## Ramban on Exodus Chapter 38

###### Ramban on Exodus 38:8:1
[Ramban on Exodus 38:8:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/38:8:1)

**בְּמַרְאוֹת הַצּוֹבְאוֹת** בְּנוֹת יִשְׂרָאֵל הָיוּ בְּיָדָן מַרְאוֹת שֶׁרוֹאוֹת בָּהֶן כְּשֶׁהֵן מִתְקַשְּׁטוֹת וְאַף אוֹתָן לֹא עִכְּבוּ, וְהָיָה מֹשֶׁה מוֹאֵס בָּהֶן מִפְּנֵי שֶׁעֲשׂוּיִין לְיֵצֶר הָרַע, אָמַר לוֹ הקב"ה אֵלּוּ חֲבִיבִין מִן הַכֹּל שֶׁעַל יְדֵיהֶן הֶעֱמִידוּ הַנָּשִׁים צְבָאוֹת רַבּוֹת בְּמִצְרַיִם וְכוּ', וְנַעֲשָׂה הַכִּיּוֹר מֵהֶם שֶׁהוּא לָשׂוּם שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ לְהַשְׁקוֹת מִן הַמַּיִם שֶׁבּוֹ לְאִשָּׁה שֶׁקִּנֵּא לָהּ בַּעְלָהּ וְנִסְתְּרָה. לְשׁוֹן רַשִׁ"י (רש"י על שמות ל"ח:ח'): וְהַטַּעַם בַּמִּדְרָשׁ הַזֶּה (תנחומא פקודי י), שֶׁבְּכָל מְלֶאכֶת הַמִּשְׁכָּן קִבְּלוּ הַתַּכְשִׁיטִין מִן הַנָּשִׁים, כְּדִכְתִיב (שמות ל"ה:כ"ב) "וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים", וְהֵבִיאוּ חָח וָנֶזֶם וְטַבַּעַת וְכוּמָז, וְהַכּוּמָז כְּפִי מִדְרָשׁוֹ (במסכת שבת סד) יוֹתֵר נִמְאָס, אֲבָל שָׁם נִתְעָרְבָה כָּל הַנְּדָבָה, אֲבָל שֶׁיַּעֲשׂוּ כְּלִי מְיֻחָד מִן הַתַּכְשִׁיט הֶעָשׂוּי לְיֵצֶר הָרַע לֹא הָיָה מֹשֶׁה בּוֹחֵר בְּכָךְ עַד שֶׁנֶּאֱמַר לוֹ כֵן מִפִּי הַגְּבוּרָה:
וְלֹא יָדַעְתִּי אֵיךְ יִתְפָּרֵשׁ לְפִי זֶה "אֲשֶׁר צָבְאוּ פֶּתַח אֹהֶל מוֹעֵד". וְאוּלַי יֹאמַר שֶׁהֵבִיאוּ הַנָּשִׁים הַנְּדָבָה הַהִיא אֶל אֹהֶל מֹשֶׁה שֶׁקְּרָאוֹ אֹהֶל מוֹעֵד, וְהוּא עַצְמוֹ קִבֵּל מֵהֶן עַל פִּי הַדִּבּוּר, כִּי אֹהֶל הַמִּשְׁכָּן לֹא נַעֲשָׂה עֲדַיִן: וְאוּנְקְלוֹס (תרגום אונקלוס על שמות ל"ח:ח') תִּרְגֵּם "דְּאַתְיָאן לְצַלָּאָה לִתְרַע מִשְׁכַּן זִמְנָא", נוֹטִים דְּבָרָיו לְדִבְרֵי ר"א שֶׁאָמַר שֶׁהָיוּ הַנָּשִׁים הָאֵלֶּה עוֹבְדוֹת ה', וְסָרוּ מִתַּאֲוַת זֶה הָעוֹלָם, וְנָתְנוּ מַרְאוֹתֵיהֶן נְדָבָה, וּבָאוֹת בְּכָל יוֹם וָיוֹם אֶל פֶּתַח אֹהֶל מוֹעֵד לְהִתְפַּלֵּל וְלִשְׁמֹעַ דִּבְרֵי הַמִּצְוֹת: וְיִתָּכֵן עוֹד שֶׁנֹּאמַר בְּדֶרֶךְ הַפְּשָׁט שֶׁעָשָׂה הַכִּיּוֹר וְכַנּוֹ מִמַּרְאוֹת הַנָּשִׁים אֲשֶׁר בָּאוּ מֵהֶן צָבָא גָּדוֹל וְנֶאֶסְפוּ אֶל פֶּתַח אֹהֶל מוֹעֵד לָתֵת מַרְאוֹתֵיהֶן בְּנִדְבַת לִבָּן, וְהָיָה נְחֹשֶׁת הַמַּרְאוֹת נְחֹשֶׁת קָלָל מְמֹרָט וְיָפֶה מְאֹד, וְעַל כֵּן יִחֵד אוֹתוֹ מִתְּחִלָּה לַכְּלִי הַזֶּה, וְהַנָּשִׁים בִּרְאוֹתָן כֵּן נֶאֱסָפוֹת וּבָאוֹת צְבָאוֹת צְבָאוֹת לָתֵת כֻּלָּן מַרְאוֹתֵיהֶן לְהֵעָשׂוֹת בָּהֶן כָּל הַכִּיּוֹר וְכַנּוֹ, וְגַם נָכוֹן הוּא שֶׁיִּתְכַּוְּנוּ בְּכָךְ מִתְּחִלָּה מִפְּנֵי עִנְיַן הַסּוֹטָה, וְהֵן קִבְּלוּ כֵן עֲלֵיהֶם בְּשִׂמְחָה וְהִתְנַדְּבוּ לָתֵת בּוֹ כָּל מַרְאוֹתֵיהֶן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
OF THE MIRRORS ‘HATZOVOTH’ (OF THE SERVING WOMEN). “The women of Israel possessed mirrors of brass which they used to look into when they adorned themselves, and even these they did not withhold [from donating to the Tabernacle]. But Moses was reluctant to accept them because they were made to arouse sensual desires. Said the Holy One, blessed be He, to Moses: ‘These are dearer to Me than all [other donations], for by means of them the women raised many hosts in Egypt, etc. For this reason the laver was made from these mirrors, because it was used in order to bring peace between husband and wife; for it was out of this laver that they took the water which they give to drink to a woman who was warned by her husband not to meet a certain man privately and who had nevertheless associated with him.”⁷⁸ This is Rashi’s language.
The meaning of this Midrash is that in the whole work of the Tabernacle they accepted ornaments from women, as it is written, *And they came, both men and women… and brought nose-rings, and ear-rings, and signet-rings ‘v’chumaz’*⁷⁹ — the *chumaz*, according to its Midrashic interpretation, being even more undesirable.⁸⁰ is explained as an ornament worn by women on their pudendum. There, however, all the donations became mixed together, whereas here they were to make one specific vessel purely from ornaments [i.e., the mirrors] which were made to arouse sensual desire. Therefore Moses did not consent at first [to accept them] until he was told to do so by the Almighty.
But I do not know how to explain according to this Midrash the phrase — *that did service at the door of the Tent of Meeting* — [since the Tent of Meeting had not yet been put up]. Perhaps it can be said that the women brought this donation to Moses’ tent, which he called the Tent of Meeting,⁸¹ and he himself received it from them by word of G-d, since the tent of the Tabernacle had not yet been made. Onkelos’ translation, “women that came to pray at the door of the Tent of Meeting,” accords approximately to the words of Rabbi Abraham ibn Ezra, who said that these women worshipped G-d, and turned away from the desires of this world and gave their mirrors as a donation, coming each day to the door of the Tent of Meeting to pray and to hear instruction about the commandments.
In line with the plain meaning of Scripture, it is also possible to say that Moses *made the laver and its base for the mirrors* of the women who came in a great crowd,⁸² as being from the root *tzava* (a host). *Of the mirrors ‘hatzovoth’* would thus mean “of the mirrors of the hosts of women” who assembled at the door of the Tent of Meeting. *and assembled at the door of the Tent of Meeting* in order to give their mirrors in the generosity of their hearts. Now the brass of the mirrors was *burnished brass*,⁸³ resplendent and very beautiful. It is for this reason that he set aside this brass from the beginning for the making of this vessel. Upon seeing this [that Moses accepted it from them], the women gathered and came in many hosts, all of them wanting to give their mirrors for the making of the whole laver and its base. It is also correct to explain that they had in mind right at the start to offer them for the laver because of its use in connection with the suspected adulteress [as explained above], and they accepted the law [of the suspected adulteress] upon themselves with joy, and offered to give all their mirrors.
Pekudei

footnotes:
⁷⁸ Numbers 5:17-24.
⁷⁹ Above, 35:22.
⁸⁰ In Shabbath 64, the chumaz
⁸¹ Above, 33:7.
⁸² Ramban thus interprets the word tzavu
⁸³ Ezekiel 1:7.


###### Ramban on Exodus 38:21:1
[Ramban on Exodus 38:21:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/38:21:1)

אָמַר **הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת** בַּעֲבוּר כִּי יְרִיעוֹת שֵׁשׁ מָשְׁזָר הֵם שֶׁיִּקָּרְאוּ מִשְׁכָּן בַּמִּצְוָה (שמות כ"ו:א') וּבַמַּעֲשֶׂה (שמות ל"ו:ח'), אֲבָל מִשְׁכַּן הָעֵדוּת כּוֹלֵל הַבַּיִת בִּכְלָלוֹ שֶׁהוּא הַמִּשְׁכָּן הַנַּעֲשֶׂה לְלוּחוֹת הָעֵדוּת: וְעַל דַּעַת רַבִּים (רש"י וראב"ע) **אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן** יַחְזֹר אֶל הַנִּזְכָּרִים לְמַעְלָה, יֹאמַר כִּי הַמִּשְׁכָּן וְכֵלָיו שֶׁהוּא הַבַּיִת וְהֶחָצֵר וְכָל הַנַּעֲשֶׂה לָהֶם פְּקוּדֵי עֲבוֹדַת הַלְוִיִּם שֶׁפִּקְדָּם מֹשֶׁה בְּיַד אִיתָמָר, וְאֵין כְּלֵי הַקֹּדֶשׁ הָאָרֹן וְהַשֻּׁלְחָן וְהַמְּנֹרָה וְהַמִּזְבְּחֹת בִּכְלַל הַמִּשְׁכָּן, כִּי הֵם בְּיַד אֶלְעָזָר. וְאֵין כֵּן דַּעְתִּי, כִּי לָמָּה יַזְכִּיר פְּקֻדַּת אִיתָמָר וְלֹא יַזְכִּיר פְּקֻדַּת אֶלְעָזָר שֶׁהִיא הַנִּכְבֶּדֶת. אֲבָל "אֵלֶּה פְקוּדֵי" יִרְמֹז אֲשֶׁר יַזְכִּיר בַּפָּרָשָׁה לְמַטָּה, יֹאמַר כִּי כֶּסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר שֶׁנַּעֲשָׂה בּוֹ הָאֲדָנִים וְהַוָּוִים לָעַמּוּדִים וְצִפּוּיֵיהֶם וַחֲשׁוּקֵיהֶם (שמות ל"ח:כ"ה-כ"ח), וּנְחֹשֶׁת הַתְּנוּפָה שֶׁהוּא שִׁבְעִים כִּכָּר שֶׁעָשָׂה בָּהּ מִזְבַּח הַנְּחֹשֶׁת וְהַמִּכְבָּר וְכָל כֵּלָיו וְאַדְנֵי הַחֲצֵרוֹת וְהַיְּתֵדוֹת (שמות ל"ח:כ"ט-ל"א), הַכֹּל נָתַן מֹשֶׁה בְּמִסְפַּר בְּמִשְׁקָל בְּיַד אִיתָמָר:
וְלֹא סִפֵּר בַּפָּרָשָׁה מַה נַעֲשָׂה בַּזָּהָב, כִּי הַזָּהָב מִמֶּנּוּ בְּיַד אִיתָמָר צִפּוּי הַקְּרָשִׁים וְהַבְּרִיחִים, וּמִמֶּנּוּ בְּיַד אֶלְעָזָר הָאָרוֹן וְהַכַּפֹּרֶת וְהַמְּנוֹרָה וְהַשֻּׁלְחָן וּמִזְבַּח הַזָּהָב. וְהִנֵּה בַּעֲבוּר שֶׁלֹּא יִוָּדַע צִפּוּי כָּל כְּלִי כַּמָּה זָהָב יֵשׁ בּוֹ לֹא סִפֵּר שֶׁנְּתָנוֹ מֹשֶׁה לָהֶם בְּמִנְיָן וּבְמִשְׁקָל. וּלְכָךְ לֹא הִזְכִּיר כָּאן פְּקֻדַּת אֶלְעָזָר, כִּי לֹא בָּא הַכָּתוּב עַתָּה רַק לְדַבֵּר עַל מְלֶאכֶת הַמִּשְׁכָּן, לֹא עַל הַמַּסָּעוֹת. וְאַל יִקְשֶׁה עָלֶיךָ בַּעֲבוּר שֶׁיִּמְנֶה כָּאן מִזְבַּח הַנְּחֹשֶׁת וְהוּא פְּקֻדַּת אֶלְעָזָר, כִּי יִצְטָרֵךְ לוֹמַר שֶׁעֲשָׂאוּהוּ מִנְּחֹשֶׁת הַתְּנוּפָה, וְלֹא יָחוּשׁ לְהוֹצִיא דָּבָר אֶחָד מִכְּלַל הַדְּבָרִים שֶׁאָמַר בָּהֶן שֶׁהֵם בְּיַד אִיתָמָר, כִּי כֵן דֶּרֶךְ הַכָּתוּב בִּמְקוֹמוֹת הַרְבֵּה (בראשית לה כו שם מו כז): וְלֹא הִזְכִּיר בְּכָאן הַכִּיּוֹר וְכַנּוֹ, כִּי לֹא נַעֲשָׂה בְּמִשְׁקָל, אֲבָל כָּל הַמַּרְאוֹת שֶׁהֵבִיאוּ הַנָּשִׁים הַצּוֹבְאוֹת שָׂם בָּהֶם וְלֹא יָדַע מֹשֶׁה מִשְׁקָלוֹ. וְיִתָּכֵן שֶׁלֹּא הָיָה בִּפְקֻדַּת אִיתָמָר, כִּי יִכָּנֵס בִּכְלַל מַה שֶׁאָמַר הַכָּתוּב (במדבר ג לא) "וּמִשְׁמַרְתָּם הָאָרֹן וְהַשֻּׁלְחָן וְהַמְּנֹרָה וְהַמִּזְבְּחֹת וּכְלֵי הַקֹּדֶשׁ אֲשֶׁר יְשָׁרְתוּ בָּהֶם", כִּי בַּכִּיּוֹר וְכַנּוֹ יְשָׁרְתוּ לַמִּזְבֵּחַ, וְהִנֵּה אֵינֶנּוּ בְּחֶשְׁבּוֹן הַפָּרָשָׁה הַזּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THESE ARE THE ACCOUNTS OF THE TABERNACLE, THE TABERNACLE OF THE TESTIMONY. Scripture uses this expression because the term “Tabernacle” means the curtains of fine-twined linen, which are so called both when the command was given¹ (above, 26:1). and at the construction of the Tabernacle,² (*ibid.*, 36:8). See also Ramban further on, 39:33. while “the Tabernacle of the Testimony” includes the entire building, which is the Tabernacle made to house the Tablets of the Testimony.
In the opinion of many scholars³ the phrase *these are the accounts of the Tabernacle* refers back to all the things mentioned above, the verse stating that the Tabernacle and its vessels, namely, the house and the court and all that was made for them, constituted the service entrusted to the Levites at the command of Moses *by the hand of Ithamar* [whose duty it was to hand over to each family the service that devolved upon it]. But the holy vessels — the ark, the table, the candelabrum, and the altars — are not included in the term “Tabernacle,” for they were in the hands of Eleazar.⁴ But this is not my opinion, for why should Scripture mention the entrusting of those things given to Ithamar, and not mention that of Eleazar, which was the more honored one? Rather, *these are the accounts of* hints at those things that Scripture mentions in the section further on, thus stating that *the silver of them that were numbered of the congregation was a hundred talents* etc.,⁵ — from which were made the sockets, the hooks for the pillars, the overlaying of their capitals and their fillets.⁶, Verses 27-28. And *the brass of the wave-offering*, which was seventy talents, from which were made the brazen altar and its grating and all its vessels, and the sockets of the court and the pins⁷, Verses 29-31. — all these Moses gave over by number and weight through the hand of Ithamar. Now the section does not say what was done with the gold, for that was partly in the charge of Ithamar, namely, that used for covering the boards and the bars, and part of it was in the charge of Eleazar — the ark and the cover, the candelabrum, the table, and the golden altar. Now since one cannot know exactly how much gold went into the covering of each of these vessels, Scripture did not say that Moses gave it over to them by number and weight. It is for this reason that Scripture did not mention here the entrusting of the things given to Eleazar, for its intention here is only to speak of the work of the Tabernacle, not of that involved in the journeyings. Do not object [to this explanation] because Scripture mentions here *the brazen altar*,⁸, Verse 30. which was in the charge of Eleazar,⁹ for Scripture had to state that they made it out of the brass of the wave-offering, therefore it was not particular to exclude this one item from the general list of objects of which it said that they were *by the hand of Ithamar*, this being the way of Scripture in many places.
Scripture does not mention in this section the laver and its base [which were also made of brass, and were under the charge of Ithamar], because it was not made according to a specified weight; instead, he put into it all the mirrors that the women brought together¹⁰ and thus Moses did not know its weight. It is possible that these were not under the charge of Ithamar [and therefore they are not mentioned], but they come into the category of that which Scripture says [of the children of Kohath, whose work was under the charge of Eleazar], *and their charge was the ark, and the table, and the candelabrum, and the altars, and the vessels of the Sanctuary wherewith the priests minister*,¹¹ for through the laver and its base the priests were enabled to minister at the altar. Thus they do not come into the listing given in this section.

footnotes:
¹ And thou shalt make the Tabernacle of ten curtains
² And every wise-hearted man… made the Tabernacle of ten curtains
³ Rashi and Ibn Ezra.
⁴ Numbers 3:32. The verse refers to the time of the journeying through the wilderness.
⁵ Further, Verse 25.
⁶ Ibid.
⁷ Ibid.
⁸ Ibid.
⁹ Numbers 3:31-32.
¹⁰ see Ramban above, 38:8, towards the end.
¹¹ Numbers 3:31.


###### Ramban on Exodus 38:22:1
[Ramban on Exodus 38:22:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/38:22:1)

**וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת כָּל אֲשֶׁר צִוָּה ה'** הָעִנְיָן כִּי עַל פִּיו נַעֲשָׂה הַכֹּל, כִּי הוּא הַמּוֹרֶה לְכָל הַחֲכָמִים, וּלְפָנָיו הָיוּ עוֹשִׂים כֻּלָּם וּמַרְאִים אֵלָיו כָּל מְלַאכְתָּם, כְּמוֹ שֶׁאָמַר (שמות ל"ה:ל"ד) "וּלְהוֹרוֹת נָתַן בְּלִבּוֹ", אֲבָל גַּם כָּל חַכְמֵי לֵב עָשׂוּ בַּמְּלָאכָה, כְּמוֹ שֶׁאָמַר (שם לו ח) "וַיַּעֲשׂוּ כָל חֲכַם לֵב בְּעֹשֵׂי הַמְּלָאכָה אֶת הַמִּשְׁכָּן". וְעַל דַּעַת רַבּוֹתֵינוּ (ירושלמי פאה א א) יִהְיֶה זֶה לְשַׁבֵּחַ אוֹתוֹ וְלוֹמַר שֶׁאֲפִלּוּ דְּבָרִים שֶׁלֹּא אָמַר לוֹ רַבּוֹ הִסְכִּימָה דַּעְתּוֹ לְמַה שֶׁנֶּאֱמַר לְמֹשֶׁה מִסִּינַי, וְלֹא בָּא הַכָּתוּב לוֹמַר שֶׁהוּא עָשָׂה הַכֹּל, אֶלָּא שֶׁקִּיֵּם בְּכָל הַנַּעֲשֶׂה עַל יָדוֹ כָּל אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה, וּלְפִיכָךְ לֹא אָמַר בְּכָל הַנַּעֲשֶׂה עַד הֵנָּה כַּאֲשֶׁר דִּבֶּר ה' אֶל מֹשֶׁה, כִּי הָיָה בַּמַּשְׁמָע כַּאֲשֶׁר אָמַר מֹשֶׁה בִּדְבַר ה', וְהוּא שִׁנָּה הַסֵּדֶר בָּהֶם מִמַּה שֶׁאָמַר לוֹ מֹשֶׁה, וּלְפִיכָךְ כָּלַל זֶה בְּכָאן לוֹמַר שֶׁעָשָׂה הַכֹּל כַּאֲשֶׁר אָמַר הַשֵּׁם, כְּמוֹ שֶׁכָּתַבְתִּי לְמַעְלָה (לו ח):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND BEZALEL THE SON OF URI, THE SON OF HUR, OF THE TRIBE OF JUDAH, MADE ALL THAT THE ETERNAL COMMANDED MOSES. The meaning of this is that everything was done through his direction, for he acted as instructor to all the wise men, and they all did heir work in his presence and showed him all that they had done, just as it is said, *And He hath put in his heart that he may teach*.¹² But all the wise-hearted men also did the work, as it is said, *and every wise-hearted man among them that wrought the work made the Tabernacle*.¹³, 36:8. In the opinion of our Rabbis,¹⁴ this verse is intended to praise Bezalel, and to say that even these things that his master Moses did not tell him, he understood through his own mind in exactly the same way that they had been told to Moses on Sinai.¹⁵ Note 72. Moses agreed that originally G-d had told him to do it as Bezalel said it should be done. Thus the intention of Scripture is not to state that Bezalel did all the work, but that in all which was done through him, he fulfilled *all that the Eternal commanded Moses*. It is for this reason that Scripture does not state in connection with anything that was done until now: “as G-d spoke to Moses,” for this would have implied: “as Moses said by the word of G-d,” and he [i.e., Bezalel] changed their order from that which Moses had told him. Therefore Scripture stated everything in general terms, and said that Bezalel did everything as G-d had said, as I have written above.¹⁶

footnotes:
¹² Above, 35:34.
¹³ Ibid.
¹⁴ Yerushalmi Peah I, 1; and quoted here by Rashi.
¹⁵ See in Seder Vayakheil
¹⁶ Above, 36:8 (towards the end).


###### Ramban on Exodus 38:27:1
[Ramban on Exodus 38:27:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/38:27:1)

**אֵת אַדְנֵי הַקֹּדֶשׁ וְאֵת אַדְנֵי הַפָּרֹכֶת** יִקְרָא הַכָּתוּב הַמִּשְׁכָּן קֹדֶשׁ, וְהִבְדִּיל הַפָּרֹכֶת, בַּעֲבוּר הֱיוֹתוֹ מַבְדִּיל בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים, כְּאִלּוּ אָמַר אֵת אַדְנֵי הַקֹּדֶשׁ וְאֵת אַדְנֵי קֹדֶשׁ הַקֳּדָשִׁים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THE SOCKETS OF THE SANCTUARY, AND THE SOCKETS OF THE VEIL. Scripture calls the Tabernacle “the Sanctuary,” and mentioned the veil separately, because it divided *between the holy place and the most holy*.¹⁷, 26:33. Thus it is as if it said, “the sockets of the holy place and the sockets of the most holy.”

footnotes:
¹⁷ Ibid.