Shemos
Book 2: Exodus

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TERUMAH - RASHI COMMENTARY

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Chapter 25 - Rashi

Verse 2: Have them take for Me a terumah -offering.

{Hebrew Ref} 1 [means] for the sake of My Name.2 3

A terumah-offering.4

[ {Hebrew Ref} means:] setting aside, [i.e.,] let them set aside from their possessions a donation.

Whose heart impels him to generosity.

{Hebrew Ref} has the same root as {Hebrew Ref} ---"a donation."5 It is a term meaning "good-will," presant in Old French (wholehearted gift).

Shall you take My terumah-offering.

Our Sages said: The expression {Hebrew Ref} is mentioned here three times,6 [thereby alluding to three different terumah-offerings]. One is the terumah-offering of a bekka (half-shekel) per head from which the "sockets"7 were made, as is explained in the parsha {Hebrew Ref} .8 Another is the terumah-offering for the altar, [which also consisted of] a bekka per head for the coffers [from which] the communal sacrifices were brought. And another is the terumah-offering for the mishkon --- the donation of each individual.9 10 The thirteen items mentioned in this section11 were all needed for the works of the mishkon or for the kohanim vestments, [as will become apparent] if you will scrutinize them.

Verse 3: Gold, silver, and copper, etc.

All these were brought voluntarily, each person according to how his heart moved him, except for the silver which was donated by everyone equally---12 a half-shekel by each person.13 We do not find in all the works of the mishkon that any more silver was needed, as it is said: "And the silver [which was used] in counting the congregation, a bekka per head, etc."14 The rest of the silver which was brought voluntarily, they made from it the holy vessels.15

Verse 4: Greenish-blue [wool].

Wool that is dyed with the blood of the chilazon-fish16 whose blood is greenish-blue.17

Dark red [wool].

Wool colored by a dye called {Hebrew Ref} .

And linen.

This is linen.18

And goats' [hair].

Hair of goats. It is for this reason that Onkelos translates it: {Hebrew Ref} ---"that which comes from goats," and not the goats themselves, for Onkelos' translation of goats is {Hebrew Ref} .

Verse 5: Red-dyed.

They were dyed red after they were tanned.19

Tachashim.

A kind of animal which existed only at that time. It had many colors and Onkelos threrfore translated it: {Hebrew Ref} ---[a contraction of {Hebrew Ref} --- "rejoice" and {Hebrew Ref} ---"color"] because it rejoices and is proud with its multi-colors.20

And acacia wood.

Where did they get [acacia wood] in the desert? Rabbi Tanchuma explained:21 our forefather Yaakov foresaw through Divine inspiration that the Israelites were destined to build a mishkon in the desert and he therefore brought cedars to Egypt and planted them and directed his children to take them along when they would leave Egypt.

Verse 6: Oil for the lamp.22

Clear olive oil to keep the lamp burning constantly.23

Spices for anointing-oil---24

which was made for the purpose of anointing the vessels of the mishkon, and the mishkon itself for the purpose of sanctifying them. This [oil] required spices as is explained in the parsha {Hebrew Ref} .25

And for the incense of aromatic spices---

which they burnt every evening and morning, as is explained in the parsha {Hebrew Ref} .26 The word {Hebrew Ref} indicates the raising of steam ( {Hebrew Ref} ) and a column of smoke.

Verse 7: Onyx stones.27

There were two required for the needs of the eiphod which is discussed in the parsha {Hebrew Ref} .28

Filling.

Because they made for them (i.e., the stones) a setting like a notch, in the gold into which the stone is put to fill the notch, they are called {Hebrew Ref} ---"filling stones." The place of the setting is called {Hebrew Ref} .

[Into] the eiphod and the breastplate---29

the onyx stones for the eiphod and the filling-stones for the breastplate. The choshen and eiphod are described in the parsha {Hebrew Ref} . They are kinds of ornaments [for the kohein godol].

Verse 8: They shall make a Sanctuary for Me.30

They shall make for the sake of My Name a house of holiness.

Verse 9: According to all that I am showing you---

here,31 the form of the mishkon. This verse is connected to the verse that precedes it: [i.e.] "They shall make a sanctuary for Me, according to all that I am showing you."

And so should you make it---

in future generations, in the event that one of the vessels should be lost or when you will make for Me the vessels for the Eternal House (the Beis Hamikdosh), such as the tables, the lamps, the wash basins, and the stands [for the wash basins] which Shlomo made, then make them according to the forms of these. If this verse were not connected [to the verse] that precedes it then it would not have said {Hebrew Ref} but, rather, {Hebrew Ref} (without the {Hebrew Ref} ) and it would have referred to the making of the Tent of Meeting (i.e., the Mishkon) and its vessels [and not to future generations].

Verse 10: They shall make an ark---

similar to boxes which are made without legs--- made like a chest called escrin [in Old French] which rests on its bottom.

Verse 11: You shall cover it inside and out.

Bezalel made three arks, two of gold and one of wood. Each one had four walls and a bottom and were open at the top. He placed the wooden one intoA the [large] golden oneB and the [small] golden oneC into the wooden one. He then covered the upper rim with gold.D Consequently, it was covered [with gold] on the inside and on the outside.32

Golden crown-like rim.

There was a crown-like [ornament] circled around above the edge, for he made the outer ark taller than the inner one so that it rose up against the thickness of the cover and somewhat above it. [Consequently] when the cover was lying on the thickness of the walls [of the inner arks] the [crown-like] rim rose above the entire thickness of the cover a slight amount.33 This was to symbolize the crown of the Torah.3435

Verse 12: Cast.

{Hebrew Ref} is a term for casting metal as Onkelos translates it [ {Hebrew Ref} from {Hebrew Ref} ].

Its corners.

As Onkelos translates it: {Hebrew Ref} (its corners). It was at the upper corners, near the cover, that they (the rings) were placedE--- two on one side and two on the other, along the width of the ark. The poles were put through them (the rings) and the length of the ark separated the poles ---two and a half cubits between the poles so that the two persons carrying the ark were able to walk between them (the poles).F So it is explained in Menachos, Chapt. {Hebrew Ref} .36

Two rings on one side.37

These are the very same four rings that are [mentioned] at the beginning of the verse, and now it explains to you where they were [placed].38 This [prefix-letter] {Hebrew Ref} [of {Hebrew Ref} ] is superfluous and should be interpreted as if it had said: {Hebrew Ref} (without the {Hebrew Ref} ). However, you can fit it (the {Hebrew Ref} ) as follows: "And two of these [above-mentioned] rings [you shall put] on one side."39

Its side.

[Means:] the side of it.

Verse 13: Poles.

[Means:] poles.

Verse 15: They must not be removed from them---40

forever.

Verse 16: You shall then place in the ark.

{Hebrew Ref} has the same meaning here as {Hebrew Ref} .

The Testimony.

The Torah,41 which is testimony between Me and you that I have commanded to you the commandments written in it.42

Verse 17: A cover.

[The {Hebrew Ref} is] the cover on the ark which was [constructed] open at the top. He placed it [the cover] on top like a flat board.

Two and one-half amohs long.

I.e., the same length as the ark. And its width was the same as the width of the ark. It lay on the thickness of the [arks] four walls. Though it gives no size for its (the cover's) thickness, our Sages explained that its thickness was a tefach.43

Verse 18: Cherubim.44

They had the likeness of a child's face.

Make them by hammering.

Do not make them separately and then attach them to the ends of the cover after having made them, as is done by smiths [through a process] that is called soldez in Old French (solder). But, rather, place a large amount of gold at the start of the constructing of the cover. Then hit with a hammer and a mallet at the middle [of this mass of gold] so that the ends will protrude upwards and form the cherubim out of the protrusions of its ends.

Hammered.

Batediz in Old French (hammered), as in "they banged ( {Hebrew Ref} ) against each other."45

The ends of the cover.

[Meaning:] the extreme ends of the cover.46

Verse 19: Make one cherub out of one end.

So that you should not [mistakenly] say that there were two cherubim at each end.47 It was therefore necessary to explain "One cherub out of one end."

From the cover---

itself shall you make the cherubim. This is the explanation of: "You must make them by hammering them,"48 that you not make them separately and then attach them to the cover.

Verse 20: Shall spread their wings.

Do not make their wings lying [against their bodies] but, rather, spread open and reaching up above near49 their heads, so that there be ten tefachim in the space that is between the wings and the cover, as is cited in Succah (5b).

Verse 21: Place the Testimony in the Ark.

I do not know why it is repeated for it has already said: "You shall place in the ark, the Testimony!"50 It may be said that it comes to teach that when the ark is alone, without the cover, he should beforehand place the Testimony in it and only afterwards place the cover on it.51 We find [that this actually transpired] when he (Moshe) erected the mishkon it states: "He placed the Testimony in the ark," and afterward: "He placed the cover on the ark on top."52

Verse 22: I will set My meetings.

When I set a meeting for you to speak with you, it is at that place that I will set the meeting, so that I come there to speak to you.

And I will speak with you from above the cover.

But elsewhere it says: "G-d spoke to him from the Tent of Meeting saying,"53 which refers to the part of the mishkon that is outside of the partition.54 Consequently there are two verses contradicting each other. The third verse now comes and reconciles them: "When Moshe would come into the Tent of Meeting, etc. he would hear the Voice speaking to him from above the cover, etc."55 [We thereby learn that the following actually took place:] Moshe would enter the mishkon and as soon as he would come inside the entranceway the Voice would descend from the heavens to between the cherubim [on top of the cover] and it would emanate from there and be heard by Moshe in the Tent of Meeting.56 57

All that which I will command you58 concerning the B'nei Yisrael.

The letter {Hebrew Ref} here is superfluous and of minor importance. There are many such instances in Scripture.59 This is how it should be interpreted: "And that which I will speak to you there: all that I will command you will be concerning the B'nei Yisrael."

Verse 23: Its height.

I.e., the height of its legs together with the thickness of the table.

Verse 24: A gold crown-like rim.

This is a symbol of the royal crown for "the table" represents wealth and greatness, as people express it: "a royal table."60

Verse 25: A ledge.

As Onkelos translates it {Hebrew Ref} ---"a protruding ledge." Regarding this there is a dispute among the Sages of Israel. There are those who say [that the misgeres] was at the top around the shulchan like the vertical rims that [are to be found]A at the edges of tables of the aristocracy. There are others who say that [the misgeres] was fastened at the bottom from one leg [of the shulchan] to another legB on all four sides of the shulchan, and the flat board of the shulchanC rested on that misgeres.61

And make a gold crown-like rim around the ledge.

It is the same crown-like rim mentioned above.62 Here it clarifies for you that it was put onto the ledge.63

Verse 27: The rings shall be against the ledge.

They were fastened to the legs opposite the edges of the ledge.64 D

Receptacles for the poles.

I.e., these rings shall be receptacles into which the poles will be inserted.

Houses---

for the purpose of being receptacles.

Receptacles.

As Onkelos translates it: "a place for the poles."

Verse 28: It will be carried by them.65

[ {Hebrew Ref} is in] the {Hebrew Ref} conjugation, i.e., the shulchan will be carried by them (the poles).

Verse 29: Make its dishes and its spoons.

"Its dishes" refers to its forms which were made like the shape of the bread. The bread was made in the shape of a [topless] box that was open on two of its sides.A It had a bottom underneath.66 It was bent upwards at both ends, [forming] something like walls.C It is for this reason that it is called {Hebrew Ref} ---"the bread of the faces," because it has a "face"D "looking" in two directions towards the sides of the House (i.e., mishkon) in one direction as well as in the other direction. It was placed lengthwise across the width of the shulchan with its walls standing vertically lined up with the edge of the shulchan. A golden form and a metal form were made for it. It was baked in the metal one and upon removing it from the oven it was placed in the golden one until the following day, which was Shabbos, when it was set up on the shulchan. That form is called {Hebrew Ref} ---"dish." "Its spoons" are [known] as {Hebrew Ref} (ladles) into which the frankincense was put. There were two for the two fistfulls of frankincense that were placed on the two piles, as is stated: "You shall put upon the pile pure frankincense."67 68

Its half-hollow tubes.

They are similar to hollow, half tubes which are split along their length.E There were similar to those made of gold and three were placed in a row atop each bread so that the next bread [above] should sit on top of these tubes and they would separate one bread from another so that air would enter between them and prevent them from spoiling. In Arabic anything hollow is called {Hebrew Ref} .69

And its supports.

Onkelos translates it {Hebrew Ref} , which are supports.F They were like golden pegs standing on the ground, rising up very high above the shulchan to the same height as the bread pile. They were notched in six places70 one above the otherG and the ends of the tubes that were between the breads would be supported by these notches so that the weight of the upper breads not weigh down on the lower ones which would cause them to break. The term {Hebrew Ref} [quoted above from Onkelos] [means] its supports, as in: "I am exhausted from ( {Hebrew Ref} ) carrying it."71 But I do not know how the term {Hebrew Ref} applies to supports. There are among the Sages of Yisrael who say72 that {Hebrew Ref} is a reference to supports because they keep it (the bread) hard73 and keep it firm so that it does not break. Whereas the term {Hebrew Ref} refers to the tubes, so called because they ( {Hebrew Ref} ) clean it (the bread) so that it does not spoil.74 But, Onkelos who translates it {Hebrew Ref} agrees with the [Sage] who says that {Hebrew Ref} are supports.

By which they shall be covered.

[Meaning:] by which they shall be covered. It is regarding its tubes that {Hebrew Ref} is said, for they (the tubes) were as a covering over it (the bread). Similarly, elsewhere it is said: {Hebrew Ref} ---"and the tubes for the {Hebrew Ref} "---75 and both {Hebrew Ref} and {Hebrew Ref} have the meaning of "covering."

Verse 30: Showbread.

So called because it has {Hebrew Ref} (faces) as I have explained.76 The amount of bread and the order of piling it up are explained in the parsha {Hebrew Ref} .77

Verse 31: The Menorah must be made by hammering.

It must not be made in sections. [That is] its branches or lamps must not be made as individual parts and afterwards attached as is done by smiths [through a process] called solder in Old French (to solder), but, rather, it should all originate from one piece, hammered with a hammer and cut with special tools, thereby separating the branches in two directions.78

Hammering.

Onkelos translates it {Hebrew Ref} , a term meaning: "drawn out," for he draws out the parts from the mass [of gold] in two directions by hammering with the hammer. The term {Hebrew Ref} means "hammering with a hammer," batedic (hammered) in Old French, as in: "( {Hebrew Ref} ) they banged against each other."79

The menorah must be made.80

[It shall be made] by itself. Because Moshe had difficulties with it,81 G-d said to him: "Throw the mass [of gold] into the fire and it will form itself."82 Therefore it does not say {Hebrew Ref} ---"you must make."83 84

Its base.

This refers to the "leg" at the bottom which was made in a shape similar to a box from which the three legs protruded downwards.

Its shaft.

[This refers to] its middle branch which rose from the middle of the base vertically upwards. At the top of it was the middle lamp, made similar to a cup into which oil was poured and a wick was placed.

Its cups.

They were like goblets which are made of glass long and narrow called madernes [in Old French]. These were made of gold and they protruded and stood out from each branch according to the number given in Scripture. They were there only as ornaments.

Its knobs.

They were like round apples around [the branch], projecting outward around the middle branch, in the manner that candelabras are made for the aristocracy, called pomels [in Old French].85 Their number is given in this parsha, as to how many knobs protrude from it and how much space between one knob and another.86

And its flowers.

Engravings made in the shape of flowers.

Shall be of it.

[I.e.] all hammered out from the piece of mass and not made separately and then attached.

Verse 32: Shall extend from its sides---

in each direction diagonally going upwards until [they reach] the height of the menorah, which is the middle branch.87 They extend outward from the middle branch, one above the other. The bottom one is the longest one and the one above it is shorter and the top one is even shorter. [This was so] because the height at their top was the same as the height of the seventh middle branch, from which extended the six branches.

Verse 33: Engraved.

[ {Hebrew Ref} is] as Onkelos translates it [ {Hebrew Ref} ]: They were engraved in the manner that silver and gold vessels are made, called nieler (engraving) [in Old French].88

And three cups---

protruding from each of the branches.

A knob and a flower---

was on each branch.

Verse 34: The [shaft of the] menorah shall have four cups.

In the body (center) of the menorah there were four cups, one protruding under the branches and three above from where the branches vented out, those that extended outward from its sides.

Engraved in almond shape patterns with their knob and flowers.89

This is one of the five verses [in the Torah] in which [an adjective] is left undecided. [Here] it is not known whether [it should read]: {Hebrew Ref} or {Hebrew Ref} . 90

Verse 35: A knob under the two branches.

From the knob, the branches extended from the two sides in opposite directions. In the Beraisa deMeleches Hamishkon we learned as follows: The menorah was altogether 18 tefachim high. [We arrive at this as follows:] 3 tefachim for the legs and the [lowest] flower.A This is the flower that is mentioned together with the base, about which it says: "down to its base and its flower."91 2 tefachim [above that were] unadornedB 1 tefach [above that was] a cup,C [i.e., one] of the four cups [mentioned in v. 34] as well as a knob and a flower [each of which was one] of the two knobs and two flowers that are mentioned with the menorah proper (i.e., the center branch), about which it is said (in v. 34): "the knobs and flowers were engraved," from which we learn that the [center] branch had two knobs and two flowers92 besides the three knobs from which the [six] branches extended. [Regarding the latter three knobs] it says [here]: "and a knob under the two branches, etc." 2 tefachim [above that were] unadorned.D 1 tefach [above that was] a knob,E from which two branches extended in two directions.F They extended upwards to a height equal to the [center] of the menorah. 1 tefach [above that] was unadornedG 1 tefach [above that was] a knobH from which two branches extended.I 1 tefach [above that] was unadorned.J 1 tefach [above that] was a knobK from which two branches extended upward to a height equal to [the center of] the menorah.L 2 tefachim [above that] were unadorned.M 3 tefachim now remained,N in which there were three cups (= 1 tefach), and one knob (= 1 tefach) and one flower (= 1 tefach). Consequently the total number of cups was 22: 18 for the six branches, [since there were] three for each one; and 4 in the menorah proper (i.e., the center branch), giving you a total of 22. And the total number of knobs was 11: 6 for the six branches (one for each) and 3 in the menorah proper (i.e., the center branch) from which the branches extended. and an additional 2 in the menorah proper, about which it is said (v. 34): "its knobs were engraved" [which indicates 2] [since] the minimum of anything plural is 2.93 One of these [knobs] was at the bottom near the base and the other one was in the three upper tefachim, together with the three cups. It (the menorah) had nine flowers: 6 for the six branches (one for each), as it is said (v. 33): "in each branch there was a knob and a flower," and 3 for the menorah proper (i.e., the center branch). [Two of these are mentioned] when it is said "its knobs and flowers were engraved" and the minimum of "flowers" is 2, and [an additional one] mentioned in the parsha {Hebrew Ref} :94 "down to its base and its flower." If you study the above beraisa carefully you will find them as they were enumerated, each in its proper place.

Verse 37: Its lamps.

They were a kind of cups into which the oil and the wicks were put.

So that they shine toward it.

I.e., make the mouths of the six lamps, which were at the top of the branches which extended from its (the menorah's) sides, turned toward the middle one, so that when the lamps were lit they would shine {Hebrew Ref} . [That is,] their shine would be turned towards the front side of the middle branch. which is the menorah proper.O

Verse 38: Its tongs.

[ {Hebrew Ref} ] are the tongs which were made to pluck the wicks from the oil to set them up and to pull them into the mouths of the lamps. Since they are used for "taking" (i.e., plucking) they are called {Hebrew Ref} (from {Hebrew Ref} --- "take"). The word {Hebrew Ref} with which Onkelos translates is from the word {Hebrew Ref} ---tenalies in Old French.95

And its scoops.

They were like small receptacles which were used to rake out the ashes from the lamp every single morning, when he would clean the lamps from the ashes of the wicks which had burned during the night and were extinguished. The word {Hebrew Ref} is puisedoire in Old French,96 as in: "( {Hebrew Ref} ) to rake fire from the oven."97

Verse 39: A kikar of pure gold.

Its weight, including all its vessels,98 should be only a kikar, no more and no less. The kikar [used to measure] mundane things was the equivalent of sixty manehs, whereas the one [used to measure] holy things was double that---120 manehs. A maneh is the equivalent of a litra which is used to weigh silver according to the weight of Cologne. This is equal to one hundred zehuvim (dinars), equal to twenty five sela'im, a sela being four zehuvim (dinars).

Verse 40: Observe and make them.

See here in the mountain the pattern which I show you. This tells us that Moshe had difficulties with the constructing of the menorah until G-d showed him a menorah [model] made of fire.99

That will be shown to you.100

As Onkelos translates it: "that you will be shown in the mountain." If it were vocalized {Hebrew Ref} with a patach, its meaning would be: "you will show to others." But, now that it is vowelized with a kometz ( {Hebrew Ref} ), its meaning is: "that you will be shown"--- that others show you.

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Chapter 26 - Rashi

Verse 1: You shall make the mishkon out of ten drapes---

to serve as a roof and partitions on the outside of the planks, for the drapes were hung behind them to cover them.

Fine twined linen, greenish-blue, dark red and crimson.

Thus you have four kinds [of material] together in each and every thread, one of linen and three of wool. Each and every thread was made six-fold. Hence the four materials when woven together made each strand consist of 24 threads.101 A

Figures of cherubim, the work of a craftsman.102

Cherubim were formed in them (the drapes) through weaving, and not through embroidery103 which is done through needlework.104 But, rather, by weaving on two sides, one image on one side and another image on the other side,105 a lion on this side and an eagle on the other side,106 just as silken belts are woven [nowadays], which are called feises (woven images) in Old French.107

Verse 3: Shall be joined together.

They were sewn together with a needle one beside the other--- each of five [drapes] separately.

Together.108

This is the way Scripture speaks (i.e., {Hebrew Ref} ) of an object in the feminine gender. And when the object is in the masculine gender it says: {Hebrew Ref} , as it states regarding the cherubim: "they shall face one another (lit. one man to another)."109

Verse 4: Loops.

Laçols (loops) in Old French. Onkelos, too, translates it thus: {Hebrew Ref} from the word {Hebrew Ref} (loop or bow).B

At the end of the group.

[I.e.] on that drape which is at the end of the group. The group of the five [joined] drapes is referred to as {Hebrew Ref} .

Do the same on the edge of the drape which is at the end of the second group.

[I.e.] on that drape which is at the end. {Hebrew Ref} is from {Hebrew Ref} (end), that is, at the end of the group.

Verse 5: The loops shall be opposite one another.

Take care that you make the loops exactly equidistant from one another. And the measurements used for one drape shall be the same as in the other one, so that when you spread out one group next to the other the loops of one drape [should] line up exactly opposite the loops of the other.110 And that is the meaning of {Hebrew Ref} --- one opposite the other" [as indicated by] Onkelos' translation of {Hebrew Ref} (opposite) is {Hebrew Ref} . [Each of] the drapes was 28 [amohs] long and four [amohs] wide. And when the five drapes were joined together their width totalled 20 [amohs]. The same was true for the second group [of drapes]. The [interior] length of the mishkon was 30 amohsA from east to west, as it is said: "twenty planks for the southern side"111 and similarly for the northern side, each plank being 12 amohs wide.B So you have 30 [amohs] east to west. The [interior] width of the mishkon, from north to south, was ten amohs,C as it is said: "For the western side of the mishkon, etc.,112 and make two planks for the corners."113 Hence [the eight planks] equalled ten [amohs of interior.114 [For two of the amohs covered the thickness of the plank on each side].115 I will explain these verses in their places. The drapes were placed [so that] their length was across the width of the mishkon, ten of their middle amohs covering the interior of the width of the mishkon. An additional amoh on each side [covered] the thickness of the top of the planksD whose width was one amoh.116 This left 16 amohs: eight [amohs] on the northern side and eight [amohs] on the southern side covered the height of the planks which were ten amohs high. Consequently, the bottom two [amohs of the planks] remained uncovered. The width of the drapes [totalled] 40 amohs when they were all joined--- 20 amohs for each group. Thirty of the total [amohs] covered the interior of the length of the mishkon; one amoh corresponded to the thickness of the tops of the planks on the western side and an additional amoh [was needed] to cover the thickness of the pillars on the eastern side, ---for there were no planks on the eastern side, just five pillarsE from which the screen was spread and hung by their (the pillars') hooks as a sort of a curtain. Consequently there remained eight amohs117 which hung in back of the mishkon on the western side, leaving the bottom 2 amohs uncovered. The above I found in the Beraisa of 49 midos. However, in Maseches Shabbos (98b) [we find]: The drapes did not cover the eastern beams, and nine amohs hung in back of the mishkon. What is written in this section supports this, [for it states:] "Place the paroches under the clasps,"118 and if, in fact, it were as is stated in the Beraisa it would result in the paroches being pulled back one amoh from the clasps towards the west.119

Verse 6: Golden Clasps.

Fermeilz (hooks or clasps) in Old French. One of their ends is inserted into [one of the] loops of one of the groups [of drapes] and their other end into the loops of the other group [of drapes,] thereby joining them through them.

Verse 7: Drapes of goats' [hair].

[ {Hebrew Ref} here means:] of goats' hair.120

For a covering over the mishkon.

I.e., to be spread over the lower drapes.121

Verse 8: Thirty amohs---122

so that when they are placed lengthwise across the width of the mishkon, in the same way he placed the first [ {Hebrew Ref} ], it follows that they will overhang an [additional] amoh on this side and an amoh on the other side, so as to cover one of the two amohs of the planks that remained uncovered.123 The lowest amoh of the plank, which was left uncovered by the drape, is the amoh that is inserted into the opening of the socket,A for the sockets were one amoh high.124

Verse 9: Let the sixth drape overhang.

[I.e.] the additional one of these upper [drapes], over and above the lower [drapes].---

[. . . shall overhang] before the entrance of the tent.

Half of its width hung and folded over the curtain on the eastern side, before the entrance, similar to a modest bride whose face is covered by a veil.

Verse 12: The overlapping excess of the drapes of the tent---

over and above the [lower] curtains of the mishkon. The "drapes of the Tent" refer to the upper ones made of goats' hairs which are referred to [in the Torah] as {Hebrew Ref} , as it says, regarding them: "to be an {Hebrew Ref} over the mishkon."125 Wherever {Hebrew Ref} is used regarding them (the upper drapes) it means a cover [and not the literal: "tent"] for they cover and shield over the lower ones. They were longer than the lower [drapes] by [the width of] half a drape on the western side for half of the eleventh drape, which was the one in excess [of the ten lower drapes], folded [downward] toward the entrance of the Tent. Consequently there remained two amohs--- half its width---in excess of the width of the lower [curtains].126

[These two amohs] Shall overlap the back of the mishkon---

to cover the two amohs of the planks that remained uncovered [by the lower drapes].127

The back of the mishkon.

This refers to the western side, [called the "back" of the mishkon] because the entrance was on the eastern side which is its (the mishkon's) "front." The northern and southern sides are called "the right and left sides."

Verse 13: The [extra] amoh on one side and the [extra] amoh on the other side---

on the northern and southern sides.

That were in excess of the length of the drapes of the tent---

that they were in excess over the length of the "drapes of the mishkon" (the lower ones)--- was two amohs---

shall overlap the sides of the mishkon.

[I.e.] the northern and southern sides as I explained above (v. 12, {Hebrew Ref} ). The Torah thereby teaches a lesson in propriety: that a person should be protective of that which is beautiful.128 129

Verse 14: A covering for the tent.

For the drapes of goats' hairs, make an additional covering out of red-dyed ram's skins. And above that still another covering made out of tachash skins. These coverings covered only the roof.130 Their length was 30 amohs and their width ten. This is the opinion of Rabbi Nechemiah. However, according to the opinion of Rabbi Yehudah there was only one covering, half of it [made] of red-dyed rams' skins and the other half of tachash skins.131

Verse 15: Make the planks.

It should have said: "Make planks,"132 as it says regarding each and every thing.133 Why, then, "the planks"? From those [particular ones] that were prepared and designated for this purpose. [For] our father Yaakov planted cedar trees in Egypt and when he died he commanded his sons to carry them up with them: when they would leave Egypt, and said to them: "G-d will, at a time in the future, command you to construct a mishkon in the desert, made of cedar wood; see to it that you have them ready."134 135 This is what the liturgist [meant when he] composed in his liturgical composition:136 "Rapidly did grow the seedlings of the diligent137 to become the cedars used for the beams of our House"138 for they were diligent [that the cedars] be ready in their possession in advance.

Out of acacia wood, standing.

Estantives (upright) in Old French. [I.e.,] the length of the planks should be placed upright in the walls of the mishkon. Do not make the walls with the planks horizontal, [by placing] the width of the planks along the height of the walls one plank on top of another.

Verse 16: Each plank shall be ten amohs long.

From this we learn that the height of the mishkon was ten amohs.

And one and one half amohs shall be the width.

From this we learn that the length of the mishkon, [which corresponds] to the twenty planks that were on the northern and southern sides, running from east to west, was thirty amohs.139

Verse 17: Each plank shall have two pegs.

He cut out the bottom of the plank140 at its middle to the height of an amoh. He left one fourth of its width on one side141 and another fourth of its width on the other side and these [protrusions are called] the pegs. The cut out part [was equal to] half the width142 of the plank in the center. These pegs were inserted into the sockets which were hollow. The sockets were one amoh highD and forty143 of them were placed in a line one next to another. The pegs of the plank that were inserted into the opening of the sockets were cut out on three of their sides.144 The width of the part that was cut away correspond to the thickness of the edge of the socket so that the plank would cover the entire top of the socket. For if this were not so145 it would have resulted in a gap between one plank and another equal to the thickness of the edges of two sockets which would have separated between them (the planks).A This is what is meant when it is said: "They must be coupled together [to fit exactly];"146 the sides of the pegs should be cut out so that the planks be flush next to one another.B

Parallel.

[ {Hebrew Ref} means:] made like the ( {Hebrew Ref} ) rungs of a ladder, separated from each other and planed at their ends so as to be inserted into the opening of the socket, like a ( {Hebrew Ref} ) rung which is inserted in the hole of the upright beams of a ladder.

To each other.

[I.e., the pegs] were lined up [exactly] one opposite the other; [meaning] that their cut away sections should be exactly alike. The measurement of one should be the same as the other so that no two pegs should be [misaligned], one pulled more towards the inside while the other is pulled more to the outside in relation to the thickness of the plank which was one amoh. Onkelos' translation of {Hebrew Ref} is "hinges" because they are similar to the hinges of a door which are inserted in the holes of the threshold.147

Verse 18: For the southern side.

The form of the word {Hebrew Ref} here ( {Hebrew Ref} ) does not have the [usual] meaning of "corner" [or "end"],148 but, rather, the entire side is called {Hebrew Ref} , as Onkelos translates it: "for the southern side."

Verse 22: For the [west] end.

[ {Hebrew Ref} ] has the meaning of "end," as Onkelos translates it: "And for its end." Since the entrance is on the eastern side therefore the eastern side is called "the front" and the western side, "the back." This is why it is referred to as "the end" since the front is "the beginning."149

Make six planks.

Hence nine amohs is its width.150

Verse 23: Make two planks for the corners.151

One for the northwestern corner and one for southwestern [corner]. All the eight planks were in one row, but these two [in the corners] did not enclose the interior of the mishkon except that one half amoh of this one (plank) and one half amoh of the other were visible in the interior [of the mishkon] so as to make the total width ten [amohs]. The remaining amoh of each [plank] was lined up against the amoh thickness of the northern and southern mishkon planks so that the ends on the outside would be even.

Verse 24: They must be coupled together.152

All the planks must be flush with each other

at the bottom,

so that no gap be formed by the thickness of the edge of any two [adjacent] sockets between them (the planks) to separate them from one another. This is what I meant when I explained153 that the "hinges" of the pegs must be cut out around their sides so that the width of the plank will protrude at its side beyond the pegs of the plank so as to cover the edge of the socket. The same [applies] to its adjacent plank resulting in their being coupled together.154 Each corner plank of the western row was cut away in its width in its thickness [lined up] opposite the cut-away part of the planks of the northern and southern sides so that the sockets will not cause a separation between them.

And they must also be coupled together evenly.

[ {Hebrew Ref} has] the same meaning as {Hebrew Ref} (coupled).

On the top.155

Of each plank.

With one ring.

Each and every plank was cut out at the top in its width.A Two cut-outs at the two ends [of the width] were sufficient [to hold] the thickness of a ring. He inserts them (the two planks) into one ring resulting in it being flush with the adjacent plank.B But I do not know about these rings whether they were fixed [to the planks] or whether they were removable.156 As for the plank at the corner, the rings were along the thickness of the southernmost and northernmost planks. Then the top of the corner plank along the western row would be inserted into it (the ring), resulting in the two walls being joined.

So must it be done with the two.

[I.e.,] the two planks at the corners; the plank at the [western] end of the northern side with the western plank [adjacent to it]. The same applied to both corners.

Verse 25: Thus there will be eight planks.

These are the same ones mentioned above: "make six planks . . . And make two planks for the corners,"157 thereby resulting in eight planks for the row on the western side. The following is stated in the part dealing with the order of the planks in the [Beraisa] deMeleches Hamishkon: The sockets were made hollow. The planks were cut out at the bottom a quarter [of the width] on one side and a quarter on the other side. Half the width was cut out in the middle thereby forming two pegs that were similar to two {Hebrew Ref} (legs---(S.H.)) (To me it seems that it should read: "similar to two {Hebrew Ref} ") [meaning:] similar to two rungs of a ladder that are set apart from each other, which were planed down so as to enable them to be inserted into the opening of the socket, as a rung which is inserted into the holes of the upright boards of a ladder. This is what is meant by {Hebrew Ref} --- made similar to a ( {Hebrew Ref} ) rung. They are inserted into the two sockets, as it is said: "two sockets [under one plank] and two sockets [under the other plank."158 Then the top of the plank is cut out, the width of a finger on one side and the width of a finger on the other side and they are inserted into one golden ring so that they not separate from each other, as it is said: "They must be coupled together, etc."159 The above is the Mishnah (i.e., Beraisa), and I have set forth its explanation above according to the order of the verses.

Verse 26: Bars.

As Onkelos translates it {Hebrew Ref} and in Old French esbars (bolts).

Five for the planks of one wall.

These five are actually three, but [they are called five] only because the upper and lower bars are [each] made of two pieces. The one extends till the middle of the wall and the other extends till the middle of the wall. One is inserted into the rings on one side and the other is inserted into the rings on the other side, until they reach each other. Consequently the upper and lower ones are two which are made of four. But regarding the middle [bar], its length was equal to the whole wall from one end of the wall till the other end, as it is said: "The middle bar, etc. extended from one end to the other."160 For the upper and lower [bars] had rings on the planks through which they were inserted, two rings for each boardA placed at three equidistant places within the ten amohs of the height of the plank. One section [of the plank] was above the upper ringB and one section was beneath the lowest one,C each section being one fourth of the length of the plank. Two [more] sections were between the [upper and lower] rings.D This was in order that all the rings would be lined up one across from the other.161 However, the middle bar had no rings, but the planks were bored through their thickness, and it (the bar) was inserted through the holesE which were lined up one exactly opposite the other. This is what is meant when it is said: "[The middle bar shall go] through the planks."162 The upper and lower bars that were on the northern and southern sides, the length of each was 15 amohs whereas the middle one was 30 amohs. That is what is meant by: "[The middle bar . . . will extend] from one end to the other,"163 from east to west. As for the five bars on the western side: the length of the upper and lower ones was six amohs, whereas the middle one's length was 12 [amohs], corresponding to the width of the eight planks. This is how it is explained in the [Beraisa] deMeleches Hamishkon.

Verse 29: To hold the bars.

The rings which you will make for them will be housings [for the purpose] of inserting the bars into them.

You shall overlay the bars with gold.

This does not mean to imply that the gold was attached onto the bars for they were not coated with anything. But, rather, he would attach to the plank something akin to two gold tubes, similar to two sections of a hollow-cane. He fastened them near the rings in both directions. Their length took up the entire width of the plank, from the ring to one side and from it (the ring) to the other side. The bar was inserted into it (the tube) and from it into the ring and from the ring to the other opening. Consequently the bars [appeared to be] coated with gold when they were attached to the planks. These bars projected to the outside [Hence] the rings and the tubes were not visible inside the mishkon, but the whole wall was smooth on the inside.

Verse 30: You shall erect the mishkon.164

"After it is completed, erect it!"165

Shown to you on the mountain---166

before this (i.e., before setting it up), for later on I shall teach you and show you the proper order for setting it up.167

Verse 31: Paroches.

[ {Hebrew Ref} ] has the meaning of partition. In the language of the Sages it is called {Hebrew Ref} , something that separates between the king and the people.

Greenish-blue wool, dark red wool.

Each and every kind was intertwined, six threads for every strand.168

Work of a craftsman.

I have already explained169 that this refers to [separate] weavings on the two sides and that the images on the two sides were not similar to each other.

Cherubim.

He shall make in it images of creatures.170

Verse 32: Four pillars of.

Four pillars inserted into four sockets,A into which hooksB were affixed, bent at the top in order to place a pole on themC around which the top of the paroches was wrapped.D These hooks are {Hebrew Ref} B [referred to in the verse], for they are formed in the shape of the letter {Hebrew Ref} . The paroches was ten amohs long along the width of the mishkon and ten amohs wide corresponding to the height of the planks. It was hung one third [the distance from the west] of the mishkon, so that there should be from it further toward the inside, ten amohs, and from it outward twenty amohs. Consequently the chamber of the Holy of Holies was ten [amohs] by ten [amohs]. [This is indicated] by what is said: "Place the paroches under the clasps," which joined the two groups of the curtains of the mishkon. The width of the group was 20 amohs and when it was spread over the top of the mishkon from the entrance westward, it ended two thirds of the way into the mishkon and the second group covered the remaining third of the mishkon with the remainder [of the drapes] overhanging the back to cover the planks.

Verse 35: Put the table.

The shulchan was in the north, drawn back from the northern wall 22 amohs. The menorah was in the south, drawn back from the southern wall 22 amohs. The golden altar was placed opposite the space between the shulchan and the menorah, slightly drawn towards the east. All these (the shulchan, the menorah and the altar) were placed in the inner half of the mishkon. How is this so? The length of the mishkon from the entrance to the paroches was twenty amohs. The altar, the shulchan and the menorah were drawn back from the entrance westward ten amohs.171

Verse 36: You shall make a screen.

A curtain which was a screen opposite the entrance, [ {Hebrew Ref} ] as in: "( {Hebrew Ref} ) Have you protected him?"172 [both {Hebrew Ref} and {Hebrew Ref} ] expressing protection.

The work of an embroiderer.

Its images were produced by needlework, the form of one side being the same as the form on the other side.

Embroiderer.

[ {Hebrew Ref} is] the name of the craftsman and not the name of the craft. Its targum should therefore read: {Hebrew Ref} ---"the work of an embroiderer," and not {Hebrew Ref} --- "work of embroidery." The dimensions of the screen were the same as that of the paroches, ten amohs by ten amohs.

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Chapter 27 - Rashi

Verse 1: You shall make the altar, etc. And its height shall be three amohs.

The words mean what they say.173 This is the opinion of Rabbi Yehudah. Rabbi Yosi, however, says: it states here: "[it shall be] square" and it states concerning the inner [altar]: "square."174 [This {Hebrew Ref} teaches:] just as in the latter case its height was twice its length,175 here, too, its height was twice its length.176 Then, how am I to understand: "and its height shall be three amohs"?177 [The answer is that the "three amohs are] from the top edge of the soveiv178 upwards.179 (See illustration on page 416.)

Verse 2: Its projections shall be one piece with it.

They are not to be made separately and then joined with it.

And you shall overlay it with copper.

[Copper was used] to atone for insolence [called {Hebrew Ref} ].180 [Insolence relates to copper:] for it says: "[For I know that you are stubborn], and your forehead is of copper."181 182

Make its pots.

[ {Hebrew Ref} are] kinds of pots.

Verse 3: To remove its ashes.

To remove its ashes in them. It is as Onkelos translates it: " {Hebrew Ref} ---"to remove its ashes in them." For [though {Hebrew Ref} ---"to ash it" would imply the adding of ashes, the opposite is true here] there are words in the Hebrew language where the same word varies in meaning to be used to denote both "construction" and "destruction,"183 as in: {Hebrew Ref} ---"and it took root"184 [and] {Hebrew Ref} ---"the fools take root,"185 and in its opposite sense: {Hebrew Ref} ---"and you uproot all my grain."186 Similar to this: {Hebrew Ref} ---"in its fruitful branches,"187 and in its opposite sense: {Hebrew Ref} ---"chops off its branches."188 Similar to this: {Hebrew Ref} ---"and this last one ( {Hebrew Ref} ) has broken189 his bones."190 Similar to this: {Hebrew Ref} ---"They stoned him with stones," 191 and in its opposite sense: {Hebrew Ref} ---"remove its stones."192 Similarly {Hebrew Ref} ---"He fenced it in." and he {Hebrew Ref} "cleaned out its stones."193 Here, too, the word {Hebrew Ref} means "to remove its ashes." And in Old French escendrer---"to remove ash."

Its scoops.

A [ {Hebrew Ref} is] as Onkelos translates it [ {Hebrew Ref} ]--- shovels in which he takes the ashes. They were similar to a thin metal pot-cover, but it also had a handle. And in Old French it is wadil---"shovel."

Its basins---

B in which to receive the blood of the korbonos.

Its flesh-hooks.

C These were a kind of bent hooks with which they struck the flesh so that they became imbedded in it and with them he would turn it (the flesh) over the coals of the pyre, so that they would burn more quickly. In Old French they are called crocins (hooks), and in the language of the Sages: {Hebrew Ref} .194

And its fire-pans.

D They had a scoop in which to take the coals from the altar, in order to carry them onto the inner altar for the incense. It is on account of their raking ( {Hebrew Ref} ) the coals that they were called {Hebrew Ref} , as in: " {Hebrew Ref} fire from the pyre,"195 which means: drawing away fire from its place. Similarly: "( {Hebrew Ref} ) can man rake fire into his lap?" 196

All of its vessels.

[ {Hebrew Ref} here is] the same as {Hebrew Ref} .

Verse 4: A grate.

[ {Hebrew Ref} is] from the word {Hebrew Ref} --- "sieve," called crible [in Old French]. It served as a kind of garment for the altar made with intermittent holes like a net.A This verse has its word transposed and should be interpreted [as if it were written]: "Make for it a copper grate in the form of a net."

Verse 5: The rim of the altar.

{Hebrew Ref} has the meaning of {Hebrew Ref} ---"that which surrounds." Anything that surrounds completely is called {Hebrew Ref} , as we learned in Chapt. Hakol Shochtin:197 "The following are unfinished wooden vessels: any [vessel] that will still be smoothed ( {Hebrew Ref} ) and be rounded off." This is similar to the practice of making grooves in the planks of the walls of chests and wooden benches. The altar, too, was engraved all around.B Its (the engraving's) width was one amoh in its (the altar's) wall for ornamentation.198 It was at the end of three (other versions: six) amohs of its height [measured from the ground], according to the opinion that its height was twice its length [and that if you ask] how do I explain: "and its height shall be three amohs"? [It means:] from the edge of the soveiv upward.199 But the soveiv, as a walkway for the kohanim for the copper altar, was only at the topC within its raised projections.D Thus we learn in Maseches Zevachim:200 What is the {Hebrew Ref} ? [The space] between the raised projections which was one amoh wide.201 Inward [toward the center of the altar] from them (i.e., the {Hebrew Ref} and {Hebrew Ref} ) was an amoh which served as a walkway for the kohanim. These two amohs are called {Hebrew Ref} . The gemara questions this: But it states [here]: "under the {Hebrew Ref} of the altar downward." From this we learn that the {Hebrew Ref} was in its (i.e., the altar's) wall [and not on top] while the grate ornament was underneath it! Whereupon someone answers: There were two [ {Hebrew Ref} ]--- one for ornamentation [on the side] and one for the kohanim [at the top] so that they should not slip off [the altar]. The one that was on the side was for ornamentation. And underneath it they covered it with the grate, its width reaching halfway down the altar. Consequently the grate was one amoh wide and it served to mark half its (the altar's) height. This was to delineate between the "upper bloods" and the "lower bloods."202 Corresponding to this, they made for the altar of the Eternal House (i.e., the Beis Hamikdosh) a red line at its (the altar's) midpoint.203 As for the ramp used to ascend [to the top of the altar,] though it is not specifically mentioned here, we have already inferred it from the parsha [that begins:] {Hebrew Ref} ,204 [where it states:] "Do not ascend by means of steps,"205 [which means:] Do not make steps for its ramp, but, rather, a smooth ramp. From this we learn that it did have a ramp. The above we learned in the Mechilta. The {Hebrew Ref} ---the earthen altar [mentioned above] is the same as "the copper altar" [here], for its hollow was filled with earth wherever they encamped. This ramp was to the south of the altar separated from the altar by a hair's breadth. Its bottom reached to within an amoh of the curtains of the courtyard on the southern side. [The above is] according to the opinion [that the altar] was ten amohs high.206 According to the opinion that the words mean what they say: "its height was three amohs" (v. 1), the ramp was only 10 amohs long. This I found in the Beraisa of 49 Midos. The fact that [the ramp] was separated from the altar by a thread was derived in Maseches Zevachim207 from a derasha from the Torah.

Verse 7: Into the rings.

In the four rings made for the grate.

Verse 8: A hollow structure.

As Onkelos translates it: {Hebrew Ref} ---"hollow" [as a result] of "boards," boards of acacia wood from every side and the hollow in the middle.208 It should not be entirely one block of wood, whereby its dimensions would be 5 amohs by 5 amohs like a solid block.

Verse 9: Curtains.

They were made like the sails of a ship209 with intermittent holes, braided and not woven.A Onkelos' translation of it as {Hebrew Ref} is the same translation he used for {Hebrew Ref} , which he translated as {Hebrew Ref} (v. 4). This is because they are [both] made with holes like a sieve.

On one side.210

The entire side is called {Hebrew Ref} .211

Verse 10: It shall have twenty pillars.

Five amohs from one pillar to the next.212

And their sockets.

[I.e., the sockets] of the beams were of copper. The sockets were set on the groundB and the pillars were inserted into them. He made a kind of rod which are called pals in Old French. Their length was 6 tefachim and their width 3 [tefachim], and a copper ring was set into its middle.C The end of the curtain was wrapped around it (the rod) with ropesD opposite each column and then the rod was hung by its ring from the hook that was on the pillar,E [the hook being] made like the letter {Hebrew Ref} , one end bent upwards and the other end set into the pillar, like those [hooks] made to support doors which are called gons (hinges) in Old French. The width of the curtain hung downward which formed the height of the partition of the courtyard.213

{Hebrew Ref} .

They are the hooks.

Their bands.

The pillars were encircled with silver strands all around.F I do not know whether this was for their entire length, or only at their top or only at their middle. But I do know that {Hebrew Ref} has the meaning of wrapped around, for we find this regarding the Concubine of Giv'ah: "There were with him a pair of saddled214 donkeys"215 and the Targum of {Hebrew Ref} is {Hebrew Ref} .216

Verse 13: On the east side.

{Hebrew Ref} is called {Hebrew Ref} meaning the face---(or the front), whereas {Hebrew Ref} refers to the back. It is for this reason that east is called {Hebrew Ref} which is "the front" whereas the west is called "the back" just as you say: "the back sea,"217 which Onkelos translates: "the western sea."

Fifty amohs.

Those fifty amohs were not completely closed off by the curtains because that is where the entrance was. But, rather, there were 15 amohs of curtains on one side ("shoulder") of the entranceway and the same was true for the other side.A There thus remained the width of the open entranceway in between [the two 15-amoh curtains], a [gap of] 20 amohs.B This is what is referred to in the statement: "The entrance of the courtyard shall have a screen of 20 amohs [width]" ---a curtain as a screen opposite the entrance, being a length of 20 amohs, corresponding to the width of the entrance.C

Verse 14: They shall have three pillars.

5 amohs from one pillar to the next. Between the southernmost pillar, which stood at the southeastern corner, to the pillar, which was one of the three on the eastern side, there were five amohs,D and from that one to the next one, five amohs,E and from the second to the third, five amohs.F And the same was true for the other side. An additional four pillars for the screen,G give you a total of ten pillars on the eastern side, corresponding to the ten on the western side.H

Verse 17: All the pillars around the enclosure, etc.

Because explicit mention of hooks, bands, and copper sockets was made only in regard to the north and south, but regarding the east and the west no mention of hooks, bands and copper sockets is made. Therefore [the Torah] now comes and teaches it here.

Verse 18: The length of the enclosure.

The north and the south running from east to west were 100 amohs long.

The width shall be fifty by fifty.

The courtyard on the eastern side [of the mishkon] was a square of 50 by 50 amohs.I For the mishkon was 30 amohs long and 10 amohs wide. Its eastern entrance was placed at the edge of the outer 50 amohs of the length of the courtyard.J Consequently it was entirely in the inner 50 while its length ended at the end of another 30. Consequently there was a space of 20 amohs behind it, between the curtains on the west and the drapes behind the mishkon.K The width of the mishkon was 10 amohs in the middle of the width of the courtyard. Consequently there were 20 amohs of space to the north and to the south from the curtains of the courtyard to the drapes of the mishkon.L The same was true on the western side,M and 50 amohs by 50 amohs for the courtyard in front of it.218

The height was five amohs.

[I.e.], the height of the partitions which was the width of the curtains.219

And their sockets shall be of copper.220

This intends to include the sockets of the screen, so that you should not say that copper sockets were only said in regard to the pillars of the curtains, while the sockets of the screen were made of some other material. This, it seems to me, is the reason it is again repeated.

Verse 19: All the vessels of the mishkon---

which were needed for setting it up and for taking it down, e.g., hammers for driving stakes and posts.

Stakes.

A sort of copper nail made for the drapes of the tent and for the curtains of the courtyard which were tied to [these stakes] with ropes wound all the way around their (i.e., the curtains') bottom edges so that the wind should not lift them. I do not know whether they were put in the ground or whether they were only tied and hung, and their heaviness weighted down the lower edges of the drapes so that they did not move around in the wind. I would, however, suggest that their name (i.e., {Hebrew Ref} ) indicates that they were put in the ground, and for this reason they are called {Hebrew Ref} .221 And the following verse supports my view: "A tent that shall not be taken down, whose pegs ( {Hebrew Ref} ) will never be pulled up."222

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