Chapter 31

אקראתי בשם –. לַעֲשׂוֹת מְלַאכְתִּי – אֶת בְּצַלְאֵל:

1קראתי בשם I HAVE CALLED BY NAME — to accomplish My work — BEZALEL.

אחכמה. מַה שֶּׁאָדָם שׁוֹמֵעַ מֵאֲחֵרִים וְלָמֵד:

1חכמה WISDOM is what a person hears from others and learns (makes his own).

בתבונה. מֵבִין דָּבָר מִלִּבּוֹ מִתּוֹךְ דְּבָרִים שֶׁלָּמַד:

2תבונה UNDERSTANDING is understanding a matter by one’s own intelligence deducing it from the things one has already learned.

גדעת. רוּחַ הַקֹּדֶשׁ:

3דעת means holy inspiration.

אלחשב מחשבת. אֲרִיגַת מַעֲשֵׂה חֹשֵׁב:

1לחשב מחשבה lit., TO DEVISE DEVICES — this refers to the weaving of an artist’s work.

אובחרשת. לְשׁוֹן אָמָּנוּת, כְּמוֹ חָרָשׁ חָכָם (ישעיהו מ'), וְאֻנְקְלוֹס פֵּרֵשׁ, וְשִׁנָּה בְּפֵרוּשָׁן, שֶׁחָרַשׁ אֲבָנִים קָרוּי אָמָּן וְחָרַשׁ עֵץ קָרוּי נַגָּר:

1ובחרשת denotes artisanship generally, as (Isaiah 40:20) “a clever artisan (חרש חכם)”. Onkelos, however, more closely defines the term each time it occurs in this verse and varies the definition he gives of them: the first he renders by אמנות and the second by נגרות, because the lapidary is called in Aramaic אמן, whilst the worker in wood is called נגר, and he therefore uses the abstract forms of these nouns to specify the particular kind of artisanship here intended.

בלמלאת. לְהוֹשִׁיבָהּ בְּמִשְׁבֶּצֶת שֶׁלָּהּ בְּמִלּוּאָהּ – לַעֲשׂוֹת הַמִּשְׁבֶּצֶת לְמִדַּת מוֹשַׁב הָאֶבֶן וְעָבְיָהּ:

2למלאת TO SET IN — i. e. to put it into its setting, so as to fill it in (למלאת) by making the setting according to the size of the bottom of the stones and its thickness.

אובלב כל חכם לב וגו'. וְעוֹד שְׁאָר חַכְמֵי לֵב יֵשׁ בָּכֶם, וְכָל אֲשֶׁר נָתַתִּי בוֹ חָכְמָה וְעָשׂוּ אֵת כָּל אֲשֶׁר צִוִּיתִיךָ:

1ובלב כל חכם לב וגו׳ AND IN THE HEARTS OF ALL THAT ARE WISE HEARTED [I HAVE GIVEN WISDOM] — and there are still other wise-hearted men among you (beside Bezalel and Oholiab) and all these in whom I have given wisdom shall make all that I have commanded thee.

אואת הארן לעדת. לְצֹרֶךְ לֻחוֹת הָעֵדוּת:

1ואת הארן לעדת AND THE ARK FOR THE TESTIMONY — for the purpose of the Tablets of the testimony (not, “the ark to serve as the testimony”; the ל denotes “for” in the sense of “for the use of”, and the term עדת is an abbreviation of לחות העדות).

אהטהרה. עַל שֵׁם זָהָב טָהוֹר:

1הטהרה THE (PURE [CANDELABRUM] — It is called טהרה because the term זהב טהר, pure gold, is used of it (cf. Exodus 25:31) (not טהרה in contrast to טמאה).

אואת בגדי השרד. אוֹמֵר אֲנִי – לְפִי פְּשׁוּטוֹ שֶׁל מִקְרָא – שֶׁאִי אֶפְשָׁר לוֹמַר שֶׁבְּבִגְדֵי כְהֻנָּה מְדַבֵּר, לְפִי שֶׁנֶּ' אֶצְלָם וְאֶת בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת בִּגְדֵי בָנָיו לְכַהֵן, אֶלָּא אֵלּוּ בִּגְדֵי הַשְּׂרָד הֵם בִּגְדֵי הַתְּכֵלֶת וְהָאַרְגָּמָן וְתוֹלַעַת שָׁנִי הָאֲמוּרִין בְּפָרָשַׁת מַסָּעוֹת, וְנָתְנוּ אֶל בֶּגֶד תְּכֵלֶת וּפָרְשׂוּ עָלָיו בֶּגֶד אַרְגָּמָן וּפָרְשׂוּ עֲלֵיהֶם בֶּגֶד תּוֹלַעַת שָׁנִי (במדבר ד'); וְנִרְאִין דְּבָרַי, שֶׁנֶּ' וּמִן הַתְּכֵלֶת וְהָאַרְגָּמָן וְתוֹלַעַת הַשָּׁנִי עָשׂוּ בִגְדֵי שְׂרָד לְשָׁרֵת בַּקֹּדֶשׁ (שמות ל"ט), וְלֹא הֻזְכַּר שֵׁשׁ עִמָּהֶם, וְאִם בְּבִגְדֵי כְהֻנָּה מְדַבֵּר, לֹא מָצִינוּ בְאֶחָד מֵהֶם אַרְגָּמָן אוֹ תוֹלַעַת שָׁנִי בְּלֹא שֵׁשׁ:

1‎ואת בגדי השרד AND THE GARMENTS OF THE SERVICE — I think — according to the plain sense of the verse — that one cannot say that Scripture is here speaking of (referring to) the priestly garments, because to them refer the next words: “and the garments of holiness for Aaron the priest, and the garments of his sons to minister as priests”. But these בגדי שרד are identical with the garments of blue purple wool, and red purple wool, and crimson wool which are mentioned in the chapter (Numbers IV.) giving an account of Israel’s encampments: (Numbers 4:12) “and they shall put them in a garment of blue purple”; (Numbers 4:13) “and spread a garment of red purple thereon”; (Numbers 4:8) “and they shall spread upon them a garment of crimson”. And indeed my opinion appears correct, because it is said, (Exodus 39:1) “And of the blue purple, and of the red purple, and of the crimson, they made garments of the service (בגדי שרד) to minister in the holiness”, and linen is not mentioned among them (these materials). Now if Scripture were speaking of the priestly garments it could not have omitted “linen”“, for we do not find in respect of even one of them (of the priestly garments) mention of red purple or crimson without linen.

בבגדי השרד. יֵשׁ מְפָרְשִׁים לְשׁוֹן עֲבוֹדָה וְשֵׁרוּת, כְּתַרְגּוּמוֹ לְבוּשֵׁי שִׁמּוּשָׁא, וְאֵין לוֹ דִּמְיוֹן בַּמִּקְרָא; וַאֲנִי אוֹמֵר שֶׁהוּא לְשׁוֹן אֲרַמִּי, כְּתַרְגּוּם שֶׁל קְלָעִים וְתַרְגּוּם שֶׁל מִכְבָּר, שֶׁהָיוּ אֲרוּגִים בְּמַחַט עֲשׂוּיִים נְקָבִים נְקָבִים לצי"דץ בְּלַעַז:

2בגדי השרד GARMENTS OF SERVICE — Some explain שרד to mean work and service (cf. שרת to serve), as the Targum renders it: לבושי שמושא, “garments for the service”. There is, however, no other example of it (of שרד) in Scriptures. I, however, think that it is an Aramaic expression, like the Targum of קלעים, hangings, which Onkelos renders by שרדין, and of מכבר, “grate”, which he renders by שרדא, both words denoting net-work, and they are called “garments of שרד, net-work”, because they were woven not in the ordinary way but with the needle (a kind of crochet-work), made with many holes; “lacies” in old French; English, net or mesh-work.

אואת קטרת הסמים לקדש. לְצֹרֶךְ הַקְטָרַת הַהֵיכָל שֶׁהוּא קֹדֶשׁ:

1ואת קטרת הסמים לקדש AND INCENSE OF AROMATICS FOR THE SANCTUARY — i. e. for the purpose of letting it (the incense) rise in smoke in the היכל which is the “קדש” (that part of the Tabernacle or Temple in front of the קדש קדשים‎.

אואתה דבר אל בני ישראל. וְאַתָּה אַעַ"פִּ שֶׁהִפְקַדְתִּיךָ לְצַוּוֹתָם עַל מְלֶאכֶת הַמִּשְׁכָּן, אַל יֵקַל בְּעֵינֶיךָ לִדְחוֹת אֶת הַשַּׁבָּת מִפְּנֵי אוֹתָהּ מְלָאכָה:

1ואתה דבר אל בני ישראל SPEAK THOU ALSO UNTO THE CHILDREN OF ISRAEL — AND thou, although I have given thee charge to command them concerning the work of the Tabernacle let it not appear a light thing to thee to set the Sabbath aside on account of that work.

באך את שבתתי תשמרו. אַעַ"פִּ שֶׁתִּהְיוּ רְדוּפִין וּזְרִיזִין בִּזְרִיזוּת הַמְּלָאכָה, שַׁבָּת אַל תִּדָּחֶה מִפָּנֶיהָ, כָּל אַכִין וְרַקִּין מִעוּטִין – לְמַעֵט שַׁבָּת מִמְּלֶאכֶת הַמִּשְׁכָּן:

2אך את שבתתי תשמרו BUT NEVERTHELESS MY SABBATHS SHALL YE KEEP — Even though you be anxious and alert to do the work promptly the Sabbath nevertheless you must not set aside on its account. The words אך and רק wherever they occur in Scripture have limitative force (Rosh Hashanah 17b; cf. Rashi on Rosh Hashanah 17b on אכין ורקין). Here Scripture intends by the word אך to except the Sabbath from the days on which the work of the Tabernacle may be done.

גכי אות הוא ביני וביניכם. אוֹת גְּדֻלָּה הִיא בֵינֵינוּ, שֶׁבָּחַרְתִּי בָכֶם בְּהַנְחִילִי לָכֶם אֶת יוֹם מְנוּחָתִי לִמְנוּחָה:

3כי אות היא ביני וביניכם FOR IT IS A SIGN BETWEEN ME AND YOU — There is a mark of distinction in the relation that exists between us, viz., the fact that I have chosen you by letting you inherit for rest that day on which “I” rested.

דלדעת. הָאֻמּוֹת בָּהּ כי אני ה' מקדשכם:

4לדעת TO KNOW — (not, “for you to know”, but) for the nations of the world to know through it, כי אני ה' מקדשכם THAT I AM THE LORD THAT DOTH SANCTIFY YOU.

אמות יומת. אִם יֵשׁ עֵדִים וְהַתְרָאָה:

1מות יומת SHALL SURELY BE PUT TO DEATH by the judges if there are witnesses testifying to the desecration and if the warning required by law had been given to the culprit immediately before he committed the offence.

בונכרתה. בְּלֹא הַתְרָאָה (מכילתא):

2ונכרתה SHALL BE CUT OFF [FROM AMONG HIS PEOPLE] by God, if no such warning had been given (Mekhilta).

גמחלליה. הַנּוֹהֵג בָּהּ חֹל בִּקְדֻשָּׁתָהּ:

3מחלליה means, whosoever treats it as חול, ordinary, in so far as its sanctity is concerned.

אשבת שבתון. מְנוּחַת מַרְגּוֹעַ וְלֹא מְנוּחַת עֲרָאִי:

1שבת שבתון denotes, reposeful rest and not rest of a casual character.

בקדש לה'. שְׁמִירַת קְדֻשָּׁתָהּ לִשְׁמִי וּבְמִצְוָתִי:

2‘קדש לה HOLINESS TO THE LORD — The observance of its holiness shall be (it shall be kept holy) to the glory of My Name and by My command (because I have commanded it).

אוינפש. כְּתַרְגּוּמוֹ וְנָח, וְכָל לְשׁוֹן נֹפֶשׁ הוּא לְשׁוֹן נֶפֶשׁ, שֶׁמֵּשִׁיב נַפְשׁוֹ וּנְשִׁימָתוֹ בְּהַרְגִּיעוֹ מִטֹּרַח הַמְּלָאכָה; וּמִי שֶׁכָּתוּב בּוֹ לֹא יִיעַף וְלֹא יִיגָע (ישעיה מ'), וְכָל פָּעֳלוֹ בְמַאֲמָר, הִכְתִּיב מְנוּחָה בְּעַצְמוֹ? לְשַׂבֵּר הָאֹזֶן מַה שֶּׁהִיא יְכוֹלָה לִשְׁמֹעַ:

1וינפש AND WAS REFRESHED — Take it as the Targum renders it: ונח “and He rested”. Every form of נפש is derived from the noun נֶפֶש, soul; the idea is, that one calms his soul and takes breath when one reposes after the toil of labour. — And He of Whom it is written, (Isaiah 40:28) “[… the Lord, the Creator of the ends of the earth] fainteth not nor is He weary”, and Whose every action is accomplished by His mere command had the term “repose” written of (ascribed to) Himself in order to make comprehensible to the human ear what it can understand.

אויתן אל משה וגו'. אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה – מַעֲשֵׂה הָעֵגֶל קֹדֶם לְצִוּוּי מְלֶאכֶת הַמִּשְׁכָּן יָמִים רַבִּים הָיָה – שֶׁהֲרֵי בְי"ז בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת, וּבְיוֹם הַכִּפּוּרִים נִתְרַצָּה הַקָּבָּ"ה לְיִשְׂרָאֵל, וּלְמָחֳרָת הִתְחִילוּ בְנִדְבַת הַמִּשְׁכָּן וְהוּקַם בְּאֶחָד בְּנִיסָן (תנחומא):

1ויתן אל משה וגו׳ AND HE GAVE UNTO MOSES etc. — There is no “earlier” or “later” (no chronological order) in the events related in the Torah: in fact the incident of the golden calf (related in ch. 32) happened a considerable time before the command regarding the work of the Tabernacle was given (ch. 25 and the following chapters). For on the seventeenth of Tammuz were the Tablets broken (when the people were worshipping the calf) and on the Day of Atonement God became reconciled with Israel (after Moses had prayed 80 days for forgivenness; so that it is very unlikely that the command for the building of the Tabernacle should have been given before that day) and on the next day, the eleventh of Tishri (cf. Rashi on Exodus 33:11, at end of comment on ושב אל המחנה), they began to bring their contributions for the Tabernacle which was set up on the first of Nisan. (From the seventeenth of Tammuz until the eleventh of Tishri are almost three months — ימים רבים) (Midrash Tanchuma, Ki Tisa 31).

בככלתו. ככלתו כְּתִיב – חָסֵר – שֶׁנִּמְסְרָה לוֹ תּוֹרָה בְּמַתָּנָה כְּכַלָּה לֶחָתָן, שֶׁלֹּא הָיָה יָכוֹל לִלְמֹד כֻּלָּהּ בִּזְמַן מֻעָט כָּזֶה. דָּבָר אַחֵר, מַה כַּלָּה מִתְקַשֶּׁטֶת בְּכ"ד קִשּׁוּטִין – הֵן הָאֲמוּרִים בְּסֵפֶר יְשַׁעְיָה – אַף תַּלְמִיד חָכָם צָרִיךְ לִהְיוֹת בָּקִי בְּכ"ד סְפָרִים:

2ככלתו WHEN HE FINISHED [SPEAKING] — The word ככלתו is written defectively (without a ו after the ל) to intimate that the Torah was handed over to Moses as a gift (note the word ויתן), complete in every respect, even as the bride (the word ככלתו is taken to be connected with “כלה”, bride) is handed over to the bridegroom completely equipped with all she requires — for in a period brief as this which Moses spent on the mountain, he must have been unable to learn in its entirety every law to be derived from it. Another explanation why the word is written defective is: just as a bride (כלה) bedecks herself with 24 ornaments — those which are mentioned in the book of Isaiah (ch. 3) — so a scholar (תלמיד חכם) ought to be thoroughly versed in the contents of the 24 books of Scripture (Midrash Tanchuma, Ki Tisa 16).

גלדבר אתו. הַחֻקִּים וְהַמִּשְׁפָּטִים שֶׁבִּוְאֵלֶּה הַמִּשְׁפָּטִים:

3לדבר אתו TO SPEAK WITH HIM the statutes and the judgments contained in the section beginning with ואלה המשפטים (ch. Exodus 21 ff.).

דלדבר אתו. מְלַמֵּד שֶׁהָיָה מֹשֶׁה שׁוֹמֵעַ מִפִּי הַגְּבוּרָה וְחוֹזְרִין וְשׁוֹנִין אֶת הַהֲלָכָה שְׁנֵיהֶם יַחַד:

4לדבר אתו TO SPEAK “WITH” HIM — The use of the word אתו “with him” teaches us that Moses first heard the laws from the mouth of the Almighty and that then they both again repeated each Halacha together (Exodus Rabbah 41:5).

הלחת. לחת כְּתִיב שֶׁהָיוּ שְׁתֵּיהֶן שָׁווֹת (שם):

5לחת TABLETS — The word is written defectively לחת (without a ו between ח and ת), thus intimating that they were both alike in every respect (Exodus Rabbah 41:6).

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org