Lang: he;
Title: פרשת תרומה;
Content:
פרק כה
(א) וַיְדַבֵּר י״י אֶל מֹשֶׁה לֵּאמֹר.
(ב) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כׇּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי.
(ג) וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת.
(ד) וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּים.
(ה) וְעֹרֹת אֵילִם מְאׇדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּים.
(ו) שֶׁמֶן לַמָּאֹר בְּשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּים.
(ז) אַבְנֵי שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחֹשֶׁן.
(ח) וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם.
(ט) כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כׇּל כֵּלָיו וְכֵן תַּעֲשׂוּ.
(י) וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אׇרְכּוֹ וְאַמָּה וָחֵצִי רׇחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ.
(יא) וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב.
(יב) וְיָצַקְתָּ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּה עַל אַרְבַּע פַּעֲמֹתָיו וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הָאֶחָת וּשְׁתֵּי טַבָּעֹת עַל צַלְעוֹ הַשֵּׁנִית.
(יג) וְעָשִׂיתָ בַדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב.
(יד) וְהֵבֵאתָ אֶת הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הָאָרֹן לָשֵׂאת אֶת הָאָרֹן בָּהֶם.
(טו) בְּטַבְּעֹת הָאָרֹן יִהְיוּ הַבַּדִּים לֹא יָסֻרוּ מִמֶּנּוּ.
(טז) וְנָתַתָּ אֶל הָאָרֹן אֵת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ.
(יז) וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אׇרְכָּהּ וְאַמָּה וָחֵצִי רׇחְבָּהּ.
(יח) וְעָשִׂיתָ שְׁנַיִם כְּרֻבִים זָהָב מִקְשָׁה תַּעֲשֶׂה אֹתָם מִשְּׁנֵי קְצוֹת הַכַּפֹּרֶת.
(יט) וַעֲשֵׂה כְּרוּב אֶחָד מִקָּצָה מִזֶּה וּכְרוּב אֶחָד מִקָּצָה מִזֶּה מִן הַכַּפֹּרֶת תַּעֲשׂוּ אֶת הַכְּרֻבִים עַל שְׁנֵי קְצוֹתָיו.
(כ) וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל אָחִיו אֶל הַכַּפֹּרֶת יִהְיוּ פְּנֵי הַכְּרֻבִים.
(כא) וְנָתַתָּ אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְמָעְלָה וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶיךָ.
(כב) וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל אֲרוֹן הָעֵדֻת אֵת כׇּל אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל בְּנֵי יִשְׂרָאֵל.
(כג) וְעָשִׂיתָ שֻׁלְחָן עֲצֵי שִׁטִּים אַמָּתַיִם אׇרְכּוֹ וְאַמָּה רׇחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ.
(כד) וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר וְעָשִׂיתָ לּוֹ זֵר זָהָב סָבִיב.
(כה) וְעָשִׂיתָ לּוֹ מִסְגֶּרֶת טֹפַח סָבִיב וְעָשִׂיתָ זֵר זָהָב לְמִסְגַּרְתּוֹ סָבִיב.
(כו) וְעָשִׂיתָ לּוֹ אַרְבַּע טַבְּעֹת זָהָב וְנָתַתָּ אֶת הַטַּבָּעֹת עַל אַרְבַּע הַפֵּאֹת אֲשֶׁר לְאַרְבַּע רַגְלָיו.
(כז) לְעֻמַּת הַמִּסְגֶּרֶת תִּהְיֶיןָ הַטַּבָּעֹת לְבָתִּים לְבַדִּים לָשֵׂאת אֶת הַשֻּׁלְחָן.
(כח) וְעָשִׂיתָ אֶת הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וְנִשָּׂא בָם אֶת הַשֻּׁלְחָן.
(כט) וְעָשִׂיתָ קְּעָרֹתָיו וְכַפֹּתָיו וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר תַּעֲשֶׂה אֹתָם.
(ל) וְנָתַתָּ עַל הַשֻּׁלְחָן לֶחֶם פָּנִים לְפָנַי תָּמִיד.
(לא) וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂהבספרי ספרד ואשכנז: תֵּיעָשֶׂה. הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ.
(לב) וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי.
(לג) שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן הַמְּנֹרָה.
(לד) וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ.
(לה) וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן הַמְּנֹרָה.
(לו) כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר.
(לז) וְעָשִׂיתָ אֶת נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת נֵרֹתֶיהָ וְהֵאִיר עַל עֵבֶר פָּנֶיהָ.
(לח) וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר.
(לט) כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כׇּל הַכֵּלִים הָאֵלֶּה.
(מ) וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה מׇרְאֶה בָּהָר.
פרק כו
(א) וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעֹת שֵׁשׁ מׇשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתֹלַעַת שָׁנִי כְּרֻבִים מַעֲשֵׂה חֹשֵׁב תַּעֲשֶׂה אֹתָם.
(ב) אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁמֹנֶה וְעֶשְׂרִים בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְכׇל הַיְרִיעֹת.
(ג) חֲמֵשׁ הַיְרִיעֹת תִּהְיֶיןָ חֹבְרֹת אִשָּׁה אֶל אֲחֹתָהּ וְחָמֵשׁ יְרִיעֹת חֹבְרֹת אִשָּׁה אֶל אֲחֹתָהּ.
(ד) וְעָשִׂיתָ לֻלְאֹת תְּכֵלֶת עַל שְׂפַת הַיְרִיעָה הָאֶחָת מִקָּצָה בַּחֹבָרֶת וְכֵן תַּעֲשֶׂה בִּשְׂפַת הַיְרִיעָה הַקִּיצוֹנָה בַּמַּחְבֶּרֶת הַשֵּׁנִית.
(ה) חֲמִשִּׁים לֻלָאֹת תַּעֲשֶׂה בַּיְרִיעָה הָאֶחָת וַחֲמִשִּׁים לֻלָאֹת תַּעֲשֶׂה בִּקְצֵה הַיְרִיעָה אֲשֶׁר בַּמַּחְבֶּרֶת הַשֵּׁנִית מַקְבִּילֹת הַלֻּלָאֹת אִשָּׁה אֶל אֲחֹתָהּ.
(ו) וְעָשִׂיתָ חֲמִשִּׁים קַרְסֵי זָהָב וְחִבַּרְתָּ אֶת הַיְרִיעֹת אִשָּׁה אֶל אֲחֹתָהּ בַּקְּרָסִים וְהָיָה הַמִּשְׁכָּן אֶחָד.
(ז) וְעָשִׂיתָ יְרִיעֹת עִזִּים לְאֹהֶל עַל הַמִּשְׁכָּן עַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת תַּעֲשֶׂה אֹתָם.
(ח) אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלֹשִׁים בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְעַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת.
(ט) וְחִבַּרְתָּ אֶת חֲמֵשׁ הַיְרִיעֹת לְבָד וְאֶת שֵׁשׁ הַיְרִיעֹת לְבָד וְכָפַלְתָּ אֶת הַיְרִיעָה הַשִּׁשִּׁית אֶל מוּל פְּנֵי הָאֹהֶל.
(י) וְעָשִׂיתָ חֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הָאֶחָת הַקִּיצֹנָה בַּחֹבָרֶת וַחֲמִשִּׁים לֻלָאֹת עַל שְׂפַת הַיְרִיעָה הַחֹבֶרֶת הַשֵּׁנִית.
(יא) וְעָשִׂיתָ קַרְסֵי נְחֹשֶׁת חֲמִשִּׁים וְהֵבֵאתָ אֶת הַקְּרָסִים בַּלֻּלָאֹת וְחִבַּרְתָּ אֶת הָאֹהֶל וְהָיָה אֶחָד.
(יב) וְסֶרַח הָעֹדֵף בִּירִיעֹת הָאֹהֶל חֲצִי הַיְרִיעָה הָעֹדֶפֶת תִּסְרַח עַל אֲחֹרֵי הַמִּשְׁכָּן.
(יג) וְהָאַמָּה מִזֶּה וְהָאַמָּה מִזֶּה בָּעֹדֵף בְּאֹרֶךְ יְרִיעֹת הָאֹהֶל יִהְיֶה סָרוּחַ עַל צִדֵּי הַמִּשְׁכָּן מִזֶּה וּמִזֶּה לְכַסֹּתוֹ.
(יד) וְעָשִׂיתָ מִכְסֶה לָאֹהֶל עֹרֹת אֵילִם מְאׇדָּמִים וּמִכְסֵה עֹרֹת תְּחָשִׁים מִלְמָעְלָה.
(טו) וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים.
(טז) עֶשֶׂר אַמּוֹת אֹרֶךְ הַקָּרֶשׁ וְאַמָּה וַחֲצִי הָאַמָּה רֹחַב הַקֶּרֶשׁ הָאֶחָד.
(יז) שְׁתֵּי יָדוֹת לַקֶּרֶשׁ הָאֶחָד מְשֻׁלָּבֹת אִשָּׁה אֶל אֲחֹתָהּ כֵּן תַּעֲשֶׂה לְכֹל קַרְשֵׁי הַמִּשְׁכָּן.
(יח) וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֶשְׂרִים קֶרֶשׁ לִפְאַת נֶגְבָּה תֵימָנָה.
(יט) וְאַרְבָּעִים אַדְנֵי כֶסֶף תַּעֲשֶׂה תַּחַת עֶשְׂרִים הַקָּרֶשׁ שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו.
(כ) וּלְצֶלַע הַמִּשְׁכָּן הַשֵּׁנִית לִפְאַת צָפוֹן עֶשְׂרִים קָרֶשׁ.
(כא) וְאַרְבָּעִים אַדְנֵיהֶם כָּסֶף שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד.
(כב) וּלְיַרְכְּתֵי הַמִּשְׁכָּן יָמָּה תַּעֲשֶׂה שִׁשָּׁה קְרָשִׁים.
(כג) וּשְׁנֵי קְרָשִׁים תַּעֲשֶׂה לִמְקֻצְעֹת הַמִּשְׁכָּן בַּיַּרְכָתָיִם.
(כד) וְיִהְיוּ תֹאֲמִם מִלְּמַטָּה וְיַחְדָּו יִהְיוּ תַמִּים עַל רֹאשׁוֹ אֶל הַטַּבַּעַת הָאֶחָת כֵּן יִהְיֶה לִשְׁנֵיהֶם לִשְׁנֵי הַמִּקְצֹעֹת יִהְיוּ.
(כה) וְהָיוּ שְׁמֹנָה קְרָשִׁים וְאַדְנֵיהֶם כֶּסֶף שִׁשָּׁה עָשָׂר אֲדָנִים שְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד וּשְׁנֵי אֲדָנִים תַּחַת הַקֶּרֶשׁ הָאֶחָד.
(כו) וְעָשִׂיתָ בְרִיחִם עֲצֵי שִׁטִּים חֲמִשָּׁה לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד.
(כז) וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן לַיַּרְכָתַיִם יָמָּה.
(כח) וְהַבְּרִיחַ הַתִּיכֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִחַ מִן הַקָּצֶה אֶל הַקָּצֶה.
(כט) וְאֶת הַקְּרָשִׁים תְּצַפֶּה זָהָב וְאֶת טַבְּעֹתֵיהֶם תַּעֲשֶׂה זָהָב בָּתִּים לַבְּרִיחִם וְצִפִּיתָ אֶת הַבְּרִיחִם זָהָב.
(ל) וַהֲקֵמֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הׇרְאֵיתָ בָּהָר.
(לא) וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר מַעֲשֵׂה חֹשֵׁב יַעֲשֶׂה אֹתָהּ כְּרֻבִים.
(לב) וְנָתַתָּה אֹתָהּ עַל אַרְבָּעָה עַמּוּדֵי שִׁטִּים מְצֻפִּים זָהָב וָוֵיהֶם זָהָב עַל אַרְבָּעָה אַדְנֵי כָסֶף.
(לג) וְנָתַתָּה אֶת הַפָּרֹכֶת תַּחַת הַקְּרָסִים וְהֵבֵאתָ שָׁמָּה מִבֵּית לַפָּרֹכֶת אֵת אֲרוֹן הָעֵדוּת וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם בֵּין הַקֹּדֶשׁ וּבֵין קֹדֶשׁ הַקֳּדָשִׁים.
(לד) וְנָתַתָּ אֶת הַכַּפֹּרֶת עַל אֲרוֹן הָעֵדֻת בְּקֹדֶשׁ הַקֳּדָשִׁים.
(לה) וְשַׂמְתָּ אֶת הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל צֶלַע צָפוֹן.
(לו) וְעָשִׂיתָ מָסָךְ לְפֶתַח הָאֹהֶל תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר מַעֲשֵׂה רֹקֵם.
(לז) וְעָשִׂיתָ לַמָּסָךְ חֲמִשָּׁה עַמּוּדֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב וָוֵיהֶם זָהָב וְיָצַקְתָּ לָהֶם חֲמִשָּׁה אַדְנֵי נְחֹשֶׁת.
פרק כז
(א) וְעָשִׂיתָ אֶת הַמִּזְבֵּחַ עֲצֵי שִׁטִּים חָמֵשׁ אַמּוֹת אֹרֶךְ וְחָמֵשׁ אַמּוֹת רֹחַב רָבוּעַ יִהְיֶה הַמִּזְבֵּחַ וְשָׁלֹשׁ אַמּוֹת קֹמָתוֹ.
(ב) וְעָשִׂיתָ קַרְנֹתָיו עַל אַרְבַּע פִּנֹּתָיו מִמֶּנּוּ תִּהְיֶיןָ קַרְנֹתָיו וְצִפִּיתָ אֹתוֹ נְחֹשֶׁת.
(ג) וְעָשִׂיתָ סִּירֹתָיו לְדַשְּׁנוֹ וְיָעָיו וּמִזְרְקֹתָיו וּמִזְלְגֹתָיו וּמַחְתֹּתָיו לְכׇל כֵּלָיו תַּעֲשֶׂה נְחֹשֶׁת.
(ד) וְעָשִׂיתָ לּוֹ מִכְבָּר מַעֲשֵׂה רֶשֶׁת נְחֹשֶׁת וְעָשִׂיתָ עַל הָרֶשֶׁת אַרְבַּע טַבְּעֹת נְחֹשֶׁת עַל אַרְבַּע קְצוֹתָיו.
(ה) וְנָתַתָּה אֹתָהּ תַּחַת כַּרְכֹּב הַמִּזְבֵּחַ מִלְּמָטָּה וְהָיְתָה הָרֶשֶׁת עַד חֲצִי הַמִּזְבֵּחַ.
(ו) וְעָשִׂיתָ בַדִּים לַמִּזְבֵּחַ בַּדֵּי עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם נְחֹשֶׁת.
(ז) וְהוּבָא אֶת בַּדָּיו בַּטַּבָּעֹת וְהָיוּ הַבַּדִּים עַל שְׁתֵּי צַלְעֹת הַמִּזְבֵּחַ בִּשְׂאֵת אֹתוֹ.
(ח) נְבוּב לֻחֹת תַּעֲשֶׂה אֹתוֹ כַּאֲשֶׁר הֶרְאָה אֹתְךָ בָּהָר כֵּן יַעֲשׂוּ.
(ט) וְעָשִׂיתָ אֵת חֲצַר הַמִּשְׁכָּן לִפְאַת נֶגֶב תֵּימָנָה קְלָעִים לֶחָצֵר שֵׁשׁ מׇשְׁזָר מֵאָה בָאַמָּה אֹרֶךְ לַפֵּאָה הָאֶחָת.
(י) וְעַמֻּדָיו עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף.
(יא) וְכֵן לִפְאַת צָפוֹן בָּאֹרֶךְ קְלָעִים מֵאָה אֹרֶךְ וְעַמֻּדָו עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף.
(יב) וְרֹחַב הֶחָצֵר לִפְאַת יָם קְלָעִים חֲמִשִּׁים אַמָּה עַמֻּדֵיהֶם עֲשָׂרָה וְאַדְנֵיהֶם עֲשָׂרָה.
(יג) וְרֹחַב הֶחָצֵר לִפְאַת קֵדְמָה מִזְרָחָה חֲמִשִּׁים אַמָּה.
(יד) וַחֲמֵשׁ עֶשְׂרֵה אַמָּה קְלָעִים לַכָּתֵף עַמֻּדֵיהֶם שְׁלֹשָׁה וְאַדְנֵיהֶם שְׁלֹשָׁה.
(טו) וְלַכָּתֵף הַשֵּׁנִית חֲמֵשׁ עֶשְׂרֵה קְלָעִים עַמֻּדֵיהֶם שְׁלֹשָׁה וְאַדְנֵיהֶם שְׁלֹשָׁה.
(טז) וּלְשַׁעַר הֶחָצֵר מָסָךְ עֶשְׂרִים אַמָּה תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר מַעֲשֵׂה רֹקֵם עַמֻּדֵיהֶם אַרְבָּעָה וְאַדְנֵיהֶם אַרְבָּעָה.
(יז) כׇּל עַמּוּדֵי הֶחָצֵר סָבִיב מְחֻשָּׁקִים כֶּסֶף וָוֵיהֶם כָּסֶף וְאַדְנֵיהֶם נְחֹשֶׁת.
(יח) אֹרֶךְ הֶחָצֵר מֵאָה בָאַמָּה וְרֹחַב חֲמִשִּׁים בַּחֲמִשִּׁים וְקֹמָה חָמֵשׁ אַמּוֹת שֵׁשׁ מׇשְׁזָר וְאַדְנֵיהֶם נְחֹשֶׁת.
(יט) לְכֹל כְּלֵי הַמִּשְׁכָּן בְּכֹל עֲבֹדָתוֹ וְכׇל יְתֵדֹתָיו וְכׇל יִתְדֹת הֶחָצֵר נְחֹשֶׁת.
===
Lang: en;
Title: Parashat Terumah;
Content:
Chapter 25
(1) Hashem spoke to Moshe, saying:
(2) Speak to the Children of Israel, and they shall take for me a donation offering;donation offering | תְּרוּמָה – See Targum Onkelos, Rashi, and others that this refers to something that has been removed and set apart for sacred purposes. As the noun relates to the root "רום", to lift or elevate, it might alternatively be translated as: "the elevation offering". from every man whose heart makes him willing,makes him willing | אֲשֶׁר יִדְּבֶנּוּ – Compare the noun "נְדָבָה", a free will offering, and the Aramaic cognate "נְדַב", to be willing. Similarly: "inspires him to generosity" or: "impels him", similar to the Arabic "nadaba" (BDB, "נדב"), or: "ennobles him", connecting the verb to the noun, "נדיב", a nobleman. you shall take my donation offering.
(3) And this is the donation offering that you shall take from them: gold and silver and copper,and copper | וּנְחֹשֶׁת – Alternatively, the verse might refer to one of copper's alloys, either bronze or brass, both of which are harder and more durable materials, but less flexible.
(4) and blue,blue | וּתְכֵלֶת – The exact hues of each of the colors mentioned in the verse are debated by commentators and scholars. See R. Avraham b. HaRambam and Ralbag (perhaps drawing off Bavli Chullin 89a and parallel sources) that "תְכֵלֶת" is the color of the sky or sea, and compare the Akkadian "takiltu", which refers to a blue-purplish wool (CAD, "takiltu"). Cf. Rashi who suggests a greenish color, as per Bavli Berakhot 9b's comparison of "תְכֵלֶת" and leeks, or Yerushalmi Berakhot 1:2's comparison to grasses. The dye was extracted from snails of the Murex family and manufactured in Phoenicia (see Divrei HaYamim II 2:6). Since only a few drops could be obtained from a single snail, it was very expensive and usually reserved for royalty; hence the term: "royal blue". and purple,purple | אַרְגָּמָן – This color is likely a reddish-purple. See Ibn Ezra and R. Avraham b. HaRambam who refer to it as "red", pointing to the similar Arabic. Compare also Akkadian "argamannu", reddish-purple (CAD, "argammanu") and Sanskrit "râgaman", red (BDB, "ארגמן"). This expensive dye, too, was extracted from snails and made in Phoenicia, thus often referred to as "Tyrian" or "imperial" purple. and worm-scarlet,worm-scarlet | וְתוֹלַעַת שָׁנִי – The red-orange dye is so called as it is made from the eggs of certain scale insects ("worms") found on oak trees. The phrase might translate more literally as: "worm of scarlet" or "worm of brilliance", but see Vayikra 14 and Bemidbar 19:6, where the word order is reversed: "שְׁנִי הַתּוֹלַעַת", meaning: "scarlet of the worm". Cf. Rashbam who suggests that "שָׁנִי" is the color scarlet while "תוֹלַעַת" refers to fabric dyed with that color, finding support from Yeshayahu 1:18 where "תולע" is parallel to "צמר" (wool), one being red, the other white. Others suggest that all three colors mentioned in the verse refer not to the dyes themselves, but to fabrics dyed with these colors. [Rashi and Ralbag assert that the verse refers to dyed wool, while Abarbanel suggests dyed silk.] and linen, and goat hair,and goat hair | וְעִזִּים – Literally: "and goats", but see Rashi, Rashbam, and others that the verse refers to goat hair than can be spun into thread.
(5) and red-dyed ram skins, and sea cow hidessea cow hides | וְעֹרֹת תְּחָשִׁים – The word "תַּחַשׁ" appears only in the context of the Tabernacle coverings and in Yechezkel 16:10, "וָאֶנְעֲלֵךְ תָּחַשׁ", where it relates to shoes. It is debated whether it refers to an animal hide or a color. If the former, it might be related to the Arabic "tuhas", the dugong, a sea cow found in the Red Sea, and used even today by Bedouins to make shoes (BDB, "תחש"), or it might relate to the Egyptian "ṯḥs", a type of leather (B. Noonan, "Hide or Hue? Defining Hebrew תחש", Biblica 93:4). Alternatively, it is a color, perhaps blue (Septuagint), vermillion (Targum Yerushalmi), or yellow-orange, with "תַּחַשׁ" being cognate with the Akkadian "dušû" or "duḫšû" (H. Tadmor, Encyclopedia Mikrait Vol. 8, "תחש"). For other possibilities and further discussion, see Cognates. and acacia wood,acacia wood | וַעֲצֵי שִׁטִּים – This wood is generally identified as the Acacia albida, a lightweight but hard tree, tall enough that one can cut boards from it.
(6) oil for the light, spices for the anointing oil and for the fragrancefragrance | הַסַּמִּים – It is possible that the words "בְּשָׂמִים" (spices) and "סַמִּים" (fragrances) are synonymous, and the verse uses different terms only for variation. Cf. Ramban that "בְּשָׂמִים" is a general term for edible spices, while "סַמִּים" refers to inedible curative herbs or Rashbam on Shemot 30:23 that "בְּשָׂמִים" grow on trees and "סַמִּים" from the ground. incense,
(7) sardonyx stonessardonyx stones | אַבְנֵי שֹׁהַם – The identity of each of the stones mentioned in the context of the ephod and breastplate is heavily debated. Etymologically, the word "שֹׁהַם" might be related to the Akkadian "sāmtu(m)" (BDB, "שהם"), meaning reddish, suggesting that the stone is red in color, perhaps a red sardonyx or carnelian. See also Josephus, Antiquities 3:7:5, who identifies it as the former. Other possibilities include a beryl such as emeralds or aquamarine, rock crystal, or onyx. For further discussion, see Stones. and stones for settingstones for setting | וְאַבְנֵי מִלֻּאִים – Literally: "filling stones". See Rashi that the stones were so called because they were set into frames, filling the indentations made for them. Cf. Ramban: "whole stones", asserting that the term implies that the stones were full and not hewn from a quarry. for the ephod and for the breastplate.
(8) And they shall make for me a Sanctuary and I will dwell in their midst.dwell in their midst | וְשָׁכַנְתִּי בְּתוֹכָם – As Hashem is not a corporal being that can be contained within a physical framework, this entire unit makes one wonder why He requests a finite structure to house His presence. For further discussion, see Purpose of the Mishkan.
(9) According to all that I show you, the patternpattern | תַּבְנִית – Similarly: "form", "model", "likeness", or "blueprint". The word relates to the root "בנה", to build, and might refer to either a two or three dimensional model. of the Tabernacle and the pattern of all its vessels, so you shall make.so you shall make | וְכֵן תַּעֲשׂוּ – Literally: "and so shall you make", but see Chizkuni that the "ו" is superfluous. Others connect the beginning of this verse to the preceding phrase "You shall make for me a Sanctuary" and read the words "וְכֵן תַּעֲשׂוּ" as an independent clause, either short for: "And so (too) you shall make its vessels" (Ibn Ezra), or "And so (too) you shall do in the future" (Rashi), or simply as being repeated for emphasis (Ramban).
(10) They shall make an ark of acacia wood, two and half cubits its length, one and a half cubits its width, and one and a half cubits its height.
(11) You shall overlay it with pure gold; on the inside and on the outside you shall overlay it;on the inside and on the outside… | מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ – Though the simple reading of the text implies that there was one wooden chest plated inside and out with gold leaf (Resh Lakish in Yerushalmi Shekalim 6:1, Ibn Ezra), see Baraita DeMelekhet HaMishkan that there were really three chests, a wooden one surrounded by two golden chests. For further discussion, see Ark of the Covenant. and you shall make a golden moldingmolding | זֵר – Alternatively: "border", "rim", or "crown". The word might relates to the Hebrew noun "נֵזֶר", (Shadal), or to the Aramaic "זירא", crown or wreath (BDB, "זר"). This might be a decorative border, covering the top edge of the wood of the ark (R"Y Bekhor Shor), or perhaps a rim to hold the כפורת, the ark's lid (Rashi, Ralbag). upon it all around.
(12) You shall cast for it four golden rings, and you shall put them on its four corners,corners | פַּעֲמֹתָיו – See Targum Onkelos and Rashi. Alternatively: "feet" (Ibn Ezra, second commentary, noting that throughout Tanakh "פעם" always means "foot" and never corner). two ringstwo rings | וּשְׁתֵּי טַבָּעֹת – Literally: "and two rings", leading Ibn Ezra (second commentary) and R"Y Bekhor Shor to suggest that there were eight rings altogether. However, see Rashi that there were only four rings and that this clause simply explains the first one, with the "and" being superfluous. Alternatively the phrase might read as if written: "and two [of the] rings…" (Rashi and Rashbam). on its one side and two rings on its other side.
(13) And you shall make for them poles of acacia wood, and you shall overlay them with gold.
(14) And you shall place the poles in the rings on the sides of the ark, to carry the ark with them.
(15) The poles shall be in the rings of the ark; they shall not be removed from them.
(16) And in the ark you shall put the Testimonythe Testimony | הָעֵדֻת – This might refer to the Tablets of Testimony (Rashbam, Ibn Ezra) or to the Torah (Rashi, Shadal). See also the discussion in Bavli Bava Batra 14a-b. that I shall give to you.
(17) You shall make a covercover | כַפֹּרֶת – See Rashi and Rashbam. The noun relates to the root, "כפר" which can mean both to cover (as per its usage in Bereshit 6:14) and to appease or atone (Shemot 26:36, 30:10, 32:30). The latter meaning might have given the lid its name as well, as it played a role in the atonement rituals (Vayikra 16). of pure gold, two and a half cubits its lengths and one cubit and a half its width.
(18) You shall make two cherubscherubs | כְּרֻבִים – The verses do not describe what form these took, except that they had wings. See Bavli Sukkah 5b that they had the face of a child, connecting the word to the Aramaic כרביא, meaning: "like (כ) a child (רביא)". Cf. Rashbam that they were like birds, pointing to the word's usage in Yechezkel 28:14. Shadal, alternatively, suggests that the word relates to the root "רכב" (to ride), with the "כ" and "ר" reversed, and that they were so called because they formed God's chariot. Cf. Reggio that the name relates to the word "מורכב", composite, for the cherubs were a composite of various animal-human forms (Yechezkel 1). It is also possible that the word connects to the Akkadian "karâbu", to bless, or "karûbu", great (BDB, "כדוב"). of gold; of beaten workof beaten work | מִקְשָׁה – See Rashi, pointing to the Aramaic "נקש", to knock or strike. Cf. Shadal: "solid", relating the word to the adjective "קשה" (hard), with the verse mandating that the cherubs not be hollow. Ibn Ezra uniquely suggests: "equal", that the cherubs be placed at equal distances from the edges of the cover. you shall make them, at the two ends of the cover.
(19) And make one cherub at one end, and one cherub at the other end; from the coverfrom the cover | מִן הַכַּפֹּרֶת – See Rashi and others that the connotation is that the cherubs should be made from the same block of gold as the cover itself, and not made separately and then soldered on. you shall make the cherubs at its two ends.
(20) And the cherubs shall spread their wings upwards, screening the cover with their wings, their faces one to another; towards the covertowards the cover | אֶל הַכַּפֹּרֶת – See Ibn Ezra that though the cherubs faced each other, their faces were tilted down towards the cover of the ark. Cf. Rashbam that "towards the cover" means: "to the center of the cover", with the two clauses of the verse meaning the same thing. the cherub's faces shall be.
(21) You shall put the cover on the ark, above; and in the ark you shall put the Testimony that I will give to you.
(22) I will meetI will meet | וְנוֹעַדְתִּי – The root "יעד"generally means to appoint. When used reflexively, as in our verse, it refers to meeting at an appointed place or time, with the connotation that the meeting is not by chance, but planned. The Tabernacle is thus often referred to as "אֹהֶל מוֹעֵד", the Tent of Meeting. with you there, and I will speak with you from above the cover, from between the cherubs that are on the Ark of Testimony, all that I command you to the Children of Israel.
(23) You shall make a tablea table | שֻׁלְחָן – For discussion of the various possible purposed of the table and its bread, see Purpose of the Shulchan. of acacia wood, two cubits it length, one cubit its width, and one and a half cubits its height.
(24) You shall overlay it with pure gold, and make for it a golden molding all around.
(25) You shall make for it a rim,a rim | מִסְגֶּרֶת – Alternatively: "frame". The noun relates to the root "סגר", to close. It is debated if the "מִסְגֶּרֶת" was on the tabletop, serving to enclose the bread so it would not fall, or underneath it, perhaps providing structural support (Bavli Menachot 96b). a handbreadth all around; and you shall make a golden moldinga golden molding | זֵר – This might be the same molding mentioned in verse 24, with this verse simply explaining where it was placed (Rashi, Ibn Ezra), or a distinct, second one (Chizkuni, Abarbanel). See also the opinion in R"Y Bekhor Shor that this "molding" is identical to the "rim", reading the clause as: "and you shall make a golden molding as its rim all around". for its rim all around.
(26) You shall make for it four golden rings, and you shall put the rings on the four corners which are at its four legs.
(27) The rings shall be adjacentadjacent | לְעֻמַּת – See Hoil Moshe on Shemot 28:27. to the frame, as holders for the poles to carry the table.
(28) You shall make the poles of acacia wood and overlay them with gold; and the table will be carried with them.
(29) You shall make its platters,its platters | קְּעָרֹתָיו – See R. Avraham b. HaRambam. Alternatively: "molds" in which to prepare, bake, and / or set the bread (Bavli Menachot 94a, 97a, Rashi, Rashbam), or: "vessels for kneading" (R"Y Bekhor Shor). its ladles,its ladles | וְכַפֹּתָיו – Alternatively: "small bowl", "cup", or "spoon". The word often refers to the palm or hollow of a hand or foot, here presumably referring to a hollowed vessel (Shadal). According to Bavli Menachot 97a, they held the frankincense for the bread (Vayikra 24:7). its pitchers and its jugsits pitchers and its jugs | וּקְשׂוֹתָיו וּמְנַקִּיֹּתָיו – These word appears only in the context of the vessels of the Tabernacle and Mikdash. See Shadal that they refer to vessels used to pour libations, pointing to the phrase "קְשׂוֹת הַנָּסֶךְ" (vessels of libation) in Bemidbar 4:7. The "מְנַקִּיֹּת" might be so called as the root "נקה" might have originally meant "to empty" (Cassuto). Cf. R"Y Bekhor Shor that "קְשׂוֹת" were vessels to hold the water for kneading, while "מְנַקִּיֹּת" are "dusters" or "cleaners" (from the root "נקה", to clean). See, though, Bavli Menachot 97a that the terms refer to a framework of vertical supports or side frames to which were attached hollow rods which served to bear the bread. [See Rashi that there is debate as to which term refers to the rods and which to the supports, though he suggests that perhaps the "מְנַקִּיֹּת" are the rods, so called since they enabled air to circulate between the breads and keep them clean of mold.] with which libations were poured;with which libations were poured | אֲשֶׁר יֻסַּךְ בָּהֵן – See Shadal and Ibn Ezra. Alternatively, according to those who maintain that the verse referred to a framework of supports and rods: "with which they were covered", relating "יֻסַּךְ" to the root "סכך", to cover. [The "rods" served as dividers between the breads, covering each layer.] of pure gold you shall make them.
(30) You shall put the bread of Presencebread of the Presence | לֶחֶם פָּנִים – See Ibn Ezra that it was so called since it "was before God (לְפָנַי) always". More literally: "bread of faces" and see Ben Zuta in Mishna Menachot 11:4 that it was so called since it was many-sided (rather than round). Cf. Rashbam: "choice bread", pointing to similar usage in the phrase "מָנָה אַחַת אַפָּיִם", a choice portion, but literally: "a portion of faces" (Shemuel I 1:5). on the table before Me always.
(31) You shall make a MenorahMenorah of pure gold | מְנֹרַת זָהָב טָהוֹר – In other words: a golden candelabrum or lampstand. of pure gold; of beaten work the Menorah shall be made. Its base,its base | יְרֵכָהּ – Elsewhere this word is translated as "thigh" or "loins". its branch,its branch | ְקָנָהּ – Elsewhere the word means "stalk" or "reed"; here it refers to the middle shaft of the Menorah, and in the next verse to the other branches. Both Ibn Ezra and Hoil Moshe suggest that, like the hollow-stemmed reed, the lamp's branches were hollow, while others maintain that they were solid (Abarbanel). its goblets,its goblets | גְּבִיעֶיהָ – See Bavli Menachot 28b and Rashi there that they were like "Alexandrian goblets", long and narrow, or see R. Avraham b. HaRambam that they were wide on one side and narrow on the other. It is debated if they were arranged right side up or inverted and whether they were just for beauty (Rashi) or played a functional role in collecting the dripping oil (R"Y Bekhor Shor on verse 34.). its knobsits knobs | כַּפְתֹּרֶיהָ – The word appears only in the context of the Menorah and in Amos 9:1 and Zephanya 2:14. See Rashi that these were protruding spheres resembling apples, or R. Avraham b. HaRambam that they were egg shaped. Cf. Shadal that the word might be a composite of "כף תור", the sole of an ox which, being split, looks like a "V". Many modern translations suggest: "its calyxes", connecting it to the flower decorations that follow. and its blossoms shall be from it.from it | מִמֶּנָּה – See Rashi and others that the connotation is that the branches and decorations should all be hammered out from the same block of gold as the lampstand and not created separately and then joined to it. Cf. Rashbam that the term teaches that the goblets, knobs, and blossoms mentioned were to be part of the middle shaft.
(32) And six branches going out from its sides,going out from its sides | יֹצְאִים מִצִּדֶּיהָ – It is debated if the branches extended straight out on a diagonal (Rashi and Maimonides, as cited by his son R. Avraham b. HaRambam) or if they curved upwards (as depicted in many images from Second Temple times, and see Ibn Ezra on 25:37 and 27:21, though he might instead mean that the six lamps were arranged in a semi-circle around the center lamp, rather than being arranged in a straight line). Though most assume that the branches all extended to the same height (Bavli Menachot 28b), see R"Y Bekhor Shor on verse 34, that all the branches were equal in length, and since each set extended from a different point on the middle shaft, they reached progressively lower heights. three branches of the Menorah from one of its sides, and three branches of the Menorah from the other side.
(33) Three almond-decoratedalmond-decorated | מְשֻׁקָּדִים – See Rashi and Rashbam. Alternatively: "almond-shaped" or: "shaped like almond blossoms". goblets on one branch, a knob and blossom,a knob and a blossom | כַּפְתֹּר וָפֶרַח – See Shadal and Hoil Moshe that each goblet was composed of a knob and blossom, so that each of the side branches had not only three cups but also three knobs and flowers. See R"Y Bekhor Shor similarly, that each cup was decorated with knobs and flowers, and that these were not distinct objects. Others assume that they were distinct with each side branch containing three cups, but only one knob and one flower. and three almond-decorated goblets on the other branch, a knob and blossom; so for the six branches that go out from the Menorah.
(34) And on the Menorah,And on the Menorah | וּבַמְּנֹרָה – The word Menorah is used both to refer to the entire candelabrum, and also, as here, to refer specifically to its middle, vertical shaft. four goblets, almond-decorated,almond-decorated | מְשֻׁקָּדִים – See Bavli Yoma 52b that it is ambiguous if this term modifies the "goblets" or the "knobs and flowers". its knobs and its blossoms.
(35) And a knob beneath the two branches going out from it,going out from it | מִמֶּנָּה – Literally: "from it", but see Rashbam that the connotation is that the knob was "beneath the two branches (which extended) from (the middle shaft)." Alternatively, "from it" means that the knobs were to be made as one piece with the shaft. and a knob beneath the two branches going out from it, and a knob beneath the two branches going out from it, for the six branches that go out from the Menorah.
(36) Their knobs and their branches shall be from it; all of it shall be of hammered work, of pure gold.
(37) And you shall make its seven lamps; and he shall raise uphe shall raise up | וְהֶעֱלָה – This can refer either to placing the individual lamps on top of the Menorah's branches (literally raising and setting them there) or to kindling the lamps, with the text using the term "עלה" (raise) because of the rising flame (R. Avraham b. HaRambam). the lamps so that it gives light across from it.
(38) And its tongsits tongs | וּמַלְקָחֶיהָ – The noun appears only in the context of the Menorah, but is likely related to the root "לקח", to take. The implement might have been used to maneuver the wicks in the oil (Rashi, Rashbam). Similarly: "snuffers", used to trim the wicks. Cf. Ramban: "lids", suggesting that these were pieces of the Menorah itself, and served to cover the lamps to protect the oil. and its fire-pansfire-pans | וּמַחְתֹּתֶיהָ – These might have been receptacles with which they raked the ashes or wicks (Rashi, Rashbam). Cf. Ramban that these were not distinct vessels, but part of the Menorah itself, bowls under the lamps meant to catch falling sparks. shall be pure gold.
(39) With a talent of pure gold, he shall make it, withwith | אֵת – The word "אֵת" can mark a direct object, or it can mean "with" (as, for example, in Bereshit 4:1 and 5:22). all these vessels.
(40) And see and make according to their pattern which you were shown on the mountain.
Chapter 26
(1) And you shall make the Tabernaclethe Tabernacle | הַמִּשְׁכָּן – Here the word is used more narrowly to refer to the lower level of linen curtains rather than the entire Tabernacle structure. The curtains might have been so called since the Ark, where the Divine presence dwelled, was directly underneath them (Rashi). from ten curtains of twined linen, and blue, purple, and worm-scarlet; with cherubs, the work of a designerthe work of a designer| מַעֲשֵׂה חֹשֵׁב – Similarly: "the work of a skilled craftsman". See R. Avraham b. HaRambam that "חֹשֵׁב" relates to the word "מחשבה", thought, and thus refers to a skilled artist who uses his intellect. R. Nechemyah in Bavli Yoma 72b suggests that the term refers to weaving rather than embroidery, noting that this allowed for the two sides of the curtain to each contain a distinct image. you shall make them.
(2) The length of one curtainone curtain | הַיְרִיעָה הָאַחַת – Literally: "the one curtain", meaning: "each curtain". shall be twenty-eight cubits, and the width, four cubits for the one curtain, one measure for all the curtains.
(3) Five of the curtains shall be joined one to another, and five curtains joined one to another.
(4) You shall make loopsloops | לֻלְאֹת – The word appears only in the context of the construction of the Tabernacle, but is understood from context to mean loops. of blue along the edge of the curtain at the end of the set, and so shall you do along the edge of the end curtain of the second set.set…set | בַּחֹבָרֶת... בַּמַּחְבֶּרֶת – These words appear to be synonymous, both more literally meaning: "in the joining", related to the verb "לחבר" (to join). Here the terms might refer to each set of five curtains that were joined together (Rashi). Cf. Targum Yerushalmi (Yonatan): "the place of joining", i.e. "the seam".
(5) You shall make fifty loops on one curtain, and fifty loops you shall make on the end of the curtain that is on the second set; the loops shall correspondshall correspond | מַקְבִּילֹת – Similarly: "shall be opposite". See Rashi and Ibn Ezra, pointing to this usage of the word in Aramaic (and see Melakhim II 15:10 and Yechezkel 26:9). one to another.
(6) You shall make fifty golden claspsclasps of gold | קַרְסֵי זָהָב – The word appears only in the chapters dealing with the construction of the Tabernacle but from context means clasp or button (Rashi, R. Avraham b. HaRambam). See Ibn Ezra that the word might relate to the root "קרס", meaning: "stoop" or "bend", referring to the shape of the fastener. and join the curtains one to another with the clasps, so that the Tabernacle will be one.
(7) You shall make curtains of goat hair as a tent over the Tabernacle; eleven curtains you shall make them.
(8) The length of one curtain shall be thirty cubits, and the width, four cubits for the one curtain, one measure for the eleven curtains.
(9) You shall join the five curtains by themselves, and the six curtains by themselves, and you shall fold over the sixth curtainyou shall fold over the sixth curtain | וְכָפַלְתָּ אֶת הַיְרִיעָה הַשִּׁשִּׁית – Similarly: "You shall double over…" As there were eleven curtains of goatskin (one more than the linen curtains), together measuring 44 cubits, there were four more cubits than needed to cover the top and back wall of the Tabernacle (not including the thickness of the boards themselves). Two of these were folded over the front of the tent as described here; the remaining half curtain trailed behind the Tabernacle at the rear, as noted in verse 12. See Bavli Shabbat 78b's description that the Tabernacle curtains resembled "a woman walking in the marketplace with her skirts following after her". against the front of the tent.
(10) You shall make fifty loops along the edge of the end curtain in the set and fifty loops along the edge of the curtain of the second set.
(11) You shall makes fifty clasps of copper and bring the clasps through the loops to join the tent, so that it shall be one.
(12) The overhangthe overhang that remains | וְסֶרַח הָעֹדֵף – See the note on verse 9. that remains of the tent's curtains, the remaining half a curtain, you shall hang over the back of the Tabernacle.
(13) The cubit from one side and the cubit from the other side of what remains of the length of the tent's curtainsof what remains… | בָּעֹדֵף בְּאֹרֶךְ יְרִיעֹת – Since each of the goatskins was 30 cubits in length and the linen curtains were only 28 cubits long, they extended past them one cubit on the north side of the Tabernacle and one cubit on the south side. will hang over the sides of the Tabernacle, from this side and that, to cover it.
(14) You shall make a covering for the tent of red-dyed ram skins and a coveringand a covering | וּמִכְסֵה – See the dispute in Bavli Shabbat 28a whether these constituted two distinct coverings or one covering, half of ram skin's and half of sea cow hides. of sea cow hides on top.
(15) You shall make the boards for the Tabernacle of acacia wood, standing upright.standing upright | עֹמְדִים – In other words, the planks should be set vertically rather than horizontally (R"Y Bekhor Shor). Alternatively, Hashem mandated that they take wood from trees that were still attached to the ground ("standing") rather from wood that had been cut or fallen and had started to rot (Sefer HaGan). Cf. Ibn Ezra and Malbim that the connotation is that the planks were to stand in the direction of their growth, with the root side down and the tops up.
(16) Ten cubits shall be the length of the board, and one and a half cubits the width of the one board.
(17) Two tenonstenons | יָדוֹת – Usually the word "יד" means hand, but here it is borrowed to refer to the two peg-like projections that extended from the boards and were inserted into the silver sockets (see Ibn Ezra). for a board, parallelparallel | מְשֻׁלָּבֹת – See Rashbam. The word appears only in the context of the Tabernacle, but in Rabbinic Hebrew the word "שלב" is used to refer to the rungs of a ladder. Alternatively: "joined" or "pegged", and see Ramban that the verse refers not to the tenons, but to the joining of the boards one to another via pegs. one to another; so you shall do for all the boards of the Tabernacle.
(18) You shall make the boards for the Tabernacle, twenty boards on the southern side, southward.on the southern side, southward | נֶגְבָּה תֵימָנָה – The verse uses two terms for south, "נֶגְבָּה", literally: "to the Negev", or: "to the dry lands", and "תֵימָנָה", literally: "to the right" (in a society oriented towards the sun, right is south). The doubling might be simply for clarification (Ramban).
(19) And you shall make forty silver socketssilver sockets | אַדְנֵי כֶסֶף – Alternatively: "silver bases". under the twenty boards, two sockets under one board for its two tenons, and two sockets under another board for its two tenons.
(20) And for the second side of the Tabernacle, on the northern side,side… side | וּלְצֶלַע... לִפְאַת – The Hebrew uses two distinct words, "צֶלַע" and "פֵּאָה". The former refers to an actual physical side, while the latter also carries the connotation of "direction". twenty boards.
(21) And their forty sockets, of silver, two sockets under one board, and two sockets under another board.
(22) And at the rear of the Tabernacle, westward, you shall make six boards.
(23) And two boards you shall make for the cornersfor the corners | לִמְקֻצְעֹת – See Targum Onkelos. This word appears only in the context of the Tabernacle, but seems to refer to the place that the two walls meet. of the Tabernacle, at the rear.
(24) They shall adjoin at the bottom, and they shall end togetherthey shall end together | וְיַחְדָּו יִהְיוּ תַמִּים – See Shadal. Alternatively: "and likewise, they shall join", reading "יַחְדָּו" to mean "alike" or "equally", as per its usage in Tehillim 49:3 and Devarim 12:22, and reading "תַמִּים" as equivalent in meaning to "תֹאֲמִם" (Rashi). at its top in the one ring. So it shall be for both of them;so it shall be for both of them | כֵּן יִהְיֶה לִשְׁנֵיהֶם – See R"Y Bekhor Shor, Ramban, and others that the entire verse refers just to the corner boards. Cf. Rashi that the first half of the verse relates to all the boards, and that each was connected to the adjoining board by rings. According to him, this clause would read as if written: "so, too, shall it be for both of them". they shall be for the two corners.
(25) And there shall be eight boards and their silver sockets, sixteen sockets, two sockets under one board, and two sockets under another board.
(26) You shall make crossbars of acacia wood, five for the boards of one side of the Tabernacle,
(27) and five crossbars for the boards of the other side of the Tabernacle, and five crossbars for the boards of the rear side of the Tabernacle, westward.
(28) And the middle crossbar,and the middle crossbar | וְהַבְּרִיחַ הַתִּיכֹן – See Baraita DeMelekhet HaMishkan, Rashi, and others that this is one of the five bars mentioned earlier. Cf. Rashbam, that it is in addition to them, and that there were six bars all together. If so, though, the term "middle bar" is somewhat difficult. Rashbam might suggest that it was so called since it was inserted into the midst of the boards themselves rather than being fastened to them with rings (see the following note). in the midst of the boards,in the midst of the boards | בְּתוֹךְ הַקְּרָשִׁים – See Baraita DeMelekhet HaMishkan and others, that this teaches that the middle crossbar was not attached to the outside of the boards with rings, but went through the planks of wood themselves (which had been bored through to create holes into which the bar could be inserted). Alternatively, this phrase is simply an elaboration of the previous one, speaking of the bar's placement halfway up the boards, between the other ones (Ibn Ezra, second commentary, verse 18). shall cross through from end to end.from end to end | מִן הַקָּצֶה אֶל הַקָּצֶה – The verse implies that this was unique to the central bar, which might be what leads Baraita DeMelekhet HaMishkan to conclude that the other bars only extended halfway across each side. If so, on each side, there were only three rows of crossbars altogether, with the top and bottom row each composed of two bars of fifteen cubits each. Cf. Rashbam that there were six bars of thirty cubits on each side of the Tabernacle.
(29) And you shall overlay the boards in gold and make their rings of gold as holders for the crossbars; and you shall overlay the crossbars in gold.
(30) You shall erect the Tabernacle according to its specificationsaccording to its specifications | כְּמִשְׁפָּטוֹ – Similarly: "its manner" or "its plan". Normally "מִשְׁפָּט" is used in the context of judgment or law, though it might also take the connotation of: "measure" (Melakhim I 5:8 and 6:13), or: "custom / manner" (Bereshit 40:13, Shofetim 13:12, Melakhim II 17:33). See R. Avraham b. HaRambam that the word is chosen here to convey that the Tabernacle had to be built according to the prescribed form laid out by Hashem. that were shown to you on the mountain.
(31) You shall make a veilveil | פָּרֹכֶת – The word appears only in the context of the Tabernacle, and, from context, is understood by commentators to refer to some sort of partition. It might relate to the Akkadian "parrâku", meaning: "that which habitually shuts off" (BDB, "פָּרֹכֶת"). of blue, purple, worm-scarlet, and twined linen; the work of a designer he shall make it, with cherubs.
(33) And you shall put it on four acacia pillars overlaid with gold, their hookstheir hooks | וָוֵיהֶם – This word, too, appears only in the context of the Tabernacle. Rashbam suggests that these hooks resembled forks which were attached to the tops of the posts so that the curtain could hang from them. Cf. Ibn Ezra that they resembled the letter "ו" (which might be so called since it is shaped like a hook). of gold, on four silver sockets.
(33) You shall put the veil under the clasps,under the clasps | תַּחַת הַקְּרָסִים – This refers to the golden clasps which served to fasten the two sets of linen curtains. These clasps were positioned twenty cubits from the Tabernacle entrance, and so the veil divided the Tabernacle into two rooms, one of twenty cubits, "the Holy", and the other of ten cubits, "the Holy of Holies" (Rashbam). and you shall bring the Ark of Testimony within the veil; and the veil will separate for you between the Holy and the Holy of Holies.
(34) You shall put the cover on the Ark of Testimony in the Holy of Holies.
(35) You shall place the table outside of the veil, and the Menorah opposite the table, on the southern side of the Tabernacle, and the table you shall put on the northern side.
(36) You shall make a screena screen | מָסָךְ – See R. Avraham b. HaRambam that the noun is related to the root "סכך", to cover. for the entrance of the tent, of blue, purple, worm-scarlet, and twined linen, the work of the embroiderer.
(37) You shall make for the screen five acacia pillars and overlay them with gold, their hooks of gold; and you shall cast for them five copper sockets.
Chapter 27
(1) You shall make the altarthe altar | הַמִּזְבֵּחַ – On the relationship between this altar and the altars of earth and stone mentioned in Shemot 20:20-22, see Altars of Earth, Stone, and Wood. of acacia wood, five cubits in length, and five cubits in width; the altar shall be a square, and three cubits its height.
(2) You shall make its horns on its four corners; from itfrom it… | מִמֶּנּוּ תִּהְיֶיןָ קַרְנֹתָיו – In other words, the horns shall me made of one piece with the altar and not crafted separately and then attached (Rashbam, and compare Shemot 25:31). shall be its horns; and you shall overlay it with copper.
(3) You shall make its pots to remove its ashes, its shovels,its shovels | וְיָעָיו – See Targum Onkelos. The word appears only in the context of the Tabernacle and the Temple. See Ibn Ezra that it relates to the root "יעה", itself appearing only once, in Yechezkel 28:17, where it is understood to mean "sweep away". The shovels were used to scoop up the ashes from the altar. its basins,its basins | וּמִזְרְקֹתָיו – The noun relates to the verb "לזרוק", to throw or sprinkle. These vessels were used to collect the blood of the sacrifices so it could be sprinkled on the altar (Rashi, Rashbam). its forks, and its fire-pans; all its vesselsall its vessels | לְכׇל – Literally: "to all its vessels", but see Ibn Ezra and R. Avraham b. HaRambam that the "ל" is superfluous, pointing to the phrase "לְמִן הַיּוֹם" (Chaggai 2:18) as another example of the phenomenon. you shall make of copper.
(4) You shall make for it a grating,grating | מִכְבָּר – See Rashi and Ibn Ezra that the word relates to the noun "כְּבָרָה", a sieve, and so refers to some type of metalwork filled with holes (a mesh or lattice). The verses are not explicit as to whether the grating was on the outside or inside of the altar. If the former, it might have served a purely aesthetic function (R. Avraham b. HaRambam) or a practical one, either providing a place to which the rings for carrying could be attached (Malbim) or acting as a sieve for the dirt within the altar to fall through when traveling (Chizkuni). If it was on the inside, it might have functioned as a netting to catch any falling coals and pieces of meat (Targum Yerushalmi (Yonatan) on verse 5), or to allow for the ashes to fall to the ground (R. Yitzchak ibn Ghiyyat, as referenced by R. Avraham b. HaRambam). See also the Septuagint and Josephus, Antiquities 3:6:149, who view it as a "grill" or "hearth". a copper network, and you shall make on the netting four copper rings on its four corners.
(5) You shall place it beneath the ledgeledge | כַּרְכֹּב – See Rashi, pointing to usage of the verb "כרכב" in Bavli Chullin 25a, that anything which encircles another is called a "כַּרְכֹּב". See Bavli Zevachim 62a regarding the function of the ledge and the position that there might have been two, one for beauty and one for the priests to walk upon. of the altar, below, and the netting shall be until the middle of the altar.until the middle of the altar | עַד חֲצִי הַמִּזְבֵּחַ – It is debated whether the netting began from the bottom and reached halfway up the altar (Da'at Zekenim), or if it began from the top and reached halfway down (Hoil Moshe), or whether it was just a strip around the middle (opinion in R. Avraham b. HaRambam).
(6) You shall make poles for the altar, poles of acacia wood, and you shall overlay them with copper.
(7) Its poles shall be brought into the rings, and the poles shall be on the two sides of the altar when carrying it.
(8) Hollow-plankedhollow-planked | נְבוּב לֻחֹת – See Targum Onkelos, and see usage of the word in Iyyov 11:12. The altar was made of wooden sides, but hollow in the middle, presumably to make it light enough to carry (R"Y Bekhor Shor). Upon camping it was filled with earth so that they could sacrifice upon it (Mekhilta DeRabbi Yishmael Shemot 20:20, Rashi). you shall make it, as He showed you on the mountain, so they shall make.
(9) You shall make the courtyard of the Tabernacle; on the southern side, southwards there shall bethere shall be – In this and subsequent verses the words "there shall be" have been inserted into the translation for clarity. They are simply assumed by the Hebrew. hangingshangings | קְלָעִים – See Rashi that these were like ship sails, full of holes, plaited rather than embroidered. [In modern Hebrew, "לקלע" means to braid.) Cf. Rashbam and Radak, who note that the root "קלע" can mean "engrave", and that the curtains might have been so called since they were full of designs and "engravings". for the courtyard, of twined linen, one hundred cubits in length for the one side.
(10) And its pillars shall be twenty, and their sockets twenty, of copper; the hooks of the pillars and their bandstheir bands | חֲשֻׁקֵיהֶם – The word appears only in the context of the Tabernacle, and Rashbam suggests it be understood by context to refer to some type of band. It might relate to the Aramaic "חֲשָׁק", meaning to saddle or bind. Cf. Ibn Ezra who notes that the root "חשק" means to desire or cling to, understanding "חֲשֻׁקֵיהֶם" to mean: "their attachments". shall be of silver.
(11) And so for the northern side, length-wise, there shall be hangings of one hundred cubitsone hundred cubits | מֵאָה – The word cubits is not found in the Hebrew and has been inserted into the translation for clarity. in length, and its pillars twenty, and their sockets twenty, of copper; the hooks of the pillars and their bands shall be of silver.
(12) And for the width of the courtyard to the western side, there shall be hangings of fifty cubits, their pillars ten and their sockets ten.
(13) And the width of the courtyard to the eastern side, eastwards,eastern side, eastward | קֵדְמָה מִזְרָחָה – The verse uses two terms for east, "קֵדְמָה", literally: "forward" (as people in Biblical times oriented themselves to the sun), and "מִזְרָחָה", literally: "to the rising (of the sun)". shall be fifty cubits.
(14) And there shall be fifteen cubits of hangings for the shoulder,for the shoulder | לַכָּתֵף – The verse refers to the sides of the entrance, next to the gate. Several of the architectural terms in Tanakh, like this and the word "צלע", side, but also "rib", are adopted from human anatomy. their pillars three and their sockets three.
(15) And for the other shoulder, there shall be fifteen cubitsfifteen cubits | חֲמֵשׁ עֶשְׂרֵה – The word cubits is not found in the Hebrew and has been inserted into the translation for clarity.
of hangings, their pillars three and their sockets three.
(16) And for the gate of the courtyard there shall be a screen of twenty cubits, of blue, purple, worm-scarlet, and twined linen, the work of the embroiderer, their pillars four and their sockets four.
(17) All the pillars around the courtyard shall be banded with silver, their hooks of silver, and their sockets of copper.
(18) The length of the courtyard shall be one hundred cubits, the width fifty by fifty,fifty by fifty | חֲמִשִּׁים בַּחֲמִשִּׁים – The simple sense of the verse appears to be that the width of the courtyard on both the east and west was fifty cubits (Ibn Ezra, R. Avraham b. HaRambam). See, though, Bavli Eiruvin 23b that the verse refers to a fifty by fifty cubit square within the courtyard to the east of the Tabernacle. This reading maintains that the Tabernacle was placed twenty cubits from the western edge of the court, and as it extended thirty cubits, its eastern edge lay at the fifty cubit mark, leaving an empty square of fifty by fifty cubits. [For a visual, see the drawing in Shadal's comments on the verse.] and the height five cubits, of twined linen, and their sockets of copper.
(19) AllAll | לְכֹל – Literally: "for all" but see Ibn Ezra on verse 3 that sometimes such a "ל" is superfluous. Cf. Hoil Moshe that it might serve for emphasis, or Shadal on Shemot 14:28 that it can sometimes mean: "In summary". the vessels of the Tabernacle for all its service, and all its pegs,its pegs | יְתֵדֹתָיו – One set of pegs was for the curtains of the Tabernacle and the other for the hangings of the courtyard, presumably to prevent them from blowing in the wind (Rashi, Rashbam). and all the pegs of the courtyard shall be of copper.