## Ramban on Exodus Chapter 40

###### Ramban on Exodus 40:2:1
[Ramban on Exodus 40:2:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:2:1)

**בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים אֶת מִשְׁכַּן אֹהֶל מוֹעֵד** עַל דַּעַת רַבּוֹתֵינוּ (בתורת כהנים סוף פרשת צו סימן קצא, ועוד) שֶׁהוּא יוֹם שְׁמִינִי לַמִּלּוּאִים, טַעַם הַכָּתוּב שֶׁתָּקִים אֶת הַמִּשְׁכָּן וְיַעֲמֹד כֵּן וְלֹא תּוֹרִידֶנּוּ וְלֹא תְּקִימוֹ עוֹד, כִּי בִּנְסֹעַ הַמַּחֲנוֹת הַלְוִיִּם יוֹרִידוּ אוֹתוֹ וְיָקִימוּ אוֹתוֹ. וְלֹא הֻצְרַךְ לְצַוּוֹת עַתָּה עַל הֲקָמַת שִׁבְעַת הַיָּמִים הָרִאשׁוֹנִים, כִּי אָמַר לוֹ מִתְּחִלָּה "וַהֲקֵמֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ בָּהָר" (שמות כ"ו:ל'), וְכֵיוָן שֶׁפֵּרֵשׁ לוֹ עַתָּה כִּי בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן תִּהְיֶה הֲקָמָתוֹ לְעָמְדָה, הִנֵּה יָדַע כִּי שִׁבְעַת יְמֵי הַמִּלּוּאִים יִצְטָרֵךְ לְהָקִים וּלְהוֹרִיד. וְאוּלַי הָיָה כֵן לְהַרְגִּיל הַלְוִיִּם בְּמַעֲשֵׂהוּ כִּי מִמֶּנּוּ יִרְאוּ וְכֵן יַעֲשׂוּ, אוֹ הָיָה לְהַכְתִּיר הַיּוֹם בַּעֲטָרָה זוֹ:
וְנִרְאֶה לְדַעְתָּם כִּי בְּשִׁבְעַת הַיָּמִים הָרִאשׁוֹנִים הָיָה מֵקִים אוֹתוֹ בַּבֹּקֶר בַּבֹּקֶר, וְעוֹמֵד כֵּן כָּל הַיּוֹם וְכָל הַלַּיְלָה, וְכַעֲלוֹת הַשַּׁחַר הָיָה מוֹרִיד אוֹתוֹ וְחוֹזֵר וּמְקִימוֹ מִיָּד, כִּי הַכָּתוּב אָמַר "וּפֶתַח אֹהֶל מוֹעֵד תֵּשְׁבוּ יוֹמָם וָלַיְלָה" (ויקרא ח לה), וְאֵין פֶּתַח לָאֹהֶל רַק בְּעֵת הֲקָמָתוֹ: וּכְבָר דָּרְשׁוּ (בתורת כהנים ויקרא א ה) "אֶל פֶּתַח אֹהֶל מוֹעֵד", בִּזְמַן שֶׁהוּא פָּתוּחַ וְלֹא בִּזְמַן שֶׁהוּא מְפֹרָק, וְאָמְרוּ (זבחים נה:) שְׁלָמִים שֶׁשְּׁחָטָן קֹדֶם שֶׁנִּפְתְּחוּ דַּלְתוֹת הַהֵיכָל פְּסוּלִין, שֶׁנֶּאֱמַר (ויקרא ג ב) "וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד", בִּזְמַן שֶׁפָּתוּחַ וְלֹא בִּזְמַן שֶׁנָּעוּל, וְכֵן בַּמִּשְׁכָּן, עַד שֶׁלֹּא הֶעֱמִידוּ הַלְוִיִּם אֶת הַמִּשְׁכָּן וְאַחַר שֶׁפֵּרְקוּ הַלְוִיִּם אֶת הַמִּשְׁכָּן פְּסוּלִין. וְעוֹד, שֶׁהָיָה מַקְרִיב בּוֹ תָּמִיד שֶׁל בֵּין הָעַרְבַּיִם וּמַדְלִיק אֶת הַנֵּרוֹת בָּעֶרֶב:
וּבְוַיִּקְרָא רַבָּה (עי' במדבר רבה יב טו) רָאִיתִי, הָיָה מֹשֶׁה מַעֲמִידוֹ וּמְפָרְקוֹ שְׁנֵי פְּעָמִים בְּכָל יוֹם, רַבִּי חֲנִינָא הַגָּדוֹל אוֹמֵר שְׁלֹשָׁה פְּעָמִים בְּכָל יוֹם, שֶׁנֶּאֱמַר "תָּקִים" (שמות מ':ב') "הוּקַם" (שמות מ':י"ז) "וַיָּקֶם" (שמות מ':י"ח), אַחַת לְתָמִיד שֶׁל שַׁחַר, וְאַחַת לַמִּלּוּאִים, וְאַחַת לְתָמִיד שֶׁל בֵּין הָעַרְבַּיִם. וְיִתָּכֵן שֶׁכָּל זֶה רְגִילוּת, לְהוֹדִיעַ עִנְיַן הֲקָמָתוֹ וְהַסֵּדֶר, וְלֹא יַעֲמִידֶנּוּ מְפֹרָק כְּלָל: וְהַכָּתוּב שֶׁאָמַר כָּאן "וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן" (שמות מ':ל"ד), עַל דַּעְתָּם הָיָה זֶה בַּיּוֹם הַשְּׁמִינִי, כִּי אָמַר "וַיְכַל מֹשֶׁה אֶת הַמְּלָאכָה" (שם פסוק לג), וְכַאֲשֶׁר כִּלָּה הֲקָמָה זוֹ שֶׁל אֶחָד בְּנִיסָן כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן. וּכְבָר כָּתַב רַשִׁ"י (ויקרא ט כג) מַה שֶׁדָּרְשׁוּ (בתורת כהנים שם) "וַיֵּצְאוּ וַיְבָרֲכוּ אֶת הָעָם", לְפִי שֶׁכָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים שֶׁהֶעֱמִיד מֹשֶׁה הַמִּשְׁכָּן וְהָיָה מְשַׁמֵּשׁ בּוֹ וּמְפָרְקוֹ לֹא שָׁרְתָה בּוֹ שְׁכִינָה, וְהָיוּ יִשְׂרָאֵל נִכְלָמִים וְאָמְרוּ לְמֹשֶׁה, מֹשֶׁה רַבֵּנוּ כָּל הַטֹּרַח שֶׁטָּרַחְנוּ שֶׁתִּשְׁרֶה שְׁכִינָה בֵּינֵינוּ וְנֵדַע שֶׁנִּתְכַּפֵּר לָנוּ עֲוֹן הָעֵגֶל, אָמַר לָהֶם אַהֲרֹן אָחִי כְּדַאי וְחָשׁוּב מִמֶּנִּי שֶׁעַל יְדֵי קָרְבְּנוֹתָיו וַעֲבוֹדָתוֹ תִּשְׁרֶה בָּנוּ שְׁכִינָה:
וּבְפָרָשַׁת מִלּוּאִים (תורת כהנים שם) יָכוֹל הוּקַם הַמִּשְׁכָּן בְּרֹאשׁ חֹדֶשׁ וְשָׁרְתָה שְׁכִינָה בַּשְּׁמִינִי בַּחֹדֶשׁ, תַּלְמוּד לוֹמַר "וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת" (במדבר ט טו), מְלַמֵּד שֶׁבְּיוֹם שֶׁהוּקַם הַמִּשְׁכָּן שָׁרְתָה הַשְּׁכִינָה עַל יְדֵי מַעֲשֵׂה אַהֲרֹן. הִנֵּה יֹאמְרוּ בְּפֵרוּשׁ כִּי כִּסּוּי הֶעָנָן אֶת הַמִּשְׁכָּן בַּשְּׁמִינִי לַמִּלּוּאִים הָיָה, וְהוּא אֶחָד בְּנִיסָן, אִם כֵּן תִּהְיֶה כָּל הַפָּרָשָׁה הַזֹּאת לְדַעְתָּם בַּיּוֹם הַשְּׁמִינִי. וְהָיָה זֶה מִפְּנֵי שֶׁהַכָּתוּב יְסַדֵּר כִּי צִוָּה הַשֵּׁם אֶת מֹשֶׁה שֶׁתִּהְיֶה הֲקָמַת הַמִּשְׁכָּן לְכַלּוֹתָהּ בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ, וְאָמַר כִּי מֹשֶׁה עָשָׂה כֵן וְכִלָּה אֶת כָּל הַמְּלָאכָה, וְאָז כִּסָּה הֶעָנָן אֶת הָאֹהֶל, וְכֵן תָּמִיד. וְחָזַר הַכָּתוּב אֶל תְּחִלַּת הַדִּבּוּר אֲשֶׁר הָיָה לְמֹשֶׁה מִן הָאֹהֶל וְאָמַר "וַיִּקְרָא אֶל מֹשֶׁה" (ויקרא א א), וְכָל זֶה בְּסֵדֶר נָכוֹן:
וְכִדְמוּת רְאָיָה לָהֶם מַה שֶׁכָּתוּב (במדבר ז א) "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן", וְאִם לֹא הוֹרִיד אוֹתוֹ מָה טַעַם בְּיוֹם כַּלּוֹת, כִּי בְּיוֹם אֶחָד הֵחֵל וְכִלָּה, וְהָרָאוּי שֶׁיֹּאמַר וַיְהִי בְּיוֹם הֵקִים מֹשֶׁה אֶת הַמִּשְׁכָּן. וְעוֹד, שֶׁאָמַר שָׁם "זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ" (ויקרא ט ו), "וַיֵּרָא כְבוֹד ה' אֶל כָּל הָעָם" (שם כג), וּמַשְׁמָעוּת זֶה שֶׁעֲדַיִן לֹא כִּסָּה הֶעָנָן אֶת אֹהֶל מוֹעֵד וְלֹא מָלֵא כְבוֹד ה' אֶת הַמִּשְׁכָּן. וּמ"מ בְּיוֹם רִאשׁוֹן שֶׁל מִלּוּאִים נִדְבַּר לְמֹשֶׁה מִשָּׁם כָּל הַפָּרָשִׁיּוֹת הַנֶּאֱמָרוֹת מִתְּחִלַּת סֵפֶר וַיִּקְרָא עַד וַיְהִי בַּיּוֹם הַשְּׁמִינִי (שם ט א), אֲבָל לֹא הָיָה הֶעָנָן מְכַסֶּה אוֹתוֹ, וְהָיוּ סְבוּרִין שֶׁהָיָה הַדִּבּוּר לְמֹשֶׁה שָׁם מִן הַשָּׁמַיִם כַּאֲשֶׁר הָיָה בְּאֶרֶץ מִצְרַיִם: אֲבָל בְּמִדְרַשׁ חָזִיתָ (קהלת א יב) מָצָאתִי, "וַיְהִי בַּיּוֹם הַשְּׁמִינִי", זֶה הָיָה רָאוּי לִהְיוֹת תְּחִלַּת הַסֵּפֶר, וְלָמָּה נִכְתַּב כָּאן, אֶלָּא שֶׁאֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה. וְאִם כֵּן יִהְיֶה "וַיִּקְרָא אֶל מֹשֶׁה מֵאֹהֶל מוֹעֵד" אַחַר "וַיֵּרָא כְבוֹד ה' אֶל כָּל הָעָם וַתֵּצֵא אֵשׁ וַתֹּאכַל עַל הַמִּזְבֵּחַ" (ויקרא ט כג כד), וְיִהְיֶה הַדִּבּוּר לְאַהֲרֹן "יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ" (שם י ט) מִמָּחֳרַת, כִּי לֹא יִתָּכֵן שֶׁנִּדְבַּר לְאַהֲרֹן מֵאֹהֶל מוֹעֵד קֹדֶם לְמֹשֶׁה. וְאֵינִי יוֹדֵעַ אִם זֶה דִּבְרֵי הַכֹּל אוֹ הֵם דִּבְרֵי יָחִיד, כִּי עַל דִּבְרֵי ר' יִשְׁמָעֵאל נֶאֶמְרוּ שָׁם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ON THE FIRST DAY OF THE FIRST MONTH SHALT THOU SET UP THE TABERNACLE OF THE TENT OF MEETING. In the opinion of our Rabbis⁴³. who say that this was on the eighth day of the installation [of the priests into their sacred office],⁴⁴ must mean “set it up permanently etc.,” the meaning of the verse is: “you are to put up the Tabernacle and it should remain so; do not dismantle it and do not put it up again, for when the camps will move, the Levites will dismantle it and put it up.” It was not necessary that G-d should command Moses now about the putting up of the Tabernacle during the first seven days, since He had told him at the start, *And thou shalt set up the Tabernacle according to the fashion thereof which hath been shown thee in the mountain*.⁴⁵ Now since He explained to him here that *On the first day of the first month* the setting up of the Tabernacle would be of a permanent nature, Moses thus understood that during [each of] the seven days of installation it would be necessary for him to put it up and to dismantle it. Perhaps this was done in order to train the Levites how to do it, for they would see how he did it and would do likewise. Or it may be that this was done in order to crown the eighth day with this special crown [that the Tabernacle was for the first time not dismantled on that day].
It would appear according to the opinion of the Rabbis that on the first seven days Moses put up the Tabernacle each morning, and it remained standing all day and all the following night, and at each dawn he would dismantle it and put it up again immediately, for Scripture says, *And at the door of the Tent of Meeting shall ye abide day and night for seven days*,⁴⁶ and there could be no “door” to the Tent of Meeting except at the time when it was erected.⁴⁷, we must therefore conclude that the Tabernacle was dismantled at dawn and put up again immediately. The Sages have already interpreted:⁴⁸ 4. “*he shall bring it to the door of the Tent of Meeting*⁴⁹ — at the time when it is open, and not when [the Tent of Meeting] is taken to pieces.” Similarly, the Rabbis have said:⁵⁰ “Peace-offerings which have been slaughtered before the doors of the Sanctuary were opened are invalid, because it is said, *and he shall slaughter it at the door of the Tent of Meeting*⁵¹ — at the time it is open, and not when it is locked.” Similarly, “at the Tabernacle, [peace-offerings which were slaughtered] before the Levites put up the Tabernacle, or after the Levites had dismantled it, were invalid.”⁵⁰ Moreover, [during the first seven days of installation, Moses] used to sacrifice the Daily Offering of the evening and kindle the lamps at night. And in Vayikra Rabbah⁵², 11. I have seen [the following text]: “Moses used to put up the Tabernacle and dismantle it twice every day. Rabbi Chanina the Great says: three times every day, for [the phrase ‘putting up’ of the Tabernacle] is mentioned three times: *thou shalt put up;*⁵³ *the Tabernacle was put up;*⁵⁴ *and Moses put up the Tabernacle*.⁵⁵, Verse 18. Once it was put up for the Daily Offering of the morning, and once for the special offerings of the installation, and once for the Daily Offering of the evening.” It is possible that all this was done for the sake of practice, so that they would know the procedure for putting it up, and which order to follow, but they never left it in a dismantled state at all [during the seven days of installation].
And that which Scripture states here, *And the cloud covered the Tent of Meeting, and the Glory of the Eternal filled the Tabernacle*,⁵⁶, Verse 34. in the opinion of the Rabbis it refers to the eighth day, for Scripture says, *So Moses finished the work*,⁵⁷, Verse 33. and when he had completed this erection on the first of Nisan, the cloud covered the Tabernacle. Now Rashi has already mentioned the interpretation of the Rabbis: “*And they came out and blessed the people*.⁵⁸ During all the seven days of installation when Moses was putting up the Tabernacle, and officiating therein, and dismantling it,⁵⁹ the Divine Glory did not rest upon it, and the Israelites felt ashamed, and they said to Moses: ‘Our master! All the trouble which we have taken was only so that the Divine Glory would dwell amongst us, and that we would know that the sin of the calf has been atoned for!’ Then Moses said to them: ‘My brother Aaron is more worthy and meritorious than I am, and it is through his offerings and service that the Divine Glory will rest upon us.’”
And in the *Parshath Hamiluim*⁶⁰. (the Chapter of the Installation) we find written: “I might think that the Tabernacle was put up on the first of the month of Nisan, and that the Divine Glory did not rest thereon until the eighth day of the month. Scripture therefore says, *And on the day that the Tabernacle was put up, the cloud covered the Tabernacle, even the Tent of Meeting*.⁶¹ This teaches us that on the day the Tabernacle was put up, the Divine Glory rested thereon through the service of Aaron.” Thus the Rabbis are clearly saying that the cloud covering the Tabernacle was on the eighth day of the installation, which was on the first day of Nisan.
If this is so, then this whole chapter, in the opinion of the Rabbis, took place on the eighth day of the installation. This is indeed so, because Scripture describes the sequence of events as follows: G-d commanded Moses that the final putting up of the Tabernacle should be *on the first day of the first month*, and then it states that Moses did so and finished the whole work⁵⁷, Verse 33. [of the seven days of installation], and then [on the eighth day] *the cloud covered the tent*,⁵⁶, Verse 34. and so it was always [henceforth whenever they journeyed and put up the Tabernacle at their new place of encampment]. Then Scripture goes back to the beginning of the communication which came to Moses from the Tent, saying, *And He called unto Moses*.⁶² All this is now in proper order.
A kind of proof to what the Rabbis have said, [that during the seven days of installation the Tabernacle was dismantled every day], is what Scripture says, *And it came to pass on the day that Moses had made an end of setting up the Tabernacle*.⁶³ Now if he did not dismantle it, what sense is there to the expression, *the day that he ‘made an end’ of setting up the Tabernacle*, since he began and finished all the work in one day? In that case it should rather have said: “and it came to pass on the day that Moses set up the Tabernacle.” Moreover, it says there [with reference to the eighth day], *This is the thing which the Eternal commanded that ye should do;*⁶⁴ *and the Glory of the Eternal appeared unto all the people*.⁶⁵, Verse 23. The implication of these verses is that the cloud had not yet covered the Tent of Meeting, and the Glory of the Eternal did not yet fill the Tabernacle.
However it may be, from the first day of the installation G-d communicated to Moses from the Tabernacle all the sections from the beginning of the Book of Leviticus until *And it came to pass on the eighth day*.⁶⁶, 9:1. But the cloud did not cover the Tabernacle, and the people therefore thought that the communication from there to Moses was directly from heaven, just as it was in the land of Egypt. But in the Midrash Chazit⁶⁷ I have found the following text: “*And it came to pass on the eighth day*.⁶⁶, 9:1. This really should have been the beginning of the Book of Leviticus. Why then was it written here? Because there is no strict chronological order in the narrative of the Torah.” Now if this is so, then the chapter beginning *And He called unto Moses… out of the Tent of Meeting*⁶² happened after *and the Glory of the Eternal appeared unto all the people. And there came forth fire from before the Eternal, and consumed upon the altar;*⁶⁸ and the communication addressed to Aaron, *drink no wine or strong drink*,⁶⁹, 10:9. took place on the following day, for it is impossible that G-d should speak to Aaron from the Tent of Meeting before He had spoken to Moses.⁷⁰, took place on the eighth day of the installation. But I do not know whether this Midrash represents the unanimous opinion of all the Sages, or whether they are the words of a single Sage, for they are mentioned there in the Midrash with reference to Rabbi Yishmael.

footnotes:
⁴³ Sifra, beginning of Seder Shemini
⁴⁴ On the first seven days of the installation the Tabernacle was put up and taken apart each day. But on the eighth day it was put up and no longer dismantled until they moved away from the encampment at Mount Sinai. Accordingly, since in the opinion of the Rabbis the first day of Nisan was the eighth day of the installation, the expression thou shalt set up the Tabernacle
⁴⁵ Above, 26:30.
⁴⁶ Leviticus 8:35.
⁴⁷ Thus since Scripture states that during the first seven days of the installation Aaron and his sons had to sit at the door of the Tent of Meeting
⁴⁸ Sifra Vayikra, parshata
⁴⁹ Leviticus 1:3.
⁵⁰ Zebachim 55b.
⁵¹ Leviticus 3:2.
⁵⁰ Zebachim 55b.
⁵² I have not found this quotation in Vayikra Rabbah, but in Tanchuma Pekudei
⁵³ In Verse 2 before us.
⁵⁴ Further, Verse 17.
⁵⁵ Ibid.
⁵⁶ Ibid.
⁵⁷ Ibid.
⁵⁸ Leviticus 9:23.
⁵⁹ Our Rashi adds: “every day.”
⁶⁰ Sifra, beginning of Seder Shemini
⁶¹ Numbers 9:15.
⁵⁷ Ibid.
⁵⁶ Ibid.
⁶² Leviticus 1:1.
⁶³ Numbers 7:1.
⁶⁴ Leviticus 9:6.
⁶⁵ Ibid.
⁶⁶ Ibid.
⁶⁷ I have not found it in Shir Hashirim Rabbah ( Midrash Chazit ), but in Koheleth Rabbah 1:31.
⁶⁶ Ibid.
⁶² Leviticus 1:1.
⁶⁸ Leviticus 9:23-24.
⁶⁹ Ibid.
⁷⁰ But if we say, as Ramban does, that G-d already spoke to Moses from the Tent of Meeting on the first day of the installation, then the communication to Aaron, drink no wine nor strong drink


###### Ramban on Exodus 40:2:2
[Ramban on Exodus 40:2:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:2:2)

**תָּקִים אֶת מִשְׁכַּן אֹהֶל מוֹעֵד** לֹא פֵּרֵשׁ לוֹ בְּצַוָּאָה זוֹ כֵּיצַד סֵדֶר הַהֲקָמָה כַּאֲשֶׁר פֵּרֵשׁ בַּמַּעֲשֶׂה "וַיִּתֵּן אֶת אֲדָנָיו וַיָּשֶׂם אֶת קְרָשָׁיו" (שמות מ':י"ח). וְהָיָה זֶה, מִפְּנֵי שֶׁכְּבָר הֶרְאָה אוֹתוֹ הַהֲקָמָה בְּמַרְאִית הָעַיִן, כְּמוֹ שֶׁאָמַר "וַהֲקֵמֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ בָּהָר" (שמות כ"ו:ל'). וְכֵן קִצֵּר כָּאן וְאָמַר "וְשַׂמְתָּ שָׁם אֵת אֲרוֹן הָעֵדוּת" (שמות מ':ג'), וְלֹא הִזְכִּיר וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת, כִּי בְּהַזְכִּירוֹ "אֵת אֲרוֹן הָעֵדוּת" יָבִין זֶה, כִּי לֹא יִקָּרֵא הָאָרוֹן כֵּן רַק בִּהְיוֹת בּוֹ לוּחוֹת הָעֵדוּת. וּכְבָר נִצְטַוָּה מִתְּחִלָּה "וְנָתַתָּ אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְמָעְלָה וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ" (שמות כ"ה:כ"א), וְלֹא הֻצְרַךְ כָּאן אֶלָּא לְצַוּוֹתוֹ בַּהַקְדָּמָה, כִּי תְּשׂוּמֶת הָאָרוֹן עִם הַלּוּחוֹת יַקְדִּים לְכָל הַכֵּלִים. וְכֵן קִצֵּר בְּעִנְיַן הַשֻּׁלְחָן וְהַמְּנוֹרָה, שֶׁכְּבָר צִוָּה אוֹתוֹ (שמות כ"ו:ל"ה) בְּאֵיזֶה מָקוֹם מִן הַמִּשְׁכָּן יַעֲמִידֵם. וְקִצֵּר בְּעִנְיַן לְבִישַׁת אַהֲרֹן וּבָנָיו, שֶׁאָמַר "וְהִלְבַּשְׁתָּ אֶת אַהֲרֹן אֵת בִּגְדֵי הַקֹּדֶשׁ" (שמות מ':י"ג), וּבְבָנָיו אָמַר "וְהִלְבַּשְׁתָּם כֻּתֳּנוֹת" (שמות מ':י"ד), כִּי כְּבָר צִוָּה אוֹתוֹ בִּפְרָט בְּסֵדֶר לְבִישָׁתָן (לעיל כט ה-ט), וְלֹא בָּא עַכְשָׁו אֶלָּא לְסַדֵּר לוֹ שְׁעַת הַלְּבִישָׁה שֶׁתִּהְיֶה אַחַר הֲקָמַת הַמִּשְׁכָּן כֻּלּוֹ. וְהִזְכִּיר כֻּתֳּנוֹת שֶׁבָּהֶן יַתְחִיל הַלְּבִישָׁה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THOU SHALT SET UP THE TABERNACLE OF THE TENT OF MEETING. G-d did not explain to Moses in this command the order of putting it up, as it is clearly set forth in the actual construction: *and he laid its sockets, and set up the boards thereof* etc.⁷¹ The reason for His not explaining it here is because He had already shown it to him visually, as He said, *And thou shalt put up the Tabernacle according to the fashion thereof which hath been shown thee in the mountain*.⁷² Similarly, He shortened the account here, saying, *And thou shalt put therein the ark of the Testimony*,⁷³ and did not mention *and in the ark thou shalt put the Testimony*,⁷⁴ for since He used the phrase: *the ark of the Testimony*, Moses would understand this, since the ark is only termed “the ark of the Testimony” when the Tablets of the Testimony are in it, and they were already commanded at the beginning, *And thou shalt put the ark-cover above upon the ark; and in the ark thou shalt put the Testimony that I shall give thee*.⁷⁴ It was necessary here to mention it only in order to tell him the order of priority, namely that the putting of the ark with the Tablets [into the Tabernacle] should precede the setting up of all other vessels. Similarly He shortened the account of the table and the candelabrum, since He had already commanded him in what place of the Tabernacle they were to be set up.⁷⁵, 26:35. He also shortened the subject of the dressing of Aaron and his sons, saying merely, *And thou shalt put upon Aaron the holy garments*,⁷⁶ and with reference to Aaron’s sons He said, *and thou shalt put tunics upon them*,⁷⁷, Verse 14. for He had already told and commanded Moses in detail about the order of putting on their garments.⁷⁸ Here the intention was only to fix the time of the dressing in its correct order, namely, after the whole Tabernacle had been set up. Of the priestly garments He mentioned only the tunics, because it is with them that the dressing began.

footnotes:
⁷¹ Further, Verse 18.
⁷² Above, 26:30.
⁷³ Verse 3.
⁷⁴ Above, 25:21.
⁷⁴ Above, 25:21.
⁷⁵ Ibid.
⁷⁶ Further, Verse 13.
⁷⁷ Ibid.
⁷⁸ Above, 29:5-9.


###### Ramban on Exodus 40:3:1
[Ramban on Exodus 40:3:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:3:1)

וְטַעַם **וְסַכֹּתָ עַל הָאָרוֹן** בִּמְקוֹם "אֶל", כִּי "וְסַכֹּתָ" מִלְּשׁוֹן מָסָךְ. וְכֵן "וַיָּשֶׂם אֵת פָּרֹכֶת הַמָּסָךְ וַיָּסֶךְ עַל אֲרוֹן הָעֵדוּת" (שמות מ':כ"א):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THOU SHALT SCREEN ‘AL’ THE ARK. The word *al* (upon) is in place of the word *el* (to), for the word *v’sakotha* (and thou shalt screen) is derived from the term *masach* (curtain, screen).⁷⁹ Similarly, *and he set up the veil of the screen, and screened ‘al’ the ark of the Testimony*⁸⁰ [carries the same interpretation as the verse before us].

footnotes:
⁷⁹ Thus the sense of the verse is not: “and thou shalt screen ‘upon’ the ark,” but: “thou shalt screen the ark.” By putting up the veil in front of the ark, the ark will be screened.
⁸⁰ Further, Verse 21.


###### Ramban on Exodus 40:10:1
[Ramban on Exodus 40:10:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:10:1)

**וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים** בַּעֲבוּר שֶׁיַּקְרִיבוּ בּוֹ גַּם קָדְשֵׁי הַקֳּדָשִׁים אָמַר בּוֹ כֵן אַף עַל פִּי שֶׁהָיָה בֶּחָצֵר. וְאָמַר גַּם בַּמִּשְׁכָּן (שמות מ':ט') "וְהָיָה קֹדֶשׁ", כִּי לֹא נִקְרָא קֹדֶשׁ קָדָשִׁים רַק מְקוֹם מִשְׁכַּן הָאָרוֹן, כְּמוֹ שֶׁנֶּאֱמַר (שמות כ"ו:ל"ג) "וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים". וְיִתָּכֵן שֶׁאָמַר בַּמִּזְבֵּחַ "קֹדֶשׁ קָדָשִׁים" בַּעֲבוּר שֶׁיְּקַדֵּשׁ, כְּמוֹ שֶׁאָמַר "וְהָיָה הַמִּזְבֵּחַ קֹדֶשׁ קָדָשִׁים כָּל הַנֹּגֵעַ בַּמִּזְבֵּחַ יִקְדָּשׁ" (שמות כ"ט:ל"ז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ALTAR SHALL BE MOST HOLY. Since they would also sacrifice on it the most holy offerings, Scripture describes the altar as “most holy,” even though it stood in the court of the Tabernacle. Of the Tabernacle, however, Scripture says, *and it shall be holy*,⁸¹ because the term “most holy” is used usually only with reference to the place where the ark rests, just as it is said, *and the veil shall divide unto you between the holy place and the most holy*.⁸² It is possible that He said of the altar “most holy,” because it sanctifies other things, just as He said, *whatsoever toucheth the altar shall be holy*.⁸³, 29:37. See also Ramban above in *Seder Ki Thisa* 34:25, towards the end, for the specific explanation of how the altar sanctifies whatever touches it.

footnotes:
⁸¹ Verse 9.
⁸² Above, 26:33.
⁸³ Ibid.


###### Ramban on Exodus 40:17:1
[Ramban on Exodus 40:17:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:17:1)

**וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ** עַל דַּעַת רַבּוֹתֵינוּ הִזְכִּיר הַכָּתוּב שֶׁהוּקַם הַמִּשְׁכָּן לַעֲמֹד כֵּן בְּאֶחָד לַחֹדֶשׁ הָרִאשׁוֹן כַּאֲשֶׁר צִוָּה (שמות מ':ב'). וְאָמַר "וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן" (שמות מ':י"ח), לְסַפֵּר מַה שֶׁעָשָׂה בַּהֲקִימוֹ אוֹתוֹ מִן הַיּוֹם הָרִאשׁוֹן שֶׁהִתְחִיל בּוֹ שֶׁהוּא כ"ג בַּאֲדָר. וְלֹא הִזְכִּיר בְּכָאן מְשִׁיחַת הַמִּשְׁכָּן וְכֵלָיו וְלֹא מְשִׁיחַת אַהֲרֹן וּבָנָיו וְקָרְבְּנוֹת הַמִּלּוּאִים, כִּי לֹא עָשָׂה אוֹתָם עַד שֶׁסִּיֵּם כָּל הַהֲקָמָה וְנִצְטַוָּה בָּהֶם פַּעַם שֵׁנִית "קַח אֶת אַהֲרֹן", כְּמוֹ שֶׁמְּפֹרָשׁ בְּפָרָשַׁת צַו (ויקרא ח ב): וְהִנֵּה הַמִּשְׁכָּן וְכֵלָיו לֹא נִתְקַדְּשׁוּ לָעֲבוֹדָה אֶלָּא בִּמְשִׁיחָה, כְּמוֹ שֶׁנֶּאֱמַר (שמות מ':ט') "וּמָשַׁחְתָּ אֶת הַמִּשְׁכָּן וְאֶת כָּל אֲשֶׁר בּוֹ וְקִדַּשְׁתָּ אֹתוֹ וְאֶת כָּל כֵּלָיו", עַל כֵּן פֵּרוּשׁ "וַיַּעֲרֹךְ עָלָיו עֵרֶךְ לֶחֶם" (שמות מ':כ"ג), "וַיַּעַל הַנֵּרוֹת" (שמות מ':כ"ה), כִּי עָשָׂה כֵן בִּזְמַנָּם אַחַר הַמְּשִׁיחָה, וְהִנֵּה הֵם כְּטַעַם לַעֲשׂוֹת כֵּן. וּמַה שֶׁאָמַר גַּם כֵּן לְמַעְלָה (שמות מ':ד') "וְהֵבֵאתָ אֶת הַשֻּׁלְחָן וְעָרַכְתָּ אֶת עֶרְכּוֹ", יְצַוֶּה שֶׁיַּעֲרֹךְ אוֹתוֹ אַחֲרֵי הַמְּשִׁיחָה. וְכֵן אָמַר "וְנָתַתָּ אֶת מִזְבַּח הַזָּהָב לִקְטֹרֶת" (שמות מ':ה'), וְכֵן "וַיַּעַל עָלָיו אֶת הָעֹלָה וְאֶת הַמִּנְחָה" (שמות מ':כ"ט), בִּזְמַנָּהּ, כִּי עֲדַיִן לֹא הֵקִים הֶחָצֵר סָבִיב לַמִּשְׁכָּן, וְאֵין מַקְרִיבִין בְּלֹא קְלָעִים, כִּי יִהְיוּ שְׁחוּטֵי חוּץ, אֶלָּא כֻּלָּם בִּזְמַנָּם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT CAME TO PASS IN THE FIRST MONTH… ON THE FIRST DAY OF THE MONTH. In the opinion of our Rabbis [who hold, as mentioned above,⁸⁴ that the eighth day of the installation was on the first of Nisan], Scripture stated that the Tabernacle was first put up on a permanent basis on the first day of the first month, as He had commanded.⁸⁴ It states, *And Moses put up the Tabernacle*,⁸⁵ in order to tell us what he did when putting it up from the first day that he began to do so, which was on the twenty-third day of Adar. Scripture does not mention here the anointing of the Tabernacle and its vessels, nor the anointing of Aaron and his sons and the offerings of the installation, since Moses did not do these until he had finished putting up the Tabernacle [on each of the seven days of the installation],⁸⁶ and was commanded thereon a second time, *Take Aaron and his sons*,⁸⁷ as is explained in the section of *Tzav*.⁸⁷ Now the Tabernacle and its vessels were only sanctified for the Divine Service through their anointing, just as it is said, *and thou shalt anoint the Tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof*.⁸⁸ Therefore the meaning of the verses, *And he set a row of bread upon it*,⁸⁹ *And he lighted the lamps*,⁹⁰, Verse 25. must be that he did so at the time that was appropriate for them, that is, after they were anointed [on each of the seven days of the installation], and the sense of the verses is that such was their ultimate purpose [i.e., he put the table in the Tent of Meeting so that he would later on be able to set a row of bread upon it; he put the candelabrum so that he would be able to light the lamps]. And that which Scripture states above, *And thou shalt bring in the table, and set in order the bread that is upon it*,⁹¹ also means that he is to set the bread upon it after the anointing of the table. The same meaning applies to the verse, *And thou shalt set the golden altar for incense*.⁹², Verse 5. Similarly, *and he offered upon it the burnt-offering and the meal-offering*⁹³ means at its proper time, for the court around the Tabernacle had not yet been put up,⁹⁴ and no sacrifices can be brought without the hangings of the court, for that would be considered slaughtering outside [the Tabernacle].⁹⁵ But all these mean that they were done at their proper time.
*And he took and put the Testimony into the ark*.

footnotes:
⁸⁴ Above, Verse 2.
⁸⁴ Above, Verse 2.
⁸⁵ Verse 18.
⁸⁶ See my Hebrew commentary p. 538, where I have shown that this is perforce the meaning of Ramban.
⁸⁷ Leviticus 8:2.
⁸⁷ Leviticus 8:2.
⁸⁸ Above, Verse 9.
⁸⁹ Further, Verse 23.
⁹⁰ Ibid.
⁹¹ Above, Verse 4.
⁹² Ibid.
⁹³ Further, Verse 29.
⁹⁴ For that is only mentioned further, in Verse 33.
⁹⁵ A matter strongly forbidden in Leviticus 17:1-9.


###### Ramban on Exodus 40:20:1
[Ramban on Exodus 40:20:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:20:1)

וְטַעַם **וַיִּקַּח וַיִּתֵּן אֶת הָעֵדֻת** שֶׁלָּקַח הַלּוּחוֹת מֵאֲרוֹן עֵץ שֶׁהָיוּ שָׁם בְּתוֹךְ אֹהֶל מֹשֶׁה וְהֵבִיא אוֹתָם אֶל הַמִּשְׁכָּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
The meaning of this is that he took the Tablets from the wooden ark in Moses’ tent which they were in, and brought them to the Tabernacle.⁹⁶

footnotes:
⁹⁶ Verse 20.


###### Ramban on Exodus 40:27:1
[Ramban on Exodus 40:27:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:27:1)

**וַיַּקְטֵר עָלָיו קְטֹרֶת סַמִּים** מֹשֶׁה הִקְטִיר עָלָיו כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים. וְאע"פ שֶׁלֹּא אָמַר בַּצַּוָּאָה (שמות מ':ה') וְהִקְטִיר עָלָיו קְטֹרֶת סַמִּים, הֵבִין זֶה מִשְּׁאָר הָעֲבוֹדוֹת כֻּלָּן, שֶׁהֲרֵי צִוָּה אוֹתוֹ בְּכָאן (שמות מ':ד') שֶׁיְּסַדֵּר הַלֶּחֶם וְיַעֲלֶה הַנֵּרוֹת. וְכֵן "וַיַּעַל עָלָיו אֶת הָעֹלָה וְאֶת הַמִּנְחָה" (שמות מ':כ"ט), מֹשֶׁה הוּא הַמַּעֲלֶה, שֶׁכֵּן נִצְטַוָּה (שמות כ"ט:ל"ח) "וְזֶה אֲשֶׁר תַּעֲשֶׂה עַל הַמִּזְבֵּחַ", שֶׁיַּתְחִיל הוּא לַעֲשׂוֹת כֵּן בְּעָבְדוֹ בִּימֵי הַמִּלּוּאִים, כִּי הַצַּוָּאוֹת כֻּלָּן שָׁם (מפסוק א ואילך) עַל עֲבוֹדַת מֹשֶׁה. וְאָמַר אַחֲרֵי כֵן (שמות מ':מ"ב) "עוֹלַת תָּמִיד לְדֹרֹתֵיכֶם", שֶׁיַּעֲשׂוּ כֵן הַכֹּהֲנִים לְדוֹרוֹת. וּלְכָךְ אָמַר בָּהּ בְּסֵדֶר פִּנְחָס (במדבר כח ו) "עֹלַת תָּמִיד הָעֲשֻׂיָה בְּהַר סִינַי", שֶׁהִתְחִיל אוֹתָהּ מֹשֶׁה שָׁם:
וְהִנֵּה מֹשֶׁה רַבֵּינוּ בְּכָל הָעֲבוֹדוֹת הַכֹּהֵן הָרִאשׁוֹן, וּלְפִיכָךְ הִקְטִיר גַּם הַקְּטֹרֶת, וְאוּלַי בִּכְלַל "וְנָתַתָּ אֶת מִזְבַּח הַזָּהָב לִקְטֹרֶת" (שמות מ':ה') שֶׁתַּקְטִירֶנּוּ עָלָיו מִיָּד. וּמַה שֶׁאָמַר בַּצַּוָּאָה (לעיל ל ו ז) "וְנָתַתָּ אֹתוֹ לִפְנֵי הַפָּרֹכֶת וְהִקְטִיר עָלָיו אַהֲרֹן קְטֹרֶת סַמִּים", לְהוֹרוֹת עַל עִנְיָנוֹ מִיּוֹם שֶׁהִתְחִיל אַהֲרֹן בִּכְהֻנָּתוֹ וּלְעוֹלָם, שֶׁכָּךְ אָמַר (שם ל ח) "וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת בֵּין הָעַרְבַּיִם", וְאֵין הַדָּבָר אֶלָּא מִיּוֹם זֶה וְאֵילָךְ, כִּי בְּכָאן (שמות מ':ד') צִוָּה לְמֹשֶׁה בְּפֵרוּשׁ "וְהַעֲלֵיתָ אֶת נֵרֹתֶיהָ". וּבְפֵרוּשׁ רַשִׁ"י (בפסוק שלפנינו) רָאִיתִי, "וַיַּקְטֵר עָלָיו אַהֲרֹן קְטֹרֶת" שַׁחֲרִית וְעַרְבִית, כְּמָה שֶׁנֶּאֱמַר (לעיל ל ז ח) "בַּבֹּקֶר בַּבֹּקֶר בְּהֵיטִיבוֹ אֶת הַנֵּרֹת וְגוֹ', וּבְהַעֲלֹת אַהֲרֹן אֶת הַנֵּרֹת בֵּין הָעַרְבַּיִם" וְגוֹ'. וְלֹא יָדַעְתִּי אִם הוּא טָעוּת סוֹפְרִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE BURNT THEREON INCENSE OF SWEET SPICES. All the seven days of the installation Moses burnt the incense on the golden altar, and even though he was not specifically told to do so when he was commanded,⁹⁷… he did so nonetheless, for he understood that he was to do so from all the other acts of service, since G-d had commanded him here that he should set the bread⁹¹ and kindle the lamps.⁹¹ Similarly, *and he offered upon it the burnt-offering and the meal-offering*⁹³ means that Moses was the one who offered them, for thus he was commanded, *Now this is that which thou shalt offer upon the altar*,⁹⁸ meaning that he was to begin to do this when performing the Service during the days of the installation, for all commands there [about the burnt- and the meal-offering]⁹⁹, Verses 39-41. refer to Moses’ service. Afterward, it says, *It shall be a continual burnt-offering throughout your generations*,¹⁰⁰, Verse 42. meaning that the priests shall do throughout the generations as Moses now did. Therefore in the section of *Pinchas* it says about this Daily Offering, *It is a continual burnt-offering, which was offered in Mount Sinai*,¹⁰¹ meaning that Moses began doing it there. Thus Moses our Teacher was the first priest in all these acts of service, therefore he also burnt the incense. Perhaps this is included in the words, *and thou shalt put the golden altar for incense*,⁹², Verse 5. meaning that he should immediately burn the incense on it. And that which is said at the time of the command, *And thou shalt put it before the veil… and Aaron shall burn thereon the incense of sweet spices*,¹⁰² refers to the proper time, from the day that Aaron begins his service and forever afterwards, [and does not exclude Moses’ service during the seven days], for so He said, *And when Aaron lighteth the lamps at dusk*,¹⁰³, Verse 8. and he only lit them from that day on, for here Moses was clearly commanded: *and thou shalt light the lamps thereof*.¹⁰⁴
Now in Rashi’s commentary I have seen this text:¹⁰⁵ “*And he — Aaron — burnt thereon incense (of sweet spices)* morning and evening, as it is said, *every morning, when he dresseth the lamps, he shall burn it. And when Aaron lighteth the lamps at dusk* etc.”¹⁰⁶ But I do not know if this is the scribe’s mistake.¹⁰⁷

footnotes:
⁹⁷ In Verse 5: And thou shalt set the golden altar for incense
⁹¹ Above, Verse 4.
⁹¹ Above, Verse 4.
⁹³ Further, Verse 29.
⁹⁸ Above, 29:38.
⁹⁹ Ibid.
¹⁰⁰ Ibid.
¹⁰¹ Numbers 28:6.
⁹² Ibid.
¹⁰² Above, 30:6-7.
¹⁰³ Ibid.
¹⁰⁴ Above, Verse 4. Accordingly, the verse here in this chapter must refer to the seven days of the installation when Moses acted as the priest, and the verses above (30:6-8) refer to the time when Aaron would take charge of the service.
¹⁰⁵ It is not found in our texts of Rashi.
¹⁰⁶ Above, 30:7-8.
¹⁰⁷ For, as explained above, the verse here speaks of Moses doing the service, and not Aaron, since the account here is of what happened during the seven days of the installation.


###### Ramban on Exodus 40:34:1
[Ramban on Exodus 40:34:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:1)

**וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד** אָמַר כִּי הֶעָנָן יְכַסֶּה אֶת הָאֹהֶל מִכָּל צַד וְהוּא מְכֻסֶּה וְטָמוּן בּוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE CLOUD COVERED THE TENT OF MEETING etc. Scripture is stating that the cloud covered the Tabernacle from all sides, with the result that the building was covered and hidden in it.


###### Ramban on Exodus 40:34:2
[Ramban on Exodus 40:34:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:2)

**וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן**, כִּי תּוֹכוֹ מָלֵא הַכָּבוֹד, כִּי הַכָּבוֹד שׁוֹכֵן בְּתוֹךְ הֶעָנָן תּוֹךְ הַמִּשְׁכָּן, כְּעִנְיָן שֶׁנֶּאֱמַר בְּהַר סִינַי (שמות כ':כ"א) "אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים", וְאָמַר כִּי לֹא יָכוֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד (שמות מ':ל"ה) אֲפִלּוּ אֶל הַפֶּתַח, מִפְּנֵי שֶׁהָיָה הֶעָנָן מְכַסֶּה אוֹתוֹ וְלֹא הָיָה רַשַּׁאי לָבֹא בְּתוֹךְ הֶעָנָן. וְעוֹד, כִּי הַמִּשְׁכָּן מָלֵא כְּבוֹד ה' וְאֵיךְ יִכָּנֵס בּוֹ. וְהַטַּעַם, שֶׁלֹּא יָבֹא שָׁם בְּלֹא רְשׁוּת, אֲבָל יִקְרָא אוֹתוֹ וְיָבֹא בְּתוֹךְ הֶעָנָן כַּאֲשֶׁר עָשָׂה בְּהַר סִינַי "וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן" (שמות כ"ד:ט"ז), וְאָמַר "וַיָּבֹא מֹשֶׁה בְּתוֹךְ הֶעָנָן" (שם יח). וְעַל דֶּרֶךְ הַפְּשָׁט, בַּעֲבוּר שֶׁנֶּאֱמַר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א א) לֹא נִכְנַס מֹשֶׁה לַמִּשְׁכָּן, אֲבָל קָרָא אוֹתוֹ מֵאֹהֶל מוֹעֵד וְעָמַד פֶּתַח אֹהֶל מוֹעֵד וַיְדַבֵּר אֵלָיו: וְרַבּוֹתֵינוּ אָמְרוּ (ת"כ פתיחתא ח) כָּתוּב אֶחָד אוֹמֵר "וְלֹא יָכֹל מֹשֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד", וְכָתוּב אַחֵר אוֹמֵר "וּבְבֹא מֹשֶׁה אֶל אֹהֶל מוֹעֵד" (במדבר ז פט), הִכְרִיעַ "כִּי שָׁכַן עָלָיו הֶעָנָן". כִּי לְדַעְתָּם "וּבְבֹא מֹשֶׁה אֶל אֹהֶל מוֹעֵד", שֶׁיָּבֹא שָׁם בְּלֹא קְרִיאָה מִדַּעְתּוֹ, אוֹ מִפְּנֵי שֶׁאָמַר שָׁם "וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת" נִרְאָה לָהֶם שֶׁהָיָה מֹשֶׁה עוֹמֵד בְּתוֹךְ הָאֹהֶל לִפְנֵי הַכַּפֹּרֶת, וְכָל עֵת הֱיוֹת כְּבוֹד הַשֵּׁם מָלֵא אֶת הַמִּשְׁכָּן לֹא נִכְנַס מֹשֶׁה בְּתוֹכוֹ, וּלְכָךְ יֹאמְרוּ שֶׁהָיָה זֶה לְאַחַר שֶׁנִּסְתַּלֵּק הֶעָנָן, כְּלוֹמַר שֶׁנִּסְתַּלֵּק מִלְּכַסּוֹת כָּל הָאֹהֶל וְאֵין הַכָּבוֹד מָלֵא אֶת הַמִּשְׁכָּן, כִּי לֹא הָיָה זֶה רַק בַּיּוֹם הַשְּׁמִינִי בְּרֶדֶת שָׁם הַכָּבוֹד. וְהַקְּרִיאָה שֶׁאָמַר "וַיִּקְרָא אֶל מֹשֶׁה וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א א), עַל דַּעְתָּם קֹדֶם לָכֵן הָיְתָה, כַּאֲשֶׁר פֵּרַשְׁתִּי לְמַעְלָה (רמב"ן על שמות מ':ב'). וְיִתָּכֵן שֶׁהַכָּתוּב שֶׁיֹּאמַר פַּעַם אַחֶרֶת **וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן** יִרְמֹז אֶל הַכָּבוֹד הַשּׁוֹכֵן בְּקִרְבּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE GLORY OF THE ETERNAL FILLED THE TABERNACLE, this means that it was filled completely with the Glory, for the Glory rested within the cloud inside the Tabernacle, just as it is said with reference to Mount Sinai, *unto the thick darkness where G-d was*.¹⁰⁸ It states further on that *Moses was not able to come into the Tent of Meeting*¹⁰⁹ — even to the door, because the cloud covered it, and he was not permitted to come into the cloud. Moreover, *the Glory of the Eternal filled the Tabernacle*,¹⁰⁹ so how could he enter it? The reason for this was so that Moses should not go in without permission, but instead G-d would call him and then he was to come into the midst of the cloud, just as He had done at Mount Sinai, as it is said, *and He called unto Moses on the seventh day out of the midst of the cloud*,¹¹⁰ and then it says, *And Moses entered into the midst of the cloud*.¹¹¹, Verse 18.
In line with the plain meaning of Scripture, it is because it is said, *and the Eternal spoke unto him out of the Tent of Meeting*¹¹² that Moses did not enter the Tabernacle, but G-d called him from the Tent of Meeting and he stood at its door and He spoke to him. But our Rabbis have said:¹¹³ “One verse states, *And Moses was not able to enter into the Tent of Meeting*,¹⁰⁹ and another verse states, *and when Moses went into the Tent of Meeting*¹¹⁴ [thus the two verses appear to be contradictory]! The matter is decided by the passage, *because the cloud abode thereon*.”¹¹⁵). For in the opinion of the Rabbis, the phrase *and when Moses went into the Tent of Meeting*,¹¹⁴ means that he went inside of his own accord without being called. Or it may be that because Scripture states there, *and he heard the Voice speaking unto him from above the ark-cover*,¹¹⁴ therefore it appeared to the Rabbis that Moses stood within the Tent before the ark-cover. Now as long as the Glory of G-d filled the Tabernacle, Moses did not enter it. Therefore they say that he only would enter after the cloud withdrew, meaning after it withdrew from covering the whole Tent, and the Glory no longer filled the Tabernacle. That was only on the eighth day of the installation when the Glory descended there,¹¹⁶ and as for the call that came to Moses, of which it is said, *And he called unto Moses*,¹¹² that happened, in the opinion of the Rabbis, before [the eighth day, namely, on the first day of the installation], as I have explained above.¹¹⁷ It is possible that the verse before us which repeats, *and the Glory of the Eternal filled the Tabernacle* [when it had already stated, *and the cloud covered the Tent of Meeting*], alludes to the Glory that dwells within it.

footnotes:
¹⁰⁸ Above, 20:21.
¹⁰⁹ Verse 35.
¹⁰⁹ Verse 35.
¹¹⁰ Above, 24:16.
¹¹¹ Ibid.
¹¹² Leviticus 1:1.
¹¹³ Sifra, Introduction, 8.
¹⁰⁹ Verse 35.
¹¹⁴ Numbers 7:89.
¹¹⁵ Here in Verse 35. “From this you learn that as long as the cloud was there, Moses was not able to enter; when the cloud withdrew, Moses entered and He spoke with him” (Sifra ibid.
¹¹⁴ Numbers 7:89.
¹¹⁴ Numbers 7:89.
¹¹⁶ Leviticus 9:23-24.
¹¹² Leviticus 1:1.
¹¹⁷ Above, Verse 2.


###### Ramban on Exodus 40:34:3
[Ramban on Exodus 40:34:3](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:3)

וְהִנֵּה נִשְׁלַם סֵפֶר הַגְּאֻלָּה אֲשֶׁר ה' אֱלֹהֵי יִשְׂרָאֵל בָּא בוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Thus is completed the Book of Redemption,
In which *the Eternal, the G-d of Israel, hath entered*¹¹⁸.

footnotes:
¹¹⁸ Ezekiel 44:2. In the Book of Exodus Israel first appears as a people. Hence Ramban uses this expression: The Eternal the G-d of Israel hath entered


###### Ramban on Exodus 40:34:4
[Ramban on Exodus 40:34:4](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:4)

לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
*Even for the children of Israel, a people near unto Him*.¹¹⁹

footnotes:
¹¹⁹ Psalms 148:14.


###### Ramban on Exodus 40:34:5
[Ramban on Exodus 40:34:5](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:5)

הוֹשִׁיעוֹ מִיַּד שׂוֹנְאוֹ וּגְאָלוֹ מִיַּד אוֹיְבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
He saved him from the hand of him that hated him,
And redeemed him from the hand of his enemy.¹²⁰, 106:10.

footnotes:
¹²⁰ See ibid.


###### Ramban on Exodus 40:34:6
[Ramban on Exodus 40:34:6](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:6)

וּבָרוּךְ ה' הֶחָפֵץ שְׁלוֹם עַבְדּוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
And blessed be G-d
*Who delighted in the peace of His servant*,¹²¹, 35:27.

footnotes:
¹²¹ Ibid.


###### Ramban on Exodus 40:34:7
[Ramban on Exodus 40:34:7](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:7)

אֲשֶׁר עַד הֵנָּה עֲזָרוֹ לָבֹא.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Who has helped him to come thus far,¹²²

footnotes:
¹²² The reference may be personal: “Blessed be G-d Who has helped me to reach so far in my commentary on the Torah.” Or again, it may be that these concluding verses Ramban wrote when already in the Land of Israel. In that case the words assume a literal meaning: “Who has helped him to come thus far,” which is, as he continues, the place where his youth is renewed in his old age. See in “Hamayon,” Tammuz, 5728, pp. 32-6, where I defended this explanation at length.


###### Ramban on Exodus 40:34:8
[Ramban on Exodus 40:34:8](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:8)

הַמְחַדֵּשׁ נְעוּרָיו בְּשֵׂיבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Who renews his youth¹²³ in his old age,

footnotes:
¹²³ See Psalms 103:5.


###### Ramban on Exodus 40:34:9
[Ramban on Exodus 40:34:9](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:9)

הַמַּשְׁבִּיעַ בְּתוֹרָתוֹ רְעָבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Who satisfies his hunger with His Torah,


###### Ramban on Exodus 40:34:10
[Ramban on Exodus 40:34:10](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:10)

וַיֵּנִקֵהוּ דְּבַשׁ וַחֲלָבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
*And He made him to suck honey*¹²⁴ and the fat thereof.

footnotes:
¹²⁴ Deuteronomy 32:13.


###### Ramban on Exodus 40:34:11
[Ramban on Exodus 40:34:11](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:11)

כִּי הֵכִין כָּל לְבָבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
For he set his whole heart [to seek G-d],¹²⁵

footnotes:
¹²⁵ See II Chronicles 30:19.


###### Ramban on Exodus 40:34:12
[Ramban on Exodus 40:34:12](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:12)

וְלִשְׁמוֹ יְבָרֵךְ בָּקְרוֹ וְעַרְבּוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
And to His Name he offers blessings morning and evening.


###### Ramban on Exodus 40:34:13
[Ramban on Exodus 40:34:13](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/40:34:13)

בָּרוּךְ שֶׁאָכַלְנוּ מִשֶּׁלּוֹ וְחָיִינוּ בְּטוּבוֹ.

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Blessed be He of Whose bounty we have partaken,
And through Whose goodness we live.¹²⁶

footnotes:
¹²⁶ Berachoth 50a.