“And the Lord spoke, etc. And they shall take for Me a contribution [terumah], etc.” Three contributions [terumot] are mentioned here, etc. There are several questions regarding this matter. Why were the first two contributions attributed to the Holy One, blessed be He? For in the first, He said take for Me, meaning for My name, and in the second, He said take My contribution. But in the third, He mentioned neither of these expressions. On the contrary, it says about it from them, attributing it to the givers. Furthermore, why in the first two contributions did He place the language of “taking” before the language of “contribution,” but in the third, He placed the language of “contribution” before “taking”? Additionally, how did He insert the statement from every man whose heart inspires him to generosity between the first two contributions, which were a half-shekel per head, which was a full obligation upon every man of Israel and was not dependent at all on the generosity of the giver’s heart? Only the third contribution, about which is said gold, silver, and copper, came exclusively as a donation. So why did He mention the language of “taking” with it, implying compulsion, when something that comes as a donation involves no compulsion? Moreover, in the first instance He said they shall take, in the third person, while in the latter two He said you shall take in the second person.

And what seems most reasonable to me to say about this, is because, regarding the matter of the shekels, there is a disagreement among the Torah commentators. Some hold that the Israelites were not counted individually [by head], but rather the shekels were counted in order to protect them from the evil eye. And the Abarbanel disagrees with this opinion and said that they were actually counted individually [by head], and the shekels were given as a form of charity either before or after the counting as an atonement for their souls, as explained in his book on the portion of Ki Tisa.

So behold, I have room to interpret the term “yidvenu” in two ways. Either as a term of donation [nedavah] in its simple meaning, or as its exact opposite. Since it is not written as “yindavenu” with a nun, there is room to interpret it like “yedvenu” with a vav, because the letters bet, vav, mem, and peh are interchangeable, especially the soft bet which is pronounced like vav. This indicates someone whose heart is sorrowful and pained about giving. Therefore, regarding the first two offerings, which according to all opinions were obligatory for every person — and even if someone did not want to contribute, the collectors could take from him against his will — the Torah preceded the term “taking” before “offering.” This is because through the collectors coming to collect from him against his will, he would come to contribute, as the collectors’ taking prompts the offering. However, the third offering came voluntarily with no obligation at all, and if one did not want to contribute, who could force him? Therefore, regarding this offering, the term “offering” precedes “taking,” indicating that after one gives willingly from his heart and designates and separates from his possessions according to his desire, then the collectors can compel him and take from him what he has already contributed, whether verbally or physically. Thus it says, And this is the offering that you shall take from them, meaning that after he has contributed, then “you shall take from them” forcefully if he regrets it in the meantime.

This is what is meant by “Speak to the children of Israel, and let them take for Me an offering.” It means they should appoint collectors who will take the offering from each and every person. But before they ask from others, they themselves should give their portion, to adorn themselves first, and afterward take from others. This is indicated by the letter “vav” in veyikchu [and they shall take]. However, from every person whose heart moves him, refers to one whose heart is pained by giving, as he is a miserly person and doesn’t give willingly. There is concern that he might quarrel with the collectors. In such cases, you shall take — you, Moses and Aaron or the princes of Israel, should collect from them, for surely they will respect your presence and not argue with you about this. But if yidvenu is interpreted like “yindvenu” [will make him donate], which is language of generosity of heart [nediv lev], then it connects to what was said earlier, they shall take for Me an offering from every person whose heart moves him with generosity. Consequently, we understand that what is said afterward, you shall take My offering, implies that you yourselves shall take, referring to someone who is not generous of heart, for the reason explained. However, since it says in the portion of Vayakhel (35:5), whoever is of a generous heart, let him bring it, this implies that here the text is speaking about someone whose heart is pained [daveh] and hurting, and from him you shall take forcibly. But one who is generous of heart will bring it on his own, and there is no need to compel him. However, the term take mentioned regarding the third offering, which comes as a donation, has other implications. That is, if respected collectors come to the donor, undoubtedly he will honor them and donate more than if ordinary people came to him. For this reason, it is customary to make donations in public, in case people will show respect [and give more generously].

According to Abarbanel, who explained that even the shekels, although they were obligatory, were nevertheless like charity and atonement, the statement “from every person whose heart motivates him” indicates actual voluntary giving. This phrase applies both to what was mentioned before and after, teaching that these two contributions also depended on the donor’s willing heart. However, for the third contribution, there was no need to mention this because it was obvious that it was voluntary and not obligatory, as this was already implied by placing the word contribution before “taking.” Since the first two contributions were obligatory and served as atonement for the soul, as it is written to atone for your souls, and it is written Behold, all souls are Mine (Ezekiel 18:4), and through God’s kindness, He takes a half-shekel per person in exchange for the soul, therefore it says first they shall take for Me and in the second My contribution, because God’s name is associated with them. But the third contribution, which was not obligatory, was not attributed to God, rather it was attributed to the donors, as it says, This is the contribution that you shall take from them, because it depends on them. This is why it says from them and not that it was an obligation from God.

And it is reasonable to understand another reason, for why He attributed the first two donations to the Holy One, blessed be He, but not the third. Because everywhere that there is humility and submission among the lower beings, there dwells the hidden might of the Holy One, blessed be He, who resides with the crushed and lowly of spirit. But in every place where there is a hint of pride, the Holy One, blessed be He, does not want to associate His blessed name there. Therefore, the first two donations, in which all people were equal, for the rich did not give more and the poor did not give less, and there was no place for anyone to boast over his fellow saying “my donation is greater than yours” — those He attributed to Himself. For in the first it is stated, and they shall take for Me, for My name, as we have already explained above at the beginning of Parashat Miketz and in the verse in every place where I cause My name to be mentioned (Exodus 20:21) that all the letters of the great Name indicate humility, see there. And in the second He said My donation. And so the thing made from these two donations resembles the donation itself, for just as everyone was equal in it and there was no one elevating himself above his fellow, so too from the first donation were made the sockets [adanim], as all the sockets were equal, one like the other, and they were at the bottom of the entire structure like a threshold that is trodden upon, and they were the foundations for the entire structure. “For like them are those who make them,” for just as those who gave that donation were equal in their giving and none of them was elevated above his fellow, so too were made from them these sockets that indicate humility, for humility is the foundation of the structure upon which the entire house of Israel is established. And they are called “adanim” [sockets], which has the connotation of Lordship [adnut] and authority, because anyone who makes himself like a threshold that is trodden upon from below becomes a Lord from above, for whoever humbles himself, the Holy One, blessed be He, elevates him and makes him a foundation and support for the entire structure, like these sockets that were the foundation and support for the entire structure. And so too the term “nasi” [prince/leader] means that he bears [nosei] others, for they all lean upon him.

And from the second donation they brought communal offerings, which were also equal every day, one lamb in the morning and the second in the evening, and it is written (Psalms 51:19) The sacrifices of God are a broken spirit, meaning the purpose of sacrifices is to bring a person to a state of a broken spirit. Therefore, He also attributed it to Himself, as it is said, take My donation, because the donation and what is made from it all indicate the virtue of humility. Therefore, the Holy One said, This is My donation. But the third donation, in which not everyone was equal and they varied between less and more, because the rich person who gives more has room to feel superior over the poor person, saying, “I have a greater share in the house of our God than the poor person through my abundant giving,” therefore from it were made all the holy vessels, like the Ark, the Menorah, the Table, the Altar, and the rest of the vessels. And without doubt there was superiority of some over others, because the crown of the Ark corresponds to the crown of Torah, and the crown of the Altar corresponds to the crown of priesthood, and the crown of the Table corresponds to the crown of kingship. And even though according to the holiness of the vessels, the Holy One should have attributed this donation to Himself, nevertheless, since in the collection of the donation there was an aspect of pride and superiority of those who gave more over those who gave less, therefore the Holy One did not attribute it to Himself.

And in this I have found a resolution to a certain difficulty. Since the donations were counted in order of their value — gold, silver, and copper — why then are the shoham stones and the filling stones listed at the end, as the stones are undoubtedly more valuable than gold? Although we could resolve this by saying that since the princes brought the shoham stones and filling stones at the end, as Rashi mentions (Exodus 35:27), therefore their donation is mentioned last. Nevertheless, according to our approach, we can also say that the Holy One, blessed be He, wanted to show that whether one gives little or much, all are equal before Him. Therefore, He mentioned the most valuable item last, so that the wealthy would not glory over the poor by saying, “My donation is great, and the Torah lists it first.” Furthermore, He mentioned their donation last because their haughtiness brought them to this — that they donated last, saying, “Let the congregation donate, and whatever they lack, we will complete.” All this is a way of pride and arrogance, saying, “We have the means to fill what they lack.” Therefore, He mentioned their donation last, for whoever exalts himself, the Holy One, blessed be He, humbles him. Not only that, but vehanesi’am [the princes] is written without a yod, because only one letter of the great Name is engraved in the word “nasi” [prince], namely the yod. And because they exalted themselves in their words, God took from their name this letter from His blessed Name, which entirely points to the attribute of humility, as explained in the verse, In every place where I cause My name to be remembered, I will come to you. This matter is one of the secrets of the Torah, and the shape of the yod also indicates humility and smallness.

And this is the contribution that you shall take from them. According to the Rabbis’ interpretation (Sifrei Deuteronomy 1), this contribution was to atone for the gold of the [Golden] Calf. According to this view, we can explain that the three contributions mentioned here correspond to the three transgressions committed in the making of the Calf. In two [transgressions], all the worshippers were equal, but in the third, they differed in degree. Therefore, they brought three contributions, and only in two were they equal. First, they accepted the Calf as a deity and said, These are your gods, O Israel. In this sin, all the worshippers were equal, as they all called the Calf a god and Lord. Therefore, they brought the first contribution in which they were all equal, and from it were made all the sockets [adanim], as this word derives from the term “Lord” [adon], to atone for calling the Calf a god. The Rabbis said (Sanhedrin 63b) that they desired many deities, meaning many Lords, so therefore many sockets were made from it. Second, they sacrificed to it, as it is said, And they sacrificed to it. In this sacrifice, they were all equal as well. Therefore, the second contribution came, in which they were all equal, and from it were made communal sacrifices to atone for they sacrificed to it. Third, it is said, And they removed the gold earrings, etc. For they donated from their wealth to the making of the Calf, and not everyone’s hand was equal in this, as the rich gave more than the poor. Corresponding to this came the third contribution, in which they were not all equal, but rather each person gave according to his wealth. For this reason, the contribution of the princes — the shoham stones — is listed last, because in the case of the Calf, they also gave more than the poor, and therefore their donation is mentioned last as a penalty, since they had a greater share in this sin. Also, according to the plain meaning, God was not concerned with the quality of the donation but with the quality of the donors, because sometimes an honorable person gives a small amount of money with the generosity of his hand, while a wealthy scoundrel and man of violence gives precious stones. Without doubt, the righteous person’s donation is more acceptable. Therefore, He listed the shoham stones last.

And why the Torah did not mention in all of them the language of “giving” but only the language of “taking,” is because everyone who donates charity is actually taking more than he is giving, since God will add to him similarly and doubly. This is the view of the Midrash (Vayikra Rabbah 33:6) which says: When a person purchases an object, can he also acquire its owner along with it? But the Holy One, blessed be He, gave the Torah to Israel and said, “Take Me along with it,” as it says, Let them take for Me a contribution (Exodus 25:2) — it is as if you are taking Me. One must analyze what connection the Torah has to the contribution [terumah]. The explanation is that just as one who studies Torah with his friend receives more than he gives, as the sages said (Ta’anit 7a), “From my students I learned the most,” similarly with this contribution, one takes more than he gives. This is what the same Midrash concludes: In the way of the world, when someone sells an item, the seller is sad while the buyer is happy; but when the Holy One, blessed be He, gave the Torah, He was happy, as it says For I give you good instruction; do not forsake My Torah (Proverbs 4:2). The meaning of this is that anyone who “sells” [teaches] words of Torah to his friend and studies with him, also receives from him in return, and every act of giving contains an aspect of taking. Therefore, proof is brought from the verse For I give you good instruction [lekach, which also means something taken] — and this is clear, sound, and good evidence that giving is called taking. Similarly, with this contribution, giving is called taking. Therefore, the author of this Midrash based all his words on the verse Let them take for Me a contribution.

Gold, silver, and copper. Although in the Midrash Tanchuma it concludes that there were 13 items, and Rashi explains this as well, when counting them individually you find 15 items. The Re’em [Rabbi Eliyahu Mizrachi] reconciled this by explaining that the blue, purple, and crimson wool are all considered one type of wool and thus counted as one. The Chizkuni offered a different solution. However, most commentators agree that there were 15 items, and this corresponds to what many commentators have written, that the entire Tabernacle was constructed according to the pattern of three worlds, as written by Rabbeinu Bachya, in the Akeidat Yitzchak, and in Toldot Yitzchak. The Abarbanel wrote that even the sages of the nations agreed on this imagery, and it is written For with Yah, the Lord is an everlasting rock (Isaiah 26:4), meaning that all worlds were created with the Divine Name of “Yah” [the numerical equivalent of which is 15]. Therefore, all the donations for the Tabernacle and its vessels came in the number 15, indicating that the sustenance of the three worlds depends on this Tabernacle built according to this pattern. This is somewhat indicated by the 15 steps that led from the Women’s Court to the Men’s Court, and that it was built by Solomon who was in the 15th generation from Abraham. Commentators have further written that even a human being, who is called a microcosm, is built according to this pattern. This appears to be why it says, Let them make Me a sanctuary and I will dwell among them. It should have said “within it,” but the intention is that through this structure in which God’s glory dwells, He will also dwell within the Israelites, in their very bodies. For His primary indwelling there is for the sake of Israel, not for the sake of this structure made of silver and gold, as it is merely a means through which to draw God’s glory into the children of Israel.

And in the Midrash Tanchuma it concludes, gold corresponds to the Babylonian kingdom, as it says You are the head of gold (Daniel 2:38). And silver corresponds to Media [Persia], as it says about it, and 10,000 talents of silver, etc. And copper corresponds to the Greek kingdom, which is inferior to them all. Red-dyed ram skins corresponds to the kingdom of Edom [Rome], etc. The Holy One, blessed be He, said: “Even though you see the four kingdoms acting haughtily and coming upon you, by your lives, I will cause salvation to sprout for you from within the subjugation.” What is written after this? Oil for lighting — this is the King Messiah, as it says There I will cause a horn to sprout for David; I have prepared a lamp for My anointed one (Psalms 132:17), and it is written Arise, shine, for your light has come (Isaiah 60:1). And regarding this midrash and others like it, many have wondered why they removed the verse from its plain meaning and interpreted it as referring to the four kingdoms.

And it seems to me that the author of this midrash also believes that everything is according to its simple meaning, and they do not hint at all to the four kingdoms, but his intention is to explain why the Holy One, blessed be He, showed Nebuchadnezzar the wicked all four kingdoms, and why they were compared to gold, silver, copper, and iron. Was this wicked person worthy that God should inform him what would happen after him? Rather, certainly His intention was for the benefit of Israel, so that they would know that they have merits which empower them to stand against all these four kingdoms, and that these kingdoms would not be able to destroy Israel. For the kingdom of Babylon is compared to gold, and Israel has a corresponding commandment that they perform with gold, which is the gold of the wave offering. This gold stands corresponding [keneged, which also means against] the kingdom of Babylon — the term “keneged” indicates that this gold opposes that kingdom which is compared to gold. Similarly, silver corresponds to Media, copper corresponds to Greece, and the reddened ram skins correspond to Edom [Rome], which is compared to iron because from it they make swords that redden [with blood]. The paradigm for all of these is what we find in tractate Megillah 13b: Rabbi Levi said: It was revealed and known before the One who spoke and the world came into being that in the future, Haman would weigh out shekels [of silver] against Israel, therefore He preceded their shekels to Haman’s shekels. From here we have proof that this silver came to preempt Haman, meaning the kingdom of Media. Similarly, this gold came to preempt Nebuchadnezzar, this copper came to preempt Greece, and the reddened ram skins came to preempt Edom. In this way, the term “keneged” mentioned for all of them is precise, because these commandments oppose them. However, regarding the oil for lighting, he did not say that it is “keneged” the King Messiah, because there is no opposition here but rather their matters are one, for in the merit of the oil for lighting, God will arrange a lamp for His Messiah. And so I saw in the Tanchuma that it mentioned the term “keneged” for all of them, not like the version in the Yalkut where the term “keneged” was not written for some of them. And this is the view of the author of this midrash, to teach by what merit Israel has endurance in these four kingdoms, and this is what he concludes: “Even though you see, etc.”

And so shall you do. Rashi explained that this refers to future generations, but this is not explicitly stated in the Scripture. It seems to me that because the Holy One, blessed be He, first showed Moses the form of the Tabernacle and afterward showed him the form of all its vessels, as it is written the form of the Tabernacle and the form of all its vessels, but when He commanded him regarding those who would do the work, He began with the vessels first, saying and they shall make an ark, etc., and afterward mentioned the Tabernacle. Moses was confused about whether they should make the Tabernacle first, according to what he saw on the mountain, and then the vessels, or whether he should make the vessels first, as mentioned in the command for construction. Therefore it says and so shall you do with the letter vav [and]. Because if it had said so shall you do [without the vav], I would have been compelled to say that it refers to the form of the Tabernacle and its vessels, and not to the order of precedence. But since it says and so shall you do, this implies that before this verse the subject was interrupted. Therefore, certainly what is said, according to all that I show you, the form of the Tabernacle and the form of all its vessels, refers back to what was stated above, and they shall make Me a sanctuary. If so, the making of their form has already been mentioned, and how am I to understand and so shall you do? It means that in this order you shall make first the Tabernacle and afterward its vessels. And the reason the Ark is mentioned first is because this is the order of their hierarchical status, and the end of the action is the beginning of the thought. For the main purpose of this building is for the Ark of the covenant of the Lord, because there is the place of the Divine Presence, therefore it was mentioned first. I do not know what compelled Rashi into this difficulty, to say that Moses commanded Bezalel to make the vessels first, when we see the opposite of his words. For also in the portion of Ki Tisa and also in the portion of Vayakhel, in every place, he commanded regarding the Tabernacle first. Therefore, certainly the reason the Ark is mentioned here first is because of its superiority over the Tabernacle and all its vessels. And who does not know in all this that the crown of Torah is above all of them (see Berakhot 55a).

And they shall make an ark of acacia wood. Regarding the construction of the Tabernacle and all its vessels and the laws of their making, all the details of their laws have already been found in the Talmud — nothing should be added to them and nothing subtracted from them, and there remains nothing new for us to innovate about them. However, all commentators have agreed to make allusions with them to hidden or revealed matters, for it is not reasonable to say that all these details were without intention. Most authors have followed this approach, making allusions according to their own understanding, one saying this and another saying that. Even Rashi, whose words are all straightforward, nevertheless in places where he found an interpretation close to the literal meaning, he did not refrain from explaining it. For instance, in this portion he explained that the copper altar was to atone for brazen foreheads [stubbornness], and likewise the 12 springs of water and 70 palm trees And they came to Elim, where there were twelve springs of water and seventy palm trees (Exodus 15:27) he interpreted as corresponding to the 12 tribes and 70 elders. Therefore, I too will not hold back from saying what my understanding captures, to add somewhat to those allusions that the commentators have spoken about in these two portions, Terumah and Tetzaveh. Before I begin to discuss them, I will say in general about the three main vessels upon which a golden crown was made — the Ark, the Table, and the Altar. Our Sages said (Yoma 72b) that they correspond to the three crowns: the crown of Torah, the crown of priesthood, and the crown of kingship. Look to the right and see that these three vessels differed in their measurements of cubits: the Ark had all its measurements as broken [fractional] cubits, the Altar had all its measurements as whole cubits, and the Table had some broken and some whole measurements. Surely this means something.

What seems most plausible to me to say about this is according to what the Sages said regarding levels: Look at those above you, because through this one will perceive in his soul that he is lacking in perfection and has not reached the level of his fellow, and he will come to be envious of him and add to the completeness of his wisdom, for the envy of scholars increases wisdom. But regarding matters of this world, meaning all physical successes such as wealth and honor, one should look at those who are below him, and through this cause he will rejoice in his portion when he sees that he has much more than many people. And as they said, “One who prays should direct his eyes downward and his heart upward” (Yevamot 105b). This means that one who prays for the needs of the soul and body should direct his heart, which perceives much wisdom and knowledge, toward one who is above him, and pray to God to incline his heart toward wisdom so that he may reach the level of those who are complete. Thus Solomon asked nothing from God except that He give him a heart that listens. And his eyes, which see the physical desires that are tangible, should be directed toward one who is below him in level, and then he will rejoice in his portion and not seek an abundance of wealth. Thus Solomon said, Give me neither poverty nor riches (Proverbs 30:8). Therefore, all the cubits of the Ark were broken [fractional], to teach that every person should perceive in his soul as if he is lacking in the perfection of wisdom and still needs to measure to fill his deficiency. For every incomplete cubit indicates something lacking that needs to be filled. Similarly, the essence of wisdom is found from where? (Job 28:12) — from one who considers himself as nothing and lacking, but not in one who is wise in his own eyes, mistakenly saying to himself that he has already reached its ultimate goal. For who is wise? He who learns from every person (Avot 4:1) — one who thinks that he is lacking in wisdom and still needs to learn more. And likewise, regarding knowledge of the existence of God, they said (Bechinat Olam 13:45), “The ultimate knowledge is to know that we do not know You.” Therefore, all the cubits of the Ark were broken in length, height, and width, corresponding to the three things that stand against those who seek to attain wisdom, which are: the limited understanding of the seeker, the depth of what is sought, and the length of the propositions. For the height represents depth, as the matter is deep — who can find it? This is the depth of what is sought. The width stands against the limited understanding of the seeker, and the length refers to the length of the propositions. As it is written, It is deeper than Sheol — what can you know? (Job 11:8) and Its measure is longer than the earth and wider than the sea (Job 11:9).

But the table, which symbolizes the crown of kingship, and all the human successes which Israel merits from the table of the High One [divine providence], had some of its cubits [measurements] complete and some broken. This is because every wise person rejoices in his portion and imagines in his soul as if he has everything and lacks nothing, as Jacob said, I have everything (Genesis 33:11). However, some [of the measurements] were broken to teach that a person should not completely fulfill all his desires, and should not give the material body all that his soul desires. Rather, one needs to break his desires. For this reason, the term “breaking” [shevirah] is mentioned regarding bread, as it is written (Genesis 43:2), Buy [shivru] us a little food, and it is written (Leviticus 26:26), When I break your staff of bread. This will be further explained shortly in the section about the table. But the incense altar had all its measurements complete, and so did the burnt offering altar, because the purpose of both is to complete what a person lacks due to his deeds. For everything that comes to atone for a person completes what he lacks, since the burnt offering altar atones for the body of the sinner through the offering of animal bodies, and the incense altar atones for the soul and the spirit of God that ascends upward like the smoke of the incense. Therefore, all those measurements were complete. After this brief introduction, we will explain in detail the matter of the Tabernacle and its vessels.

And they shall make an ark. The reason why in all other places it says and you shall make but here it says and they shall make, is that the Torah is saying that everyone should come and be involved in making the ark so that everyone will have a share in the Torah. For the crown of Torah is free for all. Another explanation: because it is written It is a tree of life to those who grasp it (Proverbs 3:18). It does not say “to those who learn it” but rather to those who grasp it, alluding to those who support the hands of Torah scholars. And while not every person is suited for Torah study, nevertheless there is a way for every person to have a share in the Torah. For even if one is not capable of learning, one can still support those who learn, and it is considered as if they themselves had learned, like the arrangement between Issachar and Zebulun. Therefore it says And they shall make an ark of acacia wood, because by virtue of the ark being made of wood [etz], which alludes to it is a tree [etz] of life to those who grasp it, therefore everyone can participate in making it. That is why it says and they shall make because this is something that everyone can do. And it may be that this is the opinion of Rabbi Yochanan who said in the tractate (Yoma 72b) that from here we learn that the townsfolk of a Torah scholar are obligated to do his work for him.

And afterward, it says, “And you shall overlay it with pure gold, inside and outside you shall overlay it.” In making the acacia wood, it says they shall make, but regarding the gold overlay, it says you shall overlay. This is because everyone can support those who study Torah, which is alluded to by the wood, but not everyone can comprehend both the revealed and hidden aspects of Torah, which is alluded to by saying inside and outside you shall overlay it. Similarly, not everyone’s inside matches their outside, as will be explained. It’s reasonable to say that the Ark itself was made of wood because every tree produces fruit, which hints at the good reward for those who engage in Torah study, as it says He who guards the fig tree shall eat its fruit (Proverbs 27:18). This is something everyone desires, and therefore it says, They shall make an ark of acacia wood. But the gold overlay inside and outside, which alludes to the essence of the deed, is not something in which all people are equal. It is unique to Moses and exceptional individuals of his caliber, therefore it says, you shall overlay. The overlay is mentioned twice to distinguish between the inside and the outside, because first it says, you shall overlay it with pure gold inside, and afterward it says, and outside you shall overlay it, without mentioning “pure gold” for the outside. Although undoubtedly it was all made of pure gold, nevertheless, it doesn’t mention “pure gold” in relation to the outside because every craftsman’s way is to beautify a vessel more on the outside than on the inside, for the sake of those who see it. Therefore, it was only necessary to mention pure gold for the inside, but for the outside, there is no need to caution that the overlay should also be of gold, as this is all the more obvious based on the interior. This was given to teach that those who make them should be like them themselves, for all Torah students need extra caution regarding the purity of their inner heart, which is seen only by God alone. But regarding their exterior, they don’t need as much caution, because everyone naturally tends to beautify themselves in order to find favor in the eyes of others.

Another explanation for why it does not mention “pure gold” regarding the exterior: This teaches us that whatever a person does to honor themselves in the eyes of God is certainly completely pure, but whatever appears externally pure is not necessarily completely pure, because one might act this way for the sake of observers while their heart is not faithful to God. Another explanation: Because internal purity is accepted by the Holy One, blessed be He, when one’s thoughts are pure, but to purify oneself externally is very difficult, because it is the way of our people to judge everyone unfavorably. For who is greater than Moses, yet they fabricated things about him and suspected him of things he was innocent of. And if the arrows of their sharp tongues fell upon the cedars [great people], what will the hyssop on the wall [common people] do? Another explanation: Inside and outside alludes to the revealed and hidden aspects of the Torah. And it is known that the hidden aspects contain more purity and holiness than the revealed aspects, therefore it only mentions pure regarding the inside.

Behold, I have room to further explain “from inside and from outside,” according to what we find in the tractate Moed Katan (16a) where Rabbi [Judah HaNasi] decreed to his students that they should not study [Torah] in the marketplace, etc. And it concludes there: But is it not written Wisdom cries out in the streets (Proverbs 1:20)? Rava said: Anyone who engages in Torah study indoors, his Torah proclaims about him outdoors. According to this, there is more perfection in Torah [study] inside the house than in Torah that is taught outside. Therefore, the verse mentioned pure gold regarding the inside but did not mention this regarding the outside. And perhaps for this reason, the verse prioritized the inside before the outside, as it began with pure gold from inside, and from there we can also learn about the outside. Similarly, one who engages in Torah study in his house — from there the matter will spread to the head of all streets.

“And you shall make for it a golden crown all around.” Our Rabbis of blessed memory said (Yoma 72b) that this hints to the crown of Torah. And regarding the table and the altar, it says and you shall make for it/him [lo] because the crown of priesthood and kingship is for specific people, as priesthood is only for those who are from the seed of Aaron, and kingship for the seed of David, therefore it says for it/him [lo]. But the crown of Torah is available to all, therefore it does not say “for it/him” [lo]. And it uses the language of zer [crown/border] to teach that one who uses the crown of Torah inappropriately is treated as a “zar” [stranger/outsider] who draws near and is put to death. And similarly regarding the crown of priesthood it says And the stranger who draws near shall be put to death (Numbers 18:7). And likewise the crown of kingship is a “zer” [crown] for the seed of David and a “zar” [foreign/forbidden] for strangers.

And regarding what is said: “two and a half cubits its length, etc.” We have already stated that all the cubits [measurements] were broken [fractional] so that every person should imagine in their soul as if they are lacking and have not reached the ultimate purpose of wisdom. And our Sages of blessed memory said (Avot 6:6) that the Torah is acquired through 48 qualities. A hint to this: And they shall make an ark of acacia wood, two and a half cubits — the final letters [of these Hebrew words] add up to 156 [the numerical equivalent of which spells out, acquire, kenu]. Its length and a cubit and a half its width and a cubit and a half its height — the final letters add up to 48, as if to say “acquire the Torah through 48 things.” And the hint comes through broken cubits because most of the things upon which the acquisition of Torah depends are connected to the attribute of humility, as this is the foundation and source of all those 48 things. Similarly, the broken cubits indicate a broken and contrite heart, which belongs to one who is humble and of low spirit. It is possible that for this reason Rabbi [Judah the Prince] decreed that they should not teach in the marketplace, etc., so that they would not accustom themselves to learn out of arrogance, in order to show off before onlookers — as is the custom in our generation, where most learners seek to glorify themselves and increase their sharp reasoning and pilpul [intricate analysis] in public.

And you shall make poles of [badei] shittim wood. These are the carriers of the ark, for with them they held the ark. It should have said, “And you shall make poles [badim],” but according to the hint, it alludes to the 16 men who read from the Torah on Sabbath, Monday, and Thursday, as the numerical value of badei [poles of] indicates. And you shall overlay them with gold — zahav, which is composed of the letters the numerical equivalents of which are seven, five, and two — meaning the seventh day [Sabbath], the fifth day [Thursday], and the second day [Monday]. Similar to this, we explained in Olelot Ephraim, essay 269, about a certain butcher who had a golden table that required 16 men to carry, etc. And the poles shall not be removed, for a covenant has been made — God said, They shall not depart from your mouth, nor from the mouth of your descendants, etc. As it is written, This book of the Torah shall not depart from your mouth (Joshua 1:8).

And you shall make a cover. A covering from above, hinting that one must cover the secrets of the Torah and not reveal them to the public, for things that the Ancient of Days has covered, do not reveal them. As it is written, He who is of faithful spirit conceals a matter (Proverbs 11:13). And it is written, It is the glory of God to conceal a thing (Proverbs 25:2). And two cherubim in the likeness of angels who are called cherubim, and in the likeness of small children, to teach that if the rabbi resembles an angel of the Lord of hosts, and he is clean from sin like a one-year-old child, then they should seek Torah from his mouth. And he needs to be clean before God and man, because to fulfill one’s obligation to Heaven, the cherubim had wings spread upward, and to fulfill one’s obligation to people, their faces were toward one another, which also indicates the peace given to those who love the Torah, and they were together, twins in peace and friendship. Toward the cover shall be the faces of the cherubim, that all the direction of their faces shall be toward the Torah that is in the ark, not like those who are wise in their own eyes and seek their own honor and not the honor of the Torah.

And I will meet with you there. For the Holy One, blessed be He, has in His world only the four cubits of halakha (Berakhot 8), and in a place where peace is present, for there they do not learn [Torah] to provoke, and from there the voice would enter the Tent of Meeting, as Rashi explained (Numbers 7:89). This is because the Ark carries all the sanctified vessels, and through it the divine abundance will flow upon them all. And we have already found (Sotah 35a) that the Ark carried its carriers. This is like a hint to those who support Torah scholars — they appear to be the carriers, but they are actually carried by the Torah scholars.

“And you shall make a table of acacia wood.” Most commentators agree that the Table corresponds to the crown of kingship, and the table of kings alludes to this. Table of acacia wood [shulchan atzei shitim] — the initials add up to the number 30, because the letter yud is absorbed, or you can also add the vav of And you shall make [ve’asita], and these four words allude to kingship that is acquired through 30 virtues. This encompasses all human success for whoever God has graced with it, because from this high table flows abundance and satisfaction to the entire world. Its being two cubits in length and one cubit in width — complete [measurements] and not broken, because the advantage of the land is in all (Ecclesiastes 5:8), and all the good things of this world have an end and limit in length and width, as it is written Arise, walk through the land in its length and in its width (Genesis 13:17). And above we wrote that this alludes to the quality of the righteous who are happy with their portion and lack nothing for themselves. Whether the Holy One, blessed be He, feeds them much or little from His table, it seems to them that they have everything, as explained above in the portion of Vayishlach in the verse I have everything (Genesis 33:11). Therefore, the cubits of the table were complete in its length and width, but regarding the measure of height it is written and a cubit and a half its height alluding that one should not become haughty or lift their heart up because of their wealth. The broken [half] cubit in height alludes that one should always have a broken heart and not become arrogant because of their great wealth.

And he further hinted that one who eats from the table of the Divine, should not fill his belly and desires to the brim, but rather should break his desires and not fulfill all of his material cravings. For the righteous person eats only to satisfy his soul, and dedicates the excess [to God]. For this reason, the language of “breaking” [shevirah] is mentioned in relation to bread, [as in the verses] buy [shivru] us a little food (Genesis 43:2), when I break your staff of bread (Leviticus 26:26). This is beneficial for a person both from a medicinal perspective — that one should not fill his stomach with as much food as it can hold, as this harms digestion, but rather should leave about a third less than fullness, which is the foundation of all human health — and from the perspective of God’s commandments, as there is nothing better for a person than to minimize as much as possible the pleasures of mankind, so that he will not be drawn after them and neglect the study of Torah. For such is the way of Torah: Eat bread with salt (Avot 6:4).

“And you shall overlay it with pure gold.” Rabbeinu Bachya made an allusion from the word “zahav” [gold] to the blessing after meals: “zayin” refers to Birkat HaZan [the blessing for sustenance], “heh” refers to Birkat HaAretz [the blessing for the land], and “bet” refers to Birkat Boneh [the blessing for rebuilding Jerusalem]. And you shall make for it a crown of gold all around. In everything that God provides for one to eat from the high table, one should imagine in their soul as if they are a king with a crown that the virtue of contentment has crowned them with. And thus our Sages said “Do not desire the table of kings, for your table is greater than their table, and your crown is greater than their crown” (Avot 6:5).

And you shall make for it a border. That he should close off desires, so that there should not be an open entrance to them, but rather he should close them off and set boundaries for them. And you shall make a golden crown for its border all around. For one who closes off his desires, behold, he is a free man and a king, as opposed to one who breaks through its fence, who is always poor in his mind. And it uses the term zar [crown/stranger]: if one merits, it becomes a crown [zer] for him; if one does not merit, it becomes strange [zar] and foreign, for he shall leave his wealth to others.

“And you shall make for it four gold rings.” In order to remember that the successes of this world are like a wheel that circles in the world like this round ring, and through this remembrance, he will provide from his table to the poor. In contrast, he will remember the greatness of the reward in the World to Come, which has no end, like this round ring that has no end. And it says, The rings shall be opposite the border. Because one who restrains his desires and puts a limit to all his efforts, and is content with what God has bestowed upon Him, is the one who remembers that it is a wheel that circles in the world, and is gracious to the poor, and he is the one who awaits the abundant goodness reserved for the righteous in the World to Come, which has no beginning and no end. But one who does not restrain his craving and has no limit to all his efforts, and whose eyes are never satisfied, does not hope for the reward of the World to Come, and never gives of his bread to the poor, as is known from the way of most of our people. And this is also the reason for the rings of the Ark, because through the Torah that is in the Ark, one will merit the circle dance of the righteous in the Garden of Eden, like this round circle that has no end and resembles a ring. For this reason, the rings were round and not square.

And here it is written “as houses for the poles.” Even though the rings of the Ark were also houses for the poles, nevertheless this language is not used there, only for the Table, because with the Table comes the hint that bring the poor and homeless into the house, and these are houses for the poles [referring] to the poor who are called poles [badim], because “bad bevad” is an expression of solitude, and so every poor person dwells alone and everyone distances themselves from him, as it is said, How much more do his companions distance themselves from him (Proverbs 19:7). And a sign for this is that the letters of levadim [for the poles] can be rearranged to spell “bedalim” [those separated]. And just as these poles are the bearers of the Table, so too the poor are the bearers of the table of the wealthy, for in their merit God will set a table for him, and his table will be filled with fatness (Job 36:16) in the merit of his sustaining the poor.

“And you shall make its dishes, etc., and its purifying vessels.” He concludes all the vessels of the table with the purifying vessels to teach that one should earn his livelihood in purity, not through theft, and similarly give from his table to the poor in a dignified manner, not in a way that causes shame. And it is written, And you shall place on the table showbread before Me always because from heaven the Holy One, blessed be He, will give him his bread with a shining countenance, and his bread will not be lacking, as it says before Me always. For the bread that a person requests properly is given to him with a shining countenance and forever, as we explained in Parshat Vayechi on the verse in the morning he will devour prey (Genesis 49:27). And there were 12 loaves, six loaves in each row, corresponding to the 12 constellations, of which six function during the day and six at night, for through them abundance comes to the world from the First Cause, blessed be He. And everything that a person asks for properly is given to him with a shining countenance through the constellations that function during the day, and what he asks for improperly is given to him with a darkened countenance through the constellations that function at night. Similarly, regarding Aaron’s bread that he merited from the high table, the chest, which has 12 ribs — six on the right and six on the left — it is appropriate to attribute the right to a shining countenance and the left to a darkened countenance. And this is what it means by showbread before Me always — just as the bread turns its face toward Me, so do I toward it, whether with a shining countenance or a darkened one. All these are my words by way of allusion, since I have seen that most commentators who approach to explain the plain meaning of the verses, and whose way is not to speak of matters of allusion, nevertheless in this portion have made allusions, each according to his understanding. Therefore, my heart has emboldened me to also make allusions, saying, “Perhaps the blind in the camp of the Hebrews will hear and take instruction.”

“And you shall make a menorah of pure gold.” Rashi explains that Moses found it difficult to understand [how to make the menorah], so the Holy One, blessed be He, said to him, “Cast a talent of gold into the fire, and it will be made by itself.” Therefore it says the menorah shall be made [passive form] and not “you shall make” [active form]. And finally it states from one talent of gold he shall make it, without specifying who shall make it, but rather [implying that] the talent itself shall make it, meaning it will form by itself. This difficulty [in understanding] was because it had to be made from a single piece, therefore divine assistance was needed for this task, and it appeared as if it was made by itself, for “a person does not worry nor feel distress when his Master assists him.”

And as a hint it seems to me, that these three adjacent sections — the Ark, the Table, and the Menorah — encompass all of a person’s successes in this world and in the World to Come. The Ark is mentioned first because it guides a person to achieve their perfection, for “how shall a young man purify his path,” and obtain a good name and distinction among people, and the elixir of life in this world and the World to Come, if not through this Torah, which has “length of days in its right hand” for the world that is entirely long [eternal], and “wealth and honor in its left hand” in this world. Now, in the section about the Ark, only the essence of the action that a person should do is mentioned, but no reward or compensation is mentioned there. For this reason, you will find in the section about the Ark all the letters of the alphabet except for the letter Gimmel, which hints that one should not study Torah for the sake of receiving compensation [gemul], but rather “the Torah of truth shall be in His mouth” without expecting any reward, as it is written (Avot 1:3), “Do not be like servants who serve the master in order to receive a reward, etc.” Therefore, there is no Gimmel there, for our Sages said (Avot 4:2), “The reward of a mitzvah is the mitzvah itself,” and thus the action itself is its reward [gemulo], and one is not permitted to anticipate another reward, and it is as if the Gimmel were written there, for the action of the mitzvah is its reward. Nevertheless, even though one should not expect any other reward, honor will ultimately come, and the Holy One, blessed be He, does not withhold the reward of any creature in this world and in the World to Come. Therefore, immediately after the making of the Ark, He mentioned the two rewards in their proper order.

The first reward is hinted at in the commandment of the table and all its vessels, for from it emerges abundance to the entire world, and everyone benefits from the “high table” [God’s table]. And you should know that the altar is also called the “high table,” as we find in the Gemara in several places regarding the sacrifices of the altar: Your table should not be full while your Master’s table is empty (Chagigah 7). This resolves what we find in Ezekiel’s prophecy where he begins with altar, as it says (41:22), The altar was of wood, and concludes with table, saying, This is the table that is before the Lord. This is because the altar is the table of the Omnipresent. In the tractate Berachot (55a), they interpreted this regarding a person’s own table, from which one feeds the poor, and it atones like the altar. What we have written is close to the literal meaning: that the altar is the high table, and the golden table [of the showbread] is the table for all inhabitants of the world, for everyone eats by virtue of the showbread that is given to the priests as charity, as it is written (Leviticus 24:9), And it shall belong to Aaron and to his sons, etc. Perhaps this is why [the showbread] was divided into six loaves per arrangement, because the Sages said (Baba Batra 9b) that one who gives a coin to a poor person is blessed with six blessings.

After the work of the table, He mentions the work of the Menorah, because in the merit of the Menorah, one will merit spiritual reward in the World to Come. Therefore, they said (Tanchuma Beha’alotecha 3) that the Menorah was made by itself, and likewise regarding its lighting they said (Shabbat 21a) that one must light it until the flame rises by itself. Is this not a significant matter? Indeed, it is reasonable to understand that its merit causes the elevation of God’s lamp, the soul of man (Proverbs 20:27). Therefore, the Holy One, Blessed be He, said to Israel: “I command you regarding these lights, saying to you: My lamp is in your hands, and your lamp is in My hands” (Devarim Rabbah 4:4). If you guard My lamp that is in your hands by continuously lighting the pure Menorah, I will also guard God’s lamp, the soul of man that is in My hands, and the soul’s elevation will occur by itself, just like the rising of these lights. We have already found many reasons why the Torah concealed the promise of spiritual reward in the World to Come, and in Parshat Bechukotai we will mention, God willing, all the reasons agreed upon by the Torah scholars. There, I will present the reason given by Rabbeinu Bachya the Elder and Ibn Ezra, with which Ramban agreed, saying that all the promises in the Torah are above nature, for it is not natural that rain would fall when the commandments are performed and that rain would be withheld from the earth when the will of the Blessed Holy One is not done.

However, the fact that the soul rises to its source of origin is a natural thing for the soul, and this is not a miraculous process unless sins prevent it from rising. Hence it will rise on its own, just as the elements of wind and fire naturally rise upward if there is nothing blocking them. Similarly, the spirit of humans naturally rises upward on its own if sins do not impede it. Therefore, the menorah features these two aspects: the menorah was made “on its own” and the flame rises “on its own,” indicating that through the merit of this commandment, they will merit having their soul rise on its own. Thus it is said, And he placed the menorah opposite the table (Exodus 40:24), because the righteous merit two tables. The table was placed in the north and the menorah in the south, because “gold comes from the north,” which includes worldly successes, while “length of days [referring to the eternal world] is at its right hand,” which is why the menorah was on the right. David linked these concepts when he said, You prepare a table before me in the presence of my enemies (Psalms 23:5). Afterward he said, You anoint my head with oil, corresponding to the oil of the menorah, because oil rises above all liquids, thus it is fitting to associate it with the human spirit that rises first.

And proof for this, that this verse speaks about the reward of the World to Come, is that our Rabbis of blessed memory said in the tractate Yoma (76): My cup runneth over [cosi revaya]“ — this teaches that King David’s cup in the future world will hold 221 log [a measure of volume], which is the numerical value of revaya [רויה]. And what is this teaching us? Certainly, it means that the essence of his reward is for the world that is entirely long [eternal]. Therefore, they derived proof from the number 221, which corresponds to the letters of ”arukh“ [ארך] [meaning ”long“]. We too will bring proof of this from the details of the Menorah’s construction, which had seven branches. As is concluded in Leviticus Rabbah (30:2): You will make known to me the path of life; in Your presence is fullness of joy; at Your right hand are pleasures forevermore (Psalms 16:11). Do not read sova [fullness] but ”sheva“ [seven] — these are the seven groups of righteous people whose faces resemble the sun, the moon, the sky, the stars, lightning, roses, and the pure Menorah, etc. He mentioned seven different types of light, varying in their levels, corresponding to the seven branches of the Menorah, because all the righteous receive light from the radiance of His blessed Presence, just like these seven branches of the Menorah, all of which faced toward the central shaft of the Menorah. This is because the six branches to the right and left faced toward the central lamp, and the central lamp was positioned facing the Holy of Holies, where the Divine Presence dwelt. Thus, all the branches faced toward the radiance of His blessed Presence, which is called the face of the Menorah, for in the light of His blessed countenance, light is bestowed upon all seven groups, as it is written (Psalms 44:4): [For it was not by their sword that they inherited the land, neither did their arm save them,] but Your right hand and Your arm and the light of Your presence [panekha, which is literally face or countenance]… — a reference to the Menorah which was on the right. Similarly, in the verse fullness of joy in Your presence, it says pleasures at Your right hand forever — a reference to the Menorah which was on the right, and it calls the Holy One, blessed be He,he light of Your presence. And here it says fullness of joy in Your presence — this teaches that the Holy One, blessed be He, is called the face of the Menorah. Therefore it says, the seven lamps shall give light toward the face of the Menorah, and it does not say ”six lamps,“ because it alludes to the Holy One, blessed be He, who is called the face of the Menorah — both in the literal Menorah, which appears to face the place of the Divine Presence, and according to the allusion that these seven groups face toward the light of His blessed countenance. And this is a correct and precious allusion.

And perhaps for this reason Moses had difficulty with the making of the menorah, because the spiritual reward in the World to Come is difficult for human intellect to imagine, since No eye has seen it, God, except You — until the Holy One, blessed be He, showed him with His finger, as it is said And this is the workmanship of the menorah. Because in the image of this particular menorah, He showed him a sign of the final reward, similar to the workmanship of the menorah whose flames are fiery flames of God, rising on its own, as has been explained. And on the menorah are goblets, knobs, and flowers. The goblets, that is, cups of abundance, which they interpreted as referring to spiritual reward. And for the knob [kaftor], Rabbeinu Bachya explained that the round knob alludes to the pleasure of the Divine Presence’s radiance, which has no end, like this round knob that has no end. And the flowers [perachim], named for the righteous shall flourish [yifrach] like a palm tree. And its height of 18 handbreadths hints at eternal life. And the wise will hear and increase learning, for the matter is clear and correct that the Table and the menorah include the two [types of] success. And from the mention of opposite the Table, we can interpret that all “oppositeness” has to do with opposition. And it is known that whoever increases his consumption in this world from the high table [of God], they deduct from his merits for the World to Come, as found in the Gemara (Bava Metzia 114b): “Who is consuming his world, etc.” And similarly regarding the matter of “the golden table leg, etc.” (Ta’anit 25a). And if so, the Table is opposite the menorah, because whoever succeeds in this world more than necessary will be diminished in the World to Come. Therefore, all the righteous rejected the successes of this world and did not ask for anything from it except what was necessary, and with this they received their portion in the great goodness stored up for the righteous in the World to Come.