AND THEY BEAT THE GOLD INTO THIN PLATES. In all the sacred work that was done, Scripture did not add an explanation as to the method of execution except for here. It should rather have said: “and they made the ephod of gold, and blue-purple etc., the work of a skilful workman; they made shoulder-pieces for it etc.,” for such is the way it describes all of them. It is possible that Scripture relates here [how it was made] because of the original thought that they had to put into making the gold threads, for they were greatly astonished [to be told] that the gold should be spun and twined as is done with wool or linen, for no-one ever heard of doing such a thing until that day.

AND THEY MADE UPON THE SKIRTS OF THE ROBE POMEGRANATES OF BLUE-PURPLE AND RED-PURPLE, AND SCARLET, AND TWINED LINEN. This means¹⁸. Hence his interpretation: “This means, etc.” that they made the pomegranates in order to put them around the bottom of the skirts of the robe, and they made bells of pure gold,¹⁹ and then they put the bells inside the pomegranates before they put them on the robe. Thus the bells were within the pomegranates whilst they were still detached, and they put the pomegranates on the skirts of the robe round about while the bells were within them [i.e., the pomegranates]. This is why Scripture mentions the phrase within the pomegranates twice,²⁰. — The repetition of the phrase is in order to indicate etc. in order to indicate that the bells were within the pomegranates from the beginning, and also when they hung them upon the skirts of the robe round about. This too is proof to what we have explained in Seder V’atah Tetzaveh.²¹, which indicates that they were so to begin with and also when attached to the robe. But according to Rashi the repetition is redundant. — It should be noted that the J. P. S. translation of b’thoch harimonim: “between the pomegranates” [instead of “within the pomegranates”], follows Rashi’s interpretations.

footnotes: ¹⁸ Since the pomegranates were not made upon the robe, but instead were made separately and then attached to the robe, Ramban found difficulty in the language of the verse, And they made upon the skirts of the robe pomegranates ¹⁹ Verse 25. ²⁰ Ibid.: and they put the bells within the pomegranates upon the skirts of the robe round about, within the pomegranates ²¹ Above, 28:31. Ramban there discusses Rashi’s opinion that the bells were hung separately on the skirts of the robe alongside the pomegranates. On this point he differs and holds that the bells were within the pomegranates. The proof to his opinion Ramban finds in the repetition of the phrase: within the pomegranates

AND THEY MADE THE TUNICS OF FINE LINEN OF WOVEN WORK FOR AARON, AND FOR HIS SONS. It appears from here that the tunics were identical for father [Aaron] and sons. For even though in the case of the tunic made for Aaron it says, And thou shalt make the tunic of chequer-work from fine linen,²² and in speaking of those made for his sons it just says, thou shalt make tunics²³, Verse 40. [without specifying that they should be of chequer-work], the intention is: “thou shalt make tunics similar to the one mentioned.” And thus it is written, a breastplate, and an ephod, and a robe, and a tunic of chequer-work, a mitre, and a belt; and they shall make holy garments for Aaron thy brother, and his sons, that they may minister unto Me,²⁴, Verse 4. for the expression for Aaron… and his sons refers back to the tunic of chequer-work, the mitre and the belt, which were alike for all of them. Similarly, that which Scripture says here, and the mitre of fine linen, and the beautiful head-tires, refers to those of both Aaron and his sons, since the mitznepheth (mitre) and the migba’ath (the head-tire) were made in the same way, except that Aaron wound it [around his head, fold upon fold], and his sons set them upon their heads tightly, as I have explained.²⁵, Verse 31 (towards the end) and Verse 37.

footnotes: ²² Above, 28:39. ²³ Ibid. ²⁴ Ibid. ²⁵ Ibid.

PA’AREI HAMIGBA’OTH.’ The term (the beautiful head-tires) means that these head-dresses rose upon the head like turbans, similar to the expressions, ‘hap’eirim’ (the head-tires) and the armlets;²⁶ ‘pa’arei’ (tires of) linen they shall have upon their heads.²⁷ Scripture explained with reference to the belt [in the following verse], that they made it of fine-twined linen, and blue-purple, and red-purple, and scarlet. This, however, was not explained at the command, except for that which it said briefly about the belt, that thou shalt make it the work of the weaver in colors,²² from which it is known that it was to be woven of these four kinds, as it said with reference to the screen, And thou shalt make a screen for the door of the Tent, of blue-purple, and red-purple, and scarlet, and fine-twined linen, the work of the weaver in colors.²⁸ This belt referred to was also for both Aaron and his sons, in accordance with the opinion of the Sage who says²⁹, b). that the belt of the High Priest was made in the same way as that of the common priest. In the opinion, however, of the Sage who says³⁰ that the High Priest’s belt was not the same as that of the common priest, [for that of the common priest was merely of plain linen, whilst the High Priest’s was of the above-mentioned four kinds — blue-purple, red-purple, scarlet, and twined linen], Scripture explained with reference to the belt of Aaron that it should be the work of the weaver in colors,²² but it was not even necessary to mention that the one for his sons should be made of linen, just as it said, And for Aaron’s sons thou shalt make tunics, and thou shalt make for them belts, and head-tires shalt thou make for them,²³, Verse 40. [and it is self-understood] that all of them should be made of linen just like the tunics.

footnotes: ²⁶ Isaiah 3:20. ²⁷ Ezekiel 44:18. ²² Above, 28:39. ²⁸ Above, 26:36. ²⁹ Yoma 12a. The opinion is that of Rabbi Dosa (ibid. ³⁰ The opinion is that of Rabbi Yehudah Hanasi. ²² Above, 28:39. ²³ Ibid.

AND THEY BROUGHT THE TABERNACLE UNTO MOSES, THE TENT, AND ALL ITS VESSELS. The translation of this verse is as if it were written with the connective vav [which indicates “and”], thus making the sense of the verse: “and they brought the Tabernacle unto Moses, ‘and’ the tent and all its vessels,” for it was the curtains of fine-twined linen that are called “Tabernacle,” as it is said, And thou shalt make the Tabernacle with ten curtains of fine-twined linen,³¹ and then it continues, and thou shalt couple the curtains… that the Tabernacle may be one whole.³², Verse 6. The “tent,” however, means the curtains of goats’ hair, as Scripture says with reference to them, *And thou shalt make curtains of goats’ hair for a tent over the Tabernacle;*³³, Verse 7. and thou shalt couple the tent together, that it may be one.³⁴, Verse 11. Similarly, the Tabernacle, its tent, and its covering³⁵, 35:11. means “and its tent.” So also here the meaning of the verse is, “and they brought the Tabernacle unto Moses, and the tent, and all its vessels,” as Scripture mentions here [in this section] the names of all its parts. At times the whole house is called “the Tent of Meeting,” as He said, and they shall make all that I have commanded thee: the Tent of Meeting, and the ark of the Testimony,³⁶, 31:6-7. for “the Tent of Meeting” is the house in its totality, where He would meet with Moses.³⁷, 30:6. Similarly, all the vessels of the service of the Tabernacle of the Tent of Meeting³⁸ [refers to the building as a whole].

footnotes: ³¹ Above, 26:1. ³² Ibid. ³³ Ibid. ³⁴ Ibid. ³⁵ Ibid. ³⁶ Ibid. ³⁷ Ibid. ³⁸ Further, Verse 40.

THE LAMPS THEREOF, EVEN THE LAMPS TO BE SET IN ORDER. It is possible that there are candelabrums with lamps on them purely for decorative purposes, or that they should give additional light if more is required. But this was not the case with the candelabrum of the Sanctuary, for it only had seven lamps. Therefore He explained, even the lamps to be set in order, for they were always set in order at dusk.

ACCORDING TO ALL THAT THE ETERNAL COMMANDED MOSES, SO THE CHILDREN OF ISRAEL DID ALL ‘HA’AVODAH’ (THE WORK) — all the work of the Tabernacle. Scripture calls it avodah [a term which means also “the Service” to G-d], in order to indicate that they did it for the service of the Glorious Name, it being similar to that which is said, *‘v’avad’tem’ (and ye shall serve) the Eternal your G-d;*³⁹ and Him ‘ta’avodu’ (shall ye serve).⁴⁰ It is possible that the phrase all the ‘avodah’ refers here also to all the vessels, similar to the expression, “all the vessels of the ‘avodah’ (service) of the Tabernacle.”⁴¹ Thus Scripture first mentioned the vessels, in order to say that even in making the vessels they were careful to do them exactly as they were commanded, and afterwards it states, And Moses saw all the work…⁴²

footnotes: ³⁹ Above, 23:25. ⁴⁰ Deuteronomy 13:5. ⁴¹ The source is unknown to me. ⁴² Verse 43.