Blessed is the most high God Who led his people with might; Through his messenger Whose face shined as the light of the sun. He commanded Moses¹ 38. The printed texts say, for commanding him. on the mountain To prepare a tent for his dwelling, as stated in The Torah portion Va-Yakhel.

footnotes: ¹ So Vat. Ebr.

AND MOSES ASSEMBLED. Moses assembled the people so that all of them would hear, from him, the report about the tabernacle and would donate to its construction.² Elleh ha-devarim (these are the words) is to be interpreted as referring to the making of the tabernacle and its vessels.³ (elleh ha-devarim) which the Lord hath commanded, that ye should do (la’asot) them. Now one cannot “do” words. Hence I.E. interprets devarim as things. He explains the verse as follows: These are the things which the Lord hath commanded that you make. So Sarim. However, Krinsky claims that I.E. explains our verse as meaning: These are the words regarding the construction of the tabernacle and its vessels which the Lord hath commanded that you make. According to this interpretation the word devarim means words as it usually does. Scripture therefore reads, that ye should do them. This is its meaning:⁴ God commanded me that you make what I will tell you.⁵ Now even though you are obligated to do heaven’s work, the Lord commanded you to be careful and not do any work on the Sabbath.⁶ One who violates this law before witnesses will be put to death by a court of law.⁷ Scripture explains elsewhere⁸ that he will be stoned.

footnotes: ² I.E comments thus because Moses did not gather all the people together to hear the other commandments. ³ Our verse states, These are the words ⁴ Of verses 2 and 3. ⁵ Verse 2. ⁶ Verse 3. ⁷ I.E.’s paraphrase of the last part of verse 3. ⁸ In Num. 15:35.

YE SHALL KINDLE NO FIRE. Since Scripture earlier mentioned with regard to the first and the seventh day of the festival of unleavened bread, no manner of work shall be done in them, save that which every man must eat (Ex. 12:16), namely, that it is permitted to prepare food⁹ on these days, it now states with regard to the Sabbath, ye shall kindle no fire to bake bread or to cook meat, for fire is required in preparing all food. Rabbi Saadiah Gaon composed a very important work refuting those who dispute with the ancients regarding the Sabbath lights.¹⁰

footnotes: ⁹ That is, it is permitted to do the work necessary for the preparation of food. ¹⁰ The reference is to the Karaites, who prohibit a candle that is lit before the onset of the Sabbath from continuing to burn on the Sabbath.

AND MOSES SPOKE. Moses now began to explain to the entire congregation what God had commanded him.

TAKE. The word kechu (take) is the opposite of tenu (give). However, when a mem follows a word from the root lamed, kof, chet,¹¹. Others emend to a lamed not a mem, because I Kings 17:10 reads, kechu li. If this is the case, then the lamed referred to is the lamed in la-Adonai. then it has the meaning of give. The meaning of kechu li (take me) in Take me, I pray thee, a little water (I Kings 17:10)¹² is, take for me,¹³ take on my account. It is the same case with Take (kechu) ye from among you (me-ittekhem) an offering unto the Lord (la-Adonai).¹⁴

footnotes: ¹¹ As it does in our verse, for our verse reads, kechu me-ittekhem ¹² Translated literally. ¹³ Literally, because the taking is for me. ¹⁴ Its meaning is, take for me an offering for the Lord.

[WHOSOEVER IS OF A WILLING HEART.] The phrase kol nediv libbo (whosoever is of a willing heart) is irregular.¹⁵, which is an adjective, is in the construct. An adjective does not usually come in the construct. b) Libbo is a declined noun. A declined noun is not usually preceded by a word in the construct (Filwarg). It should be noted that the literal meaning of kol nediv libbo is, whosoever willing of his heart. It should be interpreted as if written kol asher nedavo libbo (all whose heart made them willing). We find the same with bi-gedol zero’akha¹⁶ (by the greatness of), an adjective, is in the construct with zero’akha (Thine arm), which is a declined noun. (By the greatness of Thine arm) (Ex. 15:16), which should be interpreted as if written bi-zero’akha ha-gadol (by Thy great arm); and zekher rav tuvekha (the fame of Thy great goodness)¹⁷ (great), an adjective, is in the construct with tuvekha (Thy goodness), which is a declined noun. (Ps. 145:7), which should be interpreted as if written zekher tuvekha ha-rav (the fame of goodness which is great). Rabbi Joshua says that the vav of libbo is superfluous.¹⁸ (whosoever is of a willing heart). This only eliminates libbo’s irregularity. It does not explain the. irregularity of nediv (Filwarg). It is similar to the vav of chayeto in chayeto¹⁹ is be interpreted as if written chayyat. sadai (every beast of the field) (Ps. 104:11) and the vav of beno in beno²⁰ is to be interpreted as if written ben. be’or (Balaam the son of Beor) (Num. 24:3).

footnotes: ¹⁵ It is irregular for the following two reasons: a) Nediv ¹⁶ Bi-gedol ¹⁷ Translated literally. Rav ¹⁸ In other words, our phrase is to be read as if written, kol nediv lev ¹⁹ Chayeto ²⁰ Beno

[LET HIM BRING IT.] After stating let him bring it, Scripture continues to explain, and goes on to say that the reference is to the Lord’s offering.²¹ appears to be redundant. Hence I.E. notes that it is the style of Scripture to occasionally elaborate. See I.E. on Ex. 2:6; 3:14. There are many such instances, one of them being, and he hath commanded me, my brother (I Sam. 20:29).²² explains and he hath commanded me.

footnotes: ²¹ The Lord’s offering ²² Translated literally. My brother

[AND SILVER.] Some say that the word kesef (silver) is etymologically related to the word nikhsefah (yearneth) (Ps. 94:3),²³. and that silver is so called because it is a delight to the eyes.²⁴ Nechoshet (brass) is also so called because women practice magic (me-nachashot) with brass (nechoshet).²⁵

footnotes: ²³ They both come from the root kaf, samekh, peh ²⁴ The phrase “a delight to the eyes” is a quote from Gen. 3:6. ²⁵ They employ brass objects in their magical practices (Filwarg).

AND SCARLET. The word shani (scarlet) is here spelled without a mem. We also find it spelled with a mem. Compare shanim (scarlet) in Though your sins be as scarlet (Is. 1:18). Perhaps the latter is a plural.²⁶. According to this interpretation, shani is the singular form for scarlet and shanim is its plural form.

footnotes: ²⁶ Hence it is spelled with a mem

AND SKINS. The word orot (skins) is masculine.²⁷ (skin) is masculine. Luchot (tables) is similar.²⁸ is masculine even though it has a feminine ending, for the word lu’ach (tablet) is masculine. So is bechorot (firstlings) in and the firstlings of…thy flock (Deut. 14:23).²⁹ is masculine even though it has a feminine ending, for the word bechor (firstling) is masculine.

footnotes: ²⁷ Even though it has a feminine ending, for the word or ²⁸ Luchot ²⁹ Bechorot

ACACIA-WOOD. Shittim (acacia),³⁰, which is a feminine noun. Feminine nouns usually end in a tav in the future. Hence I.E.’s comment. like the word nashim (women), is spelled with a mem.³¹

footnotes: ³⁰ The plural of shittah ³¹ Even though it is feminine.

AND OIL. Scripture does not mention pure beaten olive oil³². However, in view of Ex: 27:20 it should have read: and pure beaten olive oil for the light. because this is known.³³ Scripture therefore reads la-ma’or (for the light), as is the custom.³⁴, which, according to I. E., means for the light, rather than le-ma’or, for light. Moses now mentioned that those who were “willing-hearted” should bring their offerings.³⁵ He then went on to say that those who were certain that they were experts in the crafts should come and make [all that the Lord hath commanded].³⁶ Moses began³⁷ with the tabernacle³⁸ because it takes in everything.³⁹ (tabernacle) does not refer only to the woven curtains. It also refers to the entire sanctuary. See Ex. 25:9. The tent⁴⁰ served as its cover. He then mentions its covering.⁴¹ Its covering takes in the two coverings.⁴²

footnotes: ³² Scripture reads, and oil for the light ³³ It is known that the oil employed in the lighting of the menorah must be pure beaten olive oil. See Ex. 27:20. ³⁴ Whenever Scripture refers to something that is known it employs the definite article. Hence Scripture reads la-ma’or ³⁵ Verse 5. ³⁶ Verse 10. ³⁷ His list in verse 6 of what God commanded the Israelites to make. ³⁸ The reference is to the woven curtains. See Rashi and Ex. 26:1-6. ³⁹ The term mishkan ⁴⁰ It is mentioned next in the verse. The tent was made out of goats’ hair. See Ex. 26:7-11. ⁴¹ Which were placed over the woven curtains. ⁴² Which were placed over the covering of goats. See Ex. 26:14.

ITS CLASPS. The clasps of the tabernacle and the tent.⁴³

footnotes: ⁴³ See Ex. 26:6,11.

ITS BARS, ITS PILLARS, AND ITS SOCKETS. The pillars for the veil and the screen.⁴⁴ Scripture then mentions⁴⁵ the holy vessels which were placed behind the veil.⁴⁶

footnotes: ⁴⁴ See Ex. 26:31,32; 36,37. ⁴⁵ In verse 12. ⁴⁶ In the Holy of Holies.

AND THE SHOWBREAD. For the table was constructed for the showbread.⁴⁷ to mean: and the other utensils necessary for the preparation of the showbread.

footnotes: ⁴⁷ The showbread was not actually placed upon the table at this time. Hence I.E. points out that the showbread was mentioned at this time because the table was made for it. So Filwarg. Krinsky explains that I.E. interpreted and the showbread

THE CANDLESTICK. Scripture mentions the oil for the light because the menorah was made for it.⁴⁸

footnotes: ⁴⁸ The oil was mentioned earlier in verse 8. Why mention it again?

AND THE ALTAR. Scripture concludes the account of the holy vessels. It then mentions the screen for the door. Now the vessels of the oil for the lighting, and the vessels of the anointing oil and the sweet incense, shall be placed between the veil and the screen of the door⁴⁹ of the tabernacle because they are holy.

footnotes: ⁴⁹ Scripture mentions these articles after mentioning the veil (v. 12) but before mentioning the screen (v. 15). Hence I.E. concludes that they were placed between the veil and the screen.

THE LAVER AND ITS BASE. Observe, the laver and its base had no staves⁵⁰. It is possible that they were carried on wagons.

footnotes: ⁵⁰ Unlike the ark and the table of showbread, the laver and its base had no staves by which to be carried.

THE HANGINGS OF THE COURT, THE PILLARS THEREOF (AMMUDAV), AND THEIR SOCKETS (ADONEHAH).⁵¹ is masculine. Adonehah is feminine. Ammudav and adonehah both refer to chatzer (courtyard). Scripture thus treats chatzer both as a feminine and a masculine. Our verse is similar⁵² to and a great (gedolah)⁵³ is feminine. and strong (chazak)⁵⁴ is masculine.wind (ru’ach)⁵⁵ both as a feminine and a masculine. (I Kings 19:11) and to A fire (esh) not blown (nuppach)⁵⁶ is masculine. by man shall consume him (te’okhlehu)⁵⁷ is feminine. Scripture thus treats esh both as a feminine and a masculine. (Job 20:26).

footnotes: ⁵¹ Ammudav ⁵² In its treatment of a word both as a masculine and a feminine in one verse. ⁵³ Gedolah ⁵⁴ Chazak ⁵⁵ Scripture thus treats ru’ach ⁵⁶ Nuppach ⁵⁷ Te’okhlehu

THE PLAITED GARMENTS. Necessary for the journey.⁵⁸ served to cover the holy vessels when Israel journeyed. See I.E. on Ex. 31:10.

footnotes: ⁵⁸ According to I.E. the bigde ha-sered

DEPARTED. We learn from this that the entire congregation of Israel came to the tent of meeting group by group.⁵⁹

footnotes: ⁵⁹ There was no room in the tent of meeting for the entire congregation of Israel to gather there at one time. Hence I.E.’s comment.

AND THEY CAME, EVERY ONE WHOSE HEART STIRRED HIM UP. The reference is to the wise-hearted.⁶⁰ The meaning of nesa’o libbo (whose heart stirred him up) is, whosoever had an exalted heart.⁶¹ literally means whose heart exalted him. I.E. takes this to mean whose heart exalted him over other craftsmen. He identifies those whose heart stirred them up with the “wise-hearted” mentioned in verse 10. I.E. interprets thus because nowhere else does Scripture indicate that the “wise-hearted” actually came to make the vessels that God had commanded to be made. See Krinsky and Netter.

footnotes: ⁶⁰ Mentioned in verse 10. ⁶¹ Nesa’o libbo

MEN AND WOMEN. The meaning of al nashim (and women) is, with women.⁶² here has the meaning of with. I.E. comments thus because al usually means on. Al here is similar to al (with)⁶³ in with (al) the bread of the first-fruits for a wave-offering (Lev. 23:20). There are many other such instances.⁶⁴ has the meaning of with.

footnotes: ⁶² In other words, al ⁶³ That is, it has the meaning of with. ⁶⁴ Where al

AS MANY AS WERE WILLING-HEARTED. Nediv lev (willing-hearted)⁶⁵ is masculine. includes willing-hearted women. The term is used in the same sense as ha-shafan (and the rock-badger)⁶⁶. (Lev. 11:5) and shor seh khevasim (the ox, the sheep) (Deut. 14:4).⁶⁷ and seh khevasim are in the masculine. However the terms also include the female of the species, for the Torah permits cows and female sheep to be eaten.

footnotes: ⁶⁵ Even though nediv lev ⁶⁶ Which, while in the masculine, also includes females, for Scripture does not prohibit only the eating of male shefanim ⁶⁷ The nouns shor

NOSE-RINGS. Chach is an earring.⁶⁸ as nose-ring.

footnotes: ⁶⁸ J.P.S. translates chach

AND EAR-RINGS. Nezem is a nose-ring.⁶⁹ as ear-ring.

footnotes: ⁶⁹ J.P.S. translates nezem

AND SIGNET-RINGS. Taba’at (signet-ring) is a ring which is placed on the finger.

AND GIRDLES. Kumaz (girdle) is a ring which is placed around the arm.⁷⁰

footnotes: ⁷⁰ A metal armband.

AND EVERY MAN. Or woman.⁷¹ (man) includes women. In addition,⁷² the women spun the blue and the purple, the scarlet, the fine linen⁷³ and also the goats’ hair,⁷⁴ a craft which required exceptional skill.⁷⁵

footnotes: ⁷¹ The term ish ⁷² Aside from bringing what the men brought, the women spun the blue, the purple, etc. ⁷³ Verse 25. ⁷⁴ Verse 26. ⁷⁵ Literally, wisdom.

AND THE RULERS BROUGHT THE ONYX STONES, AND THE STONES TO BE SET. They had these items because when Israel left Egypt and despoiled the Egyptians,⁷⁶ every Israelite asked for articles in accordance with his status.⁷⁷ Now it was truly a great thing that the rulers possessed oil for the light many months after Israel left Egypt. Scripture next mentions the men and women together⁷⁸ and backtracks and speaks of the women whose heart stirred them up to do the work.⁷⁹ (to be made) refers to the work done by the women (Weiser). It mentions the chief,⁸⁰ whom all should obey because there is no one as wise as he among them.

footnotes: ⁷⁶ See Ex. 12:35,36. ⁷⁷ The rulers asked for precious stones. ⁷⁸ Verse 29. ⁷⁹ According to I.E. the term la’asot ⁸⁰ Bezalel, in verse 30.

AND HE HATH FILLED HIM. Look. God bore witness that Bezalel was saturated with wisdom, understanding, and knowledge, and in addition was skilled in all manner of workmanship.

AND TO DEVISE SKILFUL WORKS. Ve-la-chashov machashavot (and to devise skilful works) is to be interpreted as meaning: and to devise in his heart designs which were never seen. [IN GOLD, AND IN SILVER.] For some people are skilled in working with gold but not in working with silver. Others are skilled stone masons but are not skilled wood carvers. However, Bezalel was a master of all of these crafts.

[AND HE HATH PUT IN HIS HEART THAT HE MAY TEACH.] In addition to the above, God put in his heart the ability to teach because there are many wise men who teach with great difficulty. Now Oholiab was Bezalel’s colleague in all the crafts and in the skill of teaching to others. Scripture therefore says with regard to both of them, even of them that do any workmanship, and of those that devise skilful works⁸¹, so were they colleagues in the ability to teach these skills. (v. 35).

footnotes: ⁸¹ I.E. assumes that as Bezalel and Oholiab were colleagues in workmanship, and…skilful works