ואת המשכן תעשה עשר יריעות, “you shall construct the Tabernacle out of ten curtains, etc.” The word משכן is spelled with the letter ה in front, indicating that it was a building we had heard about previously. This shows that the מקדש mentioned in 25,8 and the משכן mentioned here are one and the same thing. By rights the details of the construction of the Tabernacle should have preceded that of its furnishings; however, due to the lofty nature of the Ark the Torah decided to first mention its construction, and, having commenced with one of the interior furnishings it also listed details of the table and the Menorah. When you will examine the report of the actual construction (36,8) you will notice that Betzalel constructed the Tabernacle before he constructed the furnishings it was to house.

אורך היריעה האחת שמונה ועשרים באמה, “the length of a single curtain was approximately 28 cubits.” It is common knowledge that the entire Tabernacle and its components were meant to be sort of a replica of what exists in the heavens (primarily the parts we can see). Seeing that the luminaries are fixed in the sky, and all their activities inasmuch as they have impact on our terrestrial world are decreed to occur at predetermined times, the Torah called the Tabernacle, i.e. the covering, the ceiling of the structure, by the name יריעה, “curtain.” David uses the same expression to describe the heaven in psalm 104,2 where he speaks about G’d as נוטה שמים כיריעה, “spreading the heaven like a tent (curtain).” There were a total of ten such curtains corresponding to ten different גלגלים, i.e. the seven fixed stars, plus what is known as the גלגל השכל, גלגל המקיף, and the גלגל המזלות, the domain (orbit) of ‘intelligence,’ a domain which surrounds all the planetary systems, near the domain of the sign of the zodiac. The reason that the length of each curtain was to be 28 cubits was that it was to correspond to the 28 times Solomon mentions the word עת in Kohelet chapter three. With regard to the significance of that word עת, we read in Chronicles I 12,32 that the men whom the tribe of Issachar dispatched to participate in the crowning of King David were all יודעי בינה לעתים, “conversant with the meaning of these different periods described as עת.” David himself said concerning the significance of each different time period: אברכה את ה' בכל עת, “let me bless the Lord in each one of these time periods” (Psalms 34,2). Another occasion when David mentions the word עת specifically is in Psalm 31,16 בידך עתתי, “my times are in Your hands.” Another reason for the number 28 may be connected to the lunar cycle, i.e. the number of days the moon either gains or loses size (according to our observation).

Midrash Tanchuma (Terumah 9) in referring to the length of 28 cubits of each of these curtains claims that there was a basic miracle involved here as we never find curtains of this length (about 56 feet). According to Rabbi Nechemyah this was a miracle that occurred only in connection with the weaving of these special יריעות. Actually, miraculous occurrences took place not only in connection with these curtains but also in connection with the קרשים, the upright beams forming the walls of the Tabernacle.

ועשית יריעות עזים לאהל על המשכן, “and you are to construct curtains of goats’ hair above the Mishkan.” The Torah had first commanded: “construct the Tabernacle out of ten curtains of twisted linen and blue and red-colored wool.” Concerning these curtains the Torah instructed that they were to be approximately 28 cubits long each. Now with the curtains made of goats’ hair, the instructions were that they were to be approximately 30 cubits long each. There were to be 10 curtains called משכן, whereas this second layer of curtains consisted of a total of 11.

I will now give you an explanation of a general nature: Remember that the Tabernacle was 30 cubits long and 10 cubits wide. Its height was also 10 cubits. We know that it was 30 cubits long as in connection with the upright beams, קרשים, which formed the walls, the Torah wrote that 20 such beams be constructed for the wall for the south side (verse 18). Each beam was 11/2 cubits wide (verse 16) and its height was 10 cubits (verse 16). There were 20 such beams for the north wall and 20 for the south wall. The combined width of these 20 beams was 30 cubits, giving the Tabernacle an overall length of 30 cubits. We know that the Tabernacle’s width was 10 cubits as the Torah writes (verse 22) that for the back of the Tabernacle 6 beams were to be constructed. Add to this the fact that the Torah describes the western wall as comprising 8 beams (verse 25), plus the fact that two beams had been constructed to form the corners (verse 23) and you know that the two corner beams were positioned so that their width was facing west whereas their thickness was facing north and south respectively making the outside width of the Tabernacle 12 cubits. In other words, the inside measurement of the Tabernacle was 30 by 10, whereas the outside measurement was 31 by 12 cubits. Onkelos translates the word ולירכתי, in verse 22 as ולסיפי, “and for the end of.” The reason he does so is that the western wall is the “end” of a process which began in the east, with the pillars and the curtain at the entrance to the Tabernacle. There were no beams at the eastern end of the Tabernacle. The five pillars which supported the מסך, “screening curtain,” formed the entrance to the Tabernacle on the eastern side (compare verse 36).

It is well to remember that the length of the various curtains mentioned by the Torah was placed across the top of the Tabernacle. This meant that if the beams were ten cubits high and the width of the Tabernacle from the outside was 12 cubits (the inside being ten cubits), the 28 cubits of the inner curtains most certainly did not extend all the way down the beams, not even to the level of the silver sockets the beams were encased in. Approximately 2 cubits of the lower ends of the beams including the sockets remained exposed after the inner curtains which had been joined together were placed across the top of these beams. This explains why a second set of curtains made from goats’ hair was necessary in order to cover the one cubit left exposed on each side above the silver sockets of the beams. Our sages (quoted by Rashi) used the fact that the lower cubit of the beams remained exposed as a lesson in good manners. The costly curtains were not to touch the earth and become soiled. The elevation would protect them also against being splashed by raindrops, etc. Seeing that the materials used for the second layer of curtains was less expensive, it did not matter that these would be more exposed to dirt and splashing by rain drops. There were a total of eleven curtains of those made of goats’ hair. When the Torah comments that there was an ”overhang” (verse 23) on either side of the curtains of one cubit on either side after they had been stretched out, this means in the direction of north and south. The “overhang” was relative, i.e. it covered areas previously left exposed by the curtains made of blue and red wool and twisted linen. The curtains did not drag on the ground, as did the ones trailing down on the western side of the Tabernacle. When verse 9 speaks of “the sixth” curtain being “folded over,” the reference is to the sixth out of the eleven goats’ hair curtains which had been joined together in two lots, one of five and one of six curtains joined lengthwise side by side to cover a total area of 30 by 44 cubits. The so-called sixth, is really the “eleventh.” It was called “sixth” as it is the last of the second carpet formed by five and six curtains respectively. Half of that curtain was folded over at the entrance of the Tabernacle covering the upper cubit of the מסך, “screening curtain,” there. Our sages described this as a sign of chastity comparable to the bride who veils her face under the wedding canopy. The other half of that curtain which was also excess was at the western end extending 2 cubits on the ground like the train of a bridal gown.

ועשית את הקרשים, “you are to construct the beams, etc.” The Torah really should have written ועשית קרשים, “you are to construct beams,” just as the Torah had written ועשית יריעות, not היריעות. The letter ה in front of the word קרשים, suggesting that we had heard about these beams previously seems quite unjustified. Our sages therefore found support in the letter ה for the tradition that Yaakov had already brought acacia trees to Egypt with him and had told his sons to take the trunks with them out of Egypt when the time would come as they would be needed by the Israelites in the desert.

עצי שטים עומדים, “of acacia wood standing upright.” According to the plain meaning of the text the word עומדים, “upright,” indicates that contrary to common practice these beams were to be used in the same way they had grown, facing upwards, not like boards which are usually used horizontally.

A Midrashic approach (based on Tanchuma Terumah 9): the word עומדים, describes a particular kind of acacia tree. There are many varieties of trees called “acacia,” so that the adjective עומדים helps in defining which sub-species of acacia wood was meant. The reason the Torah specified precisely what kind of wood to take may be connected with the sin the Israelites committed during the last year of their wanderings in a place by the same name, Shittim (Numbers 25,1). Seeing their sin was bound up with Shittim, G’d wanted that a different kind of shittim should become instrumental in their atoning for their sin. In Numbers 25,9 we have been told that no fewer than 24.000 Israelites died in a pestilence G’d sent against the people who had sinned on that occasion. The whole idea of Yaakov bringing the shittim trees to Egypt already foreshadowed the time-honored principle that G’d arranges for the cure before the onset of the disease as we know from Jeremiah 30,17: “but I will bring healing to you and cure you of your wounds.” The prophet speaks about the cure before he even spoke about any wounds which need healing.

A Kabbalistic approach: the words עצי שטים עומדים parallel the words שרפים עומדים ממעל לו “Seraphim stood in attendance on Him” (Isaiah 6,2). The word עומדים was mentioned as an allusion to the celestial forces. There is nothing in the Tabernacle which does not somehow reflect concepts and beings of the celestial realms. To quote just a few verses from the Bible in which this thought has been expressed, even though obliquely at times. 1) (Exodus 25,9) את תבנית המשכן ואת תבנית כל כליו, “the pattern of the Tabernacle and the pattern of all its vessels.” The matching verse is found in Chronicles I 28,19 הכל בכתב מיד ה' עלי השכיל כל מלאכות התבנית, “All this the Lord has made me understand by His hand on me, the works according to all its pattern.” 2) (Chronicles I 28,12) ותבנית כל אשר היה ברוח, “and the pattern of all that he had by the spirit.” The point of all this is that although the Tabernacle, the Temple, and all the holy vessels would be destroyed or lost, we must never believe that the destruction of physical symbols meant that their counterpart in the celestial regions also ceased to exist. Rather, they remain in an upright standing position. This is the thrust of what we have been taught in Sukkah 45 and Yuma 72 that the mystical dimension of the words עצי שטים עומדים is מעמידין את צפוין, שמא תאמר אבד סברן, בטול סכוין, תלמוד לומר עצי שטים עומדים, שעומדים לעולם ולעלמי עולמים’ The meaning of the words: “upright standing acacia wood,” is that these woods lend hope and spiritual fortitude to those who look upon them. If you perchance would think that after all they have now been lost to us and just as they have been lost so has our hope faded, the Torah described them as “standing,” i.e. in the present tense, to reassure you that the concept they represent will endure forever and ever.” The word צפוין in the Talmud there means “the power which is expected of them by those looking at them with hope.” The meaning of the words מעמידין אותו הכוח is תלה גדול בקטן, “that the great was made dependent on the small,” The wood of the shittim trees held the gold overlay in place instead of vice versa.

והיו שמונה קרשים, “there shall be eight beams, etc.” Two of the eight beams overlapped with the beams forming the long sides of the Tabernacle, one at the southern end and one at the northern end. There were therefore six beams left which formed the western wall without any part of them serving as extensions of the long walls. This is what was meant by verse 22 ולירכתי המשכן תעשה ששה קרשים, “and for the end of the Tabernacle you are to construct 6 beams. This verse reveals a mystical dimension. Seeing that the Shechinah which is situated in the west is composed of 6 extremities, the west is referred to as ים in order to allude to this fact. The west is known as ים, “ocean” because the ocean is a collection point for all the waters just as the Shechinah is a collection point for all the directions of the globe from the farthest extremities. The order of the four geographical directions of the world in the celestial entourage, מרכבה, are: the three patriarchs of the world (Avraham Yitzchak and Yaakov), and David. South ranks first as Avraham was the first of the patriarchs, and it is written of him that Avraham journeyed southwards to the land of the south (Genesis 20,1). This is followed by north, as Yitzchak made a supreme effort at the time he was bound on the altar. This is followed by east seeing it is written of Yaakov that the sun shone for him (Genesis 32,32), and his son Joseph has also been compared to the sun (Genesis 37,9). Our sages (Bereshit Rabbah 84,11) have said quoting Yaakov: “who told this one (Joseph) that my name is “sun?” West is the סוף, the end; it is the harp on which David played which used to play all by itself on occasion (Berachot 3). This direction was called ים, i.e. the sea known as ים האחרון, the westernmost sea. In order to allude to these four great men the directions of the earth have been identified with these people through their names.

והבריח התיכון בתוך הקרשים מן הקצה אל הקצה, “and the middle bar inside the beams shall extend from end to end.” Rashi explains on this verse that five of the bars were on the northern wall, five on the southern wall, and five on the western wall. These “five” were in reality only three, as the upper and lower bars respectively consisted of two bars each (on the same level), whereas the middle one was a single bar joining all the beams on its respective side. It was thirty cubits long. This is the meaning of the words: “from one end to the other end.” The western wall’s middle bar then was 12 cubits long, from east to west. [Our version of Rashi differs from that quoted by the author. Ed.] According to Shabbat 98 the middle bar stood miraculously. Tosafot on that folio say that the middle bar extended through all three directions, i.e. one bar which made two 90 degree turns and must have been 70 cubits long. The two corner beams which overlapped detracted from what otherwise would have been 72 cubits.

It is well to remember that this middle bar which joined every one of the beams to one another in the manner of a belt symbolized the קו האמצעי, the “center line” we have often mentioned as part of the diagram of the ten emanations. In this instance it stabilized and supported all the extremities of the Tabernacle providing input from earth into the celestial Sanctuary by symbolizing the spiritual force generated on earth by Yaakov and his 70 family members (descendants) who emigrated to Egypt. This is why it was Yaakov who was chosen (by history under G’d’s guidance) to be the one to bring all these people down to Egypt. In fact we have a Midrash Tanchuma (Terumah 9) according to which the בריח התיכון this “middle bar” descended to Egypt with Yaakov at the time. He told his sons that when the time would come to leave Egypt they should make sure to take it with them.

והבדילה הפרוכת לכם בין הקדש ובין קדש הקדשים , “and the dividing curtain shall separate for you between the Holy and between the Holy of Holies.” The Ark and the kapporet were beyond the dividing curtain in the Holy of Holies. During the period of the second Temple, the אבן השתיה, the stone covering the “navel of the earth” (Yuma 45) stood there in its place in the westernmost part of the Sanctuary. Beyond the dividing curtain but in front of the Ark (during most of the years of the first Temple) was kept the bottle of manna which had been filled by Aaron in the desert. They also kept a bottle of the anointing oil there as well as the staff of Aaron which had sprouted almonds after the suppression of the revolt of Korach (compare Yuma 37). The author claims that the garments of the High Priest were also stored there. The other furnishings of the tabernacle/Temple such as the table, the lampstand, and the golden altar, were kept in front of the dividing curtain in the part known as היכל. The table stood in the north, the lampstand in the south, and the golden altar of incense was between the two, slightly closer to the entrance of the Tabernacle (Yuma 33).