## Ramban on Exodus Chapter 26

###### Ramban on Exodus 26:17:1
[Ramban on Exodus 26:17:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/26:17:1)

**שְׁתֵּי יָדוֹת לַקֶּרֶשׁ הָאֶחָד** כָּתַב רַשִׁ"י (רש"י על שמות כ"ו:י"ז) הָיָה חוֹרֵץ אֶת הַקֶּרֶשׁ מִלְּמַטָּה בְּאֶמְצָעוֹ בְּגֹבַהּ אַמָּה, וּמַנִּיחַ רְבִיעַ רָחְבּוֹ מִכָּאן וּרְבִיעַ רָחְבּוֹ מִכָּאן וְהֵן הֵן הַיָּדוֹת, וְהֶחָרִיץ שֶׁבְּאֶמְצַע הַיָּדוֹת חֲצִי רֹחַב הַקֶּרֶשׁ. וְאוֹתָן הַיָּדוֹת מַכְנִיס בָּאֲדָנִים שֶׁהָיוּ חֲלוּלִין, וְהָאֲדָנִים הָיוּ גְּבוֹהִין אַמָּה וְיוֹשְׁבִין רְצוּפִין אַרְבָּעִים זֶה אֵצֶל זֶה, וִידוֹת הַקְּרָשִׁים הַנִּכְנָסוֹת בַּחֲלַל הָאֲדָנִים חֲרוּצוֹת מִשְּׁלֹשֶׁת צִדֵּיהֶן, רֹחַב הֶחָרִיץ כְּעֹבִי שְׂפַת הָאֶדֶן, שֶׁיְּכַסֶּה הַקֶּרֶשׁ אֶת כָּל רֹאשׁ הָאֶדֶן, שֶׁאִם לֹא כֵן נִמְצָא רֶוַח בֵּין קֶרֶשׁ לְקֶרֶשׁ כְּעֹבִי שְׂפַת שְׁנֵי הָאֲדָנִים שֶׁיַּפְסִיק בֵּינֵיהֶם, וְזֶהוּ שֶׁנֶּאֱמַר (שמות כ"ו:כ"ד) "וְיִהְיוּ תוֹאֲמִים מִלְּמַטָּה", שֶׁיַּחְרֹץ אֶת הַיָּדוֹת בְּצִדֵּיהֶן כְּדֵי שֶׁיִּתְחַבְּרוּ הַקְּרָשִׁים זֶה אֵצֶל זֶה. כָּךְ מָצָאתִי לְשׁוֹן הָרַב: וַאֲנִי תָּמֵהַּ בּוֹ, שֶׁאִם הָיָה הֶחָרִיץ שֶׁבְּאֶמְצַע חֲצִי רֹחַב הַקֶּרֶשׁ, וְהֵם ד' טְפָחִים וָחֵצִי, יִצְטָרֵךְ שֶׁיִּהְיֶה עֳבִי שְׂפַת הָאֶדֶן כִּרְבִיעַ רֹחַב הַקֶּרֶשׁ, שֶׁהֵם שְׁנֵי טְפָחִים וְגוּדָל, כְּדֵי שֶׁיְּהֵא עֹבִי שְׁנֵי הָאֲדָנִים מְמַלֵּא הֶחָרִיץ שֶׁבָּאֶמְצַע שֶׁהוּא חֲצִי רֹחַב הַקֶּרֶשׁ, וְלֹא יִהְיֶה רֶוַח בֵּין אֶדֶן לְאֶדֶן, וְאִם כֵּן כְּשֶׁאַתָּה חוֹרֵץ הַקְּרָשִׁים מִשְּׁלֹשֶׁת צִדֵּיהֶן כָּךְ, לֹא יִשָּׁאֵר בָּהֶם כְּלוּם, וְשִׂפְתֵי הָאֲדָנִים שָׁווֹת הָיוּ בְּכָל צַד. וְעוֹד מַה שֶׁהֵבִיא הָרַב רְאָיָה כָּךְ שְׁנוּיָה מִשְׁנַת מַעֲשֵׂה הַמִּשְׁכָּן, סֵדֶר הַקְּרָשִׁים לִמְלֶאכֶת הַמִּשְׁכָּן, הָיָה עוֹשֶׂה אֶת הָאֲדָנִים חֲלוּלִים, וְחוֹרֵץ אֶת הַקֶּרֶשׁ מִלְּמַטָּה רְבִיעַ מִכָּאן וּרְבִיעַ מִכָּאן, וְחָרִיץ חֶצְיוֹ בָּאֶמְצַע, וְעֹשֶׂה לוֹ שְׁתֵּי יָדוֹת כְּמִין שְׁנֵי חֲוָקִים, וּמַכְנִיסָן לְתוֹךְ שְׁנֵי הָאֲדָנִים:
וְגַם זוֹ הַבָּרַיְתָא כְּפִי מַשְׁמָעָהּ יֵשׁ בָּהּ תֵּמַהּ גָּדוֹל, שֶׁחוֹרֶצֶת מִן הַקֶּרֶשׁ רְבִיעַ מִכָּאן וּרְבִיעַ מִכָּאן, וּבָאֶמְצַע עוֹשֶׂה חָרִיץ חֶצְיוֹ שֶׁל רֹחַב הַקֶּרֶשׁ, נִמְצָא כֻּלּוֹ חָרוּץ, לֹא נִשְׁאַר בּוֹ יָד וָרֶגֶל כְּלָל: אֲבָל לְפִי דַּעְתִּי הַבָּרַיְתָא הַזּוֹ לֹא נָתְנָה שִׁעוּר לֶחָרִיץ, לְפִי שֶׁלֹּא נָתְנָה תּוֹרָה שִׁעוּר לְעֹבִי שִׂפְתֵי הָאֲדָנִים, וּלְפִיכָךְ אָמְרוּ שֶׁהָיָה חוֹרֵץ אֶת הַקֶּרֶשׁ רְבִיעַ חֲרָצוֹ מִכָּאן לְכַסּוֹת שָׂפָה אַחַת שֶׁל אֶדֶן, וּרְבִיעַ חֲרָצוֹ מִכָּאן, וּבְאֶמְצָעוֹ שֶׁל קֶרֶשׁ הָיָה חוֹרֵץ חֶצְיוֹ שֶׁל כָּל הֶחָרִיץ שֶׁבְּאוֹתוֹ הַקֶּרֶשׁ לְכַסּוֹת שְׂפַת שְׁנֵי הָאֲדָנִים. וּלְדִבְרֵי הַכֹּל צָרִיךְ תַּלְמוּד שֶׁלֹּא הָיָה בַּמִּשְׁכָּן מִלְּמַטָּה בְּגֹבַהּ אַמָּה רֹחַב עֶשֶׂר אַמּוֹת, שֶׁהֲרֵי עֹבִי שְׁנֵי הָאֲדָנִים שֶׁמִּכָּאן וּמִכָּאן מְמַעֵט בּוֹ, וְאוּלַי אֵין קְפֵידָא בְּכָךְ. וּמִדִּבְרֵי רַשִׁ"י הַקֶּרֶשׁ שֶׁהָיָה עָבְיוֹ אַמָּה הָיָה חוֹרֵץ בְּעֹבִי הַיָּדוֹת מִבִּפְנִים כְּפִי עֹבִי שְׂפַת הָאֲדָנִים. וְהוּא נָכוֹן, אֶלָּא שֶׁלֹּא הֻזְכַּר זֶה בַּבָּרַיְתָא:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TWO TENONS SHALL THERE BE IN EACH BOARD. Rashi wrote: “He cut out the lower part of the board in the middle to a height of one cubit, and he left one quarter of its width on the one side and one quarter of it on the other side. These [pieces on each side] are the *yadoth* (the tenons). The part cut out between the tenons was one half of the breadth of the board, and these tenons they fixed into the sockets which were hollowed out. The sockets were one cubit in height, forty of them fitting closely one to the other. The tenons of the boards which were fixed into the sockets were cut away on three sides, the width of the portions cut away being equal to the thickness of the rim of the sockets, so that when the boards [were fitted into the sockets, the wood of the board] would cover the entire top of the socket. For if this were not so [if the same thickness were not cut away from the tenons], there would have been a space between one board and the other equal to the thickness of the rims of the two sockets which would have separated them. This is what is meant when it is said, *And they shall be coupled together beneath*,¹⁹⁷ meaning, that they should cut away the sides of the tenons so that the boards should fit closely one to the other.” So I found the language of the Rabbi.
But I wonder! If the part cut away in the middle was half of the breadth of the board [as Rashi has it] — measuring four and a half handbreadths¹⁹⁸ — it follows that the thickness of the rim of each socket must be the same as a fourth of the breadth of the board, which is two handbreadths and a thumb, in order that the thickness [of the rims] of the two sockets should cover the part cut away in the middle, which is half of the breadth of the board, and thus there would be no space between one socket and the other. But if so, if you cut away the boards¹⁹⁹ on three sides in that way, there would be nothing left [for the tenons], since the rims of the sockets were alike on all sides! Moreover, the Rabbi [Rashi] brought proof further on in Verse 20, stating: “Thus it is taught in the Mishnah of ‘The structure of the Tabernacle:' The order of arranging the boards for making the Tabernacle was as follows: He made the sockets hollow and cut away from²⁰⁰ (and he cuts away) — “and he cuts away a quarter on one side and a quarter on the other side.” Ramban will then ask: if in addition to these two quarters which he cuts away at the sides he also cuts away in the middle half of the width of the board — then there is nothing left for the tenons! Mizrachi answers that Rashi’s understanding of the Beraitha was that the expression “a quarter on one side etc.” does not refer to the cutting away but to what is “left” at the sides of the board as tenons. The translation would then be: “and he cuts the board at the bottom, [leaving] a quarter on one side and a quarter on the other.” To understand the text of Ramban though requires the first translation as above. the board at the bottom a quarter of its width on one side and a quarter on the other, and the cut-away portion in the middle totalled one half of its width. Thus they made for each board two tenons like two rungs of a ladder, and these they fixed into the two sockets.” But if one takes this Beraitha too in its ordinary sense, it would result in something exceedingly astonishing. For if he cuts away from the board a quarter on each side, and in the middle he cuts away half of the breadth of the board, then the whole bottom part [to the height of a cubit] is cut away, and nothing is left of it at all [to serve as a tenon]! In my opinion, however, this Beraitha did not specify the size of the amount cut away, since the Torah also gave no measurements for the thickness of the rims of the sockets. Therefore what the Rabbis [in this Beraitha] said is that he cut away a quarter of the total amount of the board on one side in order to cover one rim of the socket, and another quarter he cut away on the other side; and in the middle of the board he cut away *half* of the total amount cut away from the whole board, in order to cover the rims of the two sockets.
But according to all opinions it still needs to be clarified further, because the Tabernacle at the bottom to the height of a cubit was not wide ten cubits,²⁰¹ cubits (Verse 16). But because of the cutting away at the bottom to the height of a cubit for the tenons, its size was reduced to *nine* cubits high, as it lay on top of the sockets! since the thickness of the two sockets, one on each side, reduced its size! Perhaps there is no objection to that. And in the words of Rashi we read: “He cut away from the thickness of the tenons inside, out of the board which was a cubit thick, according to the thickness of the rims of the sockets”. This is correct, but it is not mentioned in the Beraitha.

footnotes:
¹⁹⁷ Verse 24.
¹⁹⁸ The whole breadth of the board was a cubit and a half (Verse 16) which are nine handbreadths, and a half thereof is four and a half.
¹⁹⁹ “The boards.” In Mizrachi quoting Ramban: “the tenons.” This is correct. The Hebrew text before us also means the same, except that the term “boards” is here used in a general sense.
²⁰⁰ The text in Rashi states v’choreitz
²⁰¹ That is to say, Scripture states that the height of each board was to be ten


###### Ramban on Exodus 26:17:2
[Ramban on Exodus 26:17:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/26:17:2)

**מְשֻׁלָּבֹת אִשָּׁה אֶל אֲחֹתָהּ** עֲשׂוּיוֹת כְּמִין שְׁלִיבוֹת סֻלָּם. "אִשָּׁה אֶל אֲחוֹתָהּ", מְכֻוָּנוֹת זוֹ כְּנֶגֶד זוֹ, וּמֻבְדָּלוֹת זוֹ מִזּוֹ, וּמְשֻׁפִּים רָאשֵׁיהֶם לִכָּנֵס בְּתוֹךְ חֲלַל הָאֶדֶן כִּשְׁלִיבָה הַנִּכְנֶסֶת בְּנִקְבֵי עַמּוּדֵי הַסֻּלָּם, וְשֶׁיִּהְיוּ חֲרִיצִין שָׁוִין זוֹ כְּמִדַּת זוֹ, כְּדֵי שֶׁלֹּא יִהְיוּ שְׁתֵּי יָדוֹת זוֹ מְשׁוּכָה לְצַד פְּנִים וְזוֹ מְשׁוּכָה לְצַד חוּץ בְּעֹבִי הַקְּרָשִׁים שֶׁהוּא אַמָּה. לְשׁוֹן רַשִׁ"י (רש"י על שמות כ"ו:י"ז). וְהִנֵּה לִדְבָרָיו מְשֻׁלָּבוֹת יַחְזֹר עַל הַיָּדוֹת, שֶׁיִּהְיוּ מְשֻׁפּוֹת בְּרֹאשָׁן לִכָּנֵס בַּחֲלַל הָאֲדָנִים, וְאִשָּׁה אֶל אֲחֹתָהּ לֹא יָבֹא רַק עַל הַקְּרָשִׁים, שֶׁתִּהְיֶינָה מְחֻבָּרוֹת בְּשָׁוֶה. וְהַקְּרָשִׁים לְשׁוֹן זָכָר, וְהָיָה לוֹ לוֹמַר אִישׁ אֶל אָחִיו, וְאוּלַי יֹאמַר אִשָּׁה אֶל אֲחוֹתָהּ שֶׁתִּהְיֶינָה הַשְּׁלִיבוֹת מְכֻוָּנוֹת זוֹ כְנֶגֶד זוֹ וַחֲרִיצֵיהֶן שָׁוִים כִּי בְּכָךְ יִהְיוּ הַקְּרָשִׁים חוֹבְרוֹת. וְהַיָּדוֹת אֵין רָאשֵׁיהֶן מְשֻׁפִּים בְּשִׁפּוּעַ מַמָּשׁ, כִּי חֲלַל הָאֲדָנִים שָׁוֶה הוּא בְּכָל הָאֶדֶן, אֶלָּא שֶׁיְּהֵא חָרִיץ בַּצְּדָדִין שֶׁלָּהֶן כְּדֵי שֶׁיִּתְחַבְּרוּ קֶרֶשׁ אֶל קֶרֶשׁ: אֲבָל בַּבָּרַיְתָא שֶׁל מְלֶאכֶת הַמִּשְׁכָּן מָצָאתִי וּשְׁנֵי הַסִּנִּין יוֹצְאִין מִן הַקְּרָשִׁים, שְׁנַיִם לְכָל אֶחָד וְאֶחָד; שֶׁמַּשְׁקִיעַ אֶת הַזָּכָר בְּתוֹךְ הַנְּקֵבָה, שֶׁנֶּאֱמַר **מְשֻׁלָּבֹת אִשָּׁה אֶל אֲחֹתָהּ**, דִּבְרֵי רַבִּי נְחֶמְיָה, שֶׁרַבִּי נְחֶמְיָה אוֹמֵר אֵין ת"ל מְשֻׁלָּבוֹת, וּמַה ת"ל מְשֻׁלָּבוֹת, שֶׁעוֹשֶׂה לָהֶם שְׁלַבִּים כְּסֻלָּם הַמִּצְרִי וּפֵרוּשׁ סִנִּין כְּעֵין שֶׁעוֹשִׂין בְּאַרְגָּזִין לְהַדֵּק וּלְחַבֵּר הַדַּפִּין זֶה בָּזֶה כְּמִין יְתֵדוֹת שֶׁל עֵץ, כְּמוֹ שֶׁשָּׁנִינוּ בַּמִּשְׁנָה כֵּלִים (פ"י ה"ו) עֲשָׂאָן בְּסִנִּין אוֹ בְּשֹׁגְמִין אֵינוֹ צָרִיךְ לְמָרֵחַ בָּאֶמְצַע, וְאוֹמֵר בַּתַּלְמוּד (ב"מ קיז.) קָנִים וּסְנָאִין. וּכְפִי זֶה נִרְאֶה שֶׁיֹּאמַר הַכָּתוּב שֶׁיַּעֲשֶׂה שְׁלִיבָה יוֹצְאָה מִן הַקֶּרֶשׁ כְּעֵין הוּצִין זְכָרִים, וּכְנֶגְדּוֹ בַּקֶּרֶשׁ שֶׁבְּצִדּוֹ שְׁלִיבָה אַחֶרֶת נְקוּבָה, וּמַכְנִיס הַזָּכָר לְתוֹךְ הַנְּקֵבָה, וְכֵן בַּקֶּרֶשׁ הָאַחֵר, שֶׁתְּהֵא בְּכָל קֶרֶשׁ שְׁתֵּי שְׁלִיבוֹת נִכְנָסוֹת זוֹ בָּזוֹ. **מְשֻׁלָּבֹת אִשָּׁה אֶל אֲחֹתָהּ**, שֵׁם לַשְּׁלִיבוֹת עַצְמָן, וְהוּא לְשׁוֹן נְקֵבָה בְּכָאן, וְכֵן הִזְכִּירוּ אוֹתָן חֲכָמִים, נִשְׁמְטָה שְׁלִיבָה מִתַּחְתָּיו (מכות ז:), בְּסֻלָּם אַחַר שְׁלִיבוֹתָיו (שבת ס). וְאע"פ שֶׁמָּצִינוּ "בֵּין הַשְׁלַבִּים" (מלכים א ז':כ"ח), הוּא כְּמוֹ נָשִׁים וּפִלַגְשִׁים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
MESHULAVOTH ISHAH EL ACHOTHAH’ (SET IN ORDER ONE TO ANOTHER). “*Meshulavoth* means made like *shlivoth* (rungs of) a ladder. *One to another*, this means that they should correspond exactly one to the other, and should be separated from each other, and so planed at their ends that they may be inserted into the hollow of the sockets, just like a rung enters the holes of a ladder’s uprights; further, that the portions cut away [from the boards] in their fronts and backs should be alike, one identical to the other, in order that there should not be two tenons, one of which extends towards the front and the other towards the back in relation to the thickness of the board which was one cubit.” This is Rashi’s language.²⁰²
Thus according to Rashi the word *meshulavoth* refers back to the tenons, that they be planed at their ends so that they enter the hollow of the sockets, and *ishah el achothah (one to the other)* refers only to the boards, that they be fitted close together. But the Hebrew word *krashim* (boards) is masculine, and therefore it should have rather said *ish el achiv* [“one to the other” — in the masculine form]!²⁰³ — which is in the feminine form. Perhaps [Rashi] will interpret *ishah el achothah* as meaning that the *shlivoth* [literally: “the rungs” but here referring to the *yadoth*, the tenons — a feminine form] correspond exactly one with the other, and the thickness of wood cut away from each of the tenons be exactly alike, for in that way the boards will fit closely together. Now the tenons were not planed in a sloping fashion, for the hollow of the sockets was alike in each of them; they were cut only on their sides in order that the boards fit closely one to another.
But in the Beraitha on the work of the Tabernacle I found the following text: “Two *sanin* (‘pegs’) [as explained further] projected from the boards, two from each of them, fitting into corresponding holes, for it is said, *meshulavoth ishah el achothah*. These are the words of Rabbi Nechemyah. For Rabbi Nechemyah says: It should not have said *meshulavoth*; what does Scripture teach us then by using that word? It is to teach us that he make them like the rungs of an Egyptian ladder.” Now the meaning of the word *sanin* is similar to the device they make in chests to tighten and hold the boards together, a sort of wooden peg, somewhat like that which we have been taught in the Mishnah of Keilim:²⁰⁴ “If [two boards] were fastened together with *sanin* (pegs) or joints they need not be plastered in the middle.”²⁰⁵ In the Talmud²⁰⁶ they likewise speak of “reeds and *sanin*.” Accordingly it would appear that Scripture is telling us that he is to make a projection on the side of the board, like a sort of “male shafts,”²⁰⁷ and on the opposite side of the board next to it he is to make a corresponding cavity into which the arrow-head is set. The same he is to do on the other board, thus dovetailing each board twice [one on each side]. *Meshulavoth ishah el achothah* is thus a reference to these *shlivoth* (pegs) themselves [and not to the tenons as Rashi has it], and is here properly in the feminine form [*ishah el achothah*, because of the word *shlivah* which is feminine]. And so did the Sages make mention of this term in the feminine: “The *shlivah* (rundle) slipped from under him;”²⁰⁸ “In a ladder it depends on the material of *shlivothav* (its steps).”²⁰⁹ And even though we find the plural of this word in the masculine form — *between ‘hashlabim’ (the stays)*²¹⁰ — it is like *nashim* (women) and *pilagshim* (concubines) whose plural form is in the masculine.

footnotes:
²⁰² It should be noted that the version of Rashi here in Ramban is somewhat different in the order of the phrases from the standard editions of Rashi.
²⁰³ And not ishah el achothah
²⁰⁴ Keilim 10:6.
²⁰⁵ Since the pegs or joints hold the boards together tightly they need not be plastered in the middle to afford protection from corpse uncleanness.
²⁰⁶ Baba Metzia 117a.
²⁰⁷ Succah 12b.
²⁰⁸ Makkoth 7b.
²⁰⁹ Shabbath 60a. And if the steps are of metal the whole ladder is susceptible to uncleanness.
²¹⁰ I Kings 7:28.


###### Ramban on Exodus 26:17:3
[Ramban on Exodus 26:17:3](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/26:17:3)

**וְטַעַם קֵדְמָה מִזְרָחָה** (שמות כ"ז:י"ג), כִּי לְשׁוֹן הַקֹּדֶשׁ יִקְרָא לַמִּזְרָח קֶדֶם, כְּעִנְיַן "וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה", וְיִקְרָא לַמַּעֲרָב אָחוֹר, כְּעִנְיָן שֶׁנֶּאֱמַר (איוב כג ח) "הֵן קֶדֶם אֶהֱלֹךְ וְאֵינֶנּוּ וְאָחוֹר וְלֹא אָבִין לוֹ", וְכֵן "עַד הַיָּם הָאַחֲרוֹן" (דברים לד ב), הַמַּעֲרָבִי, וּשְׁנֵיהֶם כִּנּוּיִים, כִּי יִתְפֹּשׂ הַלָּשׁוֹן כִּנּוּיִין בָּאָדָם הַפּוֹנֶה אֶל אוֹר הַשֶּׁמֶשׁ. וְכֵן יֹאמַר "וַיִּהְיוּ לְאָחוֹר וְלֹא לְפָנִים" (ירמיה ז כד). וְיִקְרָא הַדָּרוֹם "נֶגֶב", בִּהְיוֹתוֹ נָגוּב מִפְּנֵי הַחֹם. וּפְעָמִים שֶׁיַּזְכִּיר הַכָּתוּב הַכִּנּוּי וִיבָאֵר אוֹתוֹ בְּשֵׁם, יֹאמַר "קֵדְמָה", שֶׁהוּא כִּנּוּי, וִיבָאֵר "מִזְרָחָה", שֶׁהוּא הַשֵּׁם. וְאָמַר "נֶגְבָּה", בְּכִנּוּי, וִיבָאֵר "תֵּימָנָה", הוּא הַשֵּׁם. וְהַמַּעֲרָב יִזְכְּרֶנּוּ בְּכִנּוּי "יָם" (שמות כ"ו:כ"ב), כִּי יִתְפֹּשׂ אוֹתוֹ בְּאַנְשֵׁי אֶרֶץ יִשְׂרָאֵל שֶׁהַיָּם הַגָּדוֹל לָהֶם מַעֲרָבִי. וְהַצָּפוֹן יַזְכִּירֶנּוּ (שמות כ"ו:כ') בִּשְׁמוֹ. וְנִקְרָא כֵן כִּי הוּא צָפוּן, אֵין הַשֶּׁמֶשׁ נִרְאֶה בּוֹ לְעוֹלָם. וְיִקְרָא הַתֵּימָן דָּרוֹם, כְּעִנְיָן שֶׁנֶּאֱמַר "הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן" (קהלת א ו), וְהִיא מִלָּה כְּפוּלָה, תֶּחְסַר רֵי"שׁ אַחַת לְהִתְחַבֵּר שְׁתֵּי אוֹתִיּוֹת שָׁווֹת, דָּר רוּם, כִּי הַשֶּׁמֶשׁ יֵלֵךְ בְּרוּם הָרוּחַ הַהוּא. וְיִקְרָא לַדָּרוֹם "יָמִין", וְלַצָּפוֹן "שְׂמֹאל" (עיין ישעיה נד ג ותרגומו), בְּכִנּוּי הָאָדָם הַפּוֹנֶה לַמִּזְרָח, כַּאֲשֶׁר הִזְכַּרְתִּי:
וְהַסּוֹד בְּשֵׁמוֹת הַלָּלוּ נוֹדָע מִמַּעֲשֵׂה הַמֶּרְכָּבָה הָעֶלְיוֹנָה, וְכֵן שֵׁם הַמַּעֲרָב "יָם" מִמַּה שֶׁאָמְרוּ שְׁכִינָה בַּמַּעֲרָב (ב"ב כה), כִּי הַיָּם חָכְמַת שְׁלֹמֹה, כְּמוֹ שֶׁאָמְרוּ בַּמִּדְרָשׁ אֵין יָם אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר (איוב יא ט) "וּרְחָבָה מִנִּי יָם". וַאֲנִי עָתִיד לְהַזְכִּיר זֶה בְּפָרָשַׁת וְזֹאת הַבְּרָכָה בַּפָּסוּק "יָם וְדָרוֹם יְרָשָׁה" (דברים לג כג), אִם יְבָרְכֵנִי צוּרִי לְהַגִּיעַ שָׁם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
KEIDMAH MIZRACHAH’ (ON THE EAST SIDE EASTWARD).²¹¹ (east) is not found in connection with the boards, as the Tabernacle on that side had only a curtain. Hence Ramban chose a verse from the following chapter which mentions *kedem*, and then he will revert to the theme of the boards, and explain the terms *negbah, teimanah* (the south side, southward) mentioned here in the following Verse 18. The reason for this expression is that the Sacred Language calls the east *kedem*, just as it is said, *And ye shall measure without the city for the side of ‘keidmah’ (east) two thousand cubits*,²¹² and calls the west *achor* (back), just as it is said, *Behold, I go ‘kedem’ (forward), but He is not there, v’achor (and backward), but I cannot perceive Him*.²¹³ Similarly: *As far as ‘ha’achron’ (the hinder) sea*,²¹⁴ which means the western sea. Both [*kedem* and *achor*] are borrowed terms, as the Sacred Language adopts these substitute forms from the standpoint of a person who turns to the light of the sun [thus calling the east *panim*, “face,” because his face is turned eastward to the rising sun, and the west *achor*, “back,” because his back is then to the west]. Similarly it says, *and they went l’achor (backward) and not ‘l’panim’ (forward)*.²¹⁵ And the south is called *negev* (dry, parched) because the land is dried up on account of the heat. At times Scripture mentions the borrowed term and then explains it by name. Thus it says *keidmah*, a term which is borrowed, and explains it by saying *mizrachah* (eastward),²¹¹ (east) is not found in connection with the boards, as the Tabernacle on that side had only a curtain. Hence Ramban chose a verse from the following chapter which mentions *kedem*, and then he will revert to the theme of the boards, and explain the terms *negbah, teimanah* (the south side, southward) mentioned here in the following Verse 18. which is the name itself. Similarly, it says *negbah*, which is the borrowed name, and explains it by its proper name — *teimanah* (southward).²¹⁶ And the west is called by the substitute name *yam* [which also means “sea”] because the language adopted it from the standpoint of the people living in the Land of Israel to whom the Great Sea is on the west. The north on the other hand has no by-name, and is so called *tzaphon* [which means “hidden”] because the sun never appears on that side. The south is called *darom*, just as it is said, *The wind goeth toward ‘darom’ (the south), and turneth about into the north*.²¹⁷ It is really a double word [*dor rum* — “it abides in the height,” a reference to the sun that always reaches its greatest height on that side], with one letter *reish* missing because of the combination of two similar letters: *dor rum*, which means that the sun [always] moves at its highest point on that side. The south is also called *yamin* [which means “right”] and the north is called *smol* [meaning “left”] with reference to a man who turns eastward [to face the light of the rising sun, in which case his right hand is to the south, and his left to the north], as I have mentioned.
The secret of these names is known from the mystic speculations on the Chariot on high [i.e. the vision of Ezekiel of the Divine Chariot]. Likewise, [the secret of] the name for the west which is *yam* (sea) is known from that which the Rabbis have said:²¹⁸ “The Divine Glory is in the west,” for the *yam* alludes to “the wisdom of Solomon,” just as the Rabbis have said in the Midrash:²¹⁹ “*Yam* always signifies Torah, as it is said, *and broader than ‘yam’ (the sea)*.”²²⁰ I intend to mention this in the section of *V’zoth Habrachah*²²¹ on the verse, *possess thou ‘yam’ (the sea) and the south*,²²², Verse 23. if my Creator will bless me to reach there.

footnotes:
²¹¹ Further, 27:13. — At this point Ramban begins to explain the significance of the Hebrew terms for “east, west etc.,” which are mentioned in connection with the arrangement of the boards. The word kedem
²¹² Numbers 35:5.
²¹³ Job 23:8.
²¹⁴ Deuteronomy 34:2.
²¹⁵ Jeremiah 7:24. According to Ramban the sense of the verse is: they went away from the light [the word of G-d] and did not go towards it.
²¹¹ Further, 27:13. — At this point Ramban begins to explain the significance of the Hebrew terms for “east, west etc.,” which are mentioned in connection with the arrangement of the boards. The word kedem
²¹⁶ Verse 18 (here in Chapter 26 before us). See above Note 211.
²¹⁷ Ecclesiastes 1:6.
²¹⁸ Baba Bathra 25a.
²¹⁹ The exact source is unknown to me. See, however, in my Hebrew commentary p. 468, Note 52 for a similar thought in Yerushalmi Shekalim VI, 1.
²²⁰ Job 11:9.
²²¹ Deuteronomy 33:1.
²²² Ibid.


###### Ramban on Exodus 26:24:1
[Ramban on Exodus 26:24:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/26:24:1)

**וְיַחְדָּו יִהְיוּ תַמִּים עַל רֹאשׁוֹ אֶל הַטַּבַּעַת הָאֶחָת** עַל הַדֶּרֶךְ שֶׁכָּתַב רַשִׁ"י הַכָּתוּב הַזֶּה יַחְזֹר לְפָרֵשׁ בְּכָל הַקְּרָשִׁים שֶׁיִּהְיוּ כֻּלָּם תּוֹאֲמִים מִלְּמַטָּה, לַחֲרֹץ הַקְּרָשִׁים בְּצִדֵּיהֶן, וְיַחְדָּו יִהְיוּ כֻלָּם תַּמִּים אֶל רֹאשׁוֹ שֶׁל כָּל קֶרֶשׁ וָקֶרֶשׁ, אוֹ רֹאשׁוֹ רֶמֶז לַמִּשְׁכָּן אֶל עֶלְיוֹנוֹ, וְכֵן אֶל הַטַּבַּעַת הָאֶחָת, שֶׁבְּכֻלָּן, וּפֵרוּשׁ **כֵּן יִהְיֶה לִשְׁנֵיהֶם**, וְכֵן יִהְיֶה לִשְׁנֵיהֶם שֶׁל שְׁנֵי הַמִּקְצוֹעוֹת. וְלֹא יָדַעְתִּי לָמָּה לֹא פֵּרֵשׁ בָּהֶן הַכָּתוּב וְיֹאמַר וְעֶשְׂרִים טַבָּעוֹת זָהָב תַּעֲשֶׂה, וְיַזְכִּיר הֶחָרִיץ שֶׁיַּעֲשֶׂה בַּקְּרָשִׁים. וְעוֹד הֵיאַךְ אָמַר אֶל הַטַּבַּעַת הָאֶחָת בִּידִיעָה. וְאוּלַי בַּעֲבוּר שֶׁדֶּרֶךְ כָּל בָּתֵּי הַקְּרָשִׁים לְחַבְּרָן כֵּן בְּטַבַּעַת אַחַת בְּרֹאשָׁן, קִצֵּר הַכָּתוּב וְאָמַר הַטַּבַּעַת הַיָּדוּעַ וְהַנָּהוּג לוֹ, וְכֵן אָמַר בַּבְּרִיחִים (שמות כ"ו:כ"ט) **וְאֶת טַבְּעֹתֵיהֶם תַּעֲשֶׂה זָהָב**, הַיְּדוּעִים לָהֶם כַּמִּנְהָג, וְכֵן **וָוֵיהֶם זָהָב** (שמות כ"ו:ל"ז):
וּמָצָאתִי בַּבָּרַיְתָא שֶׁל מְלֶאכֶת הַמִּשְׁכָּן הָיָה חוֹרֵץ אֶת הַקֶּרֶשׁ מִלְּמַעְלָן אֶצְבַּע מִכָּאן וְאֶצְבַּע מִכָּאן, וְנוֹתְנָן בְּתוֹךְ טַבַּעַת אַחַת שֶׁל זָהָב כְּדֵי שֶׁלֹּא יִהְיוּ נִפְרָדִים זֶה מִזֶּה, שֶׁנֶּאֱמַר **וְיִהְיוּ תֹאֲמִים מִלְּמַטָּה וְיַחְדָּו יִהְיוּ תַמִּים עַל רֹאשׁוֹ אֶל הַטַּבַּעַת הָאֶחָת** שֶׁאֵין ת"ל **אֶל הַטַּבַּעַת הָאֶחָת**, וּמַה ת"ל **אֶל הַטַּבַּעַת הָאֶחָת**, מָקוֹם שֶׁנּוֹתְנִין אֶת הַבְּרִיחַ וּלְפִי זֶה פֵּרוּשׁ הַכָּתוּב וְיַחְדָּו יִהְיוּ תַמִּים אֶל רֹאשׁוֹ שֶׁל קֶרֶשׁ בְּחָרִיץ שֶׁיַּעֲשֶׂה בּוֹ אֶל מְקוֹם הַטַּבַּעַת הָעֶלְיוֹנָה שֶׁל הַבְּרִיחִים, שֶׁיִּכָּנֵס הֶחָרִיץ עַד מְקוֹם הַטַּבַּעַת, וְלֹא הִקְפִּיד הַכָּתוּב בַּמֶּה יְחַבְּרֵם, אִם בְּטַבְּעוֹת כֶּסֶף אוֹ זָהָב, קְבוּעוֹת אוֹ מִטַּלְטְלוֹת, אוֹ בְּחִשּׁוּקִים, וְהַבָּרַיְתָא אָמְרָה שֶׁעָשָׂה מֹשֶׁה טַבָּעוֹת לָהֶם. וְעַל דֶּרֶךְ הַפְּשָׁט הַכָּתוּב הַזֶּה בְּקַרְשֵׁי הַמִּקְצוֹעוֹת (שמות כ"ו:כ"ג) לְבַדָּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY SHALL BE COUPLED TOGETHER ABOVE THE HEAD OF IT UNTO THE ONE RING. According to Rashi’s interpretation this verse goes back to explain that all the boards should be coupled together beneath, where the boards were cut away on their sides, and they all should be *coupled together about the head of it*, meaning “of each board.” Or it may be that *rosho (the head of it)* refers to the top of the Tabernacle. Similarly, [according to Rashi] the expression *unto the one ring* means of each of the boards. Likewise he explained, *thus shall it be for them both*,²²³ for the two end boards [for the board at the end of the north side and for the adjacent board in the western wall].
But if this is so, I do not know why Scripture does not explicitly tell us about these rings, saying “and you shall make twenty gold rings” [instead of saying, *unto the one ring*, which means of each board], seeing that it mentions the cut which he is to make in all the boards.²²⁴ Moreover, how could Scripture say *unto the one ring* with the definite article [when it has not mentioned it previously]? Perhaps because it is the customary manner with all houses made of boards to attach them at the top with one ring, Scripture shortened the explanation and said *the ring* — meaning the one which is known to him and customary. Similarly it said of the bars, *and thou shalt make their rings of gold for places for the bolts*,²²⁵ which means the customary [rings] being known to them. A similar case is the expression, *their hooks shall be of gold*.²²⁶
I have found in the Beraitha on the work of the Tabernacle [the following text]: “He cut away the board at the top, a fingerbreadth on one side and a fingerbreadth on the other side, and he placed them [i.e., the two adjacent boards] inside one gold ring in order that they should not move apart from each other, for it is said, *And they shall be coupled together beneath, and they shall be coupled together above the head of it unto the one ring*. Now it need not have said, *unto the one ring;* and what does it teach us by saying it? It is to teach us that this is the place where the bolts were inserted.” Accordingly, the verse stating: *and they shall be coupled together above the head of it*, refers to the head of the board where it was cut away until the place of the upper ring of the bolts, for the incision in the board was to extend as far as the place of the ring. Now Scripture was not particular [concerning these upper parts of the boards] how they should be attached, whether with rings of silver or gold, fixed ones or moveable, or with connecting rods. But the Beraitha states that Moses made rings for that purpose. However, in line with the plain meaning of Scripture this verse refers only to the endboards.

footnotes:
²²³ In the second half of Verse 24 (before us).
²²⁴ Verse 17.
²²⁵ Verse 29.
²²⁶ Verse 37.


###### Ramban on Exodus 26:33:1
[Ramban on Exodus 26:33:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/26:33:1)

**וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת** לֹא יְצַוֶּנּוּ עַתָּה שֶׁיַּעֲשֶׂה כַּסֵּדֶר הַזֶּה שֶׁיִּתֵּן הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְאַחֲרֵי כֵן יָבִיא שָׁמָּה אֶל מִבֵּית לַפָּרֹכֶת אֶת הָאָרוֹן, כִּי אֵין עַתָּה הַצַּוָּאָה בַּהֲקָמַת הַמִּשְׁכָּן אֶלָּא בַּעֲשִׂיָּתוֹ, וְכֵן (שמות כ"ו:ל"ד) **וְנָתַתָּ אֶת הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים**, אֵין פֵּרוּשׁוֹ שֶׁיִּתֵּן הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת כְּשֶׁהָאָרוֹן שָׁם בְּקֹדֶשׁ הַקֳּדָשִׁים, אֲבָל הָעִנְיָן שֶׁיְּצַוֶּה אוֹתוֹ הַכָּתוּב שֶׁיָּשִׂים הַפָּרֹכֶת תַּחַת הַקְּרָסִים כְּדֵי שֶׁיְּהֵא הָאָרוֹן שָׁמָּה מִבֵּית לַפָּרֹכֶת וְתַבְדִּיל הַפָּרֹכֶת בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים, וְכֵן אָמַר **וְנָתַתָּ אֶת הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים** לְהוֹדִיעַ שֶׁהַכַּפֹּרֶת עִם כְּרוּבָיו עַל הָאָרוֹן יִהְיוּ כֻּלָּם שָׁם בְּקֹדֶשׁ הַקֳּדָשִׁים הַנִּזְכָּר שֶׁהוּא מִבֵּית לַפָּרֹכֶת. אֲבָל כְּשֶׁמַּגִּיעַ לְצַוָּאַת הֲקָמָתוֹ אָמַר **וְשַׂמְתָּ שָׁם אֵת אֲרוֹן הָעֵדוּת** (שמות מ':ג'), וְאַחֲרֵי כֵן **וְסַכֹּתָ עַל הָאָרֹן אֶת הַפָּרֹכֶת**, וְכֵן בַּמַּעֲשֶׂה (להלן מ כ כא) "וַיִּתֵּן אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְמָעְלָה", "וַיָּבֵא אֶת הָאָרֹן אֶל הַמִּשְׁכָּן", וְאַחֲרֵי כֵן "וַיָּשֶׂם אֵת פָּרֹכֶת הַמָּסָךְ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT BRING IN THITHER WITHIN THE VEIL THE ARK OF THE TESTIMONY. He did not now command Moses to do it in this particular order, to hang up the veil under the clasps and only afterwards to bring in the ark inside the veil, for the commandment now does not refer to the erection of the Tabernacle but to the making thereof. Similarly, *And thou shalt put the ark-cover upon the ark of the Testimony in the most holy place*,²²⁷ does not mean that he is to put the ark-cover upon the ark of the Testimony when the ark has already been brought into the Holy of Holies [screened by the veil].²²⁸ (further 40:3), *and* then *thou shalt screan the ark with the veil (ibid.)*. It is so explained in the Tur based upon Ramban’s words further on. But the purport of the verse is to command Moses to hang up the veil under the clasps in order that the ark be there within the veil, and the veil will thus divide *between the holy place and the most holy*. Similarly He says, *And thou shalt put the ark-cover upon the ark of the Testimony in the most holy place*,²²⁷ in order to inform us that the ark-cover with its cherubim on the ark should all be there in the Holy of Holies mentioned, which means within the veil. But when He came to command the erection of the Tabernacle He said, *And thou shalt put therein the ark of the Testimony, and* afterwards, *thou shalt screen the ark with the veil*.²²⁹ Similarly, at the actual construction it is said, *and he put the ark-cover above the ark. And he brought the ark into the Tabernacle, and* afterwards, *he set up the veil of the screen*.²³⁰, 20-21.
Tetzaveh

footnotes:
²²⁷ Verse 34.
²²⁸ On the contrary, at the charge for the erection of the Tabernacle it is said, And thou shalt put therein the ark of the Testimony
²²⁷ Verse 34.
²²⁹ Further, 40:3.
²³⁰ Ibid.