MOREOVER THOU SHALT MAKE THE TABERNACLE. As you were first told, namely, the pattern of the tabernacle (Ex. 25:9).¹ (the tabernacle), i.e., the earlier-noted tabernacle, rather than tabernacle (Krinsky).

footnotes: ¹ Moses was told to make the tabernacle according to the pattern which he had been shown earlier. I.E. comments thus because Scripture reads, ha-mishkan

THE WORK OF THE SKILLFUL WORKMAN. Our sages said that ma’aseh choshev (the work of the skillful workman) refers to two faces, and [ma’aseh] rokem (the work of the weaver) (v. 36)² 72:b: “It was taught in the name of Rabbi Nehemiah rokem (weaving) is needlework, therefore it has only one face. Choshev is weaving work, therefore it has two faces.” According to Rashi, one face means the same image on both sides of the curtain. Two faces means a different image on each side of the curtain, e.g., “a lion on one side, and an eagle on the other side.” Also see Rashi on Yoma 72b. to one image. What they said is correct. However, according to the plain meaning of the text, ma’aseh choshev is neither needle-work nor weaving.³, which literally means the work of an artist. It refers rather to a process employed today in making silk garments. The image that arises in the heart comes from insight and thought.⁴ (and its thought). Meijler suggests emending to machashavah. The artist draws it upon a tablet. He then places two threads upon the image which he thought up in order to draw it from a distance.⁵, Israel, 1991) comments, “I was not worthy to understand his (I.E.’s) holy words. One has to be an expert silk worker to understand his words.” According to Weiser, I.E. is describing the transfer of an image from a wooden tablet to silk. This is done by holding the tablet over the silk by two threads (or chords) and then dropping it, thus imprinting it upon the screen.

footnotes: ² See Yoma ³ According to I.E. needlework or weaving did not entail artistic skill. Hence it could not be considered ma’aseh choshev ⁴ Literally, and its thought. Hebrew, machashvtah ⁵ It isn’t clear what I.E. had in mind. Meijler suggests that some words might be missing from our texts. Rabbi Isaac Sarim (Be’er Yitzchak

THE LENGTH. The uninformed say that the curtains were twenty-eight cubits in length because of the twenty-eight stages⁶ of the moon. However, actually there were ten curtains over the tabernacle to correspond with Who stretchest out the heavens like a curtain (Ps. 104:2).⁷ The place of the Holy of Holies therefore was a cube in measure.⁸

footnotes: ⁶ Literally, camps. The moon has a slightly different appearance each night of the month. According to Meijler, I.E. rejected this opinion because the curtains were 28 cubits in length merely in order to cover the width of the tabernacle and its sideboards down to the sockets. ⁷ In other words, the ten curtains of the tabernacle corresponded to the heavens which contain the ten spheres. The tabernacle was, as it were, God’s dwelling place. See I.E. on Ex. 25:40. ⁸ The Holy of Holies was 10 cubits wide, 10 cubits in length, and 10 cubits height. These measurements corresponded to the ten spheres.

COUPLED. Choverot (coupled) is an adjective.⁹ is an adjective, then our verse reads: five curtains coupled together, one to another. On the other hand, it might be a verb¹⁰ is a verb, then our verse should be translated: five curtains coupling one another. meaning that this curtain coupled the other curtain. Ephraim is joined (chavur) to idols (Hos. 4:17), wherein chavur is a pu’al,¹¹. is proof of the aforementioned.¹² is a verb. If a verb is found in the passive, it must have an active counterpart. It should be noted that choveret is the feminine form of chover.

footnotes: ⁹ Literally, is in the form of an adjective. If choverot ¹⁰ Literally, it has the form of a verb. If choverot ¹¹ The third person perfect passive form of chover ¹² That choveret

LOOPS. Some say that the word u-ve-lullim (and by winding stairs) in and they went up by winding stairs into the middle row (I Kings 6:8) is similar to the word lule’ot (loops),¹³ for the bet in u-ve-lullim is a preposition.¹⁴ is masculine plural. Lule’ot is its feminine counterpart.

footnotes: ¹³ In our verse. ¹⁴ Thus the basic word in Kings is lullim. Lullim

THAT IS OUTMOST. The word ha-kitzonah (that is outmost) is an adjective like the word ha-elyonah¹⁵ (that is uppermost).

footnotes: ¹⁵ II Kings 18:17; Is. 7:3.

FIFTY. Scripture now mentions the number of loops.

[OPPOSITE.] The word makbilot (opposite) means this one was opposite the other.¹⁶) the other loop. There are those who say that the word koval (before)¹⁷ in and smote him before the people (II Kings 15:10) and kavolo (opposite it) in and shall strike that which is opposite it (Ezek. 26:9)¹⁸ are similar.

footnotes: ¹⁶ So Weiser and Krinsky. However, Filwarg renders: each loop was ready to receive (le-kabbel ¹⁷ Or opposite. ¹⁸ Translated literally. The reference is to a battering ram.

[ONE.] The word ishah (one)¹⁹ means the very thing.²⁰ The same is true with the word ish (man). Scripture therefore reads, ve-ha-ish gavri’el (the man Gabriel) (Dan. 9:21).²¹

footnotes: ¹⁹ Literally, a women. Hence I.E.’s comment. ²⁰ For an explanation of this comment see I.E. on Gen. 15:10 and the notes thereto. Also see I.E. on Ex. 15:3. ²¹ The meaning of which, according to I.E., is the being Gabriel, as Gabriel is not a man.

AND THOU SHALT MAKE FIFTY CLASPS²². OF GOLD. The word kores (stoopeth) in Bel boweth down, Nebo stoopeth (Is. 46:1) is similar.²³

footnotes: ²² Hebrew, karse ²³ Its meaning is: Nebo shall be bent like a clasp (Filwarg).

[THAT THE TABERNACLE MAY BE ONE WHOLE.] Look, the term tabernacle refers to the ten curtains. The tabernacle is called one, and it encompass all ten [curtains] for all physical entities are made of various elements. Similarly God the revered, who is One. God includes everything and is called One.²⁴ The same is true with the microcosm²⁵ and the macrocosm.²⁶

footnotes: ²⁴ This is a very difficult comment: it borders on pantheism. See I.E. on Gen. 1:26 and the notes thereto. Cohen paraphrases, “God is One but comprehends all.” ²⁵ Man. We speak of one man. However, a man is made up of many parts. ²⁶ We speak of one vast world. However, the world is made up of various parts.

AND THOU SHALT MAKE CURTAINS OF GOATS’ HAIR FOR A TENT. Le-ohel (for a tent)²⁷ means to serve as a tent.

footnotes: ²⁷ Literally, to tent. Hence I.E.’s comment.

[THEM.] The word otam (them) is there for purposes of additional explanation,²⁸ appears to be unnecessary. as it refers to the curtains of goats’ hair.²⁹

footnotes: ²⁸ The word them in eleven curtains shalt thou make them ²⁹ Scripture tells us that the eleven curtains mentioned in the second part of the verse refer to the curtains of goat’s hair mentioned in the first part of the verse.

THE LENGTH OF EACH CURTAIN. The word achat (each) is irregular. The word should have read achedet,³⁰. The feminine form thus should be achedet. for the dalet is not a letter that serves as a prefix or a suffix.³¹ However, the dalet was dropped because it is very hard to sound a dalet and a tav, both of which are dentals, back to back. It³² was dropped for the same reason that the tav in mesharat³³. (ministered) in ministered unto the king (II Kings 1:15) was dropped.

footnotes: ³⁰ The Hebrew word for one is echad ³¹ Which drops out when not needed. On the contrary, it is a root letter. Hence it should not fall out. ³² The dalet in achedet. ³³ According to the rules of Hebrew grammar the Bible should have used the word mesharetet

FIVE. The word chamesh (five) is vocalized with a sheva³⁴. and a pattach.³⁵. I.E.’s point is that the word chamesh is in the construct. It is an abridged form,³⁶, (vocalized with a kamatz beneath the chet), rather than chamesh (vocalized with a chataf pattach beneath the chet) ha-yeri’ot, for the construct indicates possession. Thus chayyat ha-sadeh (animals of the field) is short for chayyot shel hasadeh (animals of the field). However, since a number cannot be possessed, it is incorrect to say chamesh shel ha-yeri’ot. Thus chamesh ha-yeriyot is not short for chamesh shel ha-yeri’ot. Hence is not a true construct form. It is merely a quicker way of saying chamesh (vocalized with a kamatz beneath the chet) ha-yeri’ot. like the word shelosh³⁷ is in the construct with se’im. (three) in shelosh se’im (three measures) (Gen. 18:6).³⁸ (vocalized with a kamatz beneath the shin) ha-se’im rather than shelosh (vocalized with a sheva beneath the shin) se’im.

footnotes: ³⁴ That is, with a chataf pattach ³⁵ That is, a tzere ³⁶ Our verse should have read, chamesh ha-yeri’ot ³⁷ Shelosh ³⁸ Here too, for the reason given in note 37, the text should have read, shelosh

[AND SHALT DOUBLE OVER THE SIXTH CURTAIN IN THE FOREFRONT OF THE TENT.] Observe, when the sixth curtain was doubled,³⁹ half of a curtain⁴⁰ was left at the end.⁴¹ Hence Scripture states, the half curtain that remaineth over (v. 12). There is no need⁴² to mention that the length of the curtains was placed over the width of the tabernacle. Now the width of the tabernacle was ten cubits, and the height of its two sides was nine cubits.⁴³ Scripture therefore states, And the cubit on the one side (v. 13) to cover the tabernacle.⁴⁴

footnotes: ³⁹ Over the front of the tabernacle. ⁴⁰ Literally, half of it. The reference obviously cannot be to the front curtain. It must be to the last curtain. ⁴¹ Of the tabernacle. There were 11 curtains. Each curtain was 4 cubits in width, making a total of 44 cubits when the curtains were joined. The tabernacle was 30 cubits in length. Its back (the western side of the tabernacle) was 10 cubits in height. When the joined curtain was placed over the length of the tabernacle, 10 cubits covered the back of the tabernacle, 20 covered the top of the tabernacle, and 2 cubits extended over the front of the tabernacle. There were thus 2 cubits remaining. These trailed behind the back of the tabernacle. ⁴² For Scripture. ⁴³ The curtains were 28 cubits long. The width of the tabernacle was 10 cubits. The side boards of the tabernacle were 10 cubits in height. However, only 9 cubits were exposed because one cubit was covered by the sockets. It stands to reason that the length of curtains was placed over the width of the tabernacle to cover its sides and top. ⁴⁴ A curtain made of goats’ hair was placed over the first set of curtains. This curtain was 30 cubits long. Verse 13 tells us that the 2 extra cubits served to cover the exposed sockets.

AND THOU SHALT MAKE FIFTY LOOPS. The number of loops on the curtains of the tent⁴⁵ was the same as the number of loops of the tabernacle.⁴⁶) refers to these curtains. See I.E. on verses 6 and 15. The same applies to the clasps.⁴⁷ However, the loops and the clasps of the tent⁴⁸ were not opposite the loops and the clasps of the tabernacle.⁴⁹ On the contrary, they were two cubits behind them towards the west.⁵⁰

footnotes: ⁴⁵ That is, the curtains made of goats’ hair. These curtains served as a tent over the tabernacle. See verse 12. ⁴⁶ The first set of curtains made from woven fabric. According to I.E. the term tabernacle (mishkan ⁴⁷ There was an equal number of clasps on the curtains made of fabric (the tabernacle) and on the curtain made from goats’ hair. ⁴⁸ The curtain made of goats’ hair. ⁴⁹ That is, the fabric curtains. ⁵⁰ For there were 11 curtains of goats’ hair and ten of woven fabric.

AND THOU SHALT MAKE. The clasps of the curtains which made up the tabernacle⁵¹ were made of gold because they were used for the most important curtains.

footnotes: ⁵¹ See I.E.’s comment on verse 6.

The tent served as a cover over the tabernacle. Its clasps were therefore made of brass.⁵² The brass clasps were not visible because there were two covers over the tent.⁵³

footnotes: ⁵² For the tent was inferior to the tabernacle. ⁵³ See verse 14.

AND AS FOR THE OVERHANGING PART…THE HALF CURTAIN. The term half is sometimes used in the sense of close to a half, as in and the half-tribe of Manasseh (Josh. 22:9). When we come to the description of the boards you will understand that which requires explanation.⁵⁴.

footnotes: ⁵⁴ Namely, the meaning of the half curtain that remaineth over shall hang over the back of the tabernacle

AND THE CUBIT…WHICH REMAINETH OVER. The word ba-odef⁵⁵, for the bet in ba-odef, is a preposition. (which remaineth over) is like the word oved (perishing). It is an adjective,⁵⁶ should be understood as if written, ba-odef ha-yeri’ah (in the remaining curtain). as the cantillical note is placed on the last syllable.⁵⁷ were a noun, the accent would be on the first syllable and the dalet would be vocalized with a segol.

footnotes: ⁵⁵ That is, odef ⁵⁶ With the noun which it describes implied; that is, ba-odef ⁵⁷ If odef

AND THOU SHALT MAKE A COVERING. Over the covering⁵⁸ because of the rain.⁵⁹

footnotes: ⁵⁸ Of the curtains made of goats’ hair. ⁵⁹ To protect the lower curtains from the rain.

AND THOU SHALT MAKE THE BOARDS FOR THE TABERNACLE. The term tabernacle only applies to the curtains⁶⁰ and the boards.⁶¹ (Ex. 25:9), the boards were included. As God informed Moses of the tabernacle,⁶² so did He inform him of the boards.⁶³ (the boards), that is, the boards previously alluded to in the word mishkan.

footnotes: ⁶⁰ The woven curtains. See above verse 6. ⁶¹ Hence when God said, the pattern of the tabernacle ⁶² See Ex. 25:9. ⁶³ Hence Scripture reads, ha-kerashim

[STANDING UP.] The word omedim means standing up as it grew on the tree,⁶⁴ for the length of the wood⁶⁵ is its height.⁶⁶. The same applies to a person when he stands. The opposite is the case when he lies down.⁶⁷ (standing) means that the long side of the board is to be placed in a vertical position. On the other hand, the word omedim might mean standing straight up.⁶⁸

footnotes: ⁶⁴ The wood is to be in the same position as it was when it grew as part of a tree. In other words, it is to be placed in a vertical position. Cf. Rashi, “The length of their boards shall stand vertically in the walls of the tabernacle. You shall not make the walls out of lying boards so that the width of the boards constitutes the height of the walls.” ⁶⁵ Spoken of in the next verse. ⁶⁶ Hence Scripture states, shall stand up ⁶⁷ When a person lies down, his length is not in a vertical position. The same applies to a board. I.E.’s point is that omedim ⁶⁸ Standing perfectly straight up (Sarim).

TEN CUBITS. We do not know whether the cubits of the tabernacle were measured from the armpits⁶⁹ (where the arm joins the shoulder) (Krinsky). An alternate interpretation is: we do not know whether the cubits of the tabernacle’s “noble cubits” are like Ezekiel’s cubits. A “noble cubit” is a cubit that is larger then the ordinary cubit (Krinsky). like Ezekiel’s cubits.⁷⁰ Logically, the cubits of the first temple were of such cubits,⁷¹, it appears that I.E. means that they were the same type of cubits as those spoken of by Ezekiel. However, this cannot be so because I.E. goes on to quote II Chron. 3:3 to the effect that the earlier cubits, i.e., the smaller cubits, were employed in the temple. We must thus interpret “of such cubits” as referring to the cubits of the tabernacle. See Sarim. For alternate interpretations see Meijler and Krinsky. as we find that the Book Of Chronicles⁷² speaks of the earlier⁷³. 38. The printed editions have middah acharonah (the later measure). This appears to be an error, for II Chron. 3:3 explicitly reads, ba-middah ha-rishonah (the earlier or the ancient measure). The earlier measure refers to the measure employed in the tabernacle. It is possible that the reading of the later measure occurred because of the problem pointed out in note 70. On the other hand, it is possible that I.E. quoted from memory and erred, and that the printed texts rather than Vat. Ebr. 38 preserve the original reading. In this case, “were of such cubits” refers to Ezekiel’s cubits. measure.⁷⁴

footnotes: ⁶⁹ Hebrew, atzilah ⁷⁰ Ezek. 41:8. The cubits mentioned in Ezek. 41:8 measured from the armpit to the finger tips (Krinsky). Ordinary cubits measure from the elbow to the fingertips. ⁷¹ Prima facie ⁷² II Chron. 3:3. ⁷³ So Vat. Ebr ⁷⁴ When it describes the first temple.

TWO TENONS. The word yadot (tenons) comes from the same root as yad (hands).

JOINED. The word meshullavot (joined) has no cognate except for the word ha-shelabbim (the stays) (I Kings 7:29).

AND THOU SHALT MAKE. Observe! Scripture does not record the thickness of the boards. The ancients⁷⁵ 98b. said that each board was a cubit thick. If this is the case⁷⁶ then the southern wall, which was thirty cubits, [was a cubit thick]. This was also the case with the northern wall.⁷⁷ Thus a space measuring eight cubits in width⁷⁸ was left for the western wall.⁷⁹ However, eight boards⁸⁰ had to be placed there.⁸¹ It is possible that the ancients were compelled to say that the boards were a cubit thick. They were compelled to say that the boards were a cubit thick because of the middle bar⁸² which was inserted into the boards.⁸³ According to Rabbi Solomon⁸⁴ the bar could only lay there by a miracle.⁸⁵ 98b, “It (the middle bar) lay there by miracle” (Soncino translation). Rashi in his comments on the Talmud explains that one long middle bar was placed into one of the boards and it miraculously snaked around all three sides of the tabernacle. This comment is not in our editions of Rashi on the Pentateuch. In our editions, Rashi merely notes that a separate middle bar was inserted into each of the three sides of the tabernacle. I.E. probably quoted Rashi from memory and attributed to him here what he wrote in his commentary on the Talmud. According to the plain meaning of the text there were three middle bars.⁸⁶ Scripture similarly writes, from end to end (v. 28).⁸⁷ It does not state⁸⁸ from end⁸⁹ to the ends.⁹⁰ Now if the sages received a tradition that the boards were a cubit in thickness, then we will accept their tradition. However, if they arrived at this measurement by reasoning, then we can explain it differently. The two bars, namely, the upper two bars, and likewise the two lower bars,⁹¹ reached half of the wall.⁹² The middle bar that was placed in the midst (be-tokh) of the boards (v. 28) passed through from end to end.⁹³ To work it in the midst (be-tokh) of the blue, and in the midst of the purple⁹⁴ (Ex. 39:3) is similar,⁹⁵ (in the midst) does not always literally mean in the midst of an object’s very body. It can be taken to mean midpoint or between. Thus in Ex. 39:3, be-tokh (in the midst) means among. Similarly, in verse 28 be-tokh ha-kerahsim does not mean in the very midst of the board’s body but rather at the midpoint of the board’s outer surface. as is and put the bells in the midst (be-tokh) of the pomegranates⁹⁶ (Ex. 39:25). The middle bars would not have been covered with gold⁹⁷ if they were not placed on the surface of the boards.⁹⁸ If we admit that we do not know the thickness of each board, then we can explain the structure of the western wall. Now, they first set up the western wall. For two boards were set aside to serve as corners⁹⁹ of the tabernacle,¹⁰⁰ as the meaning of mekutzot¹⁰¹ is corners. The same was true of half of the corners of the courtyard,¹⁰² for the courtyard¹⁰³ was in the form of a parallelogram. We thus have two corners. Now these two corner boards were not the same size as the other boards mentioned in Scripture.¹⁰⁴ Scripture therefore separates these boards¹⁰⁵ and says, thus shall it be for them both (v. 24), that is, only for them and not for any of the other boards. The tabernacle was erected by utilizing these two boards. The remaining six boards¹⁰⁶ were placed in the middle.¹⁰⁷ The width of the tabernacle was thus ten cubits.¹⁰⁸ We do not know if the corner boards were square or round,¹⁰⁹ for we have only one remaining cubit.¹¹⁰ According to Rabbi Solomon’s explanation, these boards did not stand in a straight line¹¹¹ because half a cubit was inside the tabernacle.¹¹² We are dealing with boards, not with garments.¹¹³ They then¹¹⁴ set up the boards on the northern and southern sides. Now an amount equivalent to the thickness of the boards¹¹⁵ protruded¹¹⁶ from the tabernacle.¹¹⁷ The pillar¹¹⁸. See verse 36. of the opening of the tabernacle was therefore opposite it.¹¹⁹ stood at the very entrance to the tent. The half a curtain of goatskin¹²⁰ fixed it.¹²¹

footnotes: ⁷⁵ The rabbis of the Talmud. See Sabbath ⁷⁶ Krinsky quotes an opinion which suggests this emendation: “If this is the case, the southern wall was a cubit thick. This was also the case with the northern wall. Thus only the width of 8 cubits was left for the western wall.” ⁷⁷ The southern and northern walls of the tabernacle consisted of 20 boards, each of which was 1 1/2 cubits in width. ⁷⁸ The tabernacle was 10 cubits in width. This can be ascertained from the size of the fabric and goats’ hair curtains which covered the tabernacle. These curtains were 28 and 30 cubits long. Ten cubits of the former covered the width of the tabernacle down to the sockets; 10 cubits of the latter covered the width of the tabernacle as well as its sideboards and sockets. ⁷⁹ For the northern and southern walls each took up a cubit. I.E. believed that the tabernacle was 10 cubits in width and 30 in length only as measured from the outside. ⁸⁰ See verses 22 and 23. ⁸¹ Each of which was 1 1/2 cubits wide. The question thus arises, how do we fit these boards into a space of 8 cubits? The width of each board was thus obviously not a cubit. I.E. will later explain that the space on the west measured about 10 cubits and that only six of the eight boards measured 1 1/2 cubits. ⁸² See verse 28. According to the Talmud this middle bar was inserted into the boards themselves. ⁸³ There are those who would emend to: It is possible they were compelled to say that the boards were a cubit thick because of the middle bar which was inserted into the boards (Krinsky). It should be noted that the text of this chapter appears to be especially corrupt due to the difficulty of understanding I.E.’s comments. ⁸⁴ Rashi. ⁸⁵ According to the Talmud Sabbath ⁸⁶ That is, each had its own separate middle bar. ⁸⁷ The middle bar reached from end to end. ⁸⁸ Which it would if one middle bar encircled all the sides of the tabernacle. ⁸⁹ That is, from one end. ⁹⁰ To all the other ends. ⁹¹ Each wall of the tabernacle had five bars (v. 27). I.E. explains that there were two top bars, two bottom bars, and one middle bar. ⁹² One of the top bars was placed along half the length of the walls of the tabernacle starting from one direction. Another was placed in the same position starting from the other side. They met in the center. The bottom bars were similarly placed. A middle bar which extended from one end to the other end was placed between the upper and lower bars. ⁹³ In other words, the middle bar was not inserted into the boards. It was placed on the outside of the boards, as explained in note 91. ⁹⁴ Translated literally. ⁹⁵ According to I.E. the word be-tokh ⁹⁶ The meaning of which is, put the bells between the pomegranates. ⁹⁷ See verse 29. ⁹⁸ What purpose is there to gold plating a bar that is inserted into a board. ⁹⁹ On the northwest and southwest corners of the tabernacle. For the corner boards see verse 23. ¹⁰⁰ These two corner boards were set up first. ¹⁰¹ In verse 23. ¹⁰² The tabernacle courtyard had four corner poles. Two of them were set up first. ¹⁰³ Like the tabernacle. ¹⁰⁴ All the boards of the tabernacle were 1 1/2 cubits in width. These two boards were a little more than half a cubit. See note 108. ¹⁰⁵ Scripture discusses these boards apart from the other boards. ¹⁰⁶ Western boards. ¹⁰⁷ Between the two corner boards. ¹⁰⁸ The six boards came to 9 cubits. Each one of the corner boards came to a little more than half a cubit. A half cubit of open space and a little more to cover the width of the boards made up the northern and southern walls of the tabernacle. ¹⁰⁹ Since these boards were not the same size as the other boards, it is possible that they were likewise not shaped like them. In fact, being corner boards they might have been round. ¹¹⁰ To cover. See note 108. ¹¹¹ It is hard to ascertain what I.E. means by this. According to Rashi the corner boards did stand in a straight line with the other six boards. Filwarg writes, “I cannot explain this.” Sarim similarly comments, “I did not find any scholar or commentary that explains I.E.’s language.” Meijler suggests that what I.E. means by “these boards did not stand in a straight line” is that the corner boards did not serve the same purpose as the other six boards. For the other six boards served to cover the inside of the tabernacle while most of the surface of the corner boards served to cover the northern and southern boards. ¹¹² That is, because only half a cubit was inside of the tabernacle. According to Rashi, who accepts the Talmudic tradition that the boards were a cubit in thickness, the two outer boards like all the other boards were 1 1/2 cubits in width. One half a cubit of each one of the corner boards filled the remaining open spaces left over after the six boards were placed on the western side of the tabernacle (see note 108). See Rashi on verse 23. ¹¹³ In other words, there is no way that a board measuring 1 1/2 cubits can be squeezed into a space measuring half a cubit. ¹¹⁴ After setting up the western wall of the tabernacle. ¹¹⁵ Of the western wall (Filwarg). ¹¹⁶ On the eastern side of the tabernacle. ¹¹⁷ That is, from underneath the fabric curtain which is referred to as the tabernacle. See I.E. on verse 15 and the notes thereto. I.E.’s point is that when the fabric curtains, which measured 44 by 28 cubits, were sewn together and placed over the tabernacle, which measured 30 by 10 cubits, 10 of the 44 cubits covered the back of the tabernacle, an undetermined amount covered the thickness of the boards of the western wall, and what remained covered the top of the tabernacle. An amount of space equivalent to the thickness of the western wall was thus left uncovered on the eastern side of the tabernacle. ¹¹⁸ That is, each one of the five pillars that served as supports for the screen of the door for the Tent ¹¹⁹ That is, under it, i.e., under the exposed area. For the pillars for the screen for the door of the Tent ¹²⁰ Which hung over the front of the tent. See verse 9. ¹²¹ That is, covered the exposed area.

AND THOU SHALT REAR UP THE TABERNACLE. Moses should tell this to the wise-hearted.¹²² means: and thou shalt command the wise-hearted to rear up the tabernacle. I.E. comments thus because it was impossible for Moses himself to rear up the tabernacle. Concerning who the wise-hearted are see Ex. 36:1. Or, Scripture states, And thou shalt rear up the tabernacle because Moses reared it up first.¹²³ However, there were others with him,¹²⁴ means, and thou shalt begin to rear up the tabernacle. for many people were required to rear up the tabernacle.

footnotes: ¹²² In other words, And thou shalt rear up the tabernacle ¹²³ And the others then joined in. ¹²⁴ In other words, And thou shalt rear up the tabernacle

AND THOU SHALT MAKE A VEIL. We find that Solomon acted similarly with regard to the opening of the Holy of Holies.¹²⁵ (Solomon) made the veil of blue, and purple, etc. The wall¹²⁶ was possibly made out of wood.¹²⁷ Scripture notes that the entire house¹²⁸ measured sixty cubits,¹²⁹ and Rashi,¹³⁰ of blessed memory, explains the Holy measured forty cubits and the Holy of Holies twenty cubits.¹³¹ The sockets¹³² were made of silver¹³³ out of respect for the ark. The Holy of Holies in the temple was double that of the one in the tabernacle in length, width, and height.¹³⁴ Do not be astonished that Scripture writes¹³⁵ that the temple was thirty cubits in height and the Holy of Holies took up a third of the temple.¹³⁶ For there were upper stories directly above the ark cover that is over the Holy of Holies.¹³⁷ The Book of Chronicles tells us, And he overlaid the upper chambers with gold (II Chron. 3:9).

footnotes: ¹²⁵ See II Chron. 3:14, And he ¹²⁶ Separating the Holy from the Holy of Holies. The veil was hung over an opening in this wall. ¹²⁷ And was not very wide. It thus did not take up much space. ¹²⁸ The temple. ¹²⁹ I Kings 6:2. ¹³⁰ See Rashi on I Kings 6:2. ¹³¹ Had the wall separating the Holy from the Holy of Holies been made out of stone, it would have diminished the space of the Holy. ¹³² Of the pillars holding up the veil. ¹³³ See verse 32. ¹³⁴ The Holy of Holies in the temple measured 20 by 20 by 20. The Holy of Holies in the tabernacle measured 10 by 10 by 10. ¹³⁵ In I Kings 6:3. ¹³⁶ The Temple measured 60 by 20 by 30. The Holy of Holies thus measured 20 by 20 by 30. ¹³⁷ Twenty cubits were taken up by the Holy, the remainder by the upper chambers. However, the entire measure came to 30 cubits.

AND THE VEIL SHALL DIVIDE UNTO YOU. The word ve-hivdilah (shall divide) is irregular in that it is ultimately accented.¹³⁸ is penultimately accented even when it has a conversive vav prefixed to it. The same is true of the word ve-hikkita (and thou shalt smite) in and thou shalt smite the rock (Ex. 17:6).¹³⁹ in Ex. 17:6 is penultimately accented. Hence it has been suggested that the reference is to ve-hikkita in Deut. 20:13, in which ve-hikkita is ultimately accented.

footnotes: ¹³⁸ Whereas a third person hifil ¹³⁹ Ve-hikkita

AND THOU SHALT MAKE A SCREEN…THE WORK OF THE WEAVER. Ma’aseh rokem (the work of the weaver)¹⁴⁰ is inferior to ma’aseh chosev (the work of the skillful workman).¹⁴¹ The pillars¹⁴². were covered with gold and the hooks were likewise covered with gold of respect for God. The sockets of the pillars were made out of brass because the screen was in between.¹⁴³ (Ex. 27:16). Hence the pillars supporting the veil were covered with gold and their sockets were made out of silver; the pillars supporting the screen of the door of the Tent were covered with gold and their sockets were made of brass, while the pillars supporting the screen of the temple courtyard were unplated although their sockets were made of brass (Filwarg).

footnotes: ¹⁴⁰ See I.E. on verse 1. ¹⁴¹ See I.E. on.verse 1. ¹⁴² Which held up the screen of the door of the Tent ¹⁴³ It was between the veil of the Holy of Holies and the screen of the gate of the courtyard