have not been able to identify these scholars.
⁴⁶ These scholars are of the opinion that b’samim
⁴⁷ Mentioned in Ibn Ezra in the name of “contemporary scholars.” I found this in Chizkuni.
⁴⁸ Hence He referred to them here by the definite article — hasamim
⁴⁹ Kerithoth 6a.
⁵⁰ Further, 30:34.
⁵¹ This was a Medieval medicinal term for spices which were given to the sick to restore their vigor. See Hebrew dictionaries, under the term mis’ad
⁵² Shir Hashirim Rabbah 1:61.
⁵³ Further, 30:23.
⁵⁴ Ezekiel 27:22.
⁵³ Further, 30:23.
⁵⁵ Song of Songs 4:14.
⁵⁶ Ibid.
⁵⁷ Further, 35:27-28.


###### Ramban on Exodus 25:7:1
[Ramban on Exodus 25:7:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:7:1)

**אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחֹשֶׁן** עַל שֵׁם שֶׁעוֹשִׂין לָהּ בַּזָּהָב מוֹשָׁב כְּמִין גֻּמָּא וְנוֹתְנִין הָאֶבֶן שָׁם לְמַלֹּאת הַגֻּמָּא קְרוּיִין אַבְנֵי מִלּוּאִים. וּמְקוֹם הַגֻּמָּא קָרוּי מִשְׁבֶּצֶת. **לָאֵפוֹד וְלַחֹשֶׁן**, הַשֹּׁהַם לְאַבְנֵי הָאֵפוֹד וְאַבְנֵי הַמִּלּוּאִים לַחֹשֶׁן, לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ה:ז') (להלן כח כ). וְכֵן פֵּרֵשׁ (שם) "מְשֻׁבָּצִים זָהָב יִהְיוּ בְּמִלּוּאֹתָם", מֻקָּפִים מִשְׁבְּצוֹת בְּעֹמֶק שִׁעוּר שֶׁיִּתְמַלֵּא בְּעֹבִי הָאֶבֶן, זֶהוּ לְשׁוֹן "מִלֻּאֹתָם", וְכֵן כָּל לְשׁוֹן מִלּוּי הָאָמוּר בָּעִנְיָן הַזֶּה: וְאֵינֶנּוּ נָכוֹן בְּעֵינַי כְּלָל שֶׁיִּקְרָא אוֹתָם עַתָּה אַבְנֵי מִלּוּאִים עַל שֵׁם שֶׁעָתִיד עוֹד לְצַוּוֹת לְמַלֵּא בָּהֶם הַגֻּמָּא שֶׁיַּעֲשׂוּ לָהֶם. וְעוֹד, כִּי גַּם אַבְנֵי הַשֹּׁהַם הָיוּ מוּסַבּוֹת מִשְׁבְּצוֹת זָהָב וְלֹא קָרָא אוֹתָם מִלּוּאִים. וְעוֹד, שֶׁכְּבָר אָמְרוּ רַבּוֹתֵינוּ בַּגְּמָרָא (סוטה מח:) אֲבָנִים הַלָּלוּ אֵין מְפָרְשִׁין עֲלֵיהֶם בְּאִזְמֵל, שֶׁנֶּאֱמַר "בְּמִלֻּאֹתָם" (להלן כח כ), וְאִם הָיָה פֵּרוּשׁ בְּמִלֻּאֹתָם שֶׁיְּמַלְּאוּ הָאֲבָנִים אֶת הַגֻּמּוֹת, לֹא הָיָה רְאָיָה מִכָּאן שֶׁלֹּא לַחְרֹץ בָּהֶן הַשֵּׁמוֹת בְּאִזְמֵל כְּלָל. וְעוֹד, כִּי עִנְיַן מוֹשַׁב הָאֲבָנִים שֶׁאָמַר הָרַב שֶׁהוּא עָשׂוּי כְּמִין גֻּמָּא אֵינֶנּוּ כֵן, אֲבָל הוּא כְּדִבְרֵי אוּנְקְלוֹס (תרגום אונקלוס על שמות כ"ה:ז') שֶׁתִּרְגֵּם "מְרַמְּצָן" (שם), וְהוּא שֶׁעָשׂוּ מִלְּמַטָּה מוֹשָׁב כְּמִדַּת הָאֶבֶן וּמוֹצִיאִין מִמֶּנּוּ מַזְלֵג שְׁלֹשׁ הַשִּׁנַּיִם שֶׁיֹּאחֲזוּ אֶת הָאֶבֶן, מִלְּשׁוֹן חֲכָמִים וּמַפְּקֵי לֵהּ בְּרַמְצָא דְּפַרְזְלָא (נדה סב.), כְּגוֹן דְּבָזְעָא בְּרַמְצָא דְּפַרְזְלָא (שבת קג.). וְכֵן יַעֲשׂוּ גַּם הַיּוֹם בְּכָל אֶבֶן יְקָרָה בַּטַּבָּעוֹת כְּדֵי שֶׁתִּתְרָאֶה מִכָּל צַד וְלֹא יִטָּמֵן יָפְיָהּ וַהֲדָרָהּ בְּתוֹךְ הַגֻּמָּא:
תֵּדַע לְךָ שֶׁהוּא כֵן, שֶׁהֲרֵי שְׁתֵּי שַׁרְשְׁרוֹת זָהָב הַתְּחוּבוֹת בִּשְׁתֵּי הַטַּבָּעוֹת שֶׁבַּחֹשֶׁן תְּקוּעִים בַּמִּשְׁבְּצוֹת שֶׁבְּכִתְפוֹת הָאֵפוֹד (שמות כ"ח:כ"ה), וְאִם הַמִּשְׁבְּצוֹת בָּתִּים הֵם לְמוֹשַׁב אֲבָנִים הֵיאַךְ יִתְקְעוּ בָּהֶן שַׁרְשְׁרוֹת, וּמַה יְשַׁמְּשׁוּ שָׁם גֻּמּוֹת שֶׁבָּהֶן, אֲבָל הֵן מִזְלָגוֹת כְּמוֹ שֶׁאָמַרְנוּ, וְנִקְבֵי הַשַּׁרְשְׁרוֹת נִכְנָסִים בָּהֶן. וּמִמֶּנּוּ לְפִי דַּעְתִּי "כִּי אֲחָזַנִי הַשָּׁבָץ" (שמואל ב א':ט'), אֲנָשִׁים בְּיָדָם הָרְמָחִים וּבְרֹאשָׁם מִזְלָגוֹת לִתְפֹּשׂ הַבּוֹרְחִים, כְּמוֹ שֶׁאָמַר (שם ו) "וְהִנֵּה הָרֶכֶב וּבַעֲלֵי הַפָּרָשִׁים הִדְבִּקֻהוּ". וּפֵרוּשׁ "מוּסַבּוֹת מִשְׁבְּצוֹת" (שמות כ"ח:י"א), שֶׁיַּעֲשֶׂה רִמְצֵי זָהָב סָבִיב. וְעַל דַּעַת אוּנְקְלוֹס שֶׁאָמַר "מְשַׁקְּעָן" (שם), הָיוּ הָאֲבָנִים מְשֻׁקָּעוֹת בְּתוֹךְ הַבָּתִּים, וְהָיוּ יוֹצְאִין מֵהֶם רְמָצִין מַקִּיפִין אוֹתָן וְאוֹחֲזִין בָּהֶן מִלְמַעְלָה:
אֲבָל עִנְיָן "מִלּוּאִים" הוּא, שֶׁתִּהְיֶינָה הָאֲבָנִים אֲבָנִים שְׁלֵמוֹת, שֶׁנִּבְרְאוּ כָּךְ, וְלֹא תִּהְיֶינָה אַבְנֵי גָּזִית שֶׁנִּכְרְתוּ מִמַּחְצָב גָּדוֹל אוֹ שֶׁנֶּחֱצַב מֵהֶן כְּלוּם, כִּי גַּם בַּתּוֹלֶדֶת יָדוּעַ שֶׁאֵין שְׁלֵמוּת כֹּחוֹת הָאֲבָנִים הַיְּקָרוֹת וְהַסְּגֻלּוֹת שֶׁבָּהֶן זוּלָתִי בְּאֶבֶן אֲשֶׁר הִיא כַּחֲלוּקֵי אֲבָנִים מִן הַנַּחַל, וּלְכָךְ תִּרְגֵּם אוּנְקְלוֹס "אַשְׁלָמוּתָא", כִּי לְשׁוֹן מִלּוּי כֵּלִים אוֹ גֻּמָּא בְּתַרְגּוּמוֹ מִלּוּי מַמָּשׁ, "וַתְּמַלֵּא כַדָּהּ" (בראשית כד טז) - "וּמְלִיאַת", וְכֵן כֻּלָּם, אֲבָל כָּאן תִּרְגֵּם הַמִּלּוּי לִלְשׁוֹן שְׁלֵמוּת, וְכֵן "מִלֵּא אֹתָם חָכְמַת לֵב" (שמות ל"ה:ל"ה) - "אַשְׁלֵם", כִּי אֵינֶנּוּ דָּבָר שֶׁיְּמַלֵּא כְּלִי, אֲבָל הוּא שְׁלֵמוּת, שֶׁהָיוּ שְׁלֵמִים בַּחָכְמָה, וְזֶה טַעַם "וּבַחֲרֹשֶׁת אֶבֶן לְמַלֹּאת" (שמות ל"א:ה'), שֶׁיָּדְעוּ לְפַתֵּחַ פִּתּוּחֵי חוֹתָם בָּאֲבָנִים בְּמִלֻּאֹתָם:
וְהִנֵּה בְּאַבְנֵי הָאֵפוֹד נֶאֱמַר (שמות כ"ח:י"א) "מַעֲשֵׂה חָרַשׁ אֶבֶן פִּתּוּחֵי חֹתָם תְּפַתַּח אֶת שְׁתֵּי הָאֲבָנִים עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל", כִּי הָיוּ עוֹשִׂין חָרִיץ בָּהֶם בִּכְתִיבַת הַשֵּׁמוֹת כַּאֲשֶׁר יַעֲשׂוּ חָרָשֵׁי הָאֶבֶן, וְהִנֵּה לֹא הָיוּ בְּמִלֻּאֹתָם, אֲבָל בְּאַבְנֵי הַחֹשֶׁן כָּתוּב (שמות כ"ח:י"ז) "וּמִלֵּאתָ בוֹ מִלֻּאַת אֶבֶן", וּכְתִיב "יִהְיוּ בְּמִלֻּאֹתָם" (שם כ), "וְהָאֲבָנִים עַל שְׁמֹת בְּנֵי יִשְׂרָאֵל הֵנָּה שְׁתֵּים עֶשְׂרֵה עַל שְׁמֹתָם" (שמות ל"ט:י"ד), לֹא מַעֲשֵׂה חָרַשׁ, וְלָכֵן לֹא הָיָה לְמֹשֶׁה רַבֵּינוּ עֵצָה בָּהֶם זוּלָתִי בַּשָּׁמִיר שֶׁהִזְכִּירוּ רַבּוֹתֵינוּ, כְּמוֹ שֶׁאָמְרוּ בְּמַסֶּכֶת סוֹטָה (מח:), אֲבָנִים הַלָּלוּ אֵין כּוֹתְבִין עֲלֵיהֶן בִּדְיוֹ, שֶׁנֶּאֱמַר "פִּתּוּחֵי חוֹתָם" (שמות כ"ח:כ"א), וְאֵין מְפָרְשִׁין עֲלֵיהֶן בְּאִזְמֵל, שֶׁנֶּאֱמַר "בְּמִלֻּאֹתָם" (שם כ), אֲבָל מֵבִיא שָׁמִיר וּמַרְאֶה לָהֶן וְהֵן נִבְקָעִין מֵאֵלֵיהֶן וּבְמִלֻּאֹתָם לֹא נֶאֱמַר אֶלָּא בְּאַבְנֵי הַחֹשֶׁן: וְלֹא תָּחוּשׁ לְמָה שֶׁהֻזְכַּר בָּאַגָּדָה (גיטין סח) אִיכָּא שָׁמִיר דְּאַיְתִי מֹשֶׁה לְאַבְנֵי אֵפֹד, שֶׁהַחֹשֶׁן יִקְרְאוּ לוֹ אֵפוֹד בְּדֶרֶךְ הַעֲבָרָה, מִפְּנֵי שֶׁהוּא מְחֻבָּר בּוֹ, וּכְתִיב נָמֵי "הַגִּישָׁה הָאֵפוֹד" (שמואל א כ"ג:ט'), וּבַחֹשֶׁן הָיוּ שׁוֹאֲלִין. וְהִנֵּה פֵּרוּשׁ הַכָּתוּב "אַבְנֵי שֹׁהַם", שָׁלֹשׁ, שְׁתַּיִם לָאֵפוֹד וְאַחַת לַחֹשֶׁן, "וְאַבְנֵי מִלּוּאִים", לַחֹשֶׁן. וְאִם הָיָה דַּעַת רַבּוֹתֵינוּ שֶׁיִּהְיוּ גַּם אַבְנֵי הָאֵפוֹד מִלּוּאִים, מִן הַכָּתוּב הַזֶּה, יִהְיוּ לָאֵפוֹד וְלַחֹשֶׁן, שְׁנֵיהֶם, אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AVNEI SHOHAM’ (ONYX STONES) ‘V’AVNEI MILU’IM’ (AND STONES FOR SETTING). “Because they used to make a setting for the stone in gold — a kind of indentation — and they placed the stone there to fill the indentation, they are called *avnei milu’im* (stones for filling-in), and the place of the indentation is called *mishbetzet* (setting). FOR THE EPHOD AND THE BREASTPLATE. The onyx stones were for the *ephod*, and the stones for setting were for the breastplate.” This is Rashi’s language. Similarly Rashi explained: “*They shall be inclosed in gold in their settings*,⁵⁸ — surrounded by gold settings of such a depth that each setting shall be filled by the thickness of the stone. This is the meaning of the word *milu’otham* (their filling),⁵⁸ and this is the meaning of every expression of *milui* (filling) mentioned in this connection.”
But it does not appear to me to be at all correct to say that Scripture calls them already now *avnei milu’im*, because in some time as yet in the future He was to command that the indentations made for them were to be filled with these stones! Moreover, the onyx stones were also *enclosed in settings of gold*,⁵⁹, Verse 11 — in the case of the ephod. and yet He did not call them *milu’im*. Again, our Rabbis have already said in the Gemara:⁶⁰ “These stones⁶¹ are not incised with a chisel,⁶² for it is said *b’milu’otham*⁵⁸ (in their filling).” Now if the explanation *b’milu’otham* would be, [as Rashi has it], that they fill the indentations with the stones, there would have been no proof at all from this verse that they should not incise the names [of the tribes] on them with a chisel. Besides, the manner of the setting of the stones which the Rabbi [Rashi] mentioned, namely that it was made in a kind of indentation, is not correct. Instead, it is as Onkelos rendered it: [*meshubatzim zahav* — inclosed in gold] *meramtzan didhav*,⁵⁸ which means that they made at the bottom a gold setting according to the measure of the stone, and from it they projected a fork-like shape of three prongs which would hold the stone. [The word *meramtzan* mentioned by Onkelos] is similar to the expressions of the Sages: “and they take it out *beramtza* (with a pointed tool) made of iron;”⁶³ “as when he bored a hole in it *beramtza* (with a pick) made of iron.”⁶⁴ This is how they also do it today when they set precious stones in rings, in order that they be seen from all angles and that their beauty and splendor should not be hidden in the indentations. You may know that this is so, for the two gold chains inserted in the two rings of the breastplate were attached to the *mishb’tzoth* on the shoulder-pieces of the *ephod*.⁶⁵ Now if *mishb’tzoth* were [as Rashi said] frames for the setting of the stone, how would they attach to them the chains? And even [if there were there other *mishb’tzoth* not for the setting of the stone but for the purpose of inserting the chains] how would the indentations serve that purpose [as they were not perforated for the chains to go through]? Rather, the *mishb’tzoth* are the fork-like prongs as we have said and the holes for the chains were made in them. Associated with the word *mishb’tzoth* is, in my opinion, [Saul’s expression, *Slay me*] *for ‘hashabatz’ hath taken hold of me*⁶⁶ these being the men who hold spear-like weapons with mounted forks on top to catch those that flee the battle-field, just as it is said, *and lo, the chariots and the horsemen pressed hard upon him*.⁶⁷, Verse 6.
And the meaning of *musaboth mishb’tzoth*⁶⁸ is that he should fix the gold prongs “around it.” And in the opinion of Onkelos who translated [*musaboth* as] *meshak’on* [literally: “depressed,” “sunk”], the stones were sunk into the frames from which came forth prongs surrounding them above and holding them in place.
But the sense of the word *milu’im* is that the stones be whole as they were created, and that they should not be hewn stones which were cut from a large quarry, or from which anything has been chipped off. It is also known in the natural sciences that the complete powers of precious stones and the particular qualities that distinguish them, exist only when in their natural state, as when smooth stones are taken from the river. This is why Onkelos translated [*avnei milu’im — avnei*] *ashlamutha* (stones of perfection). But the term *milui* (filling of) vessels or an indentation [Onkelos] translates literally, — thus: ***'va’t'malei'** (and she filled) her pitcher*,⁶⁹ Onkelos translated: ***u’mleiah*** (and she filled), and similarly in all other cases — but here he translated the term *milui* to mean *shleimuth* (perfection). Similarly, he translated the verse, *‘milei’ (He filled) them with wisdom of heart*⁷⁰ — *ashleim* (“He perfected” them with wisdom of heart), as wisdom is not something that you can fill a vessel with, but instead it denotes perfection, that they [i.e. Bezalel and Oholiab — who did the workmanship of the Tabernacle] were perfect in wisdom. This is the intent of the verse, *and in cutting of stones **'l’maloth'***⁷¹, 31:5. — that they knew how to engrave like the engravings of a signet upon stones in their [natural] perfect state.
Now in the case of the stones of the ephod it is said, however, *with the work of an engraver in stone, like the engravings of a signet, shalt thou engrave the two stones, according to the names of the children of Israel*⁵⁹, Verse 11 — in the case of the ephod. [but it does not say here *b’milu’otham* — “in their perfect state”], because they made an incision in them when writing the names [of the tribes upon them] as stone engravers do, and thus the stones were no longer in their [natural] perfect state. But in the case of the stones for the breastplate it is written, *‘umileitha’ in it ‘miluath’ of stone*,⁷², 28:17. and again it is written of them, *they shall be ‘b’milu’otham;’*⁷³, Verse 20. *and the stones* [of the breastplate] *were according to the names of the children of Israel, twelve, according to their names*⁷⁴, 39:14. — not the work of engravers [who make incisions upon the stones]. Therefore Moses our teacher could find no way [of inscribing the names of the tribes of Israel upon the twelve stones in the breastplate] except by means of the *shamir* [a worm that cuts stones with its glance] which our Rabbis mentioned, just as they have said in Tractate Sotah:⁷⁵ “These stones⁷⁶ are not written upon with ink, for it is said, *like the engravings of a signet*,⁷⁷, Sotah). — The verse is mentioned in connection with the stones of the breastplate. and they are not incised with a chisel, for it is said *b’milu’otham* (in their perfect state).⁷⁸, Verse 20. — Also in connection with the stones of the breastplate. But instead [Moses] brought the *shamir* and showed it the stones and they split of their own accord.” Now the word *b’milu’otham* is said only in connection with the stones of the breastplate. Do not be troubled by what is mentioned in the Agadah (homily, tradition) that the Rabbis said to Solomon:⁷⁹ etc.” “There is the *shamir* with which Moses cut the precious stones of the *ephod*.” [From this you might argue that the stones of the *ephod* also had to be *b’milu’otham* — in their perfect natural state — which would be contrary to what we have said above, that this applied only to the stones of the breastplate! Do not be troubled by this statement,] for the breastplate is called ephod by the Rabbis by way of metaphor, because the breastplate is attached thereto. It is also written, *Bring hither the ephod*,⁸⁰ and it was of the breastplate that they asked [for guidance].⁸¹ Thus the explanation of the verse before us is as follows: “*onyx stones* three — two for the ephod⁸² and one for the breastplate;⁸³, Verse 20. and *stones of ‘milu’im’* for the breastplate.” And in case the opinion of our Rabbis was that the stones of the ephod also had to be in their full natural state [as the stones of the breastplate], then both *the onyx stones and the stones of ‘milu’im’* were for both, *for the ephod and for the breastplate*.⁸⁴ (in their full natural state), then they derived it from this verse as explained in the text. For — the ephod and the breastplate — had both the onyx stones and the stones of *milu’im*. Of the ephod it is clearly written that it had two onyx stones (further, 28:9), and according to the Rabbis these were also *b’milu’otham* (in their full natural state). In the case of the breastplate *b’milu’otham* is clearly mentioned (*ibid.*, Verse 20) and so is the onyx stone (*ibid.*). Thus the verse before us, *stones of onyx and stones of ‘milu’im’* means that both were *for the ephod and for the breastplate*.

footnotes:
⁵⁸ Further, 28:20.
⁵⁸ Further, 28:20.
⁵⁹ Ibid.
⁶⁰ Sotah 48b.
⁶¹ The onyx stones for the ephod, and the stones for setting in the breastplate. Ramban will later suggest that the reference perhaps is only to the stones for setting in the breastplate. See further, Note 76.
⁶² For the purpose of writing the names of the tribes upon the stones (further, 28:12, and 21).
⁵⁸ Further, 28:20.
⁵⁸ Further, 28:20.
⁶³ Niddah 62a.
⁶⁴ Shabbath 103a.
⁶⁵ Further, 28:24-25.
⁶⁶ II Samuel 1:9.
⁶⁷ Ibid.
⁶⁸ Further, 28:11.
⁶⁹ Genesis 24:16.
⁷⁰ Further, 35:35.
⁷¹ Ibid.
⁵⁹ Ibid.
⁷² Ibid.
⁷³ Ibid.
⁷⁴ Ibid.
⁷⁵ Sotah 48b.
⁷⁶ I.e. the stones of the breastplate. See above Note 61.
⁷⁷ Further, 28:21. “And this means carving” (Rashi, ibid.
⁷⁸ Ibid.
⁷⁹ Gittin 68a. In preparing to build the Sanctuary, Solomon asked the Rabbis: “How shall I accomplish the cutting of the stones without using iron tools?” They replied: “There is the shamir
⁸⁰ I Samuel 23:9.
⁸¹ See Ramban further, 28:30.
⁸² Further, 28:9.
⁸³ Ibid.
⁸⁴ In other words, if that be the opinion of the Rabbis that the stones of the ephod also had to be b’milu’otham


###### Ramban on Exodus 25:9:1
[Ramban on Exodus 25:9:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:9:1)

**וְכֵן תַּעֲשׂוּ** לְדוֹרוֹת אִם יֹאבַד אֶחָד מִן הַכֵּלִים אוֹ כְּשֶׁתַּעֲשׂוּ כְּלֵי בֵּית עוֹלָמִים כְּגוֹן שֻׁלְחָנוֹת וּמְנוֹרוֹת וְכִיּוֹרוֹת וּמְכוֹנוֹת שֶׁעָשָׂה שְׁלֹמֹה, כְּתַבְנִית אֵלּוּ תַּעֲשׂוּ אוֹתָם. וְאִם לֹא יִהְיֶה הַמִּקְרָא מְחֻבָּר לְמַעְלָה הֵימֶנּוּ לֹא הָיָה לוֹ לִכְתֹּב וְכֵן תַּעֲשׂוּ, אֶלָּא כֵּן תַּעֲשׂוּ, וְהָיָה מְדַבֵּר עַל עֲשִׂיַּת אֹהֶל מוֹעֵד וְכֵלָיו. לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ה:ט'). וְלֹא יָדַעְתִּי שֶׁיִּהְיֶה זֶה אֱמֶת שֶׁיִּתְחַיֵּב שְׁלֹמֹה לַעֲשׂוֹת כְּלֵי בֵּית עוֹלָמִים כְּתַבְנִית אֵלּוּ, וּמִזְבַּח הַנְּחֹשֶׁת עָשָׂה שְׁלֹמֹה עֶשְׂרִים אַמָּה אֹרֶךְ וְעֶשְׂרִים רֹחַב (דהי"ב ד א):
וְר"א אָמַר (אבן עזרא על שמות כ"ה:ט') "וְכֵן תַּעֲשׂוּ" הַכֵּלִים, כִּי בַּתְּחִלָּה אָמַר "וְעָשׂוּ לִי מִקְדָּשׁ": וְעַל דֶּרֶךְ הַפְּשָׁט אֵין צֹרֶךְ לְכָל זֶה, אֲבָל בָּא הַכֶּפֶל לְחִזּוּק וְזֵרוּז, אָמַר "וְעָשׂוּ לִי מִקְדָּשׁ", בַּיִת וְכֵלִים כְּמִקְדַּשׁ מֶלֶךְ וּבֵית מַמְלָכָה (עמוס ז יג), "וְשָׁכַנְתִּי בְּתוֹכָם", בַּבַּיִת וּבְכִסֵּא הַכָּבוֹד אֲשֶׁר יַעֲשׂוּ לִי שָׁם, "כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן" הַזֶּה אֲשֶׁר אָמַרְתִּי שֶׁאֶשְׁכּוֹן בּוֹ בְּתוֹכָם, "וְאֵת תַּבְנִית כָּל כֵּלָיו". וְכָפַל "וְכֵן תַּעֲשׂוּ" כֻּלְּכֶם בִּזְרִיזוּת וַחֲרִיצוּת, וְהוּא כְּהִכָּפֵל "וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה כֵּן עָשׂוּ" (שמות ל"ט:ל"ב), כִּי מִפְּנֵי שֶׁהִיא צַוָּאָה אָמַר "וְכֵן תַּעֲשׂוּ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND SO SHALL YE MAKE IT — [also] “in future generations. If one of the vessels is lost, or when you make⁸⁵ the vessels of the Sanctuary of Jerusalem,⁸⁶ — “the Eternal House.” See in *Seder Yithro* Note 598. such as the tables,⁸⁷. the candelabrums,⁸⁸, Verse 7: *And he made the ten candelabrums*. the lavers,⁸⁹, Verse 6: *And he made ten lavers*. and the bases⁹⁰ which Solomon made — after the pattern of these you shall make them. If, however, this [part of the verse] were not connected with the preceding part [which reads: *According to all that I show thee, the pattern of the **Tabernacle**, and the pattern of all the vessels*], Scripture should not have written: *‘and’ so shall ye make it*, but: “so shall ye make it,” and then it would be speaking of the making of the Tent of Meeting⁹¹, the expression is not set apart from the preceding part of the verse but is connected with it, thus: “and” so shall you make the pattern of all the furniture of the Sanctuary. and its vessels.” Thus is Rashi’s language. But I do not know if this is true, that Solomon was bound to make the vessels of the Sanctuary of Jerusalem⁸⁶ — “the Eternal House.” See in *Seder Yithro* Note 598. after the pattern of these vessels [of the Tabernacle]. The altar of brass which Solomon made was twenty cubits long and twenty wide!⁹² And Rabbi Abraham ibn Ezra wrote: “*And so shall ye make* — the vessels,⁹³ thus refers only to *the pattern of all the furniture* (mentioned right above), but does not refer to *the pattern of the Tabernacle* since the term “making” was already stated with reference to it, namely, *and let them ‘make’ Me a Sanctuary*. for at the beginning He said, *And let them make Me a Sanctuary*.”⁹⁴
In line with the plain meaning of Scripture there is no need for all this. Rather, the duplication [*and so shall ye make it*] has the purpose of expressing emphasis and eagerness. Thus He said: “*And let them make Me a Sanctuary*”⁹⁴ — a house and vessels — as a Royal Sanctuary and seat of Majesty, *that I may dwell in the midst of them* in the house and on the Throne of Glory which they will make for Me there. *According to all that I show thee the pattern of this Tabernacle* of which I have said that I will dwell in the midst of them, *and the pattern of all the vessels thereof*. He repeated, *and so shall ye* all *make it* with eagerness and diligence. This is similar to the repetition found in the verse, *and the children of Israel did according to all that the Eternal commanded Moses, so did they*.⁹⁵ Here, because the verse speaks of a command, it says, *and so ‘shall’ ye make it*, [whereas in the other verse the repeat states *so ‘did’ they*, because it speaks of a deed accomplished].

footnotes:
⁸⁵ “Make.” In our Rashi: “make Me.”
⁸⁶ The Hebrew is beith olamim
⁸⁷ II Chronicles 4:8: And he made ten tables
⁸⁸ Ibid.
⁸⁹ Ibid.
⁹⁰ I Kings 7:27-39: And he made the ten bases…
⁹¹ And not of the Sanctuary of Jerusalem and its vessels. But now that Scripture says ‘and’ so shall ye make it
⁸⁶ The Hebrew is beith olamim
⁹² II Chronicles 4:1. The altar of the Tabernacle was five cubits long and five cubits broad (further, 27:1).
⁹³ The expression and so shall ye make it
⁹⁴ Above, Verse 8.
⁹⁴ Above, Verse 8.
⁹⁵ Further, 39:32.


###### Ramban on Exodus 25:10:1
[Ramban on Exodus 25:10:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:10:1)

**וְעָשׂוּ אֲרוֹן** יַחְזֹר אֶל בְּנֵי יִשְׂרָאֵל הַנִּזְכָּרִים לְמַעְלָה, וְאַחֲרֵי כֵן "וְצִפִּיתָ אֹתוֹ" (שמות כ"ה:י"א), "וְיָצַקְתָּ לּוֹ" (שמות כ"ה:י"ב), וְכֻלָּן בִּלְשׁוֹן יָחִיד, כִּי מֹשֶׁה כְּנֶגֶד כָּל יִשְׂרָאֵל (מכילתא יתרו א). וְיִתָּכֵן שֶׁיִּרְמֹז שֶׁיִּהְיוּ כָּל יִשְׂרָאֵל מִשְׁתַּתְּפִין בַּעֲשִׂיַּת הָאָרוֹן בַּעֲבוּר שֶׁהוּא קְדוֹשׁ מִשְׁכְּנֵי עֶלְיוֹן, וְשֶׁיִּזְכּוּ כֻּלָּם לַתּוֹרָה. וְכֵן אָמְרוּ בְּמִדְרַשׁ רַבָּה (שמות לד ב) מִפְּנֵי מָה בְּכָל הַכֵּלִים כָּתוּב "וְעָשִׂיתָ", וּבָאָרוֹן כְּתִיב "וְעָשׂוּ אָרוֹן", א"ר יְהוּדָה בֵּר' שַׁלּוּם אָמַר הקב"ה יָבֹאוּ הַכֹּל וְיִתְעַסְּקוּ בָּאָרוֹן שֶׁיִּזְכּוּ לַתּוֹרָה. וְהָעֵסֶק, שֶׁיִּתְנַדֵּב כָּל אֶחָד כְּלִי זָהָב אֶחָד לָאָרוֹן, אוֹ יַעֲזֹר לִבְצַלְאֵל עֵזֶר מְעַט, אוֹ שֶׁיְּכַוְּנוּ לַדָּבָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY SHALL MAKE AN ARK. The plural [*and ‘they’ shall make*] refers back to *the children of Israel* mentioned above.⁹⁶ But afterwards Scripture states: *And thou shalt overlay it*,⁹⁷ *And thou shalt cast for it*⁹⁸ — all in the singular, as Moses is the leader of all Israel. It is possible that [in using the plural — *and they shall make*] He is indicating His wish that all Israel should share in the making of the ark because it is *the holiest dwelling-place of the Most High*,⁹⁹ and that they should all merit thereby [a knowledge of] the Torah. Thus the Rabbis have said in Midrash Rabbah:¹⁰⁰ “Why is it that with reference to all the vessels it says, *and thou shalt make*, and in the case of the ark it says, *and they shall make?* Said Rabbi Yehudah the son of Rabbi Shalom: The Holy One, blessed be He, said, Let all the people come and engage themselves in the making of the ark, so that they should all merit [a knowledge of] the Torah.” The “engaging themselves” of which the Rabbi speaks means that they should each offer one golden vessel [for the making of the ark, in addition to their general offering for the building of the Tabernacle], or that they should help Bezalel in some small way, or that they should have intent [of heart in the making thereof].¹⁰¹

footnotes:
⁹⁶ Above, Verse 2.
⁹⁷ Verse 11.
⁹⁸ Verse 12.
⁹⁹ Psalms 46:5.
¹⁰⁰ Shemoth Rabbah 33:3.
¹⁰¹ Thus even the desire to help Bezalel in the making of the ark was already accounted as an act of helping in the making thereof (Kli Chemdah). It may also hint that a mere genuine craving for Torah is praiseworthy before the Creator.


###### Ramban on Exodus 25:12:1
[Ramban on Exodus 25:12:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:12:1)

**אַרְבַּע פַּעֲמוֹתָיו** כְּתַרְגּוּמוֹ, "אַרְבַּע זָוְיָתֵהּ", וּבַזָּוִיּוֹת הָעֶלְיוֹנוֹת סָמוּךְ לַכַּפֹּרֶת הָיוּ נְתוּנִין. וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הָאֶחָת, הֵן הֵן אַרְבַּע טַבָּעוֹת שֶׁבִּתְחִלַּת הַמִּקְרָא, וּפֵרוּשׁ הַכָּתוּב וּשְׁתַּיִם מִן הַטַּבָּעוֹת הָאֵלּוּ עַל צַלְעוֹ הָאַחַת. כָּךְ פֵּרֵשׁ רַשִׁ"י (רש"י על שמות כ"ה:י"ב), וְיָפֶה פֵּרֵשׁ. אֲבָל לֹא יָדַעְתִּי לָמָּה אָמַר שֶׁבַּזָּוִיּוֹת הָעֶלְיוֹנוֹת סָמוּךְ לַכַּפֹּרֶת הָיוּ הַטַּבָּעוֹת, שֶׁהַכֹּבֶד הָיָה יָתֵר מְאֹד, וְעוֹד כִּי דֶּרֶךְ הַכָּבוֹד הוּא שֶׁיִּהְיֶה הָאָרוֹן נִשָּׂא וְגָבוֹהַּ לְמַעְלָה עַל כִּתְפוֹת הַכֹּהֲנִים:
ור"א אָמַר (אבן עזרא על שמות כ"ה:י"ב) חִפַּשְׂתִּי בְּכָל הַמִּקְרָא וְלֹא מָצָאתִי "פַּעַם" שֶׁיְּהֵא זָוִית, רַק רֶגֶל, "מַה יָּפוּ פְעָמַיִךְ" (שה"ש ז ב), "רַגְלֵי עָנִי פַּעֲמֵי דַלִּים" (ישעיה כו ו), עַל כֵּן הֻצְרַכְתִּי לְפָרֵשׁ כִּי רַגְלַיִם הָיוּ לָאָרוֹן, וּפֵרֵשׁ כִּי הֵם שְׁמוֹנָה טַבָּעוֹת, ד' תַּחְתּוֹנוֹת לָשֵׂאת אוֹתוֹ בָּהֶם, וְהָעֶלְיוֹנוֹת הָיוּ לְיוֹפִי. וְאֵין דְּבָרָיו נְכוֹנִים כְּלָל. אֲבָל אִם כִּדְבָרָיו שֶׁהַפַּעַם רֶגֶל, יְצַוֶּה הַכָּתוּב שֶׁיִּהְיוּ הַטַּבָּעוֹת בַּזָּוִיּוֹת הַתַּחְתּוֹנוֹת אֲשֶׁר הָאָרוֹן יוֹשֵׁב בָּהֶן, וְיִקְרָא הַצְּדָדִים הַתַּחְתּוֹנִים רַגְלַיִם. כִּי לְשׁוֹן הַקֹּדֶשׁ יִתְפֹּשׂ כָּל הַצּוּרוֹת לִדְמוּת הָאָדָם, וְיֹאמַר לְכָל דָּבָר לְעֶלְיוֹנוֹ רֹאשׁ וּלְצַד הַתַּחְתּוֹן רֶגֶל: וְזֶה בֶּאֱמֶת כָּךְ הוּא, שֶׁבַּזָּוִיּוֹת הַתַּחְתּוֹנוֹת הָיוּ הַטַּבָּעוֹת, וְהָאָרוֹן נִשָּׂא לְמַעְלָה, כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה. אֲבָל לְפִי דַּעְתִּי אֵין פַּעַם רֶגֶל, אֲבָל הוּא שֵׁם הַפְּסִיעָה, "מַה יָּפוּ פְעָמַיִךְ" (שה"ש ז ב), פְּסִיעוֹתַיִךְ, כְּעִנְיָן שֶׁנֶּאֱמַר בְּתַלְמוּד (ע"ז יח.), כַּמָּה נָאוֹת פְּסִיעוֹתֶיהָ שֶׁל רִיבָה זוֹ, וְכֵן "מַדּוּעַ אֶחֱרוּ פַּעֲמֵי מַרְכְּבוֹתָיו" (שופטים ה כח). וְאָמַר הַכָּתוּב בְּכָאן "פַּעֲמוֹתָיו" לִפְסִיעוֹת הַכֹּהֲנִים הַנּוֹשְׂאִים אוֹתוֹ, רָמַז שְׁנֵי דְּבָרִים, שֶׁיִּהְיוּ הַטַּבָּעוֹת בַּזָּוִיּוֹת לְמַטָּה מַמָּשׁ סְמוּכִים לְמוֹשַׁב הָאָרוֹן, וְשֶׁיִּהְיֶה כָּל אָרְכּוֹ שֶׁל אָרוֹן מַפְסִיק בֵּין שְׁתֵּי הַטַּבָּעוֹת, כִּי הָאָרוֹן אָרְכּוֹ לַמִּזְרָח, וְהַטַּבָּעוֹת שְׁנַיִם בַּצָּפוֹן אֶחָד בָּרֹאשׁ הַמִּזְרָחִי וְאֶחָד בַּמַּעֲרָבִי, וּשְׁנַיִם בַּדָּרוֹם, וּפַעֲמֵי הַכֹּהֲנִים הוֹלְכִים בֵּין טַבַּעַת לְטַבַּעַת, וְלִפְנֵיהֶם. וּבְמִשְׁנַת הַמִּשְׁכָּן שָׁנוּ אַרְבַּע טַבָּעוֹת שֶׁל זָהָב הָיוּ קְבוּעוֹת בּוֹ, שְׁתַּיִם בִּצְפוֹנוֹ וּשְׁתַּיִם בִּדְרוֹמוֹ, שֶׁבָּהֶם הָיוּ נוֹתְנִין אֶת הַבַּדִּים וְלֹא הָיוּ זָזִים מִשָּׁם לְעוֹלָם וכו':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT CAST FOUR RINGS OF GOLD FOR IT, AND PUT THEM IN THE FOUR ‘PA’AMOTHAV’ (CORNERS THEREOF). “The word *pa’amothav* is to be understood as the Targum rendered it: ‘corners thereof.’ It was on the upper corners near to the cover of the ark that the rings were placed. *And two rings shall be on the one side of it, and two rings on the other side of it*. These are the very four rings which are mentioned at the beginning of the verse, but here Scripture explains that two of these rings were placed on one side [and the other two on the other side].” Thus did Rashi explain, and he explained it well. But I do not know why Rashi wrote that “on the upper corners near to the cover” the rings were placed. For in that case, the weight [of the ark and the tables of law hanging down from the staves] would be very much heavier. Moreover, the respectful way is that the ark be lifted up, resting high upon the shoulders of the priests¹⁰² [when carrying it].
Rabbi Abraham ibn Ezra wrote: “I have searched in all Scripture and I have not found the term *pa’am* to mean ‘corner’ but only ‘foot.’ Thus: *How beautiful are p’amayich’ (thy feet);*¹⁰³ *the feet of the poor, ‘pa’amei’ (the feet of) the needy*.¹⁰⁴ Therefore I felt bound to explain that the ark had feet to it [upon which it rested].” And so Ibn Ezra explained the meaning of the verse to be that there were altogether eight rings, the four bottom ones¹⁰⁵ according to that different version that Ramban’s questions on Ibn Ezra can be understood. Principally Ramban differs with three points that Ibn Ezra made: 1. That there were eight rings to the ark; 2. that the staves for carrying the ark were inserted in the *upper* rings; 3. that the ark had feet. — It is on this second point that the texts differ. It must then be remembered that Ramban is directing his criticism on Ibn Ezra holding that it was the *upper* rings that were for carriage. Ramban’s opinion is that the lower rings were for the insertion of the staves with which the ark was carried. Ramban will also differ with Ibn Ezra on the other two points. being those through which the staves were inserted to carry the ark with, whilst the four upper rings were purely for ornamental purposes. His words are, however, not at all correct. For if, as he said, *pa’am* means foot, then Scripture is commanding that the rings should be in the lower corners upon which the ark rests, and these bottom corners are called “feet” because the Sacred Language adapts all forms according to the image of man. Thus it calls the upper part of any object *rosh* (head), and the bottom part *regel* (foot). [Accordingly there is no need to say as did Ibn Ezra that the ark had feet to it upon which it rested, since Scripture calls the bottom corners “feet.”] And this is indeed true, that the rings for the purpose of carriage were at the bottom corners, and the ark was thus lifted up above the staves, as I have explained above.
But in my opinion *pa’am* does not mean “foot” but is a term meaning “step.” *How beautiful are ‘p’amayich’*¹⁰³ — your steps. This usage is similar to the phrase in the Talmud:¹⁰⁶ “How beautiful are the steps of this maiden.” Similarly: *why tarry ‘pa’amei’ (the steps of) his chariots?*¹⁰⁷ The word *pa’amothav* here is Scripture’s reference to the steps of the priests¹⁰² that carry the ark, thus hinting at two things: that the rings be in the corners right at the bottom, near the seat of the ark, and that the whole length of the ark should interpose between the two rings. For, assuming that the length of the ark was placed in an east-west position, then there were two rings on its north side, one at the eastern head and one at the western, and likewise two rings on the south side of the ark [similarly placed], and the steps of the priests moved between the rings with their faces towards one another. In the Mishnah of the Tabernacle¹⁰⁸, Note 209. — In the Holy of Holies the length of the ark was in a north-south position i.e., to the width of the holy place while the width of the ark was in an east-west position i.e., to the length of the holy place (Mishneh Torah, Hilchoth Beth Habchirah 3:13). When carrying the ark they carried it face to face, with their backs turned outward, and their faces set towards the ark (*ibid.* Hilchoth Klei Hamikdash 2:13). A reference to this point is found here in the text of Ramban. we have learned: “There were four gold rings affixed in the ark, two to the north thereof and two to the south, and in them the staves were inserted and were never moved therefrom etc.”

footnotes:
¹⁰² In Numbers 7:9 it is clearly stated that it is the Levites the sons of Kohath who carried the ark, not the priests. See, however, “The Commandments,” Vol. I, pp. 43-44, that in reality the fulfillment of this commandment, bearing the ark upon the shoulders, devolves upon the priests, but in the wilderness the duty was laid upon the Levites because of the limited number of priests then available. This is Rambam’s position. For Ramban’s opinion see my Note there, p. 44.
¹⁰³ Song of Songs 7:2. The J.P.S. translation “steps” follows Ramban’s interpretation, explained further on.
¹⁰⁴ Isaiah 26:6. In J.P.S. translation: “steps,” as Ramban explains it.
¹⁰⁵ See my Hebrew commentary p. 459, that our Ibn Ezra texts have here a different version, and that it is only
¹⁰³ Song of Songs 7:2. The J.P.S. translation “steps” follows Ramban’s interpretation, explained further on.
¹⁰⁶ Abodah Zarah 18a.
¹⁰⁷ Judges 5:28. Translated: why tarry ‘the wheels’ of his chariots?
¹⁰² In Numbers 7:9 it is clearly stated that it is the Levites the sons of Kohath who carried the ark, not the priests. See, however, “The Commandments,” Vol. I, pp. 43-44, that in reality the fulfillment of this commandment, bearing the ark upon the shoulders, devolves upon the priests, but in the wilderness the duty was laid upon the Levites because of the limited number of priests then available. This is Rambam’s position. For Ramban’s opinion see my Note there, p. 44.
¹⁰⁸ This is the Beraitha on the work of the Tabernacle. (Otzar Midrashim, Eisenstein, p. 301; Ish Shalom’s scientific edition, Breslau 1915.) For the name Beraitha see in Seder Bo


###### Ramban on Exodus 25:21:1
[Ramban on Exodus 25:21:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:21:1)

**וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת** לֹא יָדַעְתִּי לָמָּה נִכְפַּל, שֶׁהֲרֵי כְּבָר אָמוּר (שמות כ"ה:ט"ז) "וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת". וְי"ל שֶׁבָּא לְלַמֵּד שֶׁבְּעוֹדוֹ אָרוֹן בְּלֹא כַּפֹּרֶת יִתֵּן תְּחִלָּה הָעֵדוּת לְתוֹכוֹ וְאח"כ יִתֵּן הַכַּפֹּרֶת עָלָיו. וְכֵן מָצִינוּ כְּשֶׁהֵקִים הַמִּשְׁכָּן נֶאֱמַר "וַיִּתֵּן אֶת הָעֵדֻת אֶל הָאָרֹן" (שמות מ':כ'), וְאח"כ "וַיִּתֵּן אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְמָעְלָה". לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ה:כ"א). וְאִם הָיָה זֶה צַוָּאָה, מַשְׁמָעוֹ יוֹתֵר שֶׁאַחַר שֶׁיִּתֵּן הַכַּפֹּרֶת עַל הָאָרוֹן, כַּאֲשֶׁר אָמַר, יִתֵּן בָּאָרוֹן אֶת הָעֵדֻת, כִּי אָרוֹן יִקָּרֵא גַּם בִּהְיוֹת הַכַּפֹּרֶת עָלָיו. וְעוֹד כִּי יֵשׁ לִשְׁאֹל ג"כ, לָמָּה הֶחְזִיר (שמות כ"ה:כ"ב) "אֲשֶׁר עַל אֲרֹן הָעֵדֻת", כִּי בְּיָדוּעַ שֶׁהַכְּרוּבִים הֵם עַל אֲרוֹן הָעֵדוּת, וּמַה צֹרֶךְ לְפָרֵשׁ עוֹד כֵּיוָן שֶׁאָמַר מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים:
אֲבָל פֵּרוּשׁוֹ, כִּי בַּעֲבוּר שֶׁיְּצַוֶּה בַּכְּרוּבִים לִהְיוֹתָם פּוֹרְשֵׂי כְנָפַיִם לְמַעְלָה (שמות כ"ה:כ'), וְלֹא אָמַר לָמָּה יַעֲשֵׂם כְּלָל, וּמַה שֶׁיְּשַׁמְּשׁוּ בַּמִּשְׁכָּן, וְלָמָּה יִהְיוּ בָּעִנְיָן הַזֶּה, לְכָךְ אָמַר עַתָּה וְנָתַתָּ הַכַּפֹּרֶת עִם כְּרוּבָיו, שֶׁהַכֹּל דָּבָר אֶחָד עַל הָאָרוֹן מִלְמַעְלָה, כִּי **אֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ**, כְּדֵי שֶׁיִּהְיֶה לִי כִּסֵּא כָבוֹד, כִּי אֲנִי אִוָּעֵד לְךָ שָׁם וְאַשְׁכִּין שְׁכִינָתִי עֲלֵיהֶם, **וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים**, בַּעֲבוּר שֶׁהוּא עַל אֲרוֹן הָעֵדוּת: וְהִנֵּה הוּא כַּמֶּרְכָּבָה אֲשֶׁר רָאָה יְחֶזְקֵאל שֶׁאָמַר "הִיא הַחַיָּה אֲשֶׁר רָאִיתִי תַּחַת אֱלֹהֵי יִשְׂרָאֵל בִּנְהַר כְּבָר וָאֵדַע כִּי כְרוּבִים הֵמָּה" (יחזקאל י כ), וּלְכָךְ נִקְרָא "יוֹשֵׁב הַכְּרוּבִים" (שמואל א ד':ד'), כִּי הָיוּ פּוֹרְשֵׂי כְנָפַיִם לְהוֹרוֹת שֶׁהֵם הַמֶּרְכָּבָה נוֹשְׂאֵי הַכָּבוֹד, וּכְמוֹ שֶׁנֶּאֱמַר (דהי"א כח יח) "וּלְתַבְנִית הַמֶּרְכָּבָה הַכְּרֻבִים זָהָב לְפֹרְשִׂים וְסֹכְכִים עַל אֲרוֹן בְּרִית ה'", כַּאֲשֶׁר הִזְכַּרְתִּי (בהקדמה לפרשת תרומה):
וְעַל דַּעַת רַבּוֹתֵינוּ (חגיגה יג:) הֵם צוּרוֹת אָדָם, מִלְּשׁוֹן אֲרָמִית שֶׁתֹּאמַר לְעֶלֶם "רָבְיָא" וְהֶחְזִיר בַּשֵּׁם הַזֶּה הַכָּ"ף שֹׁרֶשׁ, כִּי כֵן הַשֵּׁם, כִּנְעָרִים, לְהוֹרוֹת עַל עִנְיָנָם: וְאִם תַּחְשֹׁב עוֹד לָמָּה הָיוּ פְּנֵיהֶם אִישׁ אֶל אָחִיו (שמות כ"ה:כ') וְלָמָּה הָיוּ מִקְשָׁה (שמות כ"ה:י"ח), תּוּכַל לָדַעַת כִּי רָאוּי לָהֶם שֶׁיִּהְיוּ פּוֹרְשֵׂי כְנָפַיִם לְמַעְלָה, כִּי הֵם כִּסֵּא עֶלְיוֹן וְסוֹכְכִים עַל הָעֵדוּת שֶׁהִיא מִכְתַּב אֱלֹהִים (שמות ל"ב:ט"ז) וְזֶה טַעַם "וּלְתַבְנִית הַמֶּרְכָּבָה", כִּי הַכְּרוּבִים שֶׁרָאָה יְחֶזְקֵאל נוֹשְׂאִים הַכָּבוֹד תַּבְנִית לַכְּרוּבִים שֶׁהֵם כָּבוֹד וְתִפְאֶרֶת, וְהַכְּרֻבִים אֲשֶׁר בַּמִּשְׁכָּן וּבַמִּקְדָּשׁ תַּבְנִית לָהֶן, כִּי גָבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם (קהלת ה ז). וְזֶה טַעַם "וָאֵדַע" (יחזקאל י כ), שֶׁרָאָה בְּאֶחָד וְיָדַע בְּאֶחָד, וּלְפִיכָךְ אָמַר "הֵמָּה" (שם). וְהַמַּשְׂכִּיל יָבִין:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IN THE ARK THOU SHALT PUT THE TESTIMONY THAT I SHALL GIVE THEE. “I do not know why this is repeated, for it has already been stated [in Verse 16], *And thou shalt put into the ark the Testimony which I shall give thee?* One may answer that it intends to teach us that while the ark was still by itself, without its cover, he should first place the Testimony into it and then place the cover on it [for the first time]. Thus we find also when Moses set up the Tabernacle that Scripture says, *And he put the Testimony into the ark*,¹⁰⁹ and after that it says,¹⁰⁹ *and he put the cover of the ark above*.” This is Rashi’s language.
But if this be a command [as Rashi has it], the sense thereof would rather seem to be that after he puts the cover on the ark as G-d had commanded, [he should then remove the cover and] put the Testimony into the ark, for the term “ark” applies also when there is a cover on it. Moreover, one can also ask why did Scripture repeat the phrase *from between the two cherubim which are upon the ark of the Testimony*,¹¹⁰ when it is known already from the preceding verses that the cherubim are upon the ark of Testimony? And what need is there to explain this again, seeing that He has already stated, *from above the ark-cover, from between the two cherubim?*¹¹⁰ But the explanation thereof is as follows: Because He had commanded that *the cherubim shall spread out their wings on high*,¹¹¹ but had not said why they should be made altogether, and what function they should serve in the Tabernacle, and why they should be in that form, therefore He now said, *and thou shalt put the ark-cover* with the cherubim, for they are all one, *above upon the ark*, because *in the ark thou shalt put the Testimony that I shall give thee*, so that there be for Me a Throne of Glory, for there will I meet with thee and I will cause My Glory to dwell upon them, *and I will speak with thee from above the ark-cover, from between the two cherubim* because it is *upon the ark of the testimony*.¹¹⁰ It is thus identical with the Divine Chariot which the prophet Ezekiel saw, of which he said, *This is the living creature that I saw under the G-d of Israel by the river Chebar; and I knew that they were cherubim*.¹¹² This is why He is called *He Who sitteth upon the cherubim*,¹¹³ for they spread out their wings on high in order to teach us that they are the Chariot who carry the Glory, just as it is said, *and gold for the pattern of the chariot, even the cherubim, that spread out their wings, and covered the ark of the covenant of the Eternal*,¹¹⁴ as I have mentioned.
In the opinion of our Rabbis¹¹⁵ the cherubim had the forms of a human being, the word being of the Aramaic language which calls a lad *ravya*. In that case the letter *kaf* in the word *k’rubim* (cherubim) is not part of the root of the word, but merely serves in a comparative function [meaning “as lads”], the name indicating their substance. If you will further contemplate as to why their faces were turned one to another,¹¹¹ and why they were *of beaten work*,¹¹⁶ you will be able to know that it was proper for them that they be *spreading out their wings on high*,¹¹¹ for they are the throne of the Supreme One, sheltering the Testimony which is *the writing of G-d*.¹¹⁷ *This is the meaning of the expression, the pattern of the chariot*,¹¹⁴ for the cherubim which Ezekiel saw carrying the Glory are the pattern of the cherubim [on high], these being the Glory and the *tipheret* (beauty); and the cherubim which were in the Tabernacle and in the Sanctuary were of a likeness to them, *for one higher than the high watcheth, and there are higher than they*.¹¹⁸ And this is the meaning of *and I knew*¹¹² [and not “and I saw”], for Ezekiel saw one and knew the other [on high]. This is why he said “they” [*and I knew that ‘they’ were cherubim*]. The student learned in the mysteries of the Cabala will understand.

footnotes:
¹⁰⁹ Further, 40:20.
¹⁰⁹ Further, 40:20.
¹¹⁰ Verse 22.
¹¹⁰ Verse 22.
¹¹¹ Verse 20.
¹¹⁰ Verse 22.
¹¹² Ezekiel 10:20.
¹¹³ I Samuel 4:4.
¹¹⁴ I Chronicles 28:18.
¹¹⁵ Chagigah 13b.
¹¹¹ Verse 20.
¹¹⁶ Verse 18.
¹¹¹ Verse 20.
¹¹⁷ Further, 32:16.
¹¹⁴ I Chronicles 28:18.
¹¹⁸ Ecclesiastes 5:7.
¹¹² Ezekiel 10:20.


###### Ramban on Exodus 25:24:1
[Ramban on Exodus 25:24:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:24:1)

**זֵר זָהָב סָבִיב** סִימָן לְכֶתֶר מַלְכוּת, שֶׁהַשֻּׁלְחָן שֵׁם עֹשֶׁר וּגְדֻלָּה הוּא, כְּמוֹ שֶׁאוֹמְרִים שֻׁלְחַן מְלָכִים, לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ה:כ"ד). וְכֵן הַדָּבָר, שֶׁזֶּה סוֹד הַשֻּׁלְחָן, כִּי בִּרְכַּת הַשֵּׁם מֵעֵת הֱיוֹת הָעוֹלָם לֹא נִבְרָא יֵשׁ מֵאַיִן, אֲבָל עוֹלָם כְּמִנְהָגוֹ נוֹהֵג, דִּכְתִיב (בראשית א לא) "וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד". אֲבָל כַּאֲשֶׁר יִהְיֶה שָׁם שֹׁרֶשׁ דָּבָר תָּחוּל עָלָיו הַבְּרָכָה וְתוֹסִיף בּוֹ, כַּאֲשֶׁר אָמַר אֱלִישָׁע "הַגִּידִי לִי מַה יֶּשׁ לָךְ בַּבָּיִת" (מלכים ב ד':ב'), וְחָלָה הַבְּרָכָה עַל אָסוּךְ שֶׁמֶן וּמִלְּאָה כָּל הַכֵּלִים, וּבְאֵלִיָּהוּ "כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר" (מלכים א י"ז:ט"ז). וְכֵן הַשֻּׁלְחָן בְּלֶחֶם הַפָּנִים, בּוֹ תָּחוּל הַבְּרָכָה, וּמִמֶּנּוּ יָבֹא הַשֹּׂבַע לְכָל יִשְׂרָאֵל. וּלְכָךְ אָמְרוּ, כָּל כֹּהֵן שֶׁמַּגִּיעוֹ כְּפוֹל אוֹכֵל וְשָׂבֵעַ (יומא לט.):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
A CROWN OF GOLD ROUND ABOUT. “This is a symbol of the crown of royalty, for the table represents wealth and prominence, just as the Rabbis say¹¹⁹ ‘the royal table.’” This is Rashi’s language. And this explanation is indeed the truth, for in this lies the secret of the table [in the Tabernacle]. For since the time that the world came into existence, G-d’s blessing did not create something from nothing; instead, the world follows its natural course, for it is written, *and G-d saw every thing that He had made, and behold, it was very good*.¹²⁰ But when *the root of the matter*¹²¹ already exists, the blessing descends upon it and increases it, just as Elisha said, *tell me; what hast thou in the house?*¹²² and then the blessing came upon the pot of oil that she already had, and she filled all the vessels from it.¹²³, 6. And in the case of Elijah it is said, *The jar of meal was not spent, neither did the cruse of oil fail*.¹²⁴ And so also was the case with the showbread on the table; upon it rested the blessing, and from it came abundance to all Israel. That is why the Rabbis have said:¹²⁵ “Every priest who received even only as much as the size of a bean [of the showbread] ate it and was satisfied.”

footnotes:
¹¹⁹ Yebamoth 24 b: “He who becomes a proselyte for the sake of ‘the royal table.’”
¹²⁰ Genesis 1:31.
¹²¹ Job 19:28.
¹²² II Kings 4:2.
¹²³ Ibid.
¹²⁴ I Kings 17:16.
¹²⁵ Yoma 39a.


###### Ramban on Exodus 25:29:1
[Ramban on Exodus 25:29:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:29:1)

**וְעָשִׂיתָ 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:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND 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 tzedek*¹³⁰ — *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 rightfully*¹⁴⁰ 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 showbread*¹⁵³ [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 basins*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. 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.

footnotes:
¹²⁶ See Leviticus 24:7.
¹²⁷ Menachoth 97a.
¹²⁸ Jeremiah 20:9.
¹²⁹ Ibid.
¹³⁰ Leviticus 19:36.
¹³¹ Deuteronomy 25:14.
¹³² Menachoth 53 b: ka kayol
¹³³ Targum Yerushalmi Genesis 38:26.
¹²⁹ Ibid.
¹³⁴ I Kings 7:26.
¹³⁵ Isaiah 40:12.
¹³⁶ I Kings 8:64.
¹²⁹ Ibid.
¹³⁷ Amos 7:10.
¹³⁸ Proverbs 18:14.
¹³⁹ I Kings 8:27.
¹³⁹ I Kings 8:27.
¹⁴⁰ Psalms 112:5.
¹⁴¹ Proverbs 29:11.
¹⁴² Genesis 47:12.
¹⁴³ See Ramban on Genesis 41:48 (Vol. I, p. 507) that Joseph had gathered all food essential to life “even figs, fresh and dried, etc.” Now of this kind of food he gave his family abundantly, but bread he gave them according to the want of their little ones
¹⁴⁴ Leviticus 24:5.
¹⁴⁵ Menachoth 87a.
¹⁴⁶ Ibid.
¹⁴⁷ The first and third moulds were made of gold; the one for the oven was an iron mould.
¹⁴⁸ Small pieces of dough were put on the four corners of each of the breads (Menachoth 96 a).
¹⁴⁹ Leviticus 19:36.
¹⁵⁰ Psalms 65:9.
¹⁵¹ I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl)
¹⁵² II Chronicles 4:8.
¹⁵¹ I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl)
¹⁵³ I Chronicles 28:16.
¹⁵⁴ Ibid.
¹⁵⁵ Ibid.
¹⁵¹ I Chronicles 28:17. The verse there reads: ‘v’hamizlagoth’ (and the forks), ‘v’hamizrakoth’ (and the basins), ‘v’haksavoth’ (and the jars), of pure gold; ‘v’lichphorei’ (and the bowls of) gold by weight ‘lichphor uchphor’ (for every bowl); ‘v’lichphorei’ (and for the bowls of) silver by weight ‘lichphor uchphor’ (for every bowl)
¹⁵⁶ Ibid.
¹⁵⁷ Ibid.


###### Ramban on Exodus 25:30:1
[Ramban on Exodus 25:30:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:30:1)

**לֶחֶם פָּנִים** שֶׁיֵּשׁ לוֹ פָּנִים רוֹאִים לְכָאן וּלְכָאן לְצִדֵּי הַבַּיִת מִזֶּה וּמִזֶּה וְנוֹתֵן אָרְכּוֹ לְרָחְבּוֹ שֶׁל שֻׁלְחָן וְכוֹתָלָיו זְקוּפִין כְּנֶגֶד שְׂפַת הַשֻּׁלְחָן, לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ה:כ"ט). וּלְשׁוֹן הַמִּשְׁנָה (במנחות צו.) בֶּן זוֹמָא אוֹמֵר לֶחֶם פָּנִים, שֶׁהָיוּ לוֹ פָּנִים. אֲבָל כָּל זֶה יִהְיֶה לְדִבְרֵי הָאוֹמֵר (שם צד:) כֵּיצַד עוֹשִׂין אוֹתוֹ כְּמִין תֵּבָה פְּרוּצָה, אֲבָל לְדִבְרֵי הָאוֹמֵר (שם) כְּמִין סְפִינָה רוֹקֶדֶת, אֵינוֹ כֵן. וְר"א אָמַר (אבן עזרא על שמות כ"ה:ל') שֶׁנִּקְרָא לֶחֶם פָּנִים בַּעֲבוּר "לְפָנַי תָּמִיד": וְעַל דֶּרֶךְ הָאֱמֶת כִּי תָּבִין מִלַּת "לְפָנַי" (כאן), תָּבִין שְׁמוֹ וְסוֹדוֹ, כִּי בַּעֲבוּר הֱיוֹתוֹ כֵן הָיָה מֻנָּח בַּצָּפוֹן, כִּי בִּרְכַּת ה' הִיא תַעֲשִׁיר (משלי י כב), כְּעִנְיָן שֶׁנֶּאֱמַר (שמות כ':כ"א) "בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ", וּכְבָר רָמַזְתִּי בּוֹ (שם ג): חָכְמַת הַמְּנוֹרָה בִּגְבִיעֶיהָ וְכַפְתּוֹרֶיהָ וּפְרָחֶיהָ מֵאַיִן תִּמָּצֵא, וְנֶעֶלְמָה מְאֹד (ע"פ איוב כח כ-כא), אֲבָל הֱיוֹתָהּ מִקְשָׁה בְּשִׁשָּׁה קָנִים יוֹצְאִין מִן הַשְּׁבִיעִי וַעֲלֵיהֶם נֵר אֱלֹהִים, וּמְאִירִים כֻּלָּם אֶל עֵבֶר פָּנֶיהָ (שמות כ"ה:ל"ז), כָּל זֶה תּוּכַל לְהָבִין מִדְּבָרֵינוּ שֶׁכָּתַבְנוּ בְּמָקוֹם אַחֵר, וְזֶה מַאֲמָרָם (במנחות כט.) שֶׁנִּתְקַשָּׁה מֹשֶׁה בַּמְּנוֹרָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
LECHEM PANIM’ (SHOWBREAD). “It is called *lechem panim* [which literally means ‘bread of faces’] because it had ‘faces’ [surfaces] looking in both directions towards the sides of the House [Tabernacle or Sanctuary]. The loaf was set lengthwise across the breadth of the table with its sides standing up exactly in a line with the edge of the table.” This is the language of Rashi. This conforms with the language of the Mishnah:¹⁵⁸ “Ben Zoma says: *lechem panim* — [it is so called] because it is to have surfaces” [looking in both directions]. But all this is in accordance with the opinion of the Sage¹⁵⁹, 94 b). who says: “How did they make the showbread? Like a case broken open.”¹⁶⁰). The figure thus is: ⌴. But according to the Sage¹⁶¹). who says that it was shaped “like a rocking boat,”¹⁶²). The figure is: V. then it could not have been [called *lechem panim* because of the parallel surfaces looking in both directions, as it had none]! And Rabbi Abraham ibn Ezra wrote that it is called *lechem panim* because it is *before Me always*.¹⁶³ meaning “face” is thus explained by *l’phanai tamid (before Me always):* it is *lechem panim* literally: “bread of the face” because it is *before Me always*.
By way of the Truth, [the mystic lore of the Cabala], when you will understand the word *l’phanai* (before Me)¹⁶⁴ you will understand its name [i.e., why it is called “the bread of *panim*”] and its secret, for because of that [the table] was placed on the north side [of the Tabernacle],¹⁶⁵ seeing that *the blessing of the Eternal maketh rich*,¹⁶⁶ similar to what is said, *in every place where I cause My name to be mentioned I will come unto thee and bless thee*.¹⁶⁷ I have already alluded to this.¹⁶⁸, 20:3. — So explained in Bachya.
Where shall be found the wisdom embodied in the candelabrum, its cups and knops and flowers, seeing that it is so *hidden from the eyes of all living!*¹⁶⁹ But as to the reason for its being of beaten work, with the six branches coming out of the seventh, and upon them *the lamp of G-d*¹⁷⁰ *and all* [six lamps] *to give light over against it*¹⁷¹ — all this you can understand from our words that we have written in another place.¹⁷² (Verse 36), symbolizing a perfect Unity, with *the lamp of G-d*, alluding to the Supreme One, above them. This is the intent of the saying of the Sages¹⁷³ that Moses found difficulty with the candelabrum.¹⁷⁴

footnotes:
¹⁵⁸ Menachoth 96a.
¹⁵⁹ Rabbi Chanina (ibid.
¹⁶⁰ “With its cover and two of its opposite sides removed, thus leaving the bread the two sides [facing each other] and the bottom underneath” (Rashi ibid.
¹⁶¹ Rabbi Yochanan (ibid
¹⁶² The sides of which narrowed downwards until there was but a fingerbreadth at the bottom and it had no covering on top (Rashi ibid.
¹⁶³ The word panim
¹⁶⁴ Literally: “to My face.”
¹⁶⁵ Further, 26:35.
¹⁶⁶ Proverbs 10:22.
¹⁶⁷ Above, 20:24.
¹⁶⁸ Ibid.
¹⁶⁹ See Job 28:20-21.
¹⁷⁰ I Samuel 3:3.
¹⁷¹ Further, Verse 37.
¹⁷² I have not been able to identify that “other place.” The basic concept though is explained by Abusaula that it is an allusion to the lower six emanations all being one beaten work
¹⁷³ Menachoth 29a.
¹⁷⁴ Meaning, that he found it perplexing to understand the secret of its cups and knops and flowers, for it is extremely hidden from the eyes of all living (Abusaula).


###### Ramban on Exodus 25:39:1
[Ramban on Exodus 25:39:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/25:39:1)

**כִּכָּר זָהָב טָהוֹר** שֶׁלֹּא יִהְיֶה מִשְׁקָלָהּ עִם כָּל כֵּלֶיהָ אֶלָּא כִּכָּר, לֹא פָּחוֹת וְלֹא יוֹתֵר. לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ה:ל"ט). וְכֵן הוּא פְּשׁוּטוֹ שֶׁל מִקְרָא. אֲבָל אִם הַדָּבָר כֵּן, תֵּמַהּ גָּדוֹל, שֶׁלֹּא יִתֵּן הַכָּתוּב מִשְׁקָל לַמְּנוֹרָה כַּמָּה יִהְיֶה בָּהּ מִן הַכִּכָּר, וְיוּכַל לָתֵת חֲצִי הַכִּכָּר אוֹ יוֹתֵר בַּמֶּלְקָחַיִם וּבַמַּחְתּוֹת שֶׁהֵם כֵּלִים נִפְרָדִים מִמֶּנָּה, וִימַעֵט בָּהּ, אוֹ שֶׁיִּתֵּן בַּמְּנוֹרָה כִּכָּר פָּחוֹת מָנֶה וּבְכָל הַכֵּלִים הָאֵלֶּה מָנֶה. וְעוֹד, מָה טַעַם שֶׁתִּשְׁקֹל הַמְּנוֹרָה עִם כֵּלִים רַבִּים נִפְרָדִים בְּמִשְׁקַל הַכִּכָּר, וְלָמָּה לֹא נִתְפָּרְשׁוּ כַּמָּה יִהְיוּ הַמֶּלְקָחַיִם וְהַמַּחְתּוֹת שֶׁיַּעֲשׂוּ מִמֶּנּוּ:
אֲבָל אֵין דַּעַת רַבּוֹתֵינוּ כְּמוֹ שֶׁאָמַר הָרַב, אֶלָּא כָּךְ שָׁנוּ חֲכָמִים בִּמְנָחוֹת (פח:) מְנוֹרָה וְנֵרֹתֶיהָ בָּאָה מִכִּכָּר וְלֹא מַלְקָחֶיהָ וּמַחְתּוֹתֶיהָ, וּמָה אֲנִי מְקַיֵּם **אֵת כָּל הַכֵּלִים הָאֵלֶּה**, לְרַבּוֹת אֶת הַנֵּרוֹת דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי נְחֶמְיָה אוֹמֵר, מְנוֹרָה בָּאָה מִכִּכָּר וְלֹא נֵרֹתֶיהָ וּמַלְקָחֶיהָ וּמַחְתּוֹתֶיהָ, וּמָה אֲנִי מְקַיֵּם **אֵת כָּל הַכֵּלִים הָאֵלֶּה**, שֶׁיִּהְיוּ כֻּלָּן שֶׁל זָהָב. וְשָׁם אָמְרוּ, לְדִבְרֵי ר' יְהוּדָה שֶׁהָיוּ הַנֵּרוֹת מִקְשָׁה עִמָּהּ, וְאַף עַל פִּי כֵן יִקְרָאֵם הַכָּתוּב "הַכֵּלִים הָאֵלֶּה", מִפְּנֵי שֶׁהֵם כֵּלִים לְקִבּוּל הַשֶּׁמֶן, וְיֵשׁ לָהֶם שֵׁם בִּפְנֵי עַצְמָן, וּבִשְׁאָר הַמְּנוֹרוֹת נַעֲשִׂים נִפְרָדִין מִמֶּנָּה. וּלְדִבְרֵי ר' נְחֶמְיָה אָמְרוּ שָׁם שֶׁאֵין הַנֵּרוֹת עִמָּהּ מִקְשָׁה. וְהִנֵּה עַל דַּעַת רַבִּי יְהוּדָה לֹא יָבֹא בְּמִשְׁקַל הַכִּכָּר אֶלָּא גּוּף הַמְּנוֹרָה בַּמֶּה שֶׁהוּא עִמָּהּ מִקְשָׁה, לֹא כֵּלִים נִפְרָדִים מִמֶּנָּה כְּלָל. וּלְדִבְרֵי רַבִּי נְחֶמְיָה אָמְרוּ שָׁם וּמָה אֲנִי מְקַיֵּם **אֵת כָּל הַכֵּלִים הָאֵלֶּה** שֶׁיִּהְיוּ כֻּלָּן שֶׁל זָהָב, וְלָא נִצְרְכָא אֶלָּא לְפִי נֵרוֹת: וְעַל דֶּרֶךְ הַפְּשָׁט יֹאמַר **כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ**, **אֵת כָּל הַכֵּלִים הָאֵלֶּה** יַעֲשֶׂה זָהָב טָהוֹר, כִּי לֹא פֵּרֵשׁ תְּחִלָּה בַּנֵּרוֹת שֶׁיִּהְיוּ זָהָב כְּלָל, וְכֵן בַּמַּעֲשֶׂה אָמַר (שמות ל"ז:כ"ג) "וַיַּעַשׂ אֶת נֵרֹתֶיהָ שִׁבְעָה וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר", וְאֵין זָהָב טָהוֹר חוֹזֵר רַק עַל הַמֶּלְקָחַיִם וְהַמַּחְתּוֹת, וְחָזַר וְאָמַר (שם כד) "כִּכָּר זָהָב טָהוֹר עָשָׂה אֹתָהּ וְאֵת כָּל כֵּלֶיהָ", שֶׁעָשָׂה כָּל כֵּלֶיהָ זָהָב טָהוֹר וְלֹא מִן הַכִּכָּר, וְיִכָּנֵס עוֹד בִּכְלַל כָּל כֵּלֶיהָ כְּלֵי הַשֶּׁמֶן, שֶׁהֲרֵי עָשָׂה לָהּ כֵּלִים רַבִּים מִלְּבַד אֵלֶּה הַנִּזְכָּרִים, כְּמוֹ שֶׁנֶּאֱמַר בַּמַּסָּעוֹת (במדבר ד ט) "וְכִסּוּ אֶת מְנֹרַת הַמָּאוֹר וְאֶת נֵרֹתֶיהָ וְאֶת מַלְקָחֶיהָ וְאֶת מַחְתֹּתֶיהָ וְאֵת כָּל כְּלֵי שַׁמְנָהּ אֲשֶׁר יְשָׁרְתוּ לָהּ בָּהֶם". וְהַכָּתוּב שֶׁאָמַר (שם ח ד) "עַד יְרֵכָהּ עַד פִּרְחָהּ מִקְשָׁה הִיא", כְּפִי פְּשׁוּטוֹ כָּךְ נִרְאֶה, שֶׁגּוּפָהּ מִקְשָׁה וְלֹא נֵרֹתֶיהָ. וְכָל זֶה לְפִי שִׁטַּת הַגְּמָרָא:
אֲבָל בַּבָּרַיְתָא שֶׁל מְלֶאכֶת הַמִּשְׁכָּן (אוצר מדרשים ט דף ש"א ב) שְׁנוּיָה בְּעִנְיָן אַחֵר, מְנוֹרָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר הָיְתָה בָּאָה שֶׁל זָהָב, וּטְעוּנָה מִקְשָׁה, וּטְעוּנָה גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים, שֶׁנֶּאֱמַר (שמות כ"ה:ל"א) "וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר", שׁוֹמֵעַ אֲנִי יַעֲשֶׂה אֵבָרִים אֵבָרִים וְיַדְבִּיקֵם, ת"ל "מִמֶּנָּה יִהְיוּ" (שמות כ"ה:ל"ו) מִנַּיִן לְרַבּוֹת אֶת נֵרֹתֶיהָ שֶׁיִּהְיוּ מִמֶּנָּה, ת"ל "יַעֲשֶׂה" (בפסוק שלפנינו). יָכוֹל שֶׁאֲנִי מְרַבֶּה גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ, ת"ל "אוֹתָהּ" (שם). וּמָה רָאִיתָ לְרַבּוֹת אֶת נֵרֹתֶיהָ וּלְהוֹצִיא גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ, אַחַר שֶׁרִבָּה הַכָּתוּב וּמִעֵט, מְרַבֶּה אֲנִי אֶת נֵרֹתֶיהָ שֶׁהֵן נַעֲשִׂין עִמָּהּ, וּמוֹצִיא אֲנִי גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ שֶׁאֵין נַעֲשִׂין עִמָּהּ. וּמִנַּיִן לְרַבּוֹת מַלְקָחֶיהָ וּמַחְתּוֹתֶיהָ, ת"ל "יַעֲשֶׂה" (שם). יָכוֹל שֶׁאֲנִי מְרַבֶּה אֶת הַצְּבָתִים וְאֶת הַמַּלְקְטָאוֹת, ת"ל "אוֹתָהּ" (שם). וּמָה רָאִיתָ לְרַבּוֹת מַלְקָחֶיהָ וּמַחְתּוֹתֶיהָ וּלְהוֹצִיא אֶת הַצְּבָתִים וְאֶת הַמַּלְקְטָאוֹת, אַחַר שֶׁרִבָּה הַכָּתוּב וּמִעֵט, מְרַבֶּה אֲנִי מַלְקָחֶיהָ וּמַחְתּוֹתֶיהָ שֶׁהֵן מִשְׁתַּמְּשִׁין עִמָּהּ, וּמוֹצִיא אֲנִי אֶת הַצְּבָתִים וְאֶת הַמַּלְקְטָאוֹת שֶׁאֵין מִשְׁתַּמְּשִׁין עִמָּהּ. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, אוֹתָהּ מִכִּכָּר וְאֵין כֵּלֶיהָ מִכִּכָּר, שֶׁנֶּאֱמַר "כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ", וּמָה אֲנִי מְקַיֵּם "וְאֵת כָּל כֵּלֶיהָ" (להלן לז כד), שֶׁיִּהְיוּ זָהָב טָהוֹר. עַד כָּאן הַבָּרַיְתָא:
וְנִרְאֶה מִמֶּנָּה שֶׁהָיוּ הַנֵּרוֹת וְהַמֶּלְקָחַיִם וְהַמַּחְתּוֹת כֻּלָּן עִמָּהּ מִקְשָׁה, וְאֵין הַמֶּלְקָחַיִם צְבָתִים, אֲבָל עָשָׂה עַל פִּי הַנֵּרוֹת טַס שֶׁל זָהָב פּוֹתֵחַ וְסוֹגֵר וְשׁוֹכֵב עָלָיו שֶׁלֹּא יִפֹּל בַּשֶּׁמֶן דָּבָר, כַּאֲשֶׁר עוֹשִׂים הַיּוֹם בַּמְּנוֹרוֹת שֶׁל מְלָכִים, וְהוּא מִלְּשׁוֹן "וּלְשׁוֹנִי מֻדְבָּק מַלְקוֹחָי" (תהלים כב טז), שֶׁיִּקָּרֵא מַה שֶׁעַל הַלָּשׁוֹן וּמִתַּחְתָּיו "מַלְקוֹחִים", שֶׁהֵם לוֹקְחִים הַלָּשׁוֹן בְּאֶמְצָעָם, וְהַמַּחְתּוֹת הֵם סְפָלִים שֶׁתַּחַת כָּל נֵר וְנֵר לַחְתּוֹת נִיצוֹצֵי אֵשׁ שֶׁיִּפְּלוּ מִמֶּנָּה, וְהַכֹּל מִקְשָׁה וּבָאִין מִן הַכִּכָּר. אֲבָל הַצְּבָתִים וְהַמְּלֻקָּטִים שֶׁאֵין תַּשְׁמִישָׁן בְּעַצְמָהּ, אֲבָל הֵם כֵּלִים נִפְרָדִים מִמֶּנָּה וְאֵינָן חִבּוּר בָּהּ, אֵין בָּאִין מִן הַכִּכָּר כְּלָל. וְכֵן מִעֲטוּ בְּבָרַיְתָא זוֹ גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ, שֶׁאִם רָצָה שֶׁלֹּא לַעֲשׂוֹתָם עִמָּהּ מִקְשָׁה רַשַּׁאי. וְנָתַן הַטַּעַם, לְפִי שֶׁאֵין נַעֲשִׂין עִמָּהּ, כְּלוֹמַר שֶׁאֵין מְעַכְּבִין בָּהּ, שֶׁאִם עֲשָׂאָהּ שֶׁל שְׁאָר מִינֵי מַתָּכוֹת אֵינָהּ בָּאָה גְּבִיעִים כַּפְתּוֹרִים וּפְרָחִים (מנחות כח.), אֲבָל קָנִים מְעַכְּבִין בָּהּ לְעוֹלָם: וּלְפִי הַבָּרַיְתָא הַזּוֹ אָמַר הַכָּתוּב "וְאֵת כָּל כֵּלֶיהָ" (שמות ל"ז:כ"ד), לְרַבּוֹת שֶׁעָשָׂה לָהּ כָּל הַכֵּלִים הַצְּרִיכִין לְשִׁמּוּשָׁהּ, וְהָרְאוּיִין לָהּ, זָהָב, וְהֵם הַצְּבָתִים וְהַמַּלְקְטָאוֹת שֶׁצְּרִיכִין לְכָל הַמְּנוֹרוֹת בְּתַשְׁמִישָׁן וְכֵן "לְכֹל כְּלֵי הַמִּשְׁכָּן" וְגוֹ' (שמות כ"ז:י"ט), כֵּלִים הַצְּרִיכִים לַמִּשְׁכָּן, לֹא פֵּרֵשׁ אוֹתָם וְלֹא הִזְכִּיר בָּהֶם רַק שֶׁיִּהְיוּ נְחֹשֶׁת. אֲבָל **כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל הַכֵּלִים הָאֵלֶּה**, הֵם הַנִּזְכָּרִים בָּהּ וְכֻלָּם מִקְשָׁה עִמָּהּ. וְיִתָּכֵן שֶׁגַּם מַה שֶׁאָמַר בַּמַּעֲשֶׂה "וְאֵת כָּל כֵּלֶיהָ" (שמות ל"ז:כ"ד) רֶמֶז לַכֵּלִים הָאֵלֶּה הַנִּזְכָּרִים בָּהּ שֶׁהָיוּ כֻּלָּם עִמָּהּ כִּכָּר זָהָב, כִּפְשׁוּטוֹ שֶׁל מִקְרָא. אֲבָל כְּלֵי שַׁמְנָהּ לֹא הֻזְכְּרוּ בַּמַּעֲשֶׂה כַּאֲשֶׁר לֹא הֻזְכְּרוּ בַּצַּוָּאָה, וּבִרְצוֹן עַצְמָם עָשׂוּ אוֹתָם, וְאוּלַי לֹא עֲשָׂאָם בְּצַלְאֵל, אֲבָל יְחִידִים עָשׂוּ אוֹתָם וּמְסָרוּם לַצִּבּוּר. וְעַל הַכְּלָל, גּוּפָהּ בָּאָה מִכִּכָּר, וְאֵין דָּבָר שֶׁחוּץ לְגוּפָהּ בָּא מִן הַכִּכָּר לְדִבְרֵי הַכֹּל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
OF A TALENT OF PURE GOLD SHALL HE MAKE IT WITH ALL THESE VESSELS. This means “that its weight together with all its vessels shall be exactly one talent, neither less nor more.” This is Rashi’s language. And such indeed is the simple meaning of Scripture. But if that be so, there is here a point which is greatly to be wondered about, namely that Scripture should not specify at all how much of the talent of gold should go into the candelabrum itself! For in that case half of the talent or even more could then go into the making of the tongs and the snuffdishes¹⁷⁵ which are vessels separate from the candelabrum, while the candelabrum itself could be made of less than half the talent, or perhaps the candelabrum would be made of the entire talent less one *maneh* [a sacred talent consisted of one hundred and twenty *manoth*] and all these vessels would be made of the one *maneh*! Moreover, what reason is there that the total weight of the candelabrum with its many separate vessels should be given as one talent, and why was it not explained how many tongs and snuffdishes should be made from it?
But the opinion of our Rabbis is not as the Rabbi [Rashi] stated it, for thus did the Sages teach in Tractate Menachoth:¹⁷⁶ “The candelabrum and its seven lamps¹⁷⁷ came from the talent, but not its tongs and snuffdishes. And if you ask how will I then explain, [*Of a talent of pure gold shall he make it*,] *with all these vessels?* Then I reply that this includes the lamps. These are the words of Rabbi Yehudah. Rabbi Nechemyah says: the candelabrum [alone] came from the talent but not its lamps, tongs, and snuffdishes. And if you ask how will I then explain the expression, *with all these vessels?* I answer that it teaches that they all be made of gold [aside of the talent mentioned].” There in Tractate Menachoth the Rabbis have further said, that according to Rabbi Yehudah [who says that the lamps came from the talent], the lamps were also of beaten work together with the candelabrum; yet Scripture calls them *these ‘vessels,’* because they are receptacles for the oil, known by a name of their own, since in all other candelabrums they are separate from them [although here they were hammered out of the same talent of gold from which the whole candelabrum was made]. And according to Rabbi Nechemyah [who says that the lamps did not come from the talent, the Rabbis] have said there that the lamps were not of beaten work together with the candelabrum. Thus according to Rabbi Yehudah included in the weight of the talent — with that which was of beaten work with it — is only the candelabrum itself but none of the separate vessels thereof. And according to Rabbi Nechemyah the Rabbis have said there: “And if you ask how will I then explain the expression, *with all these vessels*? I answer, it teaches that they all be made of gold, this being necessary to be stated because of the mouth of the lamps.”¹⁷⁸
According to the simple meaning of Scripture the verse states: “*Of a talent of pure gold shall he make it; all these vessels* he shall [also] make of pure gold,” since He did not explain at first that the lamps¹⁷⁹ should be of gold. Similarly, Scripture relates at the time of the making of the candelabrum, *And he made the lamps thereof, seven, and the tongs thereof, and the snuffdishes thereof, of pure gold*,¹⁸⁰ the expression *of pure gold* referring only to the tongs and the snuffdishes [but not to the lamps], and therefore He explained it further and said, *Of a talent of pure gold he made it, and all the vessels thereof*,¹⁸¹, Verse 24. the meaning being that all its vessels he [i.e., Bezalel] made of pure gold, not that he made them out of the talent of gold. Included in the expression *all the vessels thereof* are the oil vessels, for he made with the candelabrum many vessels besides those mentioned, just as it is said during the journeyings, *And they shall cover the candelabrum of the light, and its lamps, and its tongs, and its snuffdishes, and all the oil vessels thereof, wherewith they minister unto it*.¹⁸² And the verse which states, *unto the base thereof, and unto the flowers thereof, it was beaten work*,¹⁸³, 8:4. likewise indicates according to its plain sense that only the candelabrum itself was of beaten work but not its lamps. All this is in accordance with the line of teaching of the Gemara.
But in the Beraitha of the work of the Tabernacle¹⁸⁴ it is taught in another way. “The candelabrum which Moses made in the wilderness was made of gold. It had to be made by a process of beating, and had to have cups, knops, and flowers, for it is said, *And thou shalt make a candelabrum of pure gold*.¹⁸⁵ I might have thought that [the cups etc.] may be made separately and then soldered on to the candelabrum; Scripture therefore states, *they shall be of one piece with it*.¹⁸⁶ How do we know that this includes lamps, so that they must also be made of one piece with it? Scripture therefore says, [*Of a talent of pure gold*] *he shall make*.¹⁸⁷ I might think this also includes its cups, knops, and flowers? Scripture therefore says, *it* [*he shall make ‘it’*]. Now how do you know that you are to include its lamps and exclude its cups, knops and flowers? Since Scripture has here used a term of amplification and followed it by a term of limitation,¹⁸⁸ I reason as follows: I include its lamps because they have to be made with the candelabrum, and I exclude its cups, knops and flowers because they do not always have to be made with it.¹⁸⁹ And how do I know that I am to include its *malkocheha*¹⁹⁰ are “tongs.” But from this point on it is clear [and Ramban will so clarify it further] that *melkochayim* are a sort of cover-like part for each of the lamps so that no impurities fall into the lamp while it is burning. Ramban’s comment that “in the same way they make today in candelabrums for kings” is obviously a reference to what he had personally seen in the royal palace of the Kingdom of Aragon which as the recognized leader of the Jews he often visited. and *machtotheha?*¹⁹¹ which we have translated till now as “snuffdishes.” But it is clear that Ramban interprets it now as meaning that underneath each lamp there was a small receptacle for the sparks to fall into. Scripture therefore says, [*of beaten work*] *shall it be done*.¹⁸⁵ I might think I am also to include the *tzvatim* (tongs) and the snuffers; Scripture therefore says, [*Of a talent of pure gold he shall make*] *it*.¹⁸⁷ And how do you know that you are to include the *malkocheha* and *machtotheha* and exclude the tongs and the snuffers? Since Scripture has here used a term of amplification and followed it by a term of limitation, I reason as follows: I include the *malkocheha* and *machtotheha* because they are used with the candelabrum, and I exclude the tongs and the snuffers because they are not used with it. Rabbi Yehoshua the son of Korcha says: *It* [i.e., the candelabrum] is made of the talent, but not its vessels, for it is said, *Of a talent of pure gold he shall make ‘it.’*¹⁸⁷ And if you ask how will I then explain the expression, *and all its vessels*? Then I reply that it means that they should be made of pure gold [but not of the talent].” Thus far is the text of the Beraitha.
It appears from that which the Rabbis, of blessed memory, have said, that the lamps, the *melkochayim*, and the *machtoth* were all made of beaten work together with the candelabrum; since the *melkochayim* were not tongs [as we understood the word till now]¹⁹² to mean “tongs.” but they were rather golden lids which were made on the rim of the lamps for opening and closing, and would cover them so that nothing fell into the oil, in the same way that they make today in candelabrums for kings. This usage [of the word *melkochayim*] is associated with the expression, *and my tongue cleaveth ‘malkochay’*¹⁹³ — the palate and bottom parts of the mouth being called *melkochayim* [of the root *loko’ach* — “taking”] because they “take in” the tongue between them.¹⁹⁴ The *machtoth* are receptacles under each lamp to catch the sparks of fire which might fall from them. The *melkochayim* and the *machtoth* were all of one beaten work with the candelabrum and were made out of the talent of gold. But the tongs and the snuffers, which were not used in the candelabrum itself but were instead vessels separate from it and not attached thereto, did not come from the talent at all. Similarly this Beraitha excluded its cups, knops and flowers, so that if he wanted to make them not of beaten work together with the candelabrum he was so permitted, the reason according to the Beraitha being “because they are not made with it,” that is to say, they do not invalidate the candelabrum. For if he made it of any other metal besides gold, it did not come with cups, knops and flowers, but the [six] branches [with the central shaft] always invalidated the candelabrum if lacking therefrom.
According to this Beraitha then, the Scriptural expression, *and all the vessels thereof*¹⁸¹, Verse 24. means that Bezalel made of gold all vessels needed for the proper use of the candelabrum and appropriate to it — these being the tongs and the snuffers that are necessary in the use of all candelabrums. Similarly, *All the instruments of the Tabernacle in all the service thereof*¹⁹⁵ means all instruments needed for [erecting] the Tabernacle. These He did not explain but mentioned only that they were to be made of brass. But the verse before us which states, *Of a talent of pure gold shall he make it, with all these vessels*, refers to those vessels mentioned [in the preceding verse, namely, *malkocheha* and *machtotheha*], and they were all of beaten work with it. It is possible that the statement which Scripture uses at the construction, namely, *and all the vessels thereof*,¹⁸¹, Verse 24. alludes to these vessels [the *malkocheha* and *machtotheha*] mentioned there in the preceding verse, so that they were all to be made with the candelabrum of beaten work, as is the plain meaning of Scripture. But *the vessels of oil*¹⁸² were not mentioned at the construction just as they were not mentioned at the command [for making the candelabrum], but they made them on their¹⁹⁶ own accord. Perhaps Bezalel did not make them but certain individuals made them and dedicated them to the public.
In summary, the candelabrum itself came from the talent, but nothing outside of it came therefrom, according to the words of all authorities.

footnotes:
¹⁷⁵ Verse 38.
¹⁷⁶ Menachoth 88b.
¹⁷⁷ Verse 37. — These were a kind of small receptacle into which the oil and the wicks were put (Rashi).
¹⁷⁸ One might think that the mouth of the lamps where the wicks burn and become blackened should not be made of pure gold, since the Torah cares for the wealth of Israel; therefore Scripture let it be known that even the mouth of the lamps be made of pure gold (Rashi, Menachoth 88 b).
¹⁷⁹ That the tongs and snuffdishes are to be made of pure gold is clearly stated in Verse 38. However, concerning the lamps He did not mention at all (in Verse 37) that they be made of pure gold. Hence the reverting to them in Verse 39 before us.
¹⁸⁰ Further, 37:23.
¹⁸¹ Ibid.
¹⁸² Numbers 4:9.
¹⁸³ Ibid.
¹⁸⁴ See above, Note 108.
¹⁸⁵ Above, Verse 31.
¹⁸⁶ Verse 36.
¹⁸⁷ Verse 39 before us.
¹⁸⁸ A literal translation of the text here reads: “After it included its lamps Scripture limited.” I have followed on this point Ish Shalom’s text (see Note 108). The thought conveyed would seem to be identical in both versions.
¹⁸⁹ The intent, as explained further on, is as follows: even if the candelabrum is made of any other metal beside gold it must also contain the branches. But cups, knops, and flowers are to be made only if the candelabrum is made out of gold. — When the Hasmonean kings recaptured the Temple from the hands of the Greeks the candelabrum was first made of iron, then of silver and finally when the people could afford it, they made it of gold (Menachoth 28 b). Now when it was made of iron or silver it did not need cups, knops etc.
¹⁹⁰ Up to this point we have followed all standard commentators — Rashi, Onkelos, etc. as well as all translations — that melkochayim
¹⁹¹ The same change applies to machtoth
¹⁸⁵ Above, Verse 31.
¹⁸⁷ Verse 39 before us.
¹⁸⁷ Verse 39 before us.
¹⁹² And as Rashi and Onkelos interpreted melkochayim
¹⁹³ Psalms 22:16.
¹⁹⁴ The above-mentioned verse from the Psalms would then mean: “and my tongue cleaveth to the roof and bottom of my mouth.”
¹⁸¹ Ibid.
¹⁹⁵ Further, 27:19.
¹⁸¹ Ibid.
¹⁸² Numbers 4:9.
¹⁹⁶ I.e., Bezalel and Oholiab.