Tanach
Melachim I 7:13-26 מלכים א ז׳:י״ג-כ״ו
Part of: Chapter 7
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיִּשְׁלַח הַמֶּלֶךְ שְׁלֹמֹה וַיִּקַּח אֶת־חִירָם מִצֹּֽר׃
And Shlomo haMelech sent and brought Chirom from Tsor.
And Shlomo haMelech sent and brought Chirom from Tsor.
בֶּן־אִשָּׁה אַלְמָנָה הוּא מִמַּטֵּה נַפְתָּלִי וְאָבִיו אִישׁ־צֹרִי חֹרֵשׁ נְחֹשֶׁת וַיִּמָּלֵא אֶת־הַחׇכְמָה וְאֶת־הַתְּבוּנָה וְאֶת־הַדַּעַת לַעֲשׂוֹת כׇּל־מְלָאכָה בַּנְּחֹשֶׁת וַיָּבוֹא אֶל־הַמֶּלֶךְ שְׁלֹמֹה וַיַּעַשׂ אֶת־כׇּל־מְלַאכְתּֽוֹ׃
He was the son of a widow from the tribe of Naftali, and his father was a man of Tsor, a coppersmith. He was filled with the wisdom and understanding and the knowledge [skill] to perform all types of copper-work. He came to Shlomo ha Melech and did all his work.
He was the son of a widow from the tribe of Naftali, and his father was a man of Tsor, a coppersmith. He was filled with the wisdom and understanding and the knowledge [skill] to perform all types of copper-work. He came to Shlomo ha Melech and did all his work.
Rashi
וימלא את החכמה ואת התבונה ואת הדעת. שלשה כלי אומנות שהעולם נברא בהן, שנאמר (משלי ג יט-כ): בחכמה יסד ארץ, כונן שמים בתבונה, בדעתו תהומות נבקעו. בשלשתן נבנה הבית:
He was filled with the wisdom and understanding and the knowledge [skill]. The three tools19These three qualities, wisdom, understanding and skill are the same three qualities that Betzalel, the builder of the Mishkon, possessed. See Shemos 31:3. with which the universe was created, as it is stated, “By wisdom He founded the earth, by understanding He established the heavens, by His knowledge the depths were broken up.”20Mishlei 3:19— 20. The Beis [Hamikdosh] was built with these three.
וַיָּצַר אֶת־שְׁנֵי הָעַמּוּדִים נְחֹשֶׁת שְׁמֹנֶה עֶשְׂרֵה אַמָּה קוֹמַת הָעַמּוּד הָאֶחָד וְחוּט שְׁתֵּים־עֶשְׂרֵה אַמָּה יָסֹב אֶת־הָעַמּוּד הַשֵּׁנִֽי׃
He formed the two columns of copper, eighteen amohs was the height of one [each] column, and a line of twelve amohs was the circumference of the second [each] column.
He formed the two columns of copper, eighteen amohs was the height of one [each] column, and a line of twelve amohs was the circumference of the second [each] column.
Rashi
את שני העמודים. שהעמיד באולם יכין ובועז:
The two columns. Which he placed at the entrance hall,21He placed them at the entrance to the Temple’s hall. See v. 21 below. Yachin and Bo’az.
שמנה עשרה אמה קומת וגו'. ובדברי הימים (ב ג טו) הוא אומר: שלשים וחמש אמה קומתן, שיצק שניהם כאחד, והאמה החסירה, אומר אני, חצי אמה היתה לכל אחד בראשו, שאינה דומה למלאכת שאר העמוד, כמו שאמור למטה (פסוק כב) בענין: ועל ראש העמודים מעשה שושן:
Eighteen amohs was the height, etc. And in Divrei Hayomim it states, “[their height was] thirty-five amohs.”22II Divrei Hayomim 3:15. Radak further explains that the 35 amohs that is stated in Divrei Hayomim refers to the length of the column as it lays on the ground; once it is erected it is called height. He cast both as one, and the one amoh which was missing,23Alternatively, each column was actually 17.5 amohs, and the 18 amohs stated here is an approximation.—Ralbag. Or, the additional amoh was a result of hammering the column. I say, that at the top of each column there was a one half amoh which was not similar to the work of the rest of the column, as it is further stated regarding this subject, “the top of the columns was designed like lilies.”24Below v. 22.
וחוט שתים עשרה אמה יסוב את העמוד השני. לימד שהיה ארבע אמות על ארבע אמות עגול, שכל שיש בהקיפו שלשה טפחים, יש בו רוחב טפח, ועוביו ארבע אצבעות, והוא חלול, כך מפורש בסוף ספר ירמיהו (נב כא) והרי זה מקרא קצר, פירש ארכו של אחד, וילמד השני ממנו, ופירש הקיפו של שני, וילמד ממנו הראשון. וכן תרגם יונתן: וחוט משח תרתין עסרי אמין מקיף ליה, וכן לעמודא תניינא:
And a line of twelve amohs was the circumference of the second [each] column. This teaches [us] that it was four amohs by four amohs in diameter, because every circumference of three hand-breadths has a diameter of one hand-breadth. And its thickness was four fingers and it was hollow; thus is this explained at the end of the book of Yirmiyahu.25Yirmiyahu 52:21. And this is an abbreviated verse, he disclosed the length of one [column] and the length of the second [column] can be learned from it, and he disclosed the circumference of the second [column], and the first [column] can be learned from it. And Targum Yonoson, also, rendered, “and a strung line of twelve amohs did compass it, and so the other column.”
וּשְׁתֵּי כֹתָרֹת עָשָׂה לָתֵת עַל־רָאשֵׁי הָעַמּוּדִים מֻצַק נְחֹשֶׁת חָמֵשׁ אַמּוֹת קוֹמַת הַכֹּתֶרֶת הָאֶחָת וְחָמֵשׁ אַמּוֹת קוֹמַת הַכֹּתֶרֶת הַשֵּׁנִֽית׃
He made two crown shapes to set upon the tops of the columns, they were cast from copper. One crown was five amohs high, and the second crown was five amohs high.
He made two crown shapes to set upon the tops of the columns, they were cast from copper. One crown was five amohs high, and the second crown was five amohs high.
Rashi
ושתי כותרות. פומייל"ש בלע"ז:
Two crown shapes. Pomels, in O. F.
מוצק. טרישגיטי"ר בלע"ז:
Cast. Tresjited, in O.F.
חמש אמות קומת הכותרת האחת. ובסוף הספר (מלכים ב כה יז) הוא אומר: שלש אמות, שנינו במשנה ארבעים ותשע מדות: שתי אמות התחתונות של כותרות היו שוות לעמוד, שלא היו בהן צורה, ושלש העליונות היו עודפות לחוץ, המוקפות צורה, שנאמר (בפסוק יז): שבכים מעשה שבכה, כמין לולבין של דקל היו מוקפות. ואומר אני, שלא מנה אותן שתי אמות התחתונות בסוף הספר, לפי שהיו שוות לעמוד, והעמוד תחוב בכותרת שתי אמות:
One crown was five amohs high. And at the end of the book it states, “three amohs.” We learned in the Mishnah of “Forty-nine Measurements,” that the two lower amohs of the crowns were similar to the column because there were no designs in them, and the three upper [amohs] that extended beyond, were surrounded with designs, as it is stated, “branches designed like net [mesh] work,”26Below v. 17. by the likes of the branches of a palm tree they were surrounded But I say, that the two lower amohs were not counted at the end of the book [of Melachim] because they were similar to the column and the column were inserted into the crown two amohs.
שְׂבָכִים מַעֲשֵׂה שְׂבָכָה גְּדִלִים מַעֲשֵׂה שַׁרְשְׁרוֹת לַכֹּתָרֹת אֲשֶׁר עַל־רֹאשׁ הָעַמּוּדִים שִׁבְעָה לַכֹּתֶרֶת הָאֶחָת וְשִׁבְעָה לַכֹּתֶרֶת הַשֵּׁנִֽית׃
Branches designed like net [mesh] work, wreaths made like chains, for the crowns that were upon the tops of the columns; seven [of these] were for the one crown and seven were for the other crown.
Branches designed like net [mesh] work, wreaths made like chains, for the crowns that were upon the tops of the columns; seven [of these] were for the one crown and seven were for the other crown.
Rashi
שבכים מעשה שבכה. השבכות שהיה להם, דומה כמין כיפה, שקורין קויפ"א:
Branches designed like net [mesh] work. The nets which they had were similar to a type of head covering which is called cofea [in O.F.].
מעשה שבכה. מוקפות היו צורות של לולבי דקל, כמו (איוב יח ח): ועל שבכה יתהלך, וגדילים היו להם כמעשה שרשראות:
Net [mesh] work. They were encircled by forms of branches of a palm tree, as in, “and he walks upon a snare [שבכה],”27Iyov 18:8. and the branches were [designed] like chain work.
שבעה לכותרת האחת. שבעה לולבין היה להיקף אחד לשבכה אחת:
Seven [of these] were for the one crown. There were seven branches in each encircling design for each net [mesh] work.
וַיַּעַשׂ אֶת־הָעַמּוּדִים וּשְׁנֵי טוּרִים סָבִיב עַל־הַשְּׂבָכָה הָאֶחָת לְכַסּוֹת אֶת־הַכֹּֽתָרֹת אֲשֶׁר עַל־רֹאשׁ הָרִמֹּנִים וְכֵן עָשָׂה לַכֹּתֶרֶת הַשֵּׁנִֽית׃
And he made the columns and two rows around on the one net [mesh] work to cover the crowns that were on the top of the pomengranates, and he did the same for the other crown.
And he made the columns and two rows around on the one net [mesh] work to cover the crowns that were on the top of the pomengranates, and he did the same for the other crown.
Rashi
ושני טורים. של רמונים ושל נחשת, הרמונים תחובים בשרשרות המקיפות את הכותרת, כך מפורש בדברי הימים (ב ג טז), ובמשנת ארבעים ותשע מדות:
And two rows. Of pomegranates and of copper; the pomegranates were inserted into the chain [work] which encircled the crowns, thus is this explained in Divrei Hayomim28See II Divrei Hayomim 3:16. and in the Mishnah of “Forty-Nine Measurements.”
לכסות את הכותרת אשר על ראש הרמונים. הרי זה מקרא מסורס, לכסות הרמונים את הכותרות אשר על הראש, וכן היו הכותרות עשויות לפי סדר משמעות המקראות: כמין שני אגנים היתה כל אחת, אגן התחתון בית קיבולה למעלה, והוא קרוי 'גולה', כמו שאמור בענין (לקמן פסוק מא): וגולת הכותרות, ותרגמו יונתן: אגני קרונתון. העליון כפוי על התחתון, בית קיבולו למטה, והיא קרויה 'שבכה' כמה שנאמר בענין זה (שם): והשבכות שתים לכסות את שתי גולת הכותרות. נמצא רחבה במקום הדבק, ומשופעת ועולה, ומשופעת ויורדת, והוא קרוי בטן וכן תרגם יונתן מלעומת הבטן (פסוק כ), מלקבל דבקא. וגובה שתי האגנות האלה ארבע אמות, וזהו שאמר (פסוק יט): ומעשה שושן באולם ארבע אמות. מצוירות היו בם כמין פרחי שושנים, כדרך הציורין בכותל האולמות, ארבע אמות גובה, והאמה החמישית, היא כותרת קטנה למעלה מן הגדולה, הוא שנאמר (פסוק כ): וכותרת על שני העמודים:
To cover the crowns that were on top of the pomegranates. [The text of] this verse is in a disarranged order.29Alternatively, the verse can be explained according to its literal translation. The crowns were on the columns and the pomegranates were on the crowns. There were also other crowns which were on the pomegranates.—Radak. Or, the pomegranates were located on the lower bowl of the crown and the word על means “near” rather than “on top of.” [It means,] “the pomegranates should cover the crowns which were on the top.” And thus were the crowns made according to the order of the apparent meaning of the verses; each one was in the form of two bowls. The receptacle of the lower bowl was facing upward and it is called גולה [=a bowl], as it is stated about this subject, “וגולת הכותרות,”30Below v. 41. and [Targum] Yonoson rendered this, “and the bowls of the crowns.” The upper [bowl] was inverted on the lower one, its receptacle was [facing] downward, and it was called שבכה [=net or mesh] work, as it is stated regarding this subject, “[also] two net [mesh] works to cover the two bowls of the crowns.”31Ibid. The result being that it is wide in the place where it is connected, and it narrows going upward and it narrows going downward, and this is called “a stomach,” and thus [Targum] Yonoson rendered מעלות הבטן,32Below v. 20. “against the place of attachment.” And the height of these two bowls was four amohs,33See below v. 19. and this is what he stated, “in the entrance hall were made like lilies, four amohs.” These were decorated inside with flowers of lilies, in the same design of the decorations which were on the wall of the entrance halls; four amohs high, and the fifth amoh was a small crown above the big one. This is what was stated, “And there were also crowns above on the two columns.”34Below v. 20.
וְכֹתָרֹת אֲשֶׁר עַל־רֹאשׁ הָעַמּוּדִים מַעֲשֵׂה שׁוּשַׁן בָּאוּלָם אַרְבַּע אַמּֽוֹת׃
The crowns that were on the top of the columns in the entrance hall, were made like lilies four amohs.
The crowns that were on the top of the columns in the entrance hall, were made like lilies four amohs.
וְכֹתָרֹת עַל־שְׁנֵי הָעַמּוּדִים גַּם־מִמַּעַל מִלְּעֻמַּת הַבֶּטֶן אֲשֶׁר לְעֵבֶר (שבכה) [הַשְּׂבָכָה] וְהָרִמּוֹנִים מָאתַיִם טֻרִים סָבִיב עַל הַכֹּתֶרֶת הַשֵּׁנִֽית׃
There were also crowns above on the two columns opposite the belly that was on the side of the net [mesh] work; and two hundred pomegranates in rows all around on each crown.
There were also crowns above on the two columns opposite the belly that was on the side of the net [mesh] work; and two hundred pomegranates in rows all around on each crown.
Rashi
גם ממעל מלעומת הבטן. שהוא לעבר השבכה, בסוף השבכה בשוליה, הוא באמצע במקום הדבק (שעל השבכה) (צריך לומר: שהשבכה) מדובקת בגולה אשר תחתיה:
Above [on the two columns] opposite the belly. Which is beyond the net [mesh] work at the end of the net [mesh] work, at its rim, that is at the middle, at the place where it is connected, (upon the upper net [mesh] work) (The proper text: Because the net [mesh] work) is attached to the bowl which is beneath it.
והרמונים מאתים. רמונים עשוין שתי טורים סביב, מחורזים בשלשלת, ומקיפין את השבכה:
And two hundred pomegranates. Pomegranates made in two rows around, strung together on a chain and encircling the net [mesh] work.
על הכותרת השנית. אף זה מקרא קצר, על האחת, וכן על השניה:
On each crown. This, too, is an abbreviated sentence, meaning, “On the one [crown], and likewise, on the second.”35Each crown had a chain of 200 pomegranates encircling it.
וַיָּקֶם אֶת־הָֽעַמֻּדִים לְאֻלָם הַהֵיכָל וַיָּקֶם אֶת־הָעַמּוּד הַיְמָנִי וַיִּקְרָא אֶת־שְׁמוֹ יָכִין וַיָּקֶם אֶת־הָעַמּוּד הַשְּׂמָאלִי וַיִּקְרָא אֶת־שְׁמוֹ בֹּֽעַז׃
He set up the columns in the entrance hall of the Sanctuary. and he set up the right-side column and called it Yochin, and he set up the left hand column and called it Boaz.
He set up the columns in the entrance hall of the Sanctuary. and he set up the right-side column and called it Yochin, and he set up the left hand column and called it Boaz.
וְעַל רֹאשׁ הָעַמּוּדִים מַעֲשֵׂה שׁוֹשָׁן וַתִּתֹּם מְלֶאכֶת הָעַמּוּדִֽים׃
The top of the columns was designed like lilies, and the work of the columns was completed.
The top of the columns was designed like lilies, and the work of the columns was completed.
Rashi
ועל ראש העמודים מעשה שושן. חצי אמה בראש כל אחד היה כותלו דק כשושן, ושאר העמוד עוביו ארבע אצבעות נבוב, לכך לא נמנית אותה אמה ביציקת העמודים בדברי הימים, לפי שלא היתה שוה למלאכת העמוד:
The top of the columns was designed like lilies. A half amoh at the top of each column each one’s wall was as thin as a lily, and for the rest of the column its thickness was four fingers [and it was] hollow.36Alternatively, the lily work was not part of the pillar, but was attached to it after the pillar had been installed.—Metzudas Dovid. Therefore, this amoh was not counted in [the description] of the pouring [of the copper] for the columns in Divrei Hayomim because it was not similar to the work [of the rest] of the columns.
וַיַּעַשׂ אֶת־הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְּׂפָתוֹ עַד־שְׂפָתוֹ עָגֹל ׀ סָבִיב וְחָמֵשׁ בָּֽאַמָּה קוֹמָתוֹ (וקוה) [וְקָו] שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתוֹ סָבִֽיב׃
He made the “sea” of cast metal, ten amohs from rim to rim. It was circular all around and it was five amohs high. A line of thirty amohs [the circumference] would encompass it all around.
He made the “sea” of cast metal, ten amohs from rim to rim. It was circular all around and it was five amohs high. A line of thirty amohs [the circumference] would encompass it all around.
Rashi
עשר באמה משפתו עד שפתו. באמצעיתו, שכל רוחב כלי עגול, באמצעיתו הוא:
Ten amohs from rim to rim. Through the middle, because the diameter of every round object is through the middle.
קומתו. עומקו, ובדברי הימים (ב ד ו) הוא אומר, שעשאו לרחיצת הכהנים לטבול בתוכו:
And a line of thirty amohs [the circumference]. This is what was mentioned, “All that have three handbreadth in its circumference have one handbreadth in its diameter.” Its circumference was thirty [amohs] and its diameter ten [amohs],37The diameter of 10 amohs is a rounded off number. A diameter of ten amohs results in a circumference of approximately 31.4 amohs. and he measures from its midst. In [Maseches] Eruvin.38See Maseches Eruvin 14a.
וקו שלשים באמה. זהו שאמרו כל שיש בהקיפו שלשה טפחים יש בו רוחב טפח, הקיפו שלשים, ורחבו עשר, ומתוכו הוא מודד, (בערובין יד א):
High. Its depth; and in Divrei Hayomim it states that he made it for the Kohanim to bathe and to immerse in.39See II Divrei Hayomim 4:6. Ralbag explains that in order to avoid the problem of מים שאובין [=drawn water] it was connected at its base to natural water that flowed into it from an underground source. The water from the underground wells flowed through the hollow feet of the oxen.
וּפְקָעִים מִתַּחַת לִשְׂפָתוֹ ׀ סָבִיב סֹבְבִים אֹתוֹ עֶשֶׂר בָּאַמָּה מַקִּפִים אֶת־הַיָּם סָבִיב שְׁנֵי טוּרִים הַפְּקָעִים יְצֻקִים בִּיצֻֽקָתֽוֹ׃
There were knobs beneath its rim all around encircling it, ten to an amoh, surrounding the sea all around. The knobs were in two rows, cast together with it [the sea itself.]
There were knobs beneath its rim all around encircling it, ten to an amoh, surrounding the sea all around. The knobs were in two rows, cast together with it [the sea itself.]
Rashi
ופקעים. וצורת ביעין, תרגם יונתן:
Knobs. [Targum] Yonoson rendered וצורת ביעין [and the form of eggs].
מתחת לשפתו. בשלש אמות תחתונות שהיו מרובעות, שכך שנינו בגמרא דעירובין (שם עמוד ב): שלש תחתונות מרובעות, ושתים עליונות עגולות, ואי אפשר לו להכיל אלפים בת, שהם מאה וחמשים מקוה טהרה ארבעים, אלא בענין זה כמו שפירשו רבותינו בעירובין, עליונות מרובעות והתחתונות עגולות, אי אפשר לומר, דכי כתיב שפתו עגול סביב, לכך הוא אומר: בפקעים הללו עשר באמה מקיפין את הים סביב, שבמקום ריבועו (הקיפו) ארבעים אמה, עשר אמה לכל רוח, אבל במקום עיגולו אי אפשר לומר עשר באמה סביב:
Beneath its rim. [The knobs were located] in the lower three amohs which were square, for so did we learn in the Gemara in Maseches Eruvin, “The three lower ones were square and the two upper ones were round.”40See Maseches Eruvin 14b. It is impossible for one to contain two thousand bas which equal one hundred and fifty ritual baths of purity of forty [bas], except in this manner as explained by our Rabbis in [Maseches] Eruvin. The upper ones were square and the lower ones round, it is impossible to say for it is written, that its rim was “circular all around.”41Above v. 23. He, therefore, says regarding these knobs, “for ten amohs compassing the sea round about,” because in the place that it was square, [a perimeter of] forty amohs has ten amohs on each side, but in the place that it is round it is impossible to say it has ten amohs [on each side] around.
שני טורים הפקעים יצוקים ביצקתו. הכל מוצק יחד, לא שחבר לו את הפקעים אחר יציקתן על ידי מסמרות או על ידי דבק, שקורין שולדר"א בלע"ז:
The knobs were in two rows, cast together with it. Everything was poured together, [and] not that he attached the knobs to it after they had been poured, through nails or through soldering which is called soudure, in O.F.
עֹמֵד עַל־שְׁנֵי עָשָׂר בָּקָר שְׁלֹשָׁה פֹנִים ׀ צָפוֹנָה וּשְׁלֹשָׁה פֹנִים ׀ יָמָּה וּשְׁלֹשָׁה ׀ פֹּנִים נֶגְבָּה וּשְׁלֹשָׁה פֹּנִים מִזְרָחָה וְהַיָּם עֲלֵיהֶם מִלְמָעְלָה וְכׇל־אֲחֹרֵיהֶם בָּֽיְתָה׃
It stood on twelve oxen, three facing north, three facing west, three facing south and three facing east. The sea was set upon them above, and all their hind parts were inward.
It stood on twelve oxen, three facing north, three facing west, three facing south and three facing east. The sea was set upon them above, and all their hind parts were inward.
Rashi
וכל אחוריהם. של בקרים הללו:
And all their hind parts. Of these oxen.
ביתה. אל תחת הים היו אחוריהם פונים [ שלשה ] (שנים) שבצפון לקראת שבדרום, ושל מזרח כנגד של מערב:
Were inward. Their hind parts were facing towards the bottom of the sea, the [three] (two) which were in the north towards [those in] the south, and [those in] the east towards those in the west.42The water flowed out of the mouth of the oxen.—Ralbag.
וְעׇבְיוֹ טֶפַח וּשְׂפָתוֹ כְּמַעֲשֵׂה שְׂפַת־כּוֹס פֶּרַח שׁוֹשָׁן אַלְפַּיִם בַּת יָכִֽיל׃ {פ}
Its thickness was a handbreadth, and its rim was made like the rim of a cup [designed] with flowers of lilies; it contained two thousand bas.
Its thickness was a handbreadth, and its rim was made like the rim of a cup [designed] with flowers of lilies; it contained two thousand bas.
Rashi
ועביו טפח. שוליו ודופנותיו, אלא שאצל פיו היה דק ומרוקע ומרודד, כמעשה שפת כוס ששותין בו, ומצוייר פרח ושושן:
And its thickness was a handbreadth. Its bottom and its walls, except that at its edge it was thin and beaten out and hammered, like the rim of a cup which we drink from, and it is decorated with flowers and lilies.
אלפים בת. ששת אלפים סאים, שהבת שלש סאין, שנאמר (יחזקאל מה יא): האיפה והבת תוכן אחד להם. נמצאו חמשים ומאה מקוה טהרה, הארבעים מאות, מאה מקואות, והעשרים מאות, חמשים מקואות (עירובין שם) ואף כשתחלוק הכל לפי מדה ששיערו חכמים אמה על אמה ברום שלש אמות למקוה, תמצאנה כן, שלש אמות מרובעות, מאה מקואות, ושתים העגולות, חמשים מקואות, שהמרובע יתר על העיגול רביעית. ובדברי הימים (ב ד ה) כתיב: בתים שלשת אלפים יכיל, ופירשו רבותינו (שם) במדת היבש, שהגודש היה שליש בבית הקיבול:
Two thousand bas. [The equivalent of] six thousand se’ah, for a בת is equal to three se’ah, as it is stated, “The איפה and the בת [should] have one measurement.”43Yechezkeil 45:11. Thus, [six thousand se’ah] are found to be one hundred fifty ritual baths of purity; four thousand se’ah for one hundred ritual baths, and the two thousand [se’ah] for fifty ritual baths.44See Maseches Eruvin 14b. And even were you to divide everything according to the measurement by which the Sages measured, an amoh squared by three amohs high for each ritual bath, you will find it to be the same [as follows]: [The lower part of the sea was] three amohs high [by one hundred square amohs] equaling one hundred ritual baths. The [upper part of the sea was] two [amohs high and] round [with a diameter of ten amohs and contained sufficient water for] fifty ritual baths, because the square is greater than the circle by one quarter. [And in Divrei Hayomim] it is written, “it capacity was three thousand bas.”45II Divrei Hayomim 4:5. Our Rabbis explained it refers to a dry measure, since the overflow was one third of the capacity of the receptacle.46See Maseches Eruvin 14b. The Gemara explains that the heap that is above the top is half the volume within the container, i.e., 2000 liquid measures =3000 dry measures.
חרש. אומן:
A coppersmith. A craftsman.18I.e., an expert in his trade, in the works of copper. The Chirom mentioned here is not King Chirom mentioned earlier [above 5:15].