Shemot
Vayakhel, Aliyah 1 ויקהל, ראשון
Part of: VayakhelVayakhel, Aliyah 1Chapter 35Petuchah, Exodus 35:4Setumah, Exodus 35:1
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Shemot 35
וַיַּקְהֵל מֹשֶׁה אֶֽת־כׇּל־עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר־צִוָּה יְהֹוָה לַעֲשֹׂת אֹתָֽם׃
Moshe assembled the entire congregation of the B’nei Yisrael, and said to them, “These are the words that Adonoy has commanded you to do.
Moshe assembled the entire congregation of the B’nei Yisrael, and said to them, “These are the words that Adonoy has commanded you to do.
Rashi
שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַיהֹוָה כׇּל־הָעֹשֶׂה בוֹ מְלָאכָה יוּמָֽת׃
Work may be done six days, but the seventh day must be holy to you, it is a Shabbos of Shabbos to Adonoy. Whoever does work on it shall be put to death.
Work may be done six days, but the seventh day must be holy to you, it is a Shabbos of Shabbos to Adonoy. Whoever does work on it shall be put to death.
Rashi
ששת ימים. הקדים להם אזהרת שבת לצווי מלאכת המשכן, לומר, שאינו דוחה את השבת:
Six days. He first admonished them concerning Shabbos before commanding them about the works of the mishkon, saying, in effect, that it does not supercede the Shabbos.
לֹא־תְבַעֲרוּ אֵשׁ בְּכֹל מֹשְׁבֹֽתֵיכֶם בְּיוֹם הַשַּׁבָּֽת׃ {פ}
You must not kindle a fire in all your dwelling places on the day of Shabbos.”
You must not kindle a fire in all your dwelling places on the day of Shabbos.”
Rashi
לא תבערו אש. יש מרבותינו אומרים, הבערה ללאו יצאת, ויש אומרים לחלק יצאת (סנהדרין לה:, יבמות ו:):
You must not kindle a fire. Some of our Sages say: Kindling a fire, a לַאו — a negative precept, “went out” (i.e., was singled out to indicate this new law). Others say it “went out” (i.e., was singled out) to separate [the melachos of Shabbos].
וַיֹּאמֶר מֹשֶׁה אֶל־כׇּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר־צִוָּה יְהֹוָה לֵאמֹֽר׃
Moshe said to the entire congregation of the B’nei Yisrael, saying, “This is the word that Adonoy has commanded:
Moshe said to the entire congregation of the B’nei Yisrael, saying, “This is the word that Adonoy has commanded:
Rashi
זה הדבר אשר צוה ה'. לי לאמר לכם:
This is the word that Adonoy has commanded — me, to tell you.
קְחוּ מֵֽאִתְּכֶם תְּרוּמָה לַֽיהֹוָה כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְהֹוָה זָהָב וָכֶסֶף וּנְחֹֽשֶׁת׃
Take [collect] from among yourselves a terumah-offering to Adonoy. Every man who is generous of heart shall bring a terumah-offering to Adonoy: gold, silver and copper,
Take [collect] from among yourselves a terumah-offering to Adonoy. Every man who is generous of heart shall bring a terumah-offering to Adonoy: gold, silver and copper,
Rashi
נדיב לבו. על שם שלבו נדבו קרוי נדיב לב. כבר פירשתי נדבת המשכן ומלאכתו במקום צוואתם:
Who is generous of heart. Since it is his heart that inspires him [to give] he is called “generous of heart.” I have already explained the contributions to the mishkon and its work in the place where they were commanded.
וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ וְעִזִּֽים׃
And greenish-blue wool, dark red wool, crimson wool, fine linen, and goat’s hair,
And greenish-blue wool, dark red wool, crimson wool, fine linen, and goat’s hair,
וְעֹרֹת אֵילִם מְאׇדָּמִים וְעֹרֹת תְּחָשִׁים וַעֲצֵי שִׁטִּֽים׃
and red-[dyed] rams’ skins, tachash skins, and accacia wood,
and red-[dyed] rams’ skins, tachash skins, and accacia wood,
וְשֶׁמֶן לַמָּאוֹר וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה וְלִקְטֹרֶת הַסַּמִּֽים׃
and oil for the light, spices for annointing oil, and for the incense of aromatic spices,
and oil for the light, spices for annointing oil, and for the incense of aromatic spices,
וְאַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפוֹד וְלַחֹֽשֶׁן׃
and onyx stones, and stones for setting into the ephod and the breastplate.
and onyx stones, and stones for setting into the ephod and the breastplate.
וְכׇל־חֲכַם־לֵב בָּכֶם יָבֹאוּ וְיַעֲשׂוּ אֵת כׇּל־אֲשֶׁר צִוָּה יְהֹוָֽה׃
All those who are wise in heart among you shall come and make all that Adonoy has commanded.
All those who are wise in heart among you shall come and make all that Adonoy has commanded.
אֶת־הַמִּשְׁכָּן אֶֽת־אׇהֳלוֹ וְאֶת־מִכְסֵהוּ אֶת־קְרָסָיו וְאֶת־קְרָשָׁיו אֶת־בְּרִיחָו אֶת־עַמֻּדָיו וְאֶת־אֲדָנָֽיו׃
The mishkon, its tent and its cover, its clasps, and its planks, its bars, its pillars and its sockets.
The mishkon, its tent and its cover, its clasps, and its planks, its bars, its pillars and its sockets.
Rashi
את המשכן. יריעות התחתונות הנראות בתוכו קרוים משכן:
The mishkon. The lower drapes which are visible on the inside are referred to as mishkon.
את אהלו. היא אהל יריעות עזים העשוי לגג:
Its tent. This refers to the covering of the goat-hair drapes which serve as a roof.
ואת מכסהו. מכסה עורות אילים והתחשים:
And its cover. The covering of the rams’ skins and the tachash-skins.
אֶת־הָאָרֹן וְאֶת־בַּדָּיו אֶת־הַכַּפֹּרֶת וְאֵת פָּרֹכֶת הַמָּסָֽךְ׃
The ark and its poles, its cover and the partition screen.
The ark and its poles, its cover and the partition screen.
Rashi
ואת פרוכת המסך. פרוכת המחיצה. כל דבר המגין בין למעלה בין מכנגד קרוי מסך וסכך, וכן שַׂכְתָּ בַעֲדֹו (איוב א, ו), הִנְנִי שָׂךְ אֶת דַּרְכֵּךְ (הושע ב, ח):
And the partition screen. This was the paroches of the partition Anything that serves as a shield whether horizontally, whether vertically can be referred to as מָסָךְ or סְכַךְ . Similarly: “(שַׂכְתָּ) You have protected him [from above],” [or:] “Behold I (שָׂךְ) will protect your road.”
אֶת־הַשֻּׁלְחָן וְאֶת־בַּדָּיו וְאֶת־כׇּל־כֵּלָיו וְאֵת לֶחֶם הַפָּנִֽים׃
The table and its poles, and all its vessels, and the show breads.
The table and its poles, and all its vessels, and the show breads.
Rashi
לחם הפנים. כבר פירשתי, על שם שהיו לו פנים לכאן ולכאן, שהיה עשוי כמין תיבה פרוצה:
The show bread. I have explained that it was so called because it had a face in two directions for it was made like an open box.
וְאֶת־מְנֹרַת הַמָּאוֹר וְאֶת־כֵּלֶיהָ וְאֶת־נֵרֹתֶיהָ וְאֵת שֶׁמֶן הַמָּאֽוֹר׃
The menorah for light, and its vessels, and its lamps and the oil for the light.
The menorah for light, and its vessels, and its lamps and the oil for the light.
Rashi
ואת כליה. מלקחים ומחתות:
And its vessels. [I.e.] its tongs and its scoops.
נרותיה. לוציני"ש בלע"ז, בזיכים שהשמן והפתילות נתונין בהן:
Its lamps. Loces in Old French; the scoops into which the oil and wicks are put.
ואת שמן המאור. אף הוא צריך חכמי לב, שהוא משונה משאר שמנים, כמו שמפורש במנחות (פו.), מגרגרו בראש הזית, והוא כתית וזך:
Oil for the light. It, too, required talented people for it is different from other oils, as is explained in Tractate Menachos: He allows it to ripen on top of the olive tree and it thereby is crushed and [yet remains] clear.
וְאֶת־מִזְבַּח הַקְּטֹרֶת וְאֶת־בַּדָּיו וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת קְטֹרֶת הַסַּמִּים וְאֶת־מָסַךְ הַפֶּתַח לְפֶתַח הַמִּשְׁכָּֽן׃
The incense altar, and its poles, and the annointing oil, and the incense of aromatic spices, and the screen for the entrance, at the entrance of the mishkon.
The incense altar, and its poles, and the annointing oil, and the incense of aromatic spices, and the screen for the entrance, at the entrance of the mishkon.
Rashi
מסך הפתח. וילון שלפני המזרח, שלא היו שם קרשים ולא יריעות:
The screen for the entrance. The curtain on the eastern side where there were no planks nor drapes.
אֵת ׀ מִזְבַּח הָעֹלָה וְאֶת־מִכְבַּר הַנְּחֹשֶׁת אֲשֶׁר־לוֹ אֶת־בַּדָּיו וְאֶת־כׇּל־כֵּלָיו אֶת־הַכִּיֹּר וְאֶת־כַּנּֽוֹ׃
The altar for burnt-offerings, with its copper grate, its poles and all its vessels, the laver and its base.
The altar for burnt-offerings, with its copper grate, its poles and all its vessels, the laver and its base.
אֵת קַלְעֵי הֶחָצֵר אֶת־עַמֻּדָיו וְאֶת־אֲדָנֶיהָ וְאֵת מָסַךְ שַׁעַר הֶחָצֵֽר׃
The curtains for the enclosure, its pillars and its sockets, and the screen for the entrance of the enclosure.
The curtains for the enclosure, its pillars and its sockets, and the screen for the entrance of the enclosure.
Rashi
את עמודיו ואת אדניה. הרי חצר קרוי כאן לשון זכר ולשון נקבה, וכן דברים הרבה:
Its pillars and its sockets. Here you have חָצֵר referred to both as masculine and feminine. There are many such instances.
ואת מסך שער החצר. וילון פרוש לצד המזרח עשרים אמה אמצעיות, של רוחב החצר שהיה חמשים רחב, וסתומין הימנו לצד צפון ט"ו אמה, וכן לדרום, שנאמר וַחֲמֵשׁ עֶשְׂרֵה אַמָּה קְלָעִים לַכָּתֵף (שמות כז, יד):
And the screen for the entrance of the enclosure. A curtain spread on the eastern side over the 20 middle amohs of the width of that courtyard. For the total width was 50 amohs of which 15 amohs of the northern end were closed as well as on the southern end as it is said: “and 15 amohs of curtain for one end.”
אֶת־יִתְדֹת הַמִּשְׁכָּן וְאֶת־יִתְדֹת הֶחָצֵר וְאֶת־מֵיתְרֵיהֶֽם׃
The stakes of the mishkon, and the stakes of the enclosure and their ropes.
The stakes of the mishkon, and the stakes of the enclosure and their ropes.
Rashi
יתדות. לתקוע ולקשור בהם סופי היריעות בארץ, שלא ינועו ברוח:
The stakes. To insert them and to tie into them the ends of the drapes into the ground, so that they will not sway in the wind.
מיתריהם. חבלים לקשור:
And their ropes. Ropes with which to tie.
אֶת־בִּגְדֵי הַשְּׂרָד לְשָׁרֵת בַּקֹּדֶשׁ אֶת־בִּגְדֵי הַקֹּדֶשׁ לְאַהֲרֹן הַכֹּהֵן וְאֶת־בִּגְדֵי בָנָיו לְכַהֵֽן׃
The covering cloths for the holy articles, and the sacred garments for Aharon the kohein, and the garments for his sons to wear when they serve.
The covering cloths for the holy articles, and the sacred garments for Aharon the kohein, and the garments for his sons to wear when they serve.
Rashi
בגדי השרד. לכסות הארון והשלחן והמנורה והמזבחות בשעת סילוק מסעות:
The covering cloths — with which to cover the ark, the shulchan, the Menorah, and the altars when they had to be removed for the journeys.
וַיֵּצְאוּ כׇּל־עֲדַת בְּנֵֽי־יִשְׂרָאֵל מִלִּפְנֵי מֹשֶֽׁה׃
The entire congregation of the B’nei Yisrael departed from the presence of Moshe.
The entire congregation of the B’nei Yisrael departed from the presence of Moshe.
ויקהל משה. למחרת יום הכפורים כשירד מן ההר, והוא לשון הפעיל, שאינו אוסף אנשים בידים, אלא הן נאספים על פי דבורו, ותרגומו וְאַכְנֵשׁ:
And Moshe assembled — on the day following Yom Kippur when he came down from the mountain. It (וַיַּקְהֵל) is in the causative form, for one does not assemble people, literally, with one’s hands but, rather, they are “caused to be assembled” by means of his saying so. The correct version of this in Onkelos is: וְאַכְנִישׁ — “He caused that they assemble.”